Crown

In allusion to Christ, the Scripture meaning of crown is, that all the merit of redemption is his; and as such, he wears the crown. Hence in the book of the Revelations, he is said to have been seen with many crowns on his head, (Rev. x. 12.) meaning, from the different offices and characters which he sustained in accomplishing redemption, the crown of GODHEAD he wears in common with the Father and the Holy Ghost. But the crown of Mediator is peculiarly and personally his own. Hence, he is said to have "power over all flesh, " as a Prince, and a Saviour, "for to give eternal life to as many as the Father hath given him." (John 17. 2.) Hence, when JEHOVAH bringeth in the first begotten into the world, he saith, "Let all the angels of God worship him." (Heb. i. 6.) And the crown of salvation put upon the sacred head of Christ by the church in one full body, and also by every individual of the church, multiplies the crowns of Jesus to an infinite extent, when any and every poor sinner is brought from darkness to light, and willingly and cheerfully ascribes the whole of his own personal salvation to the Lord Jesus Christ.

is a term properly taken for a cap of state worn on the heads of sovereign princes, as a mark of regal dignity. In Scripture there is frequent mention made of crowns; and the use of them seems to have been very common among the Hebrews. The high priest wore a crown, which was girt about his mitre, or the lower part of his bonnet, and was tied about his head. On the forepart was a plate of gold, with these words engraved on it: “Holiness to the Lord,” Exo 28:36; Exo 29:6. New-married persons of both sexes wore crowns upon their wedding day, Sonh of Solomon Exo 3:11; and, alluding to this custom, it is said that when God entered into covenant with the Jewish nation, he put a beautiful crown upon their head, Eze 16:12. The first crowns were no more than a bandelet drawn round the head, and tied behind, as we see it still represented on medals, &c. Afterward, they consisted of two bandelets; by degrees, they took branches of trees of divers kinds, &c; at length they added flowers; and Claudius Saturninus says there was not any plant of which crowns had not been made.

There was always a difference, either in matter or form, between the crowns of kings and great men, and those of private persons. The crown of a king was generally a white fillet bound about his forehead, the extremities whereof being tied behind the head, fell back on the neck. Sometimes they were made of gold tissue, adorned with jewels. That of the Jewish high priest, which is the most ancient of which we have any description, was a fillet of gold placed upon his forehead, and tied with a ribbon of a hyacinth colour, or azure blue. The crown, mitre, and diadem, royal fillet and tiara, are frequently confounded. Crowns were bestowed on kings and princes, as the principal marks of their dignity. David took the crown of the king of the Ammonites from off his head; the crown weighed a talent of gold, and was moreover enriched with jewels, 2Sa 12:30; 1Ch 20:2. The Amalekite who valued himself on killing Saul, brought this prince’s crown unto David, 2Sa 1:10. The crown was placed upon the head of young King Josiah, when he was presented to the people, in order to be acknowledged by them, 2Ch 23:11. Baruch says that the idols of the Babylonians wore golden crowns, Bar 6:9. Queens, too, wore diadems among the Persians. King Ahasuerus honoured Vashti with this mark of power; and, after her divorce, the same favour was granted to Est 2:17. The elders, in Rev 4:10, are said to “cast their crowns before the throne.” The allusion is here to the tributary kings dependent upon the Roman emperors. Herod took off his diadem in the presence of Augustus, till ordered to replace it. Tiridates did homage to Nero by laying the ensigns of royalty at the foot of his statue.

Pilate’s guard platted a crown of thorns, and placed it on the head of Jesus Christ, Mat 27:29, with an intention to insult him, under the character of the king of the Jews. See Thorn. In a figurative sense, a crown signifies honour, splendour, or dignity, Lam 5:16; Php 4:1; and is also used for reward, because conquerors, in the Grecian games, were crowned, 1Co 9:25.

There are two distinct Hebrew terms rendered crown. The one represents such headdresses as we should designate coronet, band, miter, tiara, garland, etc. The other is generally applied to the headdresses of kings.\par The former was a simple fillet or diadem around the head, variously ornamented. Newly-married persons of both sexes wore crowns on their wedding-day, Son 3:11 Eze 16:12 .\par The crowns of kings were sometimes white fillets, bound round the forehead, the ends falling back on the neck; or were made of gold tissue, adorned with jewels. That of the Jewish high priest was a fillet, or diadem, tied with a ribbon of a hyacinth color, Exo 28:36 39:30. Occasionally the crown was of pure gold, and was worn by kings, 2Ch 23:11, sometimes when they went to battle, 2Sa 1:10 12:30. It was also worn by queens, Gen 2:17 . The crown is a symbol of honor, power, and eternal life, Pro 12:4 Lam 5:16 1Pe 5:4 . Crowns or garlands were given to the successful competitors at the Grecian games, to which frequent allusion is made in the Epistle, 2Ti 4:7,8 .\par

Crown. This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which, by the addition of ornamental or precious materials, assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them.

The crown was a symbol of royalty, and was worn by kings, 2Ch 23:11, and also by queens. Est 2:17. The head-dress of bridegrooms, Eze 24:17; Isa 61:10; Bar 5:2, and of women, Isa 3:20, a head-dress of great splendor, Isa 28:5, a wreath of flowers, Pro 1:9; Pro 4:9, denote crowns.

In general, we must attach to it, the notion of a costly turban, irradiated with pearls and gems of priceless value, which often form aigrettes for feathers, as in the crowns of modern Asiatics sovereigns. Such was probably the crown which weighed, (or rather "was worth"), a talent, mentioned in 2Sa 12:30 taken by David from the king of Ammon at Rabbah, and used as the state crown of Judah. 2Sa 12:30.

In Rev 12:3; Rev 19:12, allusion is made to "many crowns" worn in token of extended dominion. The laurel, pine or parsley crowns given to victors in the great games of Greece are finely alluded to by St. Paul. 1Co 9:25; 2Ti 2:5, etc.

A band encircling the head by way of honor; the royal badge of kings; the sacerdotal badge of priests; the prize winner’s badge of victory. The Greek diadeema, "diadem" which KJV less fitly translated "crown" in Rev 12:3; Rev 19:12. is restricted to Christ the King of kings; Satan wears it only as usurping Christ’s right (Rev 13:1). Stephanos is once applied to His golden "crown" (Rev 14:14), which refers to Him viewed as a victor, the image being from the wreaths of conquerors in contests. This is also the sense of "crown" in the reward promised to believers who overcome the world, the flesh, and Satan; the "incorruptible crown" (1Co 9:25); "crown of righteousness," for righteousness will be its own reward (Rev 22:11; Exo 39:30; 2Ti 4:8).

"Crown of life" (Jas 1:12; Rev 2:10; Rev 3:11), "crown of glory that fadeth not away" as the withering garlands of wild olive, ivy, or parsley, given to the victors in the Isthmian and other games (1Pe 5:4). The priests’ miter was a linen crown or fillet. The mitsnepheth or linen tiara of the high priest was preeminent in splendor (Lev 8:9). A "blue (the color of heaven) lace" fillet was underneath, and the golden plate graven with "Holiness to the Lord" on the front of the miter (Exo 28:36-38; Exo 28:40). In Eze 21:26, "remove the diadem (mitsnepheth), and take off the crown" (’atarah), i.e. remove the miter, the last Jewish king Zedekiah’s priestly emblem, as representing the priestly people.

