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Attributed commentary excerpt

John Gill's Exposition on Zechariah 6:11

A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.

Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Then take silver and gold, etc. 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: and make crowns; 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, (<661912>Revelation 19:12). 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: and set [them] upon the head of Joshua the son of Josedech the high priest; on whose head a fair mitre was set; (see <380305>Zechariah 3:5) 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”, (<022836>Exodus 28:36 29:6 39:30) and this, according to the Jewish writersf123, was a plate of gold two fingers broad, and reached from ear to ear; though Josephusf124 seems to give a different account of it; he says, “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”;” or henbane; and after describing the herb, and the figure of the buds, cups, or flowers of it, he adds, “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;” which seems to disagree with the accounts of other Jewish writers; unless, as Brauniusf125 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 crownf126; and Popish writers fail not to improve it in favour of the crown their pontiff wears; and Lyraf127 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 Uyx, a flower, might with more propriety bear that name. Philo the Jewf128, speaking of the golden plate, says it was like a crown engraven with four letters of the name (Jehovah); and further observes, that “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:” 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 signifie…

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