In that day shall the Lord of hosts be for a crown of
Or, "glorious crown" F16; surrounding, adorning, and protecting his people; granting them his presence; giving them his grace, and large measures of it; causing them to live soberly, righteously, and godly: this stands opposed to "the crown of pride" before mentioned, and refers to the time when that should be trampled under foot, or when the ten tribes should be carried into captivity, which was in the sixth year of Hezekiah's reign, ( 2 Kings 18:10 ) at which time, and in whose reign, as well as in the reign of Josiah, this prophecy had its accomplishment: and for a diadem of beauty:
or, "a beautiful diadem" F17; the same as expressed by different words, for the confirmation and illustration of it: unto the residue of his people;
the Arabic version adds, "in Egypt"; the people that remained there, when the others were carried captive, but without any foundation. Jarchi interprets it of the righteous that were left in it, in Samaria, or in Ephraim, in the ten tribes before spoken of; but it is to be understood, as Kimchi observes, of the other two tribes, Judah and Benjamin, which remained in their own land, when others were carried captive, to whom God gave his favours, spiritual and temporal, in the times of Hezekiah and Josiah; and especially the former is meant, and who was a type of Christ, to whom this passage may be applied, who is the glory of his people Israel; and so the Targum paraphrases it,
``in that day shall the Messiah of the Lord of hosts be for a crown of joy;''and Kimchi says their Rabbins expound this of the King Messiah, in time to come, when both the kingly and priestly glory should be restored; the one being signified by the "crown of glory", the other by the "diadem of beauty".
F16 (ybu trjel) "pro corona decora", Piscator.
F17 (hrapt trypulw) "et pro diademate ornante", Piscator.