crown Summary and Overview

(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 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; 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 amaranth."

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. #Es 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, #Pr 1:9; 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 #Re 12:3; 19:12| allusion is made to "many crowns" worn in token of extended dominion. The laurel, pine or parsley crowns given to victors int he great games of Greece are finely alluded to by St. Paul. #1Co 9:25; 2Ti 2:5| etc.

CROWN . 2 Kgs 11:12. Anciently the crown or diadem was only a headband, Eze 16:12, or a ribbon or fillet, made of silk or linen, surrounding the head, and probably connected behind. Crowns arose probably from the natural custom of wearing wreaths of flowers on occasions of joy and festivity, or else from the custom of binding the hair to prevent its dishevelment by the wind. Ex 28:36-37; Ex 29:6. We find it represented on ancient medals. Newly married persons of both sexes wore crowns. Comp. Song of Solomon 3:11 with Eze 16:12. It was usually a badge of royalty or princely distinction. It was sometimes of pure gold, and was worn by kings, 2 Chr 23:11; Matt 27:29, and sometimes in battle. 2 Sam 1:10; 2 Sam 12:30. The weight, in the last passage, denotes the value, and not the Crowns. (After Ayre.) 1. Crown of Upper Egypt. 2. Crown of Upper and Lower Egypt United, 3. Assyrian Crown, from Nineveh Marbles. 4. Laurel Crown. 5. Crown of Herod the Great. 6. Crown of Aretas, King of Arabia. gravity, of the crown. Afterward the shape and size were changed, and costly ornaments appended to it. 2 Sam 12:30. It was worn by queens. Esth 2:17. It was customary for a king to wear as many crowns as he had kingdoms. Rev 19:12. The word is figuratively used by the sacred writers to denote honor, Prov 12:4, prosperity, Lam 5:16, eternal life, and blessedness. 1 Pet 5:4. The inscription on the crown of the high priest, Ex 39:30, was significant of his sacred office and functions. Such inscriptions have sometimes been placed on the crowns of princes and heroes to indicate some splendid action or service. Paul uses the custom of giving crowns of laurel or parsley to the victors in the Greek games to furnish an illustration of the difference between the honor of earthly distinction and that which comes from following Christ. In Rev 17:5 allusion seems to be made to the crown of the Jewish high priest, whose raiment is described as having the colors and ornaments of the sacred vestments. It is said that the word mystcrium ("mystery") was formerly engraven on the papal crown, and was erased in the time of Julius III. The "crown of thorns" worn by Christ, Matt 27:29, was probably made of a common Arabian plant, called ??uabk??, which has "many small and sharp spines, soft, round, pliant branches, leaves much resembling ivy, of a very deep green, as if in designed mockery of a victor's wreath."-Hasselquist, quoted in Ayre: Treasury of Bible Knowledge. The soldiers plaited the wreath for Christ rather as an insult than to cause him suffering.

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 (Psalm 110:2; Psalm 110:4; Zechariah 6:13). Gold was the chief material of the king's crown (Psalm 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.