Zechariah 1:1

Introduction

1:1 In the eighth month of Darius’ ¹  second year, ²  the word of the Lord came to the prophet Zechariah, ³  son of Berechiah son of Iddo, as follows:

Zechariah 6:11

6:11 Then take some silver and gold to make a crown ⁴  and set it on the head of Joshua son of Jehozadak, the high priest.

Zechariah 6:14

6:14 The crown will then be turned over to Helem, ⁵  Tobijah, Jedaiah, and Hen ⁶  son of Zephaniah as a memorial in the temple of the Lord.

Zechariah 1:7

The Introduction to the Visions

1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, ⁷  the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:

Zechariah 6:10

6:10 “Choose some people ⁸  from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah. ⁹ 

Zechariah 9:9

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ¹⁰  and victorious, ¹¹ 

humble and riding on a donkey ¹²  –

on a young donkey, the foal of a female donkey.

[1:1]  ¹ sn Darius is Darius Hystaspes, king of Persia from 522-486 b.c.

[1:1]  ² sn The eighth month of Darius’ second year was late October – late November, 520 b.c., by the modern (Julian) calendar. This is two months later than the date of Haggai’s first message to the same community (cf. Hag 1:1).

[1:1]  ³ sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).

[6:11]  ⁴ tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.

[6:14]  ⁷ tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).

[6:14]  ⁸ tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).

[1:7]  ¹⁰ sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519 b.c.

[6:10]  ¹³ tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).

[6:10]  ¹⁴ sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.

[9:9]  ¹⁶ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ¹⁷ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ¹⁸ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).