SEV Biblia, Chapter 6:11
Tomarás plata y oro, y harás coronas, y las pondrás en la cabeza de Josué, hijo de Josadac el sumo sacerdote;
Clarke's Bible Commentary - Zechariah 6:11
Verse 11. Make crowns] twrf[ ataroth; but seven MSS. of Kennicott's and De Rossi's, and one ancient of my own, with the Syriac and Chaldee, have trf[ atereth, a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.
John Gill's Bible Commentary
Ver. 11. 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, ( 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 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”, ( Exodus 28:36 29:6 39:30) and this, according to the Jewish writers f123 , was a plate of gold two fingers broad, and reached from ear to ear; though Josephus 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 Braunius 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 f126 ; and Popish writers fail not to improve it in favour of the crown their pontiff wears; and Lyra 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 Jew f128 , 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 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 f129 ; 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 f130 , and who was an eminent type of the Messiah, and in this of having crowns put upon his head, as the following words show.
Matthew Henry Commentary
Verses 9-15 - Some Jews from Babylon brought an offering to the house of God. Thos who cannot forward a good work by their persons, must, as they ar able, forward it by their purses: if some find hands, let others fil them. Crowns are to be made, and put upon the head of Joshua. The sig was used, to make the promise more noticed, that God will, in the fulness of time, raise up a great High Priest, like Joshua, who is but the figure of one that is to come. Christ is not only the Foundation but the Founder of this temple, by his Spirit and grace. Glory is burden, but not too heavy for Him to bear who upholds all things. The cross was His glory, and he bore that; so is the crown an exceedin weight of glory, and he bears that. The counsel of peace should be between the priest and the throne, between the priestly and kingl offices of Jesus Christ. The peace and welfare of the gospel church and of all believers, shall be wrought, though not by two severa persons, yet by two several offices meeting in one; Christ, purchasin all peace by his priesthood, maintaining and defending it by his kingdom. The crowns used in this solemnity must be kept in the temple as evidence of this promise of the Messiah. Let us not think of separating what God has joined in his counsel of peace. We cannot com to God by Christ as our Priest, if we refuse to have him rule over u as our King. We have no real ground to think our peace is made with God, unless we try to keep his commandments __________________________________________________________________
Original Hebrew
ולקחת 3947 כסף 3701 וזהב 2091 ועשׂית 6213 עטרות 5850 ושׂמת 7760 בראשׁ 7218 יהושׁע 3091 בן 1121 יהוצדק 3087 הכהן 3548 הגדול׃ 1419