The "miter" elsewhere is always used of the high priest; but the anointed king partook of the priestly character, from whence his "diadem" is so-called (Exo 19:6; Exo 28:4; Zec 3:5); also the crown, the emblem of the kingdom; until they be restored and united in the Mediator Messiah (Psa 110:2; Psa 110:4; Zec 6:13). Gold was the chief material of the king’s crown (Psa 21:3); compare 2Sa 12:30, the Ammonites’ crown, with its precious stones, was worth (rather than "weighed") a talent of gold. Those feasting at banquets wore "crowns" or wreaths. Compare Isa 28:1; Isa 28:5; "woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower"; Samaria, Ephraim’s capital on the brow of a hill, is the proud crown of his drunkards; it shall perish as the flower crown on his drunkard’s brow soon "fades"; but "the Lord of hosts (in striking contrast) shall be for a crown of glory and for a diadem (tsephirah), splendid head-dress) of beauty unto the residue (the remnant left after consuming judgments) of His people."

The Jews boast of three crowns: the law, the priesthood, the kingly crown. Better than all, a good name. So "crown" is used figuratively (Pro 12:4; Pro 14:24; Pro 17:6; 1Th 2:19). "Crown" is used in the sense of the projecting rim round the top of an altar or a table (Exo 25:25; Exo 30:4; Exo 37:27). Christ’s "crown of thorns" has been supposed to have been made of the Ramnus nabeca (Hasselquist) or the Lycium spinosum, probably the latter (Sieber). To mock rather than to pain Him was the soldiers’ object, and they took whatever came to their hand first. The dark green was a parody of the triumphal ivy wreath.

an ornament often mentioned in Scripture, and in such a manner as in most cases to indicate the circumstances under which and the persons by whom it was worn; for crowns were less exclusively worn by sovereigns than among modern nations. Perhaps it would be better to say that the term “crowns” was applied to other ornaments for the head than those exclusively worn by royal personages, and to which modern usage would give such distinctive names as coronet, band, mitre, tiara, garland, etc. This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being disheveled by the wind. Such fillets are still common, and they may be seen on the sculptures of Persepolis, Nineveh, and Egypt; they gradually developed into turbans (Josephus, Ant. 3, 7, 7), which, by the addition of ornamental or precious materials, assumed the dignity of mitres or crowns. The use of them as ornaments was probably suggested by the natural custom of encircling the head with flowers in token of joy and triumph (“Let us crown ourselves with rosebuds,” Wisdom of Solomon 2:8; 3Ma 7:16; Judah 15:13, and the classical writers, passim). SEE WREATH.

The first crown was said to have been woven for Pandora by the Graces (comp. στέφανος Χαρίτων, Pro 4:9). According to Pherecydes, Saturn was the first to wear a crown; Diodorus says that Jupiter was first crowned by the gods after the conquest of the Titans. Pliny, Harpocration, etc., ascribe its earliest use to Bacchus, who gave to Ariadne a crown of gold and Indian gems, and assumed the laurel after his conquest of India. Leo Egyptius attributes the invention to His, whose wreath was cereal. These and other legends are collected by Tertullian from the elaborate treatise on crowns by Claud. Saturninus. Another tradition says that Nimrod was the first to wear a crown, the shape of which was suggested to him by a cloud (Eutychius Alexandr. Ann. i, p. 63). Tertullian, in his tract De Cor. Militis (c. vii sq.), argues against them as unnatural and idolatrous. He is, however, singularly unsuccessful in trying to disprove the countenance given to them in Scripture where they are constantly mentioned. SEE BONNET.

1. The word נֵזֶר, ne’zer (lit. consecration; hence consecrated hair, as of a Nazarite, and then generally long hair), is supposed to denote a diadem (Greek διάδημα, Rev 12:3; Rev 13:1; Rev 19:12). It is applied to the inscribed plate of gold in front of the high-priest’s mitre, which was tied behind by a ribbon (Exo 29:6; Exo 39:30), and which was doubtless something of the same kind that we see in figs. 8,11. This word is also employed to denote the diadem which Saul wore in battle, and which was brought to David (2Sa 1:10), and also that which was used at the coronation of the young Joash (2Ki 11:12); and, as another word is applied elsewhere to the crown used in this ceremonial, the probability is that the Hebrew kings wore sometimes a diadem and sometimes a crown, and that the diadem only was accessible to the high-priest, by whom Joash was crowned, the crown itself being most likely in the possession of Athaliah. Both the ordinary priests and the high-priest wore head-dresses of this ornamental description. The common mitre (מַגְבָּעָה, Sept. κίδαρις, Exo 28:37; Exo 29:6, etc.; Josephus, ταινία; Hesych. στρόφιον ὅ οἱ ἱερεῖς φοροῦσι) was a flat cap (πῖλος ἄκωνος), forming a sort of linen toenia or crown (στεφάνη), Josephus, Ant. 3, 7. The ceremonial mitre (מַצְנֶפֶת, Sept. βυσσίνη τιάρα) of the high-priest (used also of a regal crown, Eze 21:26) was much more splendid (Exo 28:36; Lev 8:9; “an ornament of honor, a costly work, the desire of the eyes,” Sir 45:12; “the holy crown,” Lev 8:9, so called from the Tetragrammaton inscribed on it, Sopranes, De re Vest. Jud., p. 441). It had a second fillet of blue lace (ἐξ ὑακίνθου πεποικιλμένος, the color being chosen as a type of heaven), and over it a golden diadem (נֵזֶר, Exo 29:6), “on which blossomed a golden calyx like the flower of the ὑοσκύαμος,” or hyoscyamus (Josephus, Ant. 3, 6). The gold band (צַיוֹ, Sept. πέταλον; Origen, ἱλαστἠριον) was tied behind with blue lace (embroidered with flowers), and being two fingers broad, bore the inscription (not in bas-relief, as Abarbanel sys) “Holiness to the Lord.” (Comp. Rev 17:5; Braunius, De Vest. Sacerd. 2:22; Maimon. De Apparatu Templi, 9:1; Reland, Antig. 2:10; Carpzov, Appar. Crit. p. 85; Josephus, War, 5:5,7; Philo, De Vit. losis, 3, 519.) Some suppose that Josephus is describing a later crown given by Alexander the Great to Jaddua (Jennings’s Jewish Ant. p. 158). The use of the crown by priests and in religious services was universal, and perhaps the badge belonged at first “rather to the pontficalia than the regalia.” Thus Q. Fabius Pictor says that the first crown was used by Janus when sacrificing. “A striped head-dress and queue,” or “a short wig, on which a band was fastened, ornamented with an asp, the symbol of royalty,” was used by the kings of Egypt in religious ceremonies (Wilkinson’s Anc. Egypt. 3, 354, fig. 13). The crown worn by the kings of Assyria was “a high mitre . . . frequently adorned with flowers, etc., and arranged in bands of linen or silk. Originally there was only one band, but afterwards there were two, and the ornaments were richer” (Layard, 2:320, and the illustrations in Jahn, Arch. Germ. ed., pt. 1, vol. 2, tab. 9:4 and 8). SEE MITRE.

