"This text is one of the most messianically significant passages of all the Bible, in both the Jewish and Christian traditions. Judaism sees in it a basis for a royal messianic expectation, whereas the NT and Christianity see a prophecy of the triumphal entry of Jesus Christ into Jerusalem on the Sunday before His crucifixion (Matt. 25:5; John 12:15). Thus, though the fulfillment may be in dispute, there is unanimous conviction that a descendant of David is depicted here, one who, though humble, rides as a victor into his capital city Jerusalem. The way will have been prepared by the imposition of universal peace, following which the king will exercise dominion over the whole world."196
"We have pictured for us : (1) the Agent of peace, (2) the method of peace, and (3) the kingdom of peace."197
9:9 The Israelites should rejoice greatly because their King was coming to them (cf. Zeph. 3:15).198Israel's King would be a just ruler who would bring salvation with Him.
"He is victorious, not in himself or anything that he personally commands, but by the grace, and in the might, of the God of Israel. . . . His triumph, therefore, is the triumph of the faith of the Servant of Yahweh."199
"The world's peace depends upon a Savior and His salvation."200
He would, therefore, be humble. Zechariah pictured this humble king riding on a gentle donkey colt (cf. Gen. 49:11; Matt. 21:1-9; Mark 11:1-10; Luke 19:28-38; John 12:12-15).201In the ancient Near East rulers commonly rode donkeys if they came in peace (Judg. 5:10; 10:4; 12:14; 2 Sam. 16:2; 1 Kings 1:33), but they rode horses into war. This verse gives one reason the Israelites should rejoice: the coming of the King.
9:10 This verse gives a second reason for rejoicing: the establishment of the King's kingdom.202The Lord would end war in Israel and would establish peace in the world with His sovereign proclamation (cf. Isa. 2:4; 9:5-7; 11:1-10; Mic. 5:10-15). Note the worldwide extent of Messiah's kingdom predicted here.
"The chariot, the war-horse, and the battle bow represent the whole arsenal used in ancient warfare; so the passage implies the destruction of this whole arsenal."203
Yahweh would rule through this King over Israel, and His dominion would be worldwide, from the Euphrates River in the East to the ends of the earth (a merism; cf. Ps. 72:8-11; Isa. 66:18). In both of these verses, Messiah contrasts with Alexander the Great, the king who initially fulfilled verses 1-8.
"One clue to the anticipation of a twofold event--a Palm Sunday as well as eschatological procession--lies in the clear difference in tone or emphasis between v. 9 and v. 10. In v. 9 the coming one, designated king to be sure, nevertheless is described as humble' or lowly,' a most inappropriate way to speak of one whose triumph is complete in every respect. Only in v. 10 is that triumph translated into universal dominion. The lowly one of v. 9, though victorious in some sense, does not achieve the fruits of that victory until v. 10.
"Admittedly, exegesis of the passage apart from NT considerations would never uncover the distinction just suggested between the verses."204
(NT only) to listen to the NET Bible 
