CROWN (קָדְקֹד, H7721, top of the head, RSV Job 2:7; נֵ֫זֶר, H5694, chaplet, wreath, Exod 29:6; זֵר, H2425, border, ring, Exod 25:11; עֲטָרָה֒, H6498, royal crown, 2 Sam 12:30 RSV molding; כֶּ֫תֶר, H4195, royal crown, Esth 1:11; עָטַר֒, H6496, [verb], to crown, Ps 8:5; διάδημα, G1343, diadem, crown of royalty, Rev 19:12; στέφανος, garland, wreath, Matt 27:29; στεφανόω, G5110, [verb] to crown, 2 Tim 2:5).

1. Non-symbolic use of crown. As used in Job 2:7 (of the top of Job’s head) and in Exodus 25:11, etc. (of a part of the ornamentation of the Ark of the Covenant), “crown” merely connotes something of a particular form or shape, with prob. no symbolic meaning.

2. Crown as a symbol of kingship. In the OT this occurs both in connection with the theocratic rulers of Israel, and with the rulers of Gentile nations, with examples of the latter being Esther 1:11; 6:8. In Psalm 21:3 Jehovah is spoken of as placing a crown of fine gold upon the head of David, the theocratic king. In 2 Samuel 12:30 the crown of the Ammonite king of Rabbah, weighing a talent of gold and set with a precious stone, was taken from his head and placed on the head of David, king of Israel, as a symbol of sovereignty over the country and people of Ammon. In 2 Kings 11:12 (2 Chron 23:11) Jehoiada the high priest placed the royal crown upon the head of Joash, the seven-year old legitimate heir to the throne which had been usurped by Athaliah.

3. Man crowned as God’s image-bearer and vice-regent. In Psalm 8:5 man as the representative of God in ruling all the created existences of the world is spoken of as crowned with glory and honor. The passage means that ideally this is man’s true position and function in God’s creation—he is crowned king to rule the world under God. While the Psalm speaks of man generically, though ideally, the NT (Heb 2:6-9) shows that the absolute and ultimate fulfillment of this truth is in Jesus Christ, the truly ideal and perfect Man.

4. Symbol of rule in the NT. In the NT the term διάδημα, G1343, is used twice to mean a symbol of evil ruling powers, demonic or antichristian (Rev 12:3; 13:1) and once of Jesus Christ (19:12, “many diadems”). Though the significance of “diadem” is usually royal, or ruling power, it may be that in Revelation 19:12 this is combined with the idea of a crown of victory.

5. Christ’s crown of thorns. Roman soldiers are said to have “plaited” a crown of thorns (Matt 27:29; Mark 15:17; John 19:2). What material or kind of tree or bush was used is unknown. The crown of thorns evidently served a double function as intended by the soldiers: to mock and humiliate Jesus with a travesty of royal honor, and to increase the physical torture which was inflicted upon Him. One cannot suppose that the crown of thorns was gently laid upon His head; it was doubtless forced down with a cruel violence which emphasized their contempt for Him.

6. The crown as symbol of victory. In the NT the usual word for this is στέφανος. The background of the concept is the Gr. athletic contests, in which the victor was crowned with a garland or wreath of foliage. This crown had no intrinsic value; its value consisted solely in the honor of victory which it symbolized and recognized. This might be compared to a ribbon or medal given to the winner in an athletic contest today. This idea is lifted by the NT into the terminology of religion, and the crown became the symbol of victory over the forces and powers of evil. A crown was given to Christ (Rev 6:2), and the idea of victory in conflict is prominent: “...a crown was given to him, and he went out conquering and to conquer.” Several texts speak of the Christian’s crown, as Revelation 2:10, “Be faithful unto death, and I will give you the crown of life”; Revelation 3:11 “...hold fast what you have, so that no one may seize your crown.” Near the end of his earthly life the Apostle Paul asserted that “the crown of righteousness” will be given to him by the Lord “on that Day,” and that the same will also be given to all faithful Christians (2 Tim 4:8). The “crown of life” and “crown of righteousness” are not to be thought of as separate or distinct glories to be received by the Christian at the Lord’s coming; rather, both signify absolute and total victory, the “crown of life” emphasizing the idea of victory over death, and the “crown of righteousness” stressing the idea of victory over sin.

Bibliography HBD (1923), I, 529-531; J. D. Davis, Dictionary of the Bible (1924), 154, 155; ISBE (1929), II, 762, 763; L. Berkhof, Systematic-Theology (1949), 737; H. Bavinck, Our Reasonable Faith (1956), 567; NBD (1962), 280, 281.