The royal crown originated in the diadem, which was a simple fillet fastened round the head, and tied behind. This obviously took its rise among a people who wore long hair, and used a band to prevent it from falling over the face. The idea occurred of distinguishing kings by a fillet of different color from that usually worn; and being thus established as a regal distinction, it continued to be used as such even among nations who did not wear the hair long, or was employed to confine the head-dress. We sometimes see this diadem as a simple fillet, about two inches broad, fastened round the otherwise bare head; we then find it as a band of gold (first cut, above, figs. 2, 5). In this shape it sometimes forms the basis of raised ornamental work (figs. 6, 7, 8, 10), in which case it becomes what we should consider a crown; and, indeed, the original diadem may be traced in most ancient crowns. Fig. 10 is curious, not only from the simplicity of its form, but on account of the metallic loop to be passed under the chin-a mode of securing the crown probably adopted in war or in the chase. Then we find the diadem surrounding the head-dress or cap (figs. 3, 9, 13), and when this also is ornamented, the diadem may be considered as having become a crown. SEE DIADEM.

2. The more general word for a crown is עֲטָרָה, atarah’ (a circlet, Gr. στέφανος); and it is applied to crowns and head ornaments of different sorts, including those used by the kings. When applied to their crowns, it appears to denote the state crown as distinguished from the diadem. Such was probably the crown, which, with its precious stones, weighed (or rather “was worth”) a talent, taken by David from the king of Ammon at Rabbah, and used as the state crown of Judah (2Sa 12:30). Some groundlessly suppose that, being too heavy to wear, it was suspended over his head. The royal crown was sometimes buried with the king (Schickard, Jus Reg. 6:19, p.421). Idolatrous nations also “made crowns for the head of their gods” (Ep. Jeremiah 9). The Rabbins allege that the Hebrew state-crown was of gold, set with jewels. Of its shape it is impossible to form any notion, unless by reference to the examples of ancient crowns contained in the preceding cut. These figures, however, being taken mostly from coins, are not of that very remote antiquity which we would desire to illustrate matters pertaining to the period of the Hebrew monarchies. In Egypt and Persia there are sculptures of earlier date, representing royal crowns in the shape of a distinguishing tiara, cap, or helmet, of metal, and of cloth, or partly cloth and partly metal. The diadem of two or three fillets (figs. 4, 5, first cut, above) may have been similarly significant of dominion over two or three countries. In Rev 12:3; Rev 13:1; Rev 19:12, allusion is made to “many crowns” (διαδήματα) worn in token of extended dominion. Thus the kings of Egypt used to be crowned with the “pshent,” or united crowns of Upper and Lower Egypt (Wilkinson, Anc. Egypt. 3, 351 sq.; comp. Layard, 2:320); and Ptolemy Philometor wore two diadems, one for Europe and one for Asia. This would, in fact, form three crowns, as his previous one was doubtless the double crown of Upper and Lower Egypt. Similarly the three crowns of the papal tiara mark various accessions of power: the first corona was added to the mitre by Alexander III in 1159; the second by Boniface VIII in 1303; and the third by Urban V in 1362. These Egyptian tiaras were worn in war and on occasions ‘of state, but on ordinary occasions a fillet or diadem was used. It is important to observe that the mitre of the high-priest, which is also called a crown (Exo 39:30), was of similar construction, if not shape, with the addition of the golden fillet or diadem.

3. Similar also in construction and material, though not in form, was the ancient Persian crown, for which there is a distinct name in the book of Esther (1. 11; 2:17; 6:8), viz., כֶּתֶר, ke’ther (chaplet), which was doubtless the cidaris or citaris (κίδαρις or κίταρις), the high cap or tiara so often mentioned by the Greek historians. From the descriptions given of it, this seems to have been a somewhat conical cap, surrounded by a wreath or fold; and this would suggest a resemblance to fig. 12 (of the first cut, above), which is, in fact, copied from a Parthian or later Persian coin. This one is worthy of very particular attention, because it forms a connecting link between the ancient and modern Oriental crowns, the latter consisting either of a cap, with a fold or turban, variously enriched with aigrettes as this is; or of a stiff cap of cloth, studded with precious stones. It must often occur to the student of Biblical antiquities that the modern usages of the East have more resemblance to the most ancient than have those which prevailed during that intermediate or classical period in which its peculiar manners and institutions were subject to much extraneous influence from the domination of the Greeks and Romans. So, in the present instance, we are much impressed with the conviction that such head-tires and caps as those represented in the above cut more correctly represent the regal “crowns” of the Old Testament than those figured in the first cut, above (with the exception of fig. 12 and the simple diadems); which, however, may be taken to represent the style of the crowns which prevailed in and before the time of the New Testament. SEE TURBAN.

4. Other Hebrews terms rendered “crown” are זֵר, zer, a wreath or border of gold around the edge of the ark of the covenant (Exo 25:11, etc.); and קָרְקֹר, kodkod’, the scalp or crown of the human head (Gen 49:26, etc.; κορυφή, Bel, 36). There are several words in Scripture for a crown (but not so rendered) besides those mentioned, as פְּאֵר, peer’, the headdress of bridegrooms (Isa 61:10; Bar 5:2; Eze 24:17), and of women (Isa 3:20); צְפַירוֹת, tsephiroth’, a head-dress of great splendor (Isa 28:5); לַוְיָה, livyah’, a wreath of flowers (Pro 1:9; Pro 4:9); such wreaths were used on festal occasions (Isa 28:1); צָנַיŠ, tsaniph’, a common tiara or turban (Job 29:14; Isa 3:23); כִּרְבְּלָא, karbela’ (“hat,” Dan 3:21, rather mantle). Στέμμα occurs in the N.T. only once (Act 14:13) for the garlands used with victims. In the Byzantine court this word was confined to the imperial crown (Du Fresne, Gloss. Grec. p. 1442). SEE GARLAND.

The Jews boast that three crowns were given to them: כֶּתֶר תּוֹרָה, the crown of the law; כֶּתֶר כְּהֻנָּה, the crown of priesthood; and מִלְכוּת, the royal crown; better than all which is כֶּתֶר שֵׁם טוֹב, the crown of a good name (Carpzov, Apparat. Critic. p. 660; Othonis Lex . Rabb. s.v. Corona). Crowns were so often used symbolically to express honor and power that it is not always safe to infer national usages from the passages in which they occur. Hence we would scarcely conclude from Eze 23:42 that crowns were worn by Jewish females, although that they wore some ornament which might be so called is probable from other sources. Mr. Lane (Arabian Nights, 1:424) mentions that until about two centuries ago a kind of crown was worn by Arabian females of wealth and distinction. It was generally a circle of jeweled gold (the lower edge of which was straight, and the upper fancifully heightened to a mere point), surmounting the lower part of a dome-shaped cap, with a jewel or some other ornament at the summit. It is certain that “crowns” of this or some similar kind were worn at marriages (Son 3:11; Isa 61:10); and it would appear that at feasts and public festivals “‘crowns of rejoicing” were customary. These were probably garlands (Wisdom of Solomon 2:8; 4:2; Sir 1:11).

