(1.) Denotes the plate of gold in the front of the high priest's
mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered
(ne'zer) denotes the diadem worn by Saul in battle (2 Sam.
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 Sam. 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 Rev. 12:3; 13:1, we read of "many crowns," a
token of extended dominion.

(3.) 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 (Ezek. 23:42).
They were worn at marriages (Cant. 3:11; Isa. 61:10,
"ornaments;" R.V., "a garland"), and at feasts and public

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; Rev. 2:10) "that fadeth not away" (1 Pet.
5:4, Gr. amarantinos; compare 1:4). Probably the word "amaranth"
was applied to flowers we call "everlasting," the "immortal