Crown

VIEW:57 DATA:01-04-2020

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’ (Jam_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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

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; Jam_1:12; 1Pe_5:4; Rev_2:10; Rev_3:11; see also REWARD).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

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; Phi_4:1; 1Th_2:19; 2Ti_4:8; Jam_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 (Jam_1:12; Rev_2:10). Paul's fellow Christians were his joy and stephanos (Phi_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.

International Standard Bible Encyclopedia
PRINTER 1915.

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.

Phi_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).
Wilson's Dictionary of Bible Types
press 1957.

Crown
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 (Jam_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.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

FACEBOOK

Participe de nossa rede facebook.com/osreformadoresdasaude

Novidades, e respostas das perguntas de nossos colaboradores