With the ancients generally the crown was the symbol of victory and reward, it being customary for conquerors to be crowned, as were also victors in the Grecian games. From ancient coins and medals we may observe that these crowns or wreaths usually consisted of leaves of trees, to which were added flowers. The crown worn by the victor in the Olympian games: was made of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, SEE CORINTH, of the pine. Indeed, Claudius Saturninus says there was hardly any plant of which crowns had not been made. The Romans had several kinds of crowns or wreaths which were bestowed for various services; but the noblest was the civic crown, given to him who had saved the life of a citizen; it was made of oak leaves, and was presented by the person who had been saved to his preserver. These were all corruptible, for they began to wither as soon as they were separated from the trees or plucked out of the earth. In opposition to these, there is an incorruptible crown, a crown of life, hid up for those who are faithful unto death (Jas 1:12; 1Pe 5:4; Rev 2:10; see Am. Presb. Rev. July, 1863). Pilate’s guard platted a crown of thorns, and placed it on the head of Jesus Christ (Mat 27:29) with an intention to insult him, under the character of the king of the Jews (see below). The laurel, pine, or parsley garlands given to victors in the great games of Greece are finely alluded to by Paul (1Co 9:25; -2Ti 2:5, etc.). SEE GAMES. They are said to have originated in the laurel-wreath assumed by Apollo on conquering the Python (Tertull. de Cor. Mil. 7, 15). (On the Greek and Roman honorary crowns, see Smith, Dict. of Class Antiq., s.v. Corona.) SEE AMA- RANTHINE. “Crown” is often used figuratively in “the Bible as a general emblem of an exalted state (Pro 12:4; Pro 17:6; Isa 28:5; Php 4:1, etc.). The term is also applied to the rims of altars, tables, etc. (Exo 25:25, etc.; Deu 22:8; comp. Vitr. 2:8; Q. Curt. 9:4, 30). The ancients as well as the moderns had a coin called “a crown” (τὸν στέφανον ὃν ὀφείλετε, 1Ma 13:39; 1Ma 10:29; A. V. “Crown-tax,” v. Suid., s.v. στεφανικὸν τέλεσμα); so called, doubtless, because coins usually bore the head of the sover. cign encircled with a wreath. SEE COIN.

The chief writers on crowns are Gaschalius (De Coronis, lib. 10) and Meursius (De Coronsi, Hafniae, 1671). For others, see Fabricilis, Bibl. Ant. 14:13. SEE HEAD-DRESS.

Stephanos (G4735) Crown

diadema (G1238)

We must not confuse these two words, which are both translated "crown." In classical literature Stephanos does not denote the kingly or imperial crown. Instead, it refers to the crown that symbolized victory in the games, civic worth, military valor, nuptial joy, and festal gladness. A Stephanos was woven of oak, ivy, parsley, myrtle, olive, or gold leaves, which imitated these plants, and of flowers such as violets or roses. A stephanos was a "wreath" or "garland" but never the emblem or sign of royalty.

A diadema was a "token of kingdom," a white linen band or fillet that encircled the brow. The phrase peritithenai diadema ("to put on a crown") commonly indicated the assumption of royal dignity. In Latin only the "diadema" is the "mark of kings." Selden's comments on the distinction between "crowns" and "diadems" also agree with this.

However those names have been from ancient time confounded, yet the diadem strictly was a very different thing from what a crown now is or was; and it was no other than only a fillet of silk, linen, or some such thing. Nor appears it that any other kind of crown was used for a royal ensign, except only in some kingdoms of Asia, but this kind of fillet, until the beginning of Christianity in the Roman Empire.

Another passage in Plutarch confirms this distinction. The kingly crown offered by Antonius to Caesar is described as "a crown [diadema] woven with a wreath [stephano] of laurel." Here Stephanos refers to the garland or laureate wreath that is woven into the diadem proper. Indeed, according to Cicero, Caesar was already coronatus (that is, wreathed, which is equivalent to estephanomenos) as a consul when the offer was made. This distinction helps to explain Suetonius's version of the same incident. Someone placed "a laurel wreath [coronam] bound with white bands" on Caesar's statue. The tribunes did not command the removal of the corona (wreath) but of the fascia, or diadem, which alone suggested Caesar's traitorous claim to kingship.

The accuracy of the distinction made in the Septuagint and Apocrypha between diadema and Stephanos may be seen by comparing the passages in 1 Maccabees where diadema is employed and those where Stephanos appears. Compare these with Isa_62:3, where Israel shall be "a crown [Stephanos] of glory" and "a royal diadem [diadema]."

In the New Testament, Paul always used Stephanos to refer to the conqueror's, not the king's, crown. Although 1Pe_5:4 does not necessarily allude directly to the Greek games, it still contrasts the wreaths of heaven that never fade with the garlands of earth that quickly lose their beauty and freshness. It is unlikely that other New Testament passages that use Stephanos refer to the Greek games, for there was a long-standing Jewish antipathy to them as idolatrous and profane. To have used imagery that referred to the prizes awarded at these games would have repelled, not attracted, the Jewish members of the church. In those passages the Stephanos, or the "crown [Stephanos] of life," is not the emblem of royalty but of highest joy and gladness and of glory and immortality. On the three occasions where John referred to kingly crowns, he employed diadema. Rev_19:12 depicts Christ, the King of kings and Lord of lords, with the words "on his head were many crowns." This phrase would be difficult to understand if the crowns were similar to those worn by present monarchs, but the meaning is immediately apparent if they are "diadems," the narrow fillets that encircle the brow. The "many diadems" will be the tokens of Christ's many kingdomsearth, heaven, and hell (Php_2:10). Satan, the usurper of these kingdoms and of their honors, has his own seven diadems (Rev_13:1), but Christ will rightfully assume his lordship. This may be illustrated by the earthly example of Ptolemy, king of Egypt. When he entered Antioch in triumph, he set two "crowns," or rather "diadems" (diademata), on his head, the "diadem" of Asia and the "diadem" of Egypt (1Ma_11:13). In Diodorus Siculus (1.47) we read of a queen "having three kingdoms on her head." The context plainly shows that these are three diadems, the symbols of a triple royalty.

The only occasion where Stephanos may refer to a kingly crown is Mat_27:29 (cf. Mar_15:17; Joh_19:2). The soldiers mocked Jesus' royalty by placing a crown of thorns (stephanos akanthinos) on his head. The nature of the woven materials, perhaps the Juncus marinus (rush from the sea) or the Lycium spinosum (a prickly thorn bush) would make the word diadema inappropriate, though this word was fit for the purpose the soldiers had in mind.

Crown. "Many crowns" is an expression occurring in Scripture, Rev 19:12; it being customary for those who claimed authority over more than one country to wear double or united crowns. We have a familiar illustration of this in the papal tiara, or triple crown. Crowns of laurel, etc., were given to victors in the ancient games; hence the Christian’s final prize is represented as a crown, the symbol of successful contest, the appropriate ornament of the royal dignity conferred upon him. 1Co 9:25; 2Ti 2:5; 2Ti 4:8; Rev 3:11. The term is also used figuratively elsewhere, as in Pro 12:4; Pro 14:24; Pro 16:31. There were ancient coins called "crowns."

