Discovery BoxZechariah 3:4 
Context3:4 The angel 1 spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you 2 in fine clothing.”
Zechariah 3:8
Context3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you 3 are a symbol that I am about to introduce my servant, the Branch. 4
Zechariah 8:14
Context8:14 “For the Lord who rules over all says, ‘As I had planned to hurt 5 you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry,
Zechariah 9:9
Context9:9 Rejoice greatly, daughter of Zion!
Shout, daughter of Jerusalem!
Look! Your king is coming to you:
he is legitimate 6 and victorious, 7
humble and riding on a donkey 8 –
on a young donkey, the foal of a female donkey.
Zechariah 9:13
Context9:13 I will bend Judah as my bow; I will load the bow with Ephraim, my arrow! 9 I will stir up your sons, Zion, against yours, Greece, and I will make you, Zion, 10 like a warrior’s sword.
1 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
2 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
3 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
4 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).
5 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
6 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).
7 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).
8 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).
9 tn The words “my arrow” are not in the Hebrew text, but are supplied in the translation to clarify the imagery for the modern reader (cf. NRSV, NLT).
10 tn The word “Zion” is not repeated here in the Hebrew text, but is supplied in the translation to indicate that the statement refers to Zion and not to Greece.
