I'm a bit puzzled by the phrase 'thou shalt say to him'.
Is the 'him' referenced the same person who has had crowns put on his head?
The Lord almighty is asking Zechariah to say to Jesus, son of Josedek, "behold the man whose name is ...", the future rebuilder of the temple and king. That's what I think.
The punctuation in the quote I gave appears to be misleading (the Greek texts in these days did not have any).
It probably should be:
"thou shalt put them upon the head of Jesus the son of Josedec the high priest and thou shalt say to him, thus saith the Lord Almighty: Behold the man whose name is 'anatole', ..."
Grammatically wise, the "him" should refer to the nearest person previously defined, not the next one. "thou" is Zechariah: he is the one that allegedly God addresses. "thou" cannot be Jesus, son of J. That's the way I understand it.
Cordially, Bernard
I believe freedom of expression should not be curtailed
Philo was applying it to the ideal Adam in that passage
Yes the ideal Adam is the אִיש of Genesis 1:26 - 27 (DSS), the image of God, anthropos in Philo etc. A Danish PhD candidate Stefan Nordgaard sent me what I consider to be the definitive argument that the two men (Adam and the Lord) of 1 Corinthians 15:38 - 53 were developed from the two men of Philo (heavenly man and earthly man). Someone named 'Jesus' has nothing to do with any of this (except the later Christians renamed him so owing to its similarity as a homophone eesu - eeshu). I am even wondering if Zechariah chapter 6 might have been the justification somehow for renaming the Christian god Jesus. Who knows.
I wish I could post the scan of this article somewhere. It is really quite good.
Hippolytus Romanus (1 work(s))
Iustinus martyr (1 work(s))
Iustinus
martyr
Dialogus cum Tryphone (3)
Date: ca.161 - ca.165
Genre: -
Theme: Apologetics
Clavis: 1076
Biblio:
ARCHAMBAULT G., Justin, Dialogue avec Tryphon, 2 t. (Textes et documents pour l'étude historique du christianisme), Paris 1909.
100 § 4 (p.122, l.17) BP1
106 § 4 (p.154, l.7) BP1
121 § 2 (p.224, l.1) BP1
Italy (2 ancient author(s))
Ambrosius Mediolanensis (5 work(s))
Hieronymus presbyter (1 work(s))
Palestine and Cyprus (2 ancient author(s))
Eusebius Caesariensis (4 work(s))
Procopius Gazaeus (3 work(s))
Unknown place (2 ancient author(s))
Hippolytus Romanus (?) (1 work(s))
Hippolytus
Romanus
(?)
In Prouerbia (1)
Date: ca.220 - ca.250
Genre: -
Theme: Exegesis, Scripture Commentaries
Clavis: 1883
Biblio:
RICHARD M., Les fragments du commentaire de S. Hippolyte sur les Proverbes de Salomon, Le Muséon 79 (1966), 75-94.
(p.87, l.18 - <) BP2
Hippolytus Romanus (Ps.) (1 work(s))
Hippolytus
Romanus
(Ps.)
In sanctum pascha (1)
Date: ca.301 - ca.399
Genre: -
Theme: Christian Mystery
Clavis: 1925
Biblio:
NAUTIN P., SC 27 (1950).
45 § 3 (p.167, l.6 - <) BP2
It's strange. Justin's interest in Zechariah does not go beyond the words 'behold a man, his name is the East.' No reference to Jesus the priest at all. Indeed nowhere in the Church Fathers generally. Here are all the references to Zech 6:11:
Zechariah 6, 11
CPG2549 - CPG3477
300 - 398 (3 pole(s))
Alexandria (1 ancient author(s))
Didymus Alexandrinus (2 work(s))
Greek historians (1 ancient author(s))
Eusebius Caesariensis (2 work(s))
Palestine and Cyprus (1 ancient author(s))
stephan happy huller wrote:It's strange. Justin's interest in Zechariah does not go beyond the words 'behold a man, his name is the East.' No reference to Jesus the priest at all.
Yes, that's interesting. Justin refers to Zech 6 twice in "Dialogue with Trypho", both times as prefiguring Jesus as either a star in the East or the rising of the sun in the East: http://www.earlychristianwritings.com/t ... rypho.html
And that He should arise like a star from the seed of Abraham, Moses showed before hand when he thus said, 'A star shall arise from Jacob, and a leader from Israel;' and another Scripture says, 'Behold a man; the East is His name.' Accordingly, when a star rose in heaven at the time of His birth, as is recorded in the memoirs of His apostles, the Magi from Arabia, recognising the sign by this, came and worshipped Him.
...
God formerly gave the sun as an object of worship, as it is written, but no one ever was seen to endure death on account of his faith in the sun; but for the name of Jesus you may see men of every nation who have endured and do endure all sufferings, rather than deny Him. For the word of His truth and wisdom is more ardent and more light-giving than the rays of the sun, and sinks down into the depths of heart and mind. Hence also the Scripture said, 'His name shall rise up above the sun.' And again, Zechariah says, 'His name is the East.'
[Zech 6:]12. Behold, the man—namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Joh 19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character.
It is really important, in life, to concentrate our minds on our enthusiasms, not on our dislikes. -- Roger Pearse
"Philo...tells us that there was already a pre-Christian being who was actually names 'Jesus' who was called the firstborn son of God, who was the celestial image of God, who was God's agent of Creation and God's celestial high priest".
Zechariah is not talking of any “supernatural” being. The metaphor of “tsemah” is clearly a royal-messianic reference (see Jeremiah 23:5-6). It could possibly be Zerubbabel or another Davidic messianic figure, but it can’t be the priest Joshua son of Josedec because it’s already excluded by Zc 3,8