The common ensign of royalty and of victory, 2Ch 23:11; it is also used symbolically for honour or reward; as "a virtuous woman is a crown to her husband." Pro 12:4. Paul speaks of those whom he had been the means of converting as his ’joy and crown;’ his ’crown of rejoicing.’ Php 4:1; 1Th 2:19.

In the A.V. the word ’crown’ represents the word zer , the border or moulding placed round the top of the ark, the table of showbread, and the altar of incense. Exo 37:2-27.

In the N.T. the word commonly rendered ’crown’ is στέφανος, which is more a symbol of victory than of royalty. It is applied to the Son of Man and to others, Rev 6:2; Rev 14:14; and to the twenty-four elders in heaven, who cast their crowns before the throne, Rev 4:4; Rev 4:10; also to the perishable crown won by the victors in the ancient contests, and to the imperishable crown of the Christian. 1Co 9:25. This latter is further described as a ’crown of righteousness,’ ’crown of life,’ ’crown of glory.’ 2Ti 4:8; Jas 1:12; 1Pe 5:4; Rev 2:10. These may refer to the same crown, viewed in different aspects. The Christian is exhorted to beware that no man take his crown. Rev 3:11.

Another Greek word, also translated ’crown,’ is really DIADEM, diάδημα, and was the word used for the royal crown of ancient eastern kings. We read of it only in reference to the Lord Jesus as having on His head ’many diadems,’ also as upon the ’seven heads’ of the ’great red dragon,’ and on the ’ten horns’ of the head of the future Roman empire. Rev 12:3; Rev 13:1; Rev 19:12.

By: Emil G. Hirsch, Frank Knight Sanders, Kaufmann Kohler, Executive Committee of the Editorial Board.

—Biblical Data:

The translation employed for five distinct Hebrew words in the Bible. It renders, first, "zer," a technical term used frequently in the Priestly portions of Exodus for the golden molding with which the Ark (xxv. 11), the table (xxv. 24), its border (xxv. 25), and the altar of incense (xxx. 3) were decorated. While this is an uncommon use, the word is employed secondly and more accurately for the Hebrew "nezer." This carries with it the idea of consecration, and refers solely to the circlet worn on the head by a Hebrew monarch as a symbol of his royal power (II Sam. i. 10; II Kings xi. 12), or to that worn by the high priest (Ex. xxix. 6, xxxix. 30). Because of the significance of the crown, the word is used figuratively for the authority of a king (Prov. xxvii. 24). A third word, "'aṭarah," is used in a perfectly general way both directly (II Sam. xii. 30; Ezek. xxi. 31 [A. V. 26] and figuratively (Job xix. 9, xxxi. 36). It also refers to wreaths used at banquets for purposes of decoration (Isa. xxviii. 1), or at games as rewards (Prov. iv. 9). For "crown" in the phrase "crown royal" in the book of Esther, however, there is another Hebrew word, "keter," which seems to be a Persian loan-word.

In the New Testament the words στέφανος and διάδημα are indiscriminately rendered "crown" in the R. V., but distinguished in the R. V. (I Cor. ix. 25; II Tim. ii. 5; Rev. iv. 4, 10). The latter is the real insignia of royalty; the former, a general symbol of superiority. This distinction is not maintained in the Old Testament. Finally, the word occurs not infrequently for "ḳadḳad" in the phrase "crown of the head," referring to the upper part of the head.

In the New Testament a crown symbolizes victory and all that it involves by way of reward. In the Old Testament it is rather a symbol of splendor and dignity (Prov. xii. 4, xvi. 31). Still, if the Hebrew reading is correct, in Ps. cxlii. 8 the crown is indicative of triumph.

Festal Crowns.

—In Post-Biblical Times:

The use of crowns among the Jews in post-Biblical times, both in life and in literature, is varied. Under the influence of Greek custom the guests sat at the festive table with their heads crowned with garlands. In the Book of Wisdom (ii. 8) the ungodly are quoted as saying, with reference to their festal meals: "Let us crown ourselves with rosebuds before they be withered." With these are contrasted the righteous whose reward is with the Lord: "They receive the crown of royal dignity and the diadem of beauty from the Lord's hand (ib. v. 16). The custom of sitting with wreaths round the head at feasts seems to have been quite common among the Jews before the destruction of the Second Temple. Ben Sira describes a Jewish feast at which the symposiarch sits with a crown of honor (Ecclus. [Sirach] xxxii. 1-2). Judith and all the women of Israel celebrated a thanks giving festival after the victory over Holofernes, "dancing, being crowned with olive garlands, and all the men of Israel followed in their armor with garlands" (Judith xv. 13; compare iii. 7). Thus the Jews of Alexandria, after their miraculous deliverance, celebrated a thanksgiving feast "crowned with garlands of all kinds of sweet-scented flowers" (III Macc. vii. 16; compare ib. iv. 8, and Josephus, "Ant." xix. 9, § 1). Likewise, the Jews in Maccabean times celebrated the Feast of Tabernacles sitting in their booths, "with wreaths upontheir heads," as may be learned from the Book of Jubilees, xiv. 30, where Abraham is said to have received an ordinance to this effect for all generations. Obviously, this custom gave rise to the belief that the Tabernacle feast was a Bacchic festival (Plutarch, "Symposium," iv. 5; compare II Macc. vi. 7).

Whether this Greek custom goes back to ancient Semitic life (see Isa. xxviii. 1-5, and Luzzatto's Hebrew commentary) can not be decided. The Sukkah garlands or crowns of wheat ( and , Yer. Sukkah i. 51d; Tosef., Sukkah, i. 7) appear to be a reminiscence of the older "crowning of the head." Possibly the crowning of the cup of blessing at the saying of grace (, Ber. 51a; Yer. Ber. vii. 11d; see also Frankel's commentary) is a survival of the Greek symposium.

Crowns of Glory.

Crowns were placed by the Gentiles upon their idols (Epistle of Jeremiah 9; Acts xiv. 13); and accordingly, such "crowns of wheat-ears or of roses" placed upon idols were interdicted (Yer. 'Ab. Zarah iii. 42c, 43d). The Jews, however, modified the custom by placing crowns of gold upon the forefront of the Temple at the dedication feast (I Macc. iv. 57). They also put garlands of olive around the festal steer that led the annual thanksgiving procession, and around the baskets containing the first-fruits (Bik. iii. 3, 9, 10).

God Himself is constantly represented as wearing crowns. The archangel Sandalfon binds wreaths for his Maker (Hag. 13b); and the angel Akatriel (= "the crowning angel") received his name from his charge of holding the crown of glory over the Most High on His heavenly throne (Ber. 7a). According to the Slavonic Enoch (xiv. 2-3), every evening four hundred angels remove the crown from the head of the sun and lay it before the Lord; and every morning they replace the crown before the sun sets forth upon its daily journey. "The king of light," whose head is surrounded with crowns, "places the crowns of light ever anew upon the angels in the heavens" (Brandt, "Mandäische Schriften," 1893, pp. 13-19). The four and twenty elders in heaven have also "crowns of gold" on their heads; and when prostrating themselves before the Lord they "cast their crowns before the throne" (Rev. iv. 4, 11).

Crowns of Reward.

