11<\/strong>. crowns<\/em> ] The plural may perhaps be used for one<\/em> crown ( a crown<\/em>, R. V. margin), as it is apparently in Job 31:36<\/span>. Or there may have been two wreaths or fillets, possibly one of each precious metal, woven into a crown. In Zec 6:14<\/span> where the word again occurs it is joined with a verb in the singular: lit. the crowns<\/em> ( it<\/em>) shall be<\/em>. In any case it refers exclusively to the royal<\/em> crown or crowns (Rev 19:12<\/span>). The High-priest’s mitre is never called a crown.<\/p>\n Josedech<\/em> ] Jehozadak<\/em>. R. V.<\/p>\n And make crowns – <\/B>Or a crown , as in Job, I would bind it as a crown unto me, and our Lord is seen in the Revelation, on His Head were many crowns . The singular is used of a royal crown , apparently of a festive crown ; and figuratively; (Job 19:9<\/span>, (plur. Job 31:36<\/span>) Pro 4:9<\/span>; Pro 12:4<\/span>; Pro 14:24<\/span>; Pro 16:31<\/span>. <\/span>Pro 17:6<\/span><\/span>); even of Almighty God Himself as a crown ; but no where of the mitre of the high priest.<\/P> The characteristic of the act is, that the crown or crowns (it is not in the context said, which) were placed on the head of the one high priest, Joshua; and thou shall place (it or them, it is not said which) upon the head of Joshua son of Josedech the high priest, and shalt say unto him. If crowns were made of each material, there were two crowns. But this is not said, and the silver might have formed a circlet in the crown of gold, as, in modern times, the iron crown of Lombardy, was called iron, because it had a plate of iron in its summit, being else of gold and most precious . In any case the symbolical act was completed by the placing of a royal crown upon the head of the high priest. This, in itself, represented that He, whom he and all other priests represented, would be also our King. It is all one then, whether the word designate one single crown, so entitled for its greatness, or one united royal crown, that is, one crown uniting many crowns, symbolizing the many kingdoms of the earth, over which our High Priest and King should rule.<\/P> Either symbol, of separate crowns the golden at Rome. Du Cang. Otto of Frisingen said that Frederic received 5 crowns; the first at Aix for the kingdom of the Franks; a second at Ratisban for that of Germany; a third at Pavia for the kingdom of Lombardy; the fourth at Rome for the Roman empire from Adrian iv; the fifth of Monza for the kingdom of Italy. In our own memory, Napoleon I. having been crowned in France, was crowned with the iron crown at Monza), or an united crown , has been used in the same meaning, to symbolize as many empires, as there were crowns.<\/P> On Zerubbabel no crown was placed. It would have been confusing; a seeming restoration of the kingdom, when it was not to be restored; an encouragement of the temporal hopes, which were the bane of Israel. God had foretold, that none of the race of Jehoiakim should prosper, sitting on the throne of David, or ruling any more in Israel. Nehemiah rejects the imputation of Sanballat, Thou hast also appointed prophets to preach of thee at Jerusalem, There is a king in Judah. He answers, There are no such things done as thou sayest; and thou feignest them out of thine own heart Neh 6:6-8<\/span>. But Isaiah had foretold much of the king who should reign: Zechariah, by placing the royal crown on the head of Joshua, foreshowed that the kingdom was not to be of this world. The royal crown had been taken away in the time of Zedekiah, Thus saith the Lord God, Remove the diadem and take away the crown; this shall not be this; exalt the low and abase the high; an overthrow, overthrow, overthrow will I make it; this too is not; until he come whose the right is, and I will give it (Eze 21:31-32<\/span> (Eze 21:26-27<\/span> in English)).<\/P> But the Messiah, it was foretold, was to be both priest and king; a priest after the order of Melchizedec Psa 110:4<\/span>, and a king, set by the Lord upon His holy hill of Zion Psa 2:6<\/span>. The act of placing the crown on the head of Joshua the high priest, pictured not only the union of the offices of priest and king in the person of Christ, but that He should be King, being first our High Priest. Joshua was already high priest; being such, the kingly crown was added to him. It says in act, what Paul says, that Christ Jesus, being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted Him Phi 2:8-9<\/span>.