Crown

Hastings' Dictionary of the Bible

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 (  Exodus 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 (  Exodus 29:6 etc.) a plate of pure gold with the engraving ‘Holy to J″ [Note: Jahweh.] ’ (  Exodus 39:30 , cf.   Leviticus 8:9 ), and also of the crown worn by Heb. kings (  2 Samuel 1:10 ,   2 Kings 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. (  Esther 1:11;   Esther 2:17;   Esther 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 (  2 Samuel 12:30 etc.) or foreign (  1 Chronicles 20:2 ,   Esther 8:15 [cf.   Esther 6:8 ]), to the wreath worn at banquets (  Isaiah 28:1;   Isaiah 28:3 ,   Ezekiel 23:42 ); but also in a fig. sense, as when, e.g. a virtuous woman is called her husband’s crown (  Proverbs 12:4 ), a hoary head the crown of old age (  Proverbs 16:31 ), the Lord of hosts the crown of His people (  Isaiah 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.   Genesis 49:26 ,   Deuteronomy 33:20 etc. The vb. ‘to crown’ is comparatively rare in the OT: ‘âtar (corresponding to (4) above) is found in   Psalms 8:5;   Psalms 65:11;   Psalms 103:4 ,   Song of Solomon 3:11 ,   Isaiah 23:8; kathar (corresp. to (3)) in   Proverbs 14:18; nâzar (corresponding to (2)) in   Nahum 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   Revelation 12:3;   Revelation 13:1;   Revelation 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 (  1 Corinthians 9:25; cf.   2 Timothy 2:5 ). It is the word applied to our Lord’s ‘crown of thorns’ (  Matthew 27:29 ,   Mark 15:17 ,   John 19:2;   John 19:5 ). It is used figuratively of the ‘crown of righteousness’ (  2 Timothy 4:8 ), ‘of life’ (  James 1:12 ,   Revelation 2:10 ), ‘of glory’ (  1 Peter 5:4 ). St. Paul applies it to his converts as being his joy and reward (  Philippians 4:1 ,   1 Thessalonians 2:19 ); and in Rev. it is employed in various symbolical connexions (  Revelation 4:4;   Revelation 4:10;   Revelation 6:2;   Revelation 9:7;   Revelation 12:1;   Revelation 14:14 ).

J. C. Lambert.

Baker's Evangelical Dictionary of Biblical Theology

The concept of the crown originates from a cap, turban, or more formal metallic crown that was decorated with jewels. Its placement on one's head indicated that one was set apart ( nezer [   Exodus 29:6;  39:30;  Leviticus 8:9 ) or for kings of Israel ( 2 Samuel 1:10;  2 Kings 11:12;  Psalm 89:39;  132:18 ). The crown indicated the consecrated role of its wearer, since it could be profaned ( Psalm 89:39 ). In the case of the king it also reflected his exalted position ( Psalm 89:19-20 ).

Besides the concept of consecration and exaltation, a second term for crown in the Old Testament (atara) indicated the presence of honor. In some cases it pictured the reception of honor because one entered into a special position. Wives were crowned with honor to show their new status, as is indicated in the metaphorical picture of Israel married to God ( Ezekiel 16:12 ). To remove the crown was an indication of shame ( Ezekiel 21:26 ). In other cases, the crown indicated the presence of honor as a cause for glory and joy. These are more metaphorical uses. So a good wife is a crown to her husband ( Proverbs 12:4 ). So also are grandchildren ( Proverbs 17:6 ), living to old age ( Proverbs 16:31 ), riches ( Proverbs 14:24 ), or a good harvest ( Psalm 65:11 ). God is also a crown in this sense. To experience the blessing of his character and activity on one's behalf is said to be a crown. So his lovingkindness and mercy can be a crown ( Psalm 103:4 ), as can mere relationship with him ( Isaiah 28:5 ).

In the New Testament the image changes, since the major term for crown is stephanos [Στέφανοσ], which referred in secular contexts either to the victory garland at a race of the sovereign crown that the Roman conqueror wore. This term is used eighteen times in the New Testament.