Most crowns of reward mentioned in Hellenistic and rabbinical literature refer to the world to come. The angel of death says to Abraham (Testament of Abraham, A, xvii.; B, xiii.), "If any one is righteous I take crowns and come to him." "The greatness of thy love toward God becomes a crown upon thy head." (Compare "the crowns and thrones of glory" for the righteous in Ascensio Isaiæ, vii. 22, viii. 26, ix. 10; Hermas, "Similitudes," viii. 2.) Such crowns are especially accorded to the martyrs (see Testament of Job, ix. 13, probably based upon , Job xxxi. 36; Kohler, in Kohut Memorial Volume, p. 284). "When he has been approved he shall receive the crown of life which the Lord promised to them that love him" (James i. 12, R.V., obviously with reference to Judges v. 31, as interpreted by the Rabbis, Yoma 23a). Likewise, I Peter v. 4: "Ye shall receive a crown of glory that fadeth not" (compare Rev. ii. 10, "a crown of life"). Especially does Paul dwell upon the "incorruptible crown" obtained in the race for the higher things, in contrast to the "corruptible crown" given to the victor in games (I Cor. ix. 25; II Tim. ii. 5; compare II Tim. iv. 8, and Philo, "De Allegoriis Legum," xxvi. § 26). These older conceptions cast light also on later rabbinical passages concerning the Crowns of the Righteous and the Crown of the Law.

Bibliography:

L. LöW, Kranz und Krone, in Ben Chananja, 1867, Nos. 11, 12;

Charles, The Ascension of Isaiah, 1900, p. 61;

J. B. Mayor, The Epistle of St. James, 1892, notes, pp. 40 et seq.;

Hastings, Dict. Bible;

Cheyne and Black, Encyc. Bibl. s.v. Crown.

In the Talmudic Hebrew, is used (compare the English "crown") for the Biblical in the sense of "border" or "rim" (Kelim. v. 3; Oh. xiv. 1). In the Targumim is usually rendered by the identical or , or sometimes by which in sense is equivalent to "crown" or "wreath." For the insignia of royalty the late Biblical "keter" is used, together with "kisse" (throne) and "sharbiṭ" (scepter). While the Biblical drops out of use in the Talmudical Hebrew, which restricts the root to its original meaning, "cut off" (hence "devoted," a "nazir"), a new word is introduced, "taga" (), of non-Hebrew stock, in the sense of royal crown and thence of ornament.

The "Three Crowns."

Crowns Of The Law.1. In Hambro' Synagogue, London. 2. In a private collection, New York. 3. In the Synagogue at Pogrebishche, Russia. 4 and 6. In Temple Shearith Israel, New York. 5. In the Synagogue at Casale Monferrato, Italy. 7. Oriental; in the United States National Museum, Washington. 8. In the Victoria and Albert Museum, London. 9. Samaritan; in the possession of the Palestine Exploration Fund.

"Keter," as well as "'aṭeret" and its derivatives, has also the applied meaning of ornament, dignity, and distinction. The righteous will wear crowns in the hereafter (Ber. 17a; compare Meg. 15b, where God is the crown on the head of the pious; Lev. R. xxx.). So also prayer is woven into a crown for the head of God (Ex. R. xxi.). "Three crowns there are: the crown of the Torah, the crown of the priesthood, the crown of royalty; but the crown of a good name is higher than these altogether" (Abot iv. 13). In explanation of this enumeration of the three degrees of distinction Ex. R. xxxiv. and Num. R. iv. must be kept in mind. The crown of the learned man (Pharisee), that of the priest (Sadducee), that of royal blood, men of good repute not only attain but even surpass; that is, learning, birth, and station are worthless, while character is all. R. Simeon ben Joḥai enumerates these crowns in this order: the crown of royalty, that is, the "table of the showbreads," which had a golden border; the crown of the priesthood, that is, the altar; the crown of the Torah, that is, the Ark of the Covenant. Playing upon the vocalization of (zar and zer), he adds: "If one acquires the Torah, it is for him a zer, a crown; if he does not, it is for him something foreign" (compare Yoma 72b). God is represented in the Talmud as ornamenting the letters , as well as the letters (on ק see Shab. 104a), with "crowns," and refrains from multiplying them in view of R. Akiba's disposition to read into these "crowns" halakic decisions (Men. 29b; Shab. 89b). "Crown" is also used for "kingdom"; for instance, in the parable about the moon's jealousy of the sun, she asks: "Is it possible for two kings to have one 'crown'?" and God, acting upon the suggestion, reduces her to the second rank (Ḥul. 60b). Again, it is used figuratively for a deed entitling one to recognition, as in Yer. Dem. ii. 22c, bottom. Hezekiah was privileged by God to "acquire the crown" of the removal of the brazen serpent (Ḥul. 6b, 7b). In the same sense the caution occurs against making the Torah and learning a crown of self-glorification (Abot iv. 5).

The most distinguished men are called the crown of their fellows (for instance, in Tosef., Soṭah, xv.). With the death of R. Eleazar ben Azariah passed away the crown of the wise, for the wealth of the wise consists in the crown of learning (compare Soṭah 49b). So also the distinctions conferred on the first day are designated as its ten crowns (Sifra, Shemini Shab. 87b).

Bridal Crowns.

The bride wore a crown—wreath or chaplet—at the marriage feast, and so did the bridegroom, who, indeed, was regarded as a king during the nuptial ceremonies (Nowack, "Lehrbuch des Hebräischen Archäologie," i. 164). This custom was suspended for a time in consequence of the Roman wars (Soṭah ix. 14). These bridal wreaths could not be woven of myrtle or roses, but were made of reeds. The reason for this restriction is found in the idolatrous uses of wreaths of the kind prohibited (Yer. 'Ab. Zarah iv. 43d: "Not only wreaths made of wheat-stalks, but also of roses"; compare also Yer. Bik. i., toward end 64b, top; Soṭah 49a). In Yer. Soṭah ix. 24b, bottom, R. Jeremiah is reported as wearing a crown of olive-branches in order to amuse the bridal party, from which act he came to be known as the rabbi with the (myrtle bridal) crown (compare Gen. R. lxx.; Lam. R. 94b; the verse "the crown is fallen from our head" [Lam. v. 16] was interpreted to refer to him; Lam. R. to the verse, 69d). Mention is also made of ornaments in the shape of wreaths, which were much affected by women (Shab. v. 1 [57a]; Soṭah 49b). Some of these are even said to have shown in engraving the picture of Jerusalem. By later rabbis the custom of placing a wreath or crown on the head of the bridegroom was regarded as a token of mourning for Jerusalem, the olive-branches being bitter" ("'Aṭeret Zeḳenim to "Or ha-Ḥayyim," 560; Ṭur Eben ha'Ezer, 65; Tos. Pes. 36a). See Crown of the Law.