<\/P> <\/p>\n Verse 11<\/span>. Make crowns<\/B><\/I>] ataroth<\/I>; but seven<\/I> MSS. of Kennicott’s<\/I> and De Rossi’s<\/I>, and one<\/I> ancient of my own, with the Syriac<\/I> and Chaldee<\/I>, have atereth<\/I>, a crown<\/I>, or tiara<\/I>. And as Joshua<\/I> the high priest is alone<\/I> concerned here, I think one crown<\/I> only is intended.<\/P> <\/p>\n Then take silver and gold:<\/B> this reiterating the command both confirms and explains the former command. <\/P> Make crowns; <\/B>two, the one of silver, the other of gold. <\/P> Set them<\/B>, put both of them, i.e. one after the other, <\/P> upon the head of Joshua, <\/B>who now in this circumstance stands a type of Christ, King and Priest for ever for his people, and this extraordinary act was to represent something extraordinary in the Messiah. <\/P> <\/p>\n 11.<\/B> The high priest wore a crownabove the miter (Zec 3:5<\/span>;Lev 8:9<\/span>). Messiah shall wear manycrowns,<\/I> one surmounting the other (Re19:12<\/span>). It was a thing before unknown in the Levitical priesthoodthat the same person should wear at once the crown of a king and thatof a high priest (Psa 110:4<\/span>;Heb 5:10<\/span>). Messiah shall berevealed fully in this twofold dignity when He shall “restorethe kingdom to Israel” (Ac1:6<\/span>).<\/P><\/p>\n Then take silver and gold<\/strong>, c. Which the Jewish writers suppose were brought by the above men from their brethren in Babylon, as a free will offering towards the building of the temple:<\/p>\n and make crowns<\/strong> two at least, one of silver, and another of gold; the one to be put upon the head of Joshua the high priest; the other upon the head of Zerubbabel, as Kimchi conjectures; though, according to the text, they seem to be both, or all of them, be they as many as they will, to be put upon the head of Joshua; and may signify the different states of the priesthood in the present time, and when in its pristine glory; or that both the crown of the priesthood and the crown of the kingdom should meet in his antitype Christ, who is said to have on his head many crowns, Re 19:12<\/span>. The Targum renders it, “thou shalt make a great crown”; as if only one crown was to be made of gold and silver mixed together; and so the Arabic version renders it; but more are certainly meant, for it follows:<\/p>\n and set [them] upon the head of Joshua the son of Josedech the high priest<\/strong>; on whose head a fair mitre was set; see Zec 3:5<\/span> and with the mitre was wore by the high priest the holy crown, made of pure gold; and which was no other than the plate or “flower” of gold, on which was engraved “Holiness to the Lord”, Ex 28:36<\/span> and this, according to the Jewish writers b, was a plate of gold two fingers broad, and reached from ear to ear; though Josephus c seems to give a different account of it; he says,<\/p>\n “the golden crown surrounds (either the mitre, or perhaps rather the forehead or temples); and on it were three rows of cups or flowers, like those of the herb we call “saccharus”; and the Grecian botanists “hyosciamus”;”<\/p>\n or henbane; and after describing the herb, and the figure of the buds, cups, or flowers of it, he adds,<\/p>\n “like to these is made a crown reaching from the hinder part of the head unto both temples; for the flowers do not encompass the forehead; but there is a golden plate, which has the name of God engraved in sacred letters;”<\/p>\n which seems to disagree with the accounts of other Jewish writers; unless, as Braunius d observes, they may be thus reconciled, that the crown was nothing else but the plate that was two fingers broad, and was in length from ear to ear; so that about the temples it was ornamented with three rows of henbane flowers on each side: and these three rows may give occasion for the use of the word in the plural number; and some have called it a triple crown e; and Popish writers fail not to improve it in