The image of the crown in Paul's writings is developed in detail in  1 Corinthians 9:24-27 with his image of the race and the perishable crown that the victor wins. In contrast to that crown stands the imperishable crown that goes to the Christian who completes the race. The crown is an honor received as a cause of joy. Its unfading character is highlighted in Peter's description of the "unfading crown of glory" (  1 Peter 5:4 ). In cases where the crown bears a description, like "crown of righteousness, " the characteristics described represent what is acknowledged as present by God. In other words, God does not hand out literal crowns, but offers the acknowledged honor of the presence of this characteristic in the believer for eternity. So we have the crown that is life ( James 1:12;  Revelation 2:10 ). There is also the crown that is glory in  1 Peter 5:4 , the crown that is righteousness in  2 Timothy 4:8 , and the crown that is rejoicing in  1 Thessalonians 2:19 . In these uses the image is much like the Old Testament examples from  Psalm 103:4 and   Isaiah 28:5 .

A second New Testament use looks back at the crown as honoring rule or sovereignty. Negative images exist alongside positive ones in Revelation. So the locusts wear crowns ( Revelation 9:7 ), as does the woman of  Revelation 12:1 and the beast and the dragon (12:3; 13:1). Here is negative, destructive sovereignty. Other images indicate honor and sovereignty of those who stand on the side of God or judgment, such as the elders of 4:4,10 and the white horse of judgment in 6:2. But in contrast to all these images, both negative and positive, stands the one who is crowned with many crowns, Jesus (19:12). His superior authority is indicated by the multiplicity of crowns he wears. The honor and consecration he has, as well as his authority are unique.

The many crowns image also contrasts poignantly with the one crown image in the Gospels, where Jesus wears a crown of thorns. This image is designed to mock Jesus' claims to kingship. The biblical reply to that mocking image of the Passion is the decisive image of  Revelation 19 and what it represents.

Darrell L. Bock

Fausset's Bible Dictionary

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  Revelation 12:3;  Revelation 19:12. is restricted to Christ the King of kings; Satan wears it only as usurping Christ's right ( Revelation 13:1). Stephanos is once applied to His golden "crown" ( Revelation 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" ( 1 Corinthians 9:25); "crown of righteousness," for righteousness will be its own reward ( Revelation 22:11;  Exodus 39:30;  2 Timothy 4:8).

"Crown of life" ( James 1:12;  Revelation 2:10;  Revelation 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 ( 1 Peter 5:4). The priests' miter was a linen crown or fillet. The Mitsnepheth or linen tiara of the high priest was preeminent in splendor ( Leviticus 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 ( Exodus 28:36-38;  Exodus 28:40). In  Ezekiel 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 ( Exodus 19:6;  Exodus 28:4;  Zechariah 3:5); also the crown, the emblem of the kingdom; until they be restored and united in the Mediator Messiah ( Psalms 110:2;  Psalms 110:4;  Zechariah 6:13). Gold was the chief material of the king's crown ( Psalms 21:3); compare  2 Samuel 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  Isaiah 28:1;  Isaiah 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 ( Proverbs 12:4;  Proverbs 14:24;  Proverbs 17:6;  1 Thessalonians 2:19). "Crown" is used in the sense of the projecting rim round the top of an altar or a table ( Exodus 25:25;  Exodus 30:4;  Exodus 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.

Vine's Expository Dictionary of NT Words

A — 1: Στέφανος (Strong'S #4735 — Noun Masculine — stephanos — stef'-an-os )

primarily, "that which surrounds, as a wall or crowd" (from stepho, "to encircle"), denotes (a) "the victor's crown," the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) "a token of public honor" for distinguished service, military prowess, etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. In some passages the reference to the games is clear,  1—Corinthians 9:25;  2—Timothy 4:8 ("crown of righteousness"); it may be so in   1—Peter 5:4 , where the fadeless character of "the crown of glory" is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory,  Philippians 4:1;  1—Thessalonians 2:19;  James 1:12 ("crown of life");   Revelation 2:10 (ditto); 3:11; 4:4,10: of triumph,   Revelation 6:2;  9:7;  12:1;  14:14 .