CROWN

1. In the OT.—The word represents several Heb. terms with distinct meanings. (1) zçr, properly an edge or border, with the suggestion of a twisted or wreathed appearance. It occurs only in Ex (Exo 25:11 and frequently). It is always of gold, and in the furniture of the Tabernacle surrounds the ark, the table of shew-bread and its border, the altar of incense. RVm [Note: Revised Version margin.] gives as alternative renderings ‘rim,’ ‘moulding.’ Its purpose seems to have been ornamental merely.—(2) nçzer, properly ‘mark of separation or consecration’ (fr. nâzar ‘to separate, consecrate’; whence nâzir = ‘Nazirite’). Originally it was no more than a fillet to confine hair that was worn long (W. R. Smith, RS [Note: S Religion of the Semites.] ² p. 483). It is used of the crown set upon the forehead of the high priest (Exo 29:6 etc.)—a plate of pure gold with the engraving ‘Holy to J″ [Note: Jahweh.] ’ (Exo 39:30, cf. Lev 8:9), and also of the crown worn by Heb. kings (2Sa 1:10, 2Ki 11:12). In both cases it was the symbol of consecration.—(3) kether, similar in meaning to (2) but without the idea of consecration, is used in Est. (Est 1:11; Est 2:17; Est 6:8) to denote the diadem of a Persian king or queen.—(4) ’atârah, the word that is most frequent and of the most general significance. It is applied to the crown worn by kings, whether Jewish (2Sa 12:30 etc.) or foreign (1Ch 20:2, Est 8:15 [cf. Est 6:8]), to the wreath worn at banquets (Isa 28:1; Isa 28:3, Eze 23:42); but also in a fig. sense, as when, e.g. a virtuous woman is called her husband’s crown (Pro 12:4), a hoary head the crown of old age (Pro 16:31), the Lord of hosts the crown of His people (Isa 28:5).—(5) qodhqôdh is the crown or top of the head, as in the expression ‘from the sole of his foot even unto his crown’ (Job 2:7); cf. Gen 49:26, Deu 33:20 etc.—The vb. ‘to crown’ is comparatively rare in the OT: ‘âtar (corresponding to (4) above) is found in Psa 8:5; Psa 65:11; Psa 103:4, Son 3:11, Isa 23:8; kathar (corresp. to (3)) in Pro 14:18; nâzar (corresponding to (2)) in Nah 3:17.

2. In the NT.—In AV [Note: Authorized Version.] ‘crown’ represents two Gr. words: (1) stephanos (whence stephanoô, ‘to crown’), (2) diadema; the former being the badge of merit or victory, the latter (found only in Rev 12:3; Rev 13:1; Rev 19:12) the mark of royalty. This distinction, though not strictly observed in LXX [Note: Septuagint.] , is properly maintained in RV [Note: Revised Version.] , where (2) is in each case rendered ‘diadem.’ The stephanos (properly ‘wreath’ = Lat. corona) was the garland given as a prize to the victors in the games (1Co 9:25; cf. 2Ti 2:5). It is the word applied to our Lord’s ‘crown of thorns’ (Mat 27:29, Mar 15:17, Joh 19:2; Joh 19:5). It is used figuratively of the ‘crown of righteousness’ (2Ti 4:8), ‘of life’ (Jas 1:12, Rev 2:10), ‘of glory’ (1Pe 5:4). St. Paul applies it to his converts as being his joy and reward (Php 4:1, 1Th 2:19); and in Rev. it is employed in various symbolical connexions (Rev 4:4; Rev 4:10; Rev 6:2; Rev 9:7; Rev 12:1; Rev 14:14).

J. C. Lambert.

The symbol of kingly power. It is used in representations of Christ the King, of Mary as Queen of Heaven, and of saints of royal blood.

kroun: The word crown in the Old Testament is a translation of five different Hebrew words, and in the New Testament of two Greek words. These express the several meanings, and must be examined to ascertain the same.

1. In Hebrew

The five Hebrew words are as follows: (1) קדקד, ḳodhḳōdh, from קדד, ḳādhadh; (2) זר, zēr, from זרר, zārar; (3) נזר, nezer, or נזר, nēzer, both from נזר, nāzar; (4) עטרה, ‛ăṭārāh, from עטר, ‛ātar; (5) כּתר, kether, from כּתר, kāthař.

(1) Ḳodhḳōdh means “the crown of the head,” and is also rendered in the King James Version “top of the head,” “scalp,” “pate.” It comes from ḳādhadh, meaning “to shrivel up,” “contract,” or bend the body or neck through courtesy. Both the Revised Version (British and American) and the American Standard Revised Version, in Deu 28:35 and Deu 33:16, translation it “crown” instead of “top” as in the King James Version. Jacob in his prophecy concerning his sons says: “The blessings of thy father ... shall be on the head of Joseph, and on the crown of the head of him that is prince among his brethren” (Gen 49:26 the American Revised Version, margin). Other references are: Deu 33:20; 2Sa 14:25; Job 2:7; Isa 3:17; Jer 2:16; Jer 48:45. Translated “scalp” in Psa 68:21 and “pate” in Psa 7:16.

(2) Zēr means a “chaplet,” something spread around the top as a molding about the border, and because of its wreath-like appearance called a crown. “That which presses, binds” (BDB). Comes from zārar, meaning “to diffuse” or “scatter.” It is used in Exo 25:11, Exo 25:24, Exo 25:25; Exo 30:3, Exo 30:1; Exo 37:2, Exo 37:11, Exo 37:12, Exo 37:26, Exo 37:27.

(3) Nezer means something “set apart”; i.e. a dedication to the priesthood or the dedication of a Nazarite, hence, a chaplet or fillet as a symbol of such consecration. The word in the King James Version is rendered “crown,” “consecration,” “separation,” “hair.” Comes from nāzar, meaning “to hold aloof” from impurity, even from drink and food, more definitely, “to set apart” for sacred purposes, i.e. “to separate,” “devote,” “consecrate.” It is found in Exo 29:6; Exo 39:30; Lev 8:9; Lev 21:12; 2Sa 1:10; 2Ki 11:12; 2Ch 23:11; Psa 89:39; Psa 132:18; Pro 27:24; Zec 9:16.

(4) ‛Ǎṭārāh means a crown in the usual sense. Comes from ‛āṭar, meaning “to encircle,” as in war for offense or defense; also actually and figuratively “to crown.” Rendered sometimes “to compass.” It is used in 2Sa 12:30; 1Ch 20:2; Est 8:15; Job 19:9; Job 31:36; Psa 21:3; Pro 4:9; Pro 12:4; Pro 14:24; Pro 16:31; Pro 17:6; Son 3:11; Isa 28:1, Isa 28:3, Isa 28:5; Isa 62:3; Jer 13:18; Lam 5:16; Eze 16:12; Eze 21:26; Eze 23:42; Zec 6:11, Zec 6:14; “crowned,” Son 3:11; “crownest,” Psa 65:11; “crowneth,” Psa 103:4. the Revised Version (British and American) translations “crowned,” of Psa 8:5 “hast crowned.” the American Standard Revised Version prefers to translation “crowning,” in Isa 23:8, “the bestower of crowns.”

(5) Kether means a “circlet” or “a diadem.” From kāthar, meaning “to enclose”: as a friend, “to crown”; as an enemy, “to besiege.” Variously translated “beset round,” “inclose round,” “suffer,” “compass about.” Found in Est 1:11; Est 2:17, Est 6:8; “crowned,” in Pro 14:18.