favour of the crown their pontiff wears; and Lyra f speaks of little crowns or coronets, even in the mitres of the common priests; which (he says) were circles in the lower part of them so called; wherefore the rows of flowers in the high priest’s crown, from whence it might be called , a flower, might with more propriety bear that name. Philo the Jew g, speaking of the golden plate, says it was like a crown engraven with four letters of the name (Jehovah); and further observes, that<\/p>\n “the mitre under it kept the plate from touching the head, on which the “cidaris” or diadem was put; for it was like the cidaris which the eastern kings used for a diadem:”<\/p>\n and indeed this crown, and the three rows of flowers in it, were a hieroglyphic or emblem of the threefold office of Christ, whom the high priest represented, kingly, priestly, and prophetic; and so may be fitly signified here by crowns in the plural number; and it is usual with the Jewish writers to speak of three crowns, the crown of the law, the crown of the kingdom, and the crown of the priesthood h; and very probably from the high priest among the Jews wearing crowns it was that the priests among the Heathens had the same ornaments on their heads; and to be crowned was with them the same as to exercise the office of priesthood i, and who was an eminent type of the Messiah, and in this of having crowns put upon his head, as the following words show.<\/p>\n b Maimon. Cele Hamikdash, c. 9. sect. 1. Jarchi in Exod. xxviii. 36. c Antiqu. l. 3. c. 7. sect. 7. d De Vestitu Sacerdot. Hebr. l. 2. c. 28. sect. 18. p. 807. e Fortunatus Scacchus in Myrothec. l. 3. c. 40. p. 1000. Solerius de Pileo, sect. 13. p. 266. f In Exod. xxxix. 27. g De Vita Mosis, l. 3. p. 670, 671. h Pirke Abot, c. 4. sect. 13. i Paschalius de Coronis, l. 4. c. 13.<\/p>\n The Prophet is bid to set the two crowns on the head of the high priest. This, as I have said, was intended as a symbol to denote the union of the two dignities in the person of Christ. It was necessary until the coming of Christ to select the high priest from the posterity of Aaron; and it was also required that the kings should be from the seed of David; so that we observe a distinction between the royal office and the priesthood, not only as to the persons, but also as to the families. It would have indeed been a strange thing to see a king from the tribe of Levi; and it would have been contrary to God’s appointed order to see a priest from the tribe of Judah and from the family of David. Since then the king was adorned with his own diadem, and since the high priest had his own proper mitre, what could this mean, but that the same man was to wear two crowns? Doubtless we observe that there is here some change in the past order of things, and that there is something unusual set forth. But there is nothing new in this, — that the Redeemer, who had been promised, should be eminent as a king and a priest; for this had been predicted in the hundred and tenth Psalm, “Jehovah said to my Lord, sit on my right hand,” — this is what belongs to the right of a king; it afterwards follows, “Thou art a priest for ever, according to the order of Melchizedec.” Though kings must then have been chosen from the family of David and the tribe of Judah, and though priests must have then been taken from the Levitical tribe, yet the Spirit foretold, that a king would come who was to be a priest, as had been the case with Melchisedec. This very thing is what the Prophet now confirms. <\/p>\n Zechariah being ordered to set the crowns on the head of Joshua, we are not so to regard this, as though Joshua had immediately undertaken the two offices of a king and a priest; for he was satisfied with his own: but the Prophet shows in the type what was to be looked for at the coming of the Messiah; for the time had not yet come, when Christ should receive the royal diadem, as it is said in Ezekiel, — <\/p>\n “<\/p>\n Take away the diadem; set it aside, set it aside, set it aside, until he shall come, whose it is.” (Eze 21:26<\/span>.) <\/p>\n We here see that the Prophet points out a length of time, during which the royal diadem was to be trodden as it were under foot. Though