Zechariah 3:8

3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you ¹  are a symbol that I am about to introduce my servant, the Branch. ² 

Zechariah 6:13

6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest ³  with him on his throne and they will see eye to eye on everything.

Zechariah 8:21

8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’

Zechariah 11:6

11:6 Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”

Zechariah 12:6

12:6 On that day ⁴  I will make the leaders of Judah like an igniter ⁵  among sticks and a burning torch among sheaves, and they will burn up all the surrounding nations right and left. Then the people of Jerusalem will settle once more in their place, the city of Jerusalem.

Zechariah 12:8

12:8 On that day the Lord himself will defend the inhabitants of Jerusalem, so that the weakest among them will be like mighty David, and the dynasty of David will be like God, like the angel of the Lord before them. ⁶ 

Zechariah 12:10

12:10 “I will pour out on the kingship ⁷  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ⁸  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ⁹ 

Zechariah 14:10

14:10 All the land will change and become like the Arabah ¹⁰  from Geba to Rimmon, ¹¹  south of Jerusalem; and Jerusalem will be raised up and will stay in its own place from the Benjamin Gate to the site of the First Gate ¹²  and on to the Corner Gate, ¹³  and from the Tower of Hananel to the royal winepresses. ¹⁴ 

[3:8]  ¹ tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.

[3:8]  ² sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).

[6:13]  ³ sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).

[12:6]  ⁵ sn On that day (referring to the day of the Lord) the Davidic monarchy will be restored and the Lord’s people will recognize once more the legitimacy and divine sanction of David’s dynasty. But there will also be a democratizing that will not give Jerusalem and its rulers undue priority over the people of the countryside (v. 7).

[12:6]  ⁶ tn Heb “a firepot” (so NASB, NIV); NRSV “a blazing pot”; NLT “a brazier.”

[12:8]  ⁷ sn The statement the dynasty of David will be like God is hyperbole to show the remarkable enhancements that will accompany the inauguration of the millennial age.

[12:10]  ⁹ tn Or “dynasty”; Heb “house.”

[12:10]  ¹⁰ tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  ¹¹ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[14:10]  ¹¹ tn Or “like a plain” (similar KJV, NAB, NASB, NCV, NRSV, NLT); or “like a steppe”; cf. CEV “flatlands.” The Hebrew term עֲרָבָה (’aravah) refers to an arid plain or steppe, but can be used specifically as the name of the rift valley running from the Sea of Galilee via the Jordan Valley and the Dead Sea to the Gulf of Aqaba.

[14:10]  ¹² sn The expression from Geba to Rimmon is a way of indicating the extent of all Judah from north (2 Kgs 23:8) to south (Job 15:32; 19:7). Since Geba (Heb. גֶּבַע) means “hill” and Rimmon resembles the word for height (Heb. רָמָה, ramah), this could be a play on words suggesting that all the high country will be made low, like the great Arabah valley.

[14:10]  ¹³ tn Or “old gate” (NLT); or “former gate” (NRSV).

[14:10]  ¹⁴ sn From the Benjamin Gate…on to the Corner Gate marks the northern wall of the city of Jerusalem from east to west.

[14:10]  ¹⁵ sn From the Tower of Hananel to the royal winepresses indicates the extent of Jerusalem from north to south.