Diadem

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DIADEM.—See Crown, and Dress, § 5.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

(See CROWN.) The diadem in Gentile nations was a white fillet, two inches broad, bound round the head, the badge of the monarch. In Persia the king's diadem differed from that of the queen and the highest princes, in having an erect triangular peak. In Israel mitsenepheth is always the high priest's turbaned cap, "miter," or "diadem," (Isa_28:5) "diadem (tsephirah) of beauty."
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Diadem. What the "diadem" of the Jews was, we know not. That of other nations of antiquity was a fillet of silk, two inches broad, bound round the head and tied behind. Its invention is attributed to Liber. Its color was generally white, sometimes, however, it was of blue, like that of Darius; and it was sown with pearls or other gems, Zec_9:16, and enriched with gold. Rev_9:7.
It was peculiarly the mark of Oriental sovereigns. In Est_1:11; Est_2:17, we have cether for the turban worn by the Persian king, queen or other eminent persons to whom it was conceded as a special favor. The diadem of the king differed from that of others in having an erect triangular peak. The words in Eze_23:15 mean long and flowing turbans of gorgeous colors. See Crown.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

See CROWN.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

dı̄?a-dem: There are seven Bible references to the diadem, four in the Old Testament and three in the New Testament. The Hebrew words do not mark any clear distinctions.
(1) צניף, cānı̄ph, צנוף, cānōph, צניפה, cānı̄phāh (all from צנף, cānaph, primarily ?to wrap,? ?dress,? ?roll?) mean a headdress in the nature of a turban or piece of cloth wrapped or twisted about the head. The word is also rendered ?hood,? ?mitre.? Job_29:14 : ?My justice was as a robe and a diadem? (RVm, ?turban?); Isa_62:3 : ?a royal diadem in the hand of thy God.?
(2) צפירה, cephı̄rāh, means ?a crown,? ?diadem,? i.e. something round about the head; Isa_28:5 ?a diadem of beauty, unto the residue of his people.?
(3) מצנפת, micnepheth, means an official turban or tiara of priest or king, translated also ?mitre.? Eze_21:26 : ?Remove the mitre, and take off the crown.?
(4) διάδημα, diádēma, the Greek word in the New Testament for ?diadem,? means ?something bound about the head.? Found 3 t, all in Rev_12:3 : ?a great red dragon ... and upon his heads seven diadems? (the King James Version ?crowns?); Rev_13:1 : ?a beast ... and on his horns ten diadems?; Rev_19:11, Rev_19:12 : ?a white horse ... and upon his head are many diadems.? See CROWN.

International Standard Bible Encyclopedia
PRINTER 1915.

Diadem [CROWNS]
The Popular Cyclopedia of Biblical Literature
by John Kitto.

Diadem
is the rendering of several Heb. words in the Auth. Vers. of the Bible: מַצְנֶפֶת(mitsne'pheth, something wrapped around the head) — spoken of the tiara of a king (“diadem,” Eze_21:26), elsewhere of the turban of the high-priest (“mitre”); צָנַיּŠ(tsaniph', something wound about the head), spoken of the turban of men (“diadem,” Job_29:14), of women (“hood,” Isa_3:23), of the high-priest (“mitre,” Zec_3:5), and the tiara of a king (“diadem,” Isa_62:3, where the text reads צָנוּŠ, tsanuph'), and, צְפַירָה(tsephirah', a circlet), spoken of a royal tiara (“diadem,” Isa_28:5). SEE HEAD-DRESS. All these terms occur in poetical passages, in which neither the Hebrew nor the English words appear to be used with any special force, except the first. SEE MITRE. But in Greek the distinction between διάδημα (only Rev_12:3; Rev_13:1; Rev_19:12), or diadem, as the badge of royalty, and (στέφανος, or crown, as a conventional mark of distinction in private life, is carefully observed (see Trench, Synonymes of the New Testament, p. 112 sq.). SEE TURBAN.
What the “diadem” of the Jews was we know not. That of other nations of antiquity was a fillet of silk, two inches broad, bound round the head and tied behind, the invention of which is attributed to Liber (Plin. Hist. Nat. 7:56, 57). Its color was generally white (Tacitus, Ann. 6:37; Sil. Ital. 16:241); sometimes, however, it was of blue, like that of Darius, caerulea fascia albo distincta (Q. Curt. 3, 3; 6:20; Xenoph. Cyr. 8:3, 13), and it was sown with pearls or other gems (Zec_9:16; Gibbon, 1:392), and enriched with gold (Rev_9:7, where, however, the text has στέφανος). It was peculiarly the mark of Oriental sovereigns (1Ma_13:32, τὸ διάδημα τῆς Α᾿σίας), and hence the deep offense caused by the attempt of Caesar to substitute it for the laurel crown appropriated to Roman emperors (Cicero, Phil. 2:34); when some one crowned his statue with a laurel-wreath (candida fascia praeligatam), the tribunes instantly ordered the fillet or diadem to be removed and the man to be thrown into prison (Sueton. Caes. 79). Caligula's wish to use it was considered an act of insanity (Sueton. Cal. 22). Heliogabalus only wore it in private. Antony assumed it in Egypt (Flor. 4:11), but Diocletian (or, according to Aurel. Victor, Aurelian) first assumed it as a badge of the empire. Representations of it may be seen on the coins of any of the later emperors (Tillemont, Hist. Imp. 3, 531). A crown was used by the kings of Israel even in battle (2Sa_1:10; similarly it is represented on coins of Theodosius as encircling his helmet); but in all probability this was not the state crown (2Sa_12:30), although used in the coronation of Joash (2Ki_11:12).
Kitto supposes that the state crown may have been in the possession of Athaliah; but perhaps we ought not to lay any great stress on the word נֶזֶר in this place, especially as it is very likely that the state crown was kept in the Temple. In Est_1:11; Est_2:17, we have כֶּתֶר(Sept. κίταρις, κίδαρις) for the turban (στολὴ βυσσίνη, 6:8) worn by the Persian king, queen, or other eminent persons to whom it was conceded as a special favor (8. 15, διάδημα βύσσινον πορφυροῦν). The diadem of the Persian king differed from that of others in having an erect triangular peak (κυρβασία, Aristoph. Av. 487; Suid. s.v. τιάρα; and Hesych.). Possibly the כִּרְבְּלָאof Dan_3:21 is a tiara (as in Sept., where, however, Dmusius and others invert the words καὶ τιάραις καὶ περικνημῖσι), A. V. “hat.” Some render it by tibiale or calceamentum. Schleusner suggests that κρώβυλος may be derived from it. The tiara generally had pendent flaps falling on the shoulders. (See Paschalius, de Corona, p. 573; Brissonius, de Regn. Pers. etc.; Layard, 2:320; Scacchus, Myrothec. 3, 38; Fabricius, Bibl. Ant. 14:13). The words סְרוּחֵי טְבוּלַים, “exceeding in dyed attire upon their heads,” in Eze_23:15, mean long and flowing turbans of gorgeous colors (Sept. παράβαπτα, where a better reading is τιάραι βαπταί). SEE CROWN.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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