the royal crown had not yet laid in the dust sufficiently long, yet the Prophet did nothing presumptuously; for the Jews could not have conceived in their mind what is here promised, had not the typical priest come forth, wearing the two crowns. Nor could this have been so suitable to the person of Zerubbabel; for though he was of the family of David, and was a type of Christ, he had not yet the name of a king, nor had he any regal power: he could not therefore have been so suitable a person. It is then no wonder that God brought forth the high priest Joshua, who was a type and representative of Christ; and he brought him forth with a double crown, because he who was to come would unite, according to what follows, the priesthood with the kingly office. <\/p>\n (11) Then take.<\/strong>Better, yea take<\/em>: viz., from the three mentioned above.<\/p>\n Crowns.<\/strong>Better, a composite crown,<\/em> since the word is construed with a singular<\/em> verb in Zec. 6:14<\/span>, and though plural in form it seems to be used of a single crown or fillet in Job. 31:36<\/span>. Zechariah is commanded to go to the house of Josiah son of Zephaniah, who was entertaining certain Jews, who seem to have come from Babylon with gifts and offerings for the House of the Lord. From these men he was to take gold and silver, and to cause to be made thereof a composite diadem, with which he was to crown Joshua the high-priest. We cannot, of course, venture with Ewald to insert the words and upon the head of Zerubbabel after the words upon the head of Joshua; and to insert the name Joshua in the clause and will be a priest upon his throne. Even if such an arbitrary alteration of the text were admissible, it would be most inappropriate. No crown was placed on Zerubbabel, for such an act would have been a seeming restoration of the kingdom, when it was not to be restored. God had foretold that none of the race of Jehoiakim should prosper, sitting on the throne of David, and ruling any more in Judah (Jer. 22:30<\/span>). Moreover, the crown had been definitely taken away in the time of Zedekiah, until he come whose right is (Eze. 21:27<\/span> [32]): viz., the king who should reign in righteousness (Is. xxxii, 1), and prosper, a Branch<\/em> of righteousness (Jer. 23:5<\/span>).<\/p>\n But there was placed upon the head of Joshua, the high priest<\/strong>, this royal (2Sa. 12:30<\/span>) crownfor the high priest did not properly wear a crown, and this word is never used for mitre that in his person might be symbolised the twofold office of the Messiah, who, like Melchizedek, was to be a priest and king (Psalms 110<\/span>). That the high priests during a succeeding period were practically the rulers of the nation is not sufficient to account for the terms of this prophecy, especially for the emphatic personality of the royal priest mentioned in the next verses.<\/p>\n Zec 6:11 Then take silver and gold, and make crowns, and set [them] upon the head of Joshua the son of Josedech, the high priest;<\/p>\n Ver. 11. Make crowns<\/strong> ] Two, saith Piscator; one of gold, for the kingly dignity, another of silver, for the priesthood. Three, saith a Lapide, who makes it a type, as of Christ’s threefold office, so of the Pope’s triple crown; which latter relates rather to Pride’s picture drawn by the old Romans, with three crowns on her head: on the first whereof was inscribed Transcendo; <\/em> I pass on, on the second Non obedio; <\/em> I disobey, the third Perturbo.<\/em> I throw into confusion, Danaeus thinks it likely, by Zec 6:14<\/span> , that here were four crowns made, according to the number of the four persons here mentioned, that brought in the gold and silver. Ribera will have it to be all but one crown made of both metals, and called crowns for the greatness of it; as wisdoms, for singular wisdom, Pro 1:20 marg; Behemoth, beasts, for a huge beast, Job 40:15<\/span> . The verb singular, tihieh,<\/em> Zec 6:14<\/span> , seems most to favour this conceit of his. But in Hebrew the singular is often put for the plural (Chald. vertit Facies coronam magnam<\/em> ).