2. In Greek

The two Greek words of the New Testament translated crown are: (1) στέφανος, stéphanos, from stéphō, and (2) διάδημα, diádēma, from διαδεο, diadéō, “to bind round.”

(1) Stephanos means a chaplet (wreath) made of leaves or leaf-like gold, used for marriage and festive occasions, and expressing public recognition of victory in races, games and war; also figuratively as a reward for efficient Christian life and service (see GAMES). This symbol was more noticeable and intricate than the plain fillet. Only in the Rev of John is στεφανος, στεφανος, stephanos called “golden.” The “crown of thorns” which Jesus wore was a stephanos (woven wreath) of thorns; the kind is not known (Mat 27:29; Mar 15:17; Joh 19:2, Joh 19:5). Luke makes no mention of it. Whether intended to represent royalty or victory, it was caricature crown. Stephanos is found in 1Co 9:25; Php 4:1; 1Th 2:19; 2Ti 4:8; Jas 1:12; 1Pe 5:4; Rev 2:10; Rev 3:11; Rev 6:2; Rev 12:1; Rev 14:14; plural in Rev 4:4, Rev 4:10; Rev 9:7; “crowned” in 2Ti 2:5; Heb 2:9; “crownedst” in Heb 2:7.

(2) Diadēma is the word for “diadem,” from dia (about) and deō (bound), i.e. something bound about the head. In the three places where it occurs (Rev 12:3; Rev 13:1 and Rev 19:12) both the Revised Version (British and American) and the American Standard Revised Version translation it not “crowns” but “diadems,” Thus making the proper distinction between stephanos and diadēma, such as is not done either in the King James Version or the Septuagint (see Trench, Synonyms of the New Testament). According to Thayer the distinction was not observed in Hellenic Greek “Diadems” are on the dragon (Rev 12:3), the beast (Rev 13:1) and on the Rider of the White Horse, “the Faithful and True” (Rev 19:12). In each case the “diadems” are symbolic of power to rule.

3. Use and Significance

There are five uses of the crown as seen in the Scripture references studied, namely, decoration, consecration, coronation, exaltation, and remuneration.

(1) Decoration

The zēr of Ex, as far as it was a crown at all, was for ornamentation, its position not seeming to indicate any utility purpose. These wavelet, gold moldings, used in the furnishings of the tabernacle of Moses, were placed about (a) The table of shewbread (Exo 25:24; Exo 37:11); (b) The ark of the covenant (Exo 25:11; Exo 37:2); (c) The altar of incense (Exo 30:3, Exo 30:1; Exo 37:26, Exo 37:27). The position of these crowns is a debated question among archaeologists. Their purpose other than decoration is not known. The encircling gold might signify gratitude, parity and enduring worth.

(2) Consecration

The nezer had a twofold use as the crown of consecration: (a) It was placed as a frontlet on the miter of the high priest, being tied with a blue lace (Exo 39:30). The priestly crown was a flat piece of pure gold, bearing the inscription, “Holy to Yahweh,” signifying the consecration of the priest as the representative of the people (Exo 29:6; Lev 8:9). (b) Likewise the Hebrew king (2Ki 11:12) was set apart by God in wearing on his head a royal -nezer, whether of silk or gold we do not know. It was set with jewels (Zec 9:16) and was light enough to be taken into battle (2Sa 1:10).

(3) Coronation

The ordinary use of the crown. There were three kinds of kingly crowns used in coronation services: (a) The nezer or consecration crown, above referred to, was the only one used in crowning Hebrew kings. What seems to be an exception is in the case of Joshua, who represented both priest and king (Zec 6:11 the American Revised Version, margin). (b) The ‛ăṭārāh, and (c) The kether were used in crowning foreign monarchs. No king but a Hebrew could wear a nezeř - a “Holy to Yahweh” crown. It is recorded that David presumed to put on his own head the ‛ătărāh of King Malcam (2Sa 12:30 the American Revised Version, margin). The kether or jeweled turban was the crown of the Persian king and queen (Est 1:11; Est 2:17; Est 6:8).

(4) Exaltation

The ‛ătārāh, the stephanos and the diadēma were used as crowns of exaltation. Stephanos was the usual crown of exaltation for victors of games, achievement in war and places of honor at feasts. The ‛ătārāh was worn at banquets (Son 3:11; Isa 28:1, Isa 28:3), probably taking the form of a wreath of flowers; also as a crown of honor and victory (Eze 16:12; Eze 21:26; Eze 23:42). Stephanos is the crown of exaltation bestowed upon Christ (Rev 6:2; Rev 14:14; Heb 2:9). “Exaltation was the logical result of Christ’s humiliation” (Vincent). The Apocalyptic woman and locusts receive this emblem of exaltation (Rev 12:1; Rev 9:7). The symbolic dragon and beast are elevated, wearing diadēma, (Rev 12:3; Rev 13:1). The conquering Christ has “upon his head ... many diadems” (Rev 19:12). See further Tertullian, De corona.

(5) Remuneration

Paul, witnessing the races and games, caught the vision of wreath-crowned victors flush with the reward of earnest endeavor. See GAMES. He also saw the persistent, faithful Christian at the end of his hard-won race wearing the symbolic stephanos of rejoicing (1Th 2:19 the King James Version), of righteousness (2Ti 4:8), of glory (1Pe 5:4), of life (Jas 1:12; Rev 2:10). Paul’s fellow Christians were his joy and stephanos (Php 4:1), “of which Paul might justly make his boast” (Ellicott). Long before Paul, his Hebrew ancestors saw the ‛ăṭārāh of glory (Pro 4:9) and the ‛ăṭārāh of a good wife, children’s children, riches and a peaceful old age (Pro 12:4; Pro 14:24; Pro 16:31; Pro 17:6). For Apocrypha references see 1 Macc 10:29; 11:35; 13:39.

Psa 103:4 (a) This is the blessed gift of GOD’s lovingkindness and tender mercy resting upon the subject of His grace. This loving care of GOD and the rich reward He gives is compared to a beautiful and valuable crown.

Pro 4:9 (b) Here is a description of the blessing which comes upon one who uses wisdom in his living and grace in his actions.

Pro 14:24 (c) This probably is a type of the power, glory and position which riches give to their possessors.

Pro 16:31 (a) The honor and respect due to old age is represented by this beautiful white hair.

Php 4:1 (a) The Christians at Philippi who were saved through Paul’s ministry were described as a crown for his head in the day when the Lord gives rewards. (See also 1Th 2:19).

The Bible mentions two main kinds of crowns. One was the crown worn by a king, and as such was a sign of royalty and glory (Psa 21:1-3; Isa 28:5; Isa 62:3; Joh 19:2-3; Rev 19:11-16). The other was the circle of leaves placed on the head of the winner of a sporting contest, and as such was a sign of victory (1Co 9:24-27; 1Th 2:19; 2Ti 2:5). This latter kind of crown is referred to frequently in reference to the final victory of Christians who faithfully persevere amid trials, sufferings and persecution (2Ti 4:8; Jas 1:12; 1Pe 5:4; Rev 2:10; Rev 3:11; see also REWARD).

Literally, “wreath,” a ring of leaves

or branches that was placed on the head

of the winners of athletic contests to

honor them. It is a symbol of victory

and reward.