 Matthew 27:29 Mark 15:17 John 19:2,5

A — 2: Διάδημα (Strong'S #1238 — Noun Neuter — diadema — dee-ad'-ay-mah )

is never used as stephanos is, it is always the symbol of kingly or imperial dignity, and is translated "diadem" instead of "crown" in the RV, of the claims of the Dragon,  Revelation 12:3;  13:1;  19:12 . See Diadem.

B — 1: Στεφανόω (Strong'S #4737 — Verb — stephanoo — stef-an-o'-o )

"to crown," conforms in meaning to stephanos; it is used of the reward of victory in the games, in  2—Timothy 2:5; of the glory and honor bestowed by God upon man in regard to his position in creation,  Hebrews 2:7; of the glory and honor bestowed upon the Lord Jesus in His exaltation,  Hebrews 2:9 .

Watson's Biblical & Theological Dictionary

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,"  Exodus 28:36;  Exodus 29:6 . New-married persons of both sexes wore crowns upon their wedding day, Sonh of Solomon  Exodus 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,  Ezekiel 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,  2 Samuel 12:30;  1 Chronicles 20:2 . The Amalekite who valued himself on killing Saul, brought this prince's crown unto David,  2 Samuel 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,  2 Chronicles 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  Esther 2:17 . The elders, in  Revelation 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,  Matthew 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,   Lamentations 5:16; Php_4:1; and is also used for reward, because conquerors, in the Grecian games, were crowned,  1 Corinthians 9:25 .

Webster's Dictionary

(1): of Crow

(2): p. p. of Crow.

(3): (n.) A wreath or garland, or any ornamental fillet encircling the head, especially as a reward of victory or mark of honorable distinction; hence, anything given on account of, or obtained by, faithful or successful effort; a reward.

(4): (n.) A royal headdress or cap of sovereignty, worn by emperors, kings, princes, etc.

(5): (n.) The person entitled to wear a regal or imperial crown; the sovereign; - with the definite article.

(6): (n.) Imperial or regal power or dominion; sovereignty.

(7): (n.) Anything which imparts beauty, splendor, honor, dignity, or finish.

(8): (n.) Highest state; acme; consummation; perfection.

(9): (n.) The topmost part of anything; the summit.

(10): (n.) The topmost part of the head (see Illust. of Bird.); that part of the head from which the hair descends toward the sides and back; also, the head or brain.

(11): (n.) The part of a hat above the brim.

(12): (n.) The part of a tooth which projects above the gum; also, the top or grinding surface of a tooth.

(13): (n.) The vertex or top of an arch; - applied generally to about one third of the curve, but in a pointed arch to the apex only.

(14): (n.) Same as Corona.

(15): (n.) That part of an anchor where the arms are joined to the shank.

(16): (n.) The rounding, or rounded part, of the deck from a level line.

(17): (n.) The bights formed by the several turns of a cable.

(18): (n.) The upper range of facets in a rose diamond.

(19): (n.) The dome of a furnace.

(20): (n.) The area inclosed between two concentric perimeters.

(21): (n.) A round spot shaved clean on the top of the head, as a mark of the clerical state; the tonsure.

(22): (n.) A size of writing paper. See under Paper.

(23): (n.) A coin stamped with the image of a crown; hence,a denomination of money; as, the English crown, a silver coin of the value of five shillings sterling, or a little more than $1.20; the Danish or Norwegian crown, a money of account, etc., worth nearly twenty-seven cents.

(24): (n.) An ornaments or decoration representing a crown; as, the paper is stamped with a crown.

(25): (n.) To cause to round upward; to make anything higher at the middle than at the edges, as the face of a machine pulley.

(26): (n.) To cover, decorate, or invest with a crown; hence, to invest with royal dignity and power.

(27): (n.) To bestow something upon as a mark of honor, dignity, or recompense; to adorn; to dignify.

(28): (n.) To form the topmost or finishing part of; to complete; to consummate; to perfect.

(29): (n.) To effect a lodgment upon, as upon the crest of the glacis, or the summit of the breach.

Holman Bible Dictionary

The crown probably evolved from the cloth headband or turban worn by a tribal leader; the headband eventually became a metal diadem, with or without ornamentation. Some years ago archaeologists discovered in a Jericho tomb a copper headband or crown dating from about 2000 B.C.