<\/p>\n Then take, &c. This is another verse, noted in the Massorah (App-30) as being one of twenty-six verses each of which contains all the letters of the Hebrew alphabet. Compare Zep 3:8, <\/p>\n crowns. Hebrew pl, referring to the several circlets forming one composite crown. Compare Zec 6:14 where it is used with a verb in the singular. <\/p>\n Joshua. Josedech. See note on Hag 1:1. <\/p>\n crowns <\/p>\n Following the earth-judgments symbolized in the horsed chariots (Zec 6:1-8) comes the manifestation of Christ in His kingdom glory (Zec 6:9-15). This is the invariable prophetic order: first the judgments of the day of the Lord; Isa 2:10-22; Rev 19:11-21 then the kingdom (cf); Psa 2:5; Psa 2:6; Isa 3:24-26; Isa 4:2-6; Isa 10:33; Isa 10:34; Isa 11:1-10; Rev 19:19-21; Rev 20:4-6. This is set forth symbolically by the crowning of Joshua, which was not a vision, but actually done (cf); Isa 8:3; Isa 8:4; Eze 37:16-22. The fulfilment in the BRANCH will infinitely transcend the symbol. He “shall bear the glory”; Zec 6:13; Mat 16:27; Mat 24:30; Mat 25:31 as the Priest-King on His own throne (Zec 6:12; Zec 6:13; Heb 7:1-3). Christ is now a Priest, but still in the holiest within the veil; Lev 16:15; Heb 9:11-14; Heb 9:24 and seated on the Father’s throne Rev 3:21. He has not yet come out to take His own throne Heb 9:28. The crowns made for the symbolical crowning of Joshua were to be laid up in the temple as a memorial to keep alive this larger hope of Israel. <\/p>\n make: Zec 3:5, Exo 28:36-38, Exo 29:6, Exo 39:30, Lev 8:9, Psa 21:3, Son 3:11, Heb 2:9, Rev 19:12 <\/p>\n Joshua: Zec 3:1, Hag 1:1, Hag 1:14, Hag 2:4 <\/p>\n Reciprocal: 1Ch 6:14 – Seraiah Ezr 3:2 – Jeshua Ezr 5:2 – Jeshua Neh 12:1 – Jeshua Zec 6:13 – a priest Rev 6:2 – and a<\/p>\n Zec 6:11. The men named who had come from Babylon had brought along some silver and gold. They did this by the direction of the reigning king in Babylon, according to Ezr 1:4. Zechariah was to use some of that metal in making a crown to be placed on the head of the high priest. This was to indicate that the service of the altar was to be resumed.<\/p>\n 6:11 Then take silver and gold, and make crowns, and set [them] upon the {m} head of Joshua the son of Josedech, the high priest;<\/p>\n (m) Because this could not be attributed to any one according to the Law, therefore it follows that Joshua must represent the Messiah, who was both Priest and King.<\/p>\n Zechariah was to make an ornate crown out of at least some of the silver and gold that had been donated and to place it on the head of Joshua the son of Jehozadak, the high priest (Zec 3:1). The Hebrew text has "crowns," not "crown." The plural could indicate a composite crown (cf. Rev 19:12), a superlative crown, and or a sacred crown. [Note: Cf. Baldwin, p. 133.] <\/span> One writer believed there were two crowns and a double crowning, of Joshua and Zerubbabel. [Note: Merrill, pp. 197-201.] <\/span> But I see no evidence of this in the passage. This crown was not the regular turban of the high priest (Heb. nezer<\/span>) but a kingly crown with many parts (Heb. ’ataroth<\/span>; cf. Rev 19:12). Zechariah was to crown the high priest as a king, not as a priest (cf. Psa 110:4; Heb 7:1-3).<\/p>\n "Christ is now a Priest but is still in the holiest within the veil (Heb 9:11-14; Heb 9:24; cp. Lev 16:15) and seated on the Father’s throne (Rev 3:21). He has not yet come out to take His own throne (Heb 9:28)." [Note: The New Scofield . . ., p. 968.] <\/span><\/p>\n Then take silver and gold, and make crowns, and set [them] upon the head of Joshua the son of Josedech, the high priest; 11. crowns ] The plural may perhaps be used for one crown ( a crown, R. V. margin), as it is apparently in Job 31:36. Or there may have been two wreaths … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 6:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22969","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22969","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22969"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22969\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22969"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22969"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22969"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"