Silver and gold. That which had been brought from Babylon. However unwilling the Jews were to let the Samaritans take part in the good work, they were quite ready to receive contributions from their brethren in the dispersion, and likewise from heathen kings and princes (see Ezra 6:8, etc.
; Ezra 7:15, etc.). Make crowns. The prophet was to get the crowns made (comp. Exodus 25:1-40; passim). The plural may here be used intensively for "a noble crown," as in Job 31:36; or it may signify the two metals of which the crown was made, two or more wreaths being intertwined to form it.
It is certain that only one crown was to be made, and that that was to be placed on Joshua's head. There is no mention of Zerubbabel in the passage; so the plural cannot be taken to intimate that there was a crown for the high priest and a crown for the princely ruler, as Ewald and Bunsen assert.
These critics, followed by Hitzig and Wellhausen, supply the passage thus: "on the head of Zerubbabel and on the head of Joshua." Zerubbabel had no kingly position. Rather, all mention of Zerubbabel is expressly excluded, in order to denote that in the Person of him whom Joshua symbolized, the offices of priest and king were united (Psalms 110:1-7).
We may note that in Revelation 19:12 Christ is said to have on his head many crowns, by which is meant a diadem composed of many circlets. The high priest's mitre is never called a crown. That which was placed on Joshua's head was a royal crown, a token of royal dignity, not his own, but his whom he represented—Christ the eternal Priest, the universal King.