Both the king and the high priest of Israel wore crowns, but we have been told more about the latter than the former ( Exodus 28:36-37;  Exodus 29:6 ,  Leviticus 8:9 ). David's golden crown was a prize of battle ( 2 Samuel 12:30 ). As a symbol of his authority, the crown was worn when the king was on his throne and when leading his forces in combat ( 2 Samuel 1:10 ). The word “crown” was also used figuratively referring to the old man's gray head ( Proverbs 16:31 ), a man's virtuous wife ( Proverbs 12:4 ), and God's blessings on mankind ( Psalm 8:5 ). Occasionally the word referred to a festive wreath of leaves or flowers (Song of  Song of Solomon 3:11 ).

While most references to “crown” in the Old Testament point to the actual headdress, in the New Testament it usually has a figurative significance. Paul envisioned “a crown of righteousness” for himself and others ( 2 Timothy 4:8 ), and James anticipated “the crown of life” ( James 1:12 ). While the winning runner of that day received a garland of myrtle leaves, Paul looked forward to a crown that would not decay ( 1 Corinthians 9:25 ). Not even the victorious athlete would receive his reward unless he obeyed the rules ( 2 Timothy 2:5 ). Conversely, the word evokes revulsion when we read of Roman soldiers weaving briers into a crown of Jesus' head ( Matthew 27:29 ).

In the Book of Revelation crowns are both realistic and figurative. The twenty-four elders seated around God's throne were wearing “crowns of gold” ( Matthew 4:4 ), and as they worshiped, they “cast their crowns before the throne” ( Matthew 4:10 ). Later, a seven-headed dragon appeared wearing a crown on each head ( Matthew 12:3 ), but opposing all the evil forces was the “Son of man” wearing “a golden crown” ( Matthew 14:14 ). In each case the crown symbolized power, either good or evil.

William J. Fallis

Morrish Bible Dictionary

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

In the A.V. the word 'crown' represents the word zer , the borderor moulding placed round the top of the ark, the table of showbread, and the altar of incense.  Exodus 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,  Revelation 6:2;  Revelation 14:14; and to the twenty-four elders in heaven, who cast their crowns before the throne,  Revelation 4:4,10; also to the perishable crown won by the victors in the ancient contests, and to the imperishable crown of the Christian.  1 Corinthians 9:25 . This latter is further described as a 'crown of righteousness,' 'crown of life,' 'crown of glory.'  2 Timothy 4:8;  James 1:12;  1 Peter 5:4;  Revelation 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.  Revelation 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.  Revelation 12:3;  Revelation 13:1;  Revelation 19:12 .

King James Dictionary

CROWN, n. G., L.

1. An ornament worn on the head by kings and sovereign princes, as a badge of imperial or regal power and dignity. Figuratively, regal power royalty kingly government, or executive authority. 2. A wreath or garland. 3. Honorary distinction reward.

They do it to obtain a corruptible crown we, an incorruptible.  1 Corinthians 9 .

4. Honor splendor dignity.

The crown has fallen from our heads.  Lamentations 5 .  Philippians 4 .

A virtuous woman is a crown to her husband.  Proverbs 12 .

5. The top of the head the top of a mountain or other elevated object. The end of an anchor, or the point from which the arms proceed. 6. The part of a hat which covers the top of the head. 7. A coin anciently stamped with the figure of a crown. The English crown is five shillings sterling. The French crown is a hundred and nine cents. Other coins bear the same name. 8. Completion accomplishment. 9. Clerical tonsure in a circular form a little circle shaved on the top of the head, as a mark of ecclesiastical office or distinction. 10. Among jewelers, the upper work of a rose diamond. 11. In botany, an appendage to the top of a seed, which serves to bear it in the wind.

CROWN,

1. To invest with a crown or regal ornament. Hence, to invest with regal dignity and power. 2. To cover, as with a crown to cover the top.

And peaceful olives crowned his hoary head.

3. To honor to dignify to adorn.

Thou hast crowned him with glory and honor.  Psalms 8 .

