Crown

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(1.) Denotes the plate of gold in the front of the high priest's mitre (Exodus 29:6; Exodus 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Samuel 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).

(2.) The more general name in Hebrew for a crown is 'atarah, meaning a “circlet.” This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Samuel 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Revelation 12:3; Revelation 13:1, we read of “many crowns,” a token of extended dominion.

(3.) The ancient Persian crown (Esther 1:11; Esther 2:17; Esther 6:8) was called kether; i.e., “a chaplet,” a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezekiel 23:42). They were worn at marriages (Song Of Songs 3:11; Isaiah 61:10, “ornaments;” R.V., “a garland”), and at feasts and public festivals.

The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the “civic crown” on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life ([[James 1:12; [[Revelation 2:10) “that fadeth not away” (1 Peter 5:4, Gr. amarantinos; compare 1 Peter 1:4). Probably the word “amaranth” was applied to flowers we call “everlasting,” the “immortal amaranth.”



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.


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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 Deuteronomy 28:35 and Deuteronomy 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” (Genesis 49:26 the American Revised Version, margin). Other references are: Deuteronomy 33:20; 2 Samuel 14:25; Job 2:7; Isaiah 3:17; Jeremiah 2:16; Jeremiah 48:45. Translated “scalp” in Psalms 68:21 and “pate” in Psalms 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 Exodus 25:11, Exodus 25:24, Exodus 25:25; Exodus 30:3, Exodus 30:1; Exodus 37:2, Exodus 37:11, Exodus 37:12, Exodus 37:26, Exodus 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 Exodus 29:6; Exodus 39:30; Leviticus 8:9; Leviticus 21:12; 2 Samuel 1:10; 2 Kings 11:12; 2 Chronicles 23:11; Psalms 89:39; Psalms 132:18; Proverbs 27:24; Zechariah 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 2 Samuel 12:30; 1 Chronicles 20:2; Esther 8:15; Job 19:9; Job 31:36; Psalms 21:3; Proverbs 4:9; Proverbs 12:4; Proverbs 14:24; Proverbs 16:31; Proverbs 17:6; Song Of Songs 3:11; Isaiah 28:1, Isaiah 28:3, Isaiah 28:5; Isaiah 62:3; Jeremiah 13:18; Lamentations 5:16; Ezekiel 16:12; Ezekiel 21:26; Ezekiel 23:42; Zechariah 6:11, Zechariah 6:14; “crowned,” Song Of Songs 3:11; “crownest,” Psalms 65:11; “crowneth,” Psalms 103:4. the Revised Version (British and American) translations “crowned,” of Psalms 8:5 “hast crowned.” the American Standard Revised Version prefers to translation “crowning,” in Isaiah 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 Esther 1:11; Esther 2:17, Esther 6:8; “crowned,” in Proverbs 14:18.

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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 Revelation 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 (Matthew 27:29; Mark 15:17; John 19:2, John 19:5). Luke makes no mention of it. Whether intended to represent royalty or victory, it was caricature crown. Stephanos is found in 1 Corinthians 9:25; Philippians 4:1; 1 Thessalonians 2:19; 2 Timothy 4:8; James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11; Revelation 6:2; Revelation 12:1; Revelation 14:14; plural in Revelation 4:4, Revelation 4:10; Revelation 9:7; “crowned” in 2 Timothy 2:5; Hebrews 2:9; “crownedst” in Hebrews 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 (Revelation 12:3; Revelation 13:1 and Revelation 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 (Revelation 12:3), the beast (Revelation 13:1) and on the Rider of the White Horse, “the Faithful and True” (Revelation 19:12). In each case the “diadems” are symbolic of power to rule.

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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

(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 (Exodus 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 (Exodus 29:6; Leviticus 8:9).
  • (b) Likewise the Hebrew king (2 Kings 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 (Zechariah 9:16) and was light enough to be taken into battle (2 Samuel 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 (Zechariah 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 (2 Samuel 12:30 the American Revised Version, margin). The kether or jeweled turban was the crown of the Persian king and queen (Esther 1:11; Esther 2:17; Esther 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 (Song Of Songs 3:11; Isaiah 28:1, Isaiah 28:3), probably taking the form of a wreath of flowers; also as a crown of honor and victory (Ezekiel 16:12; Ezekiel 21:26; Ezekiel 23:42). Stephanos is the crown of exaltation bestowed upon Christ (Revelation 6:2; Revelation 14:14; Hebrews 2:9). “Exaltation was the logical result of Christ's humiliation” (Vincent). The Apocalyptic woman and locusts receive this emblem of exaltation (Revelation 12:1; Revelation 9:7). The symbolic dragon and beast are elevated, wearing diadēma, (Revelation 12:3; Revelation 13:1). The conquering Christ has “upon his head ... many diadems” (Revelation 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 (1 Thessalonians 2:19 the King James Version), of righteousness (2 Timothy 4:8), of glory (1 Peter 5:4), of life (James 1:12; Revelation 2:10). Paul's fellow Christians were his joy and stephanos (Philippians 4:1), “of which Paul might justly make his boast” (Ellicott). Long before Paul, his Hebrew ancestors saw the ‛ăṭārāh of glory (Proverbs 4:9) and the ‛ăṭārāh of a good wife, children's children, riches and a peaceful old age (Proverbs 12:4; Proverbs 14:24; Proverbs 16:31; Proverbs 17:6). For Apocrypha references see 1 Maccabees 10:29; 1 Maccabees 11:35; 1 Maccabees 13:39.

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