4. To reward to bestow an honorary reward or distinction on as the victor crowned with laurel. 5. To reward to recompense.

Shell crown a grateful and a constant flame.

6. To terminate or finish to complete to perfect. 7. To terminate and reward as, our efforts were crowned with success.

Smith's Bible Dictionary

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,  2 Chronicles 23:11, and also by queens.  Esther 2:17. The head-dress of bridegrooms,  Ezekiel 24:17;  Isaiah 61:10;  Baruch 5:2, and of women,  Isaiah 3:20, a head-dress of great splendor,  Isaiah 28:5, a wreath of flowers,  Proverbs 1:9;  Proverbs 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  2 Samuel 12:30 taken by David from the king of Ammon at Rabbah, and used as the state crown of Judah.  2 Samuel 12:30.

In  Revelation 12:3;  Revelation 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.  1 Corinthians 9:25;  2 Timothy 2:5, etc.

Easton's Bible Dictionary

The ancient Persian crown ( Esther 1:11;  2:17;  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 Solomon 3:11;  Isaiah 61:10 , "ornaments;" RSV, "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; comp 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth."

Copyright Statement These dictionary topics are from M.G. Easton M.A., DD Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Crown'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/c/crown.html. 1897.

American Tract Society Bible Dictionary

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.

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, Song of  Song of Solomon 3:11   Ezekiel 16:12 .

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,  Exodus 28:36   39:30 . Occasionally the crown was of pure gold, and was worn by kings,  2 Chronicles 23:11 , sometimes when they went to battle,  2 Samuel 1:10   12:30 . It was also worn by queens,  Esther 2:17 . The crown is a symbol of honor, power, and eternal life,  Proverbs 12:4   Lamentations 5:16   1 Peter 5:4 . Crowns or garlands were given to the successful competitors at the Grecian games, to which frequent allusion is made in the Epistle,  2 Timothy 4:7,8 .

Hawker's Poor Man's Concordance And Dictionary

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, ( Revelation 19:12) 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." ( Hebrews 1:6) 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.

Bridgeway Bible Dictionary

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 ( Psalms 21:1-3;  Isaiah 28:5;  Isaiah 62:3;  John 19:2-3;  Revelation 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 ( 1 Corinthians 9:24-27;  1 Thessalonians 2:19;  2 Timothy 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 ( 2 Timothy 4:8;  James 1:12;  1 Peter 5:4;  Revelation 2:10;  Revelation 3:11; see also Reward ).

People's Dictionary of the Bible

Crown. "Many crowns" is an expression occurring in Scripture,  Revelation 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.  1 Corinthians 9:25;  2 Timothy 2:5;  2 Timothy 4:8;  Revelation 3:11. The term is also used figuratively elsewhere, as in  Proverbs 12:4;  Proverbs 14:24;  Proverbs 16:31. There were ancient coins called "crowns."

Wilson's Dictionary of Bible Types

 Psalm 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.

 Proverbs 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.

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

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

 Philippians 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 also1Th  2:19).

International Standard Bible Encyclopedia

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 , kāthar ̌ .

(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  Psalm 68:21 and "pate" in   Psalm 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;  Psalm 89:39;  Psalm 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;  Psalm 21:3;  Proverbs 4:9;  Proverbs 12:4;  Proverbs 14:24;  Proverbs 16:31;  Proverbs 17:6;  Song of Solomon 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 Solomon 3:11; "crownest,"  Psalm 65:11; "crowneth,"  Psalm 103:4 . the Revised Version (British and American) translations "crowned," of  Psalm 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 .

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 ( 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.

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 ( Exodus 25:24;  Exodus 37:11 ); ( b ) The ark of the covenant ( Exodus 25:11;  Exodus 37:2 ); ( c ) The altar of incense ( Exodus 30:3 ,  Exodus 30:1;  Exodus 37:26 ,  Exodus 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 ( 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 nezer ̌ - 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 Solomon 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 Macc 10:29; 11:35; 13:39.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Bibliography Information McClintock, John. Strong, James. Entry for 'Crown'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/c/crown.html. Harper & Brothers. New York. 1870.