CROWNS
Crowns
(Heb. , taggin) is a name given to points or horns with which certain letters in the MSS. used in the Jewish synagogues are decorated, and which distinguish them from the MSS. in ordinary use. The rabbins affirm that God gave them to Moses on Mount Sinai, and that he taught him how to make them. SEE TITTLE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Crowns
Fig. 139Ancient Asiatic Crowns
Crowns are often mentioned in Scripture, and in such a manner as in most cases to indicate the circumstances under which, and the persons by whom, they were worn; for crowns were less exclusively worn by sovereigns than among modern nations. Perhaps it would be better to say that the term ‘crowns’ was applied to other ornaments for the head than those exclusively worn by royal personages, and to which modern usage would give such distinctive names as coronet, band, miter, tiara, garland, etc.
The royal crown originated in the diadem, which was a simple fillet fastened round the head, and tied behind. This obviously took its rise among a people who wore long hair, and used a band to prevent it from falling over the face. The idea occurred of distinguishing kings by a fillet of different color from that usually worn; and being thus established as a regal distinction, it continued to be used as such even among nations who did not wear the hair long, or was employed to confine the head-dress. We sometimes see this diadem as a simple fillet, about two inches broad, fastened round the otherwise bare head; we then find it as a band of gold (above figure, #2, #5). In this shape it sometimes forms the basis of raised ornamental work (#6, #7, #8, #10), in which case it becomes what we should consider a crown; and indeed the original diadem may be traced in most ancient crowns. #10 in the above figure is curious, not only from the simplicity of its form, but on account of the metallic loop to be passed under the china mode of securing the crown probably adopted in war or in the chase. Then we find the diadem surrounding the head-dress or cap (#3, #9, #13), and when this also is ornamented, the diadem may be considered as having become a crown. The word nezer is supposed to denote a diadem. It is applied to the inscribed plate of gold in front of the high-priest’s miter, which was tied behind by a ribbon (Exo 29:6; Exo 39:30), and which was doubtless something of the same kind that we see in #8, #11. This word is also employed to denote the diadem which Saul wore in battle, and which was brought to David (2Sa 1:10), and also that which was used at the coronation of the young Joash (2Ki 11:12): and, as another word is applied elsewhere to the crown used in this ceremonial, the probability is that the Hebrew kings wore sometimes a diadem and sometimes a crown, and that the diadem only was accessible to the high-priest, by whom Joash was crowned, the crown itself being most likely in the possession of Athaliah. As Psalms 89 was certainly composed by David, the regal use of the diadem is further indicated in Psa 89:39.
Fig. 140Ancient Asiatic Crowns
The more general word for a crown is atarah; and it is applied to crowns and head ornaments of different sorts, including those used by the kings. When applied to their crowns, it appears to denote the state crown as distinguished from the diadem. This, the Rabbins allege, was of gold set with jewels; such was the crown which David took from the king of the Amorites (2Sa 12:30), and afterwards wore himself, as did probably his successors. Of its shape it is impossible to form any notion, unless by reference to the examples of ancient crowns contained in the preceding cut. These figures, however, being taken mostly from coins, are not of that very remote antiquity which we should desire to illustrate matters pertaining to the period of the Hebrew monarchies. In Egypt and Persia there are sculptures of earlier date, representing royal crowns in the shape of a distinguishing tiara, cap, or helmet, of metal, and of cloth, or partly cloth and partly metal.Such are the Egyptian crowns as represented in the above engraving. #1 is the crown of Lower, and #2 that of Upper Egypt; and when both kingdoms were under one sovereign, the two crowns were united, as in #3. Such union of the crowns of different countries upon one head is matter of historical record. Thus when Ptolemy Philometer entered Antioch as a conqueror, he placed on his head the crowns of Egypt and of Asia. This would, in fact, form three crowns, as his previous one was doubtless the double crown of Upper and Lower Egypt. The diadem of two or three fillets (#3, #4) may have been similarly significant of dominion over two or three countries. There are allusions to this custom in Scripture (Rev 12:3; Rev 19:12). These Egyptian tiaras were worn in war, and on occasions of state; but on ordinary occasions a fillet or diadem was used, affording corroboration of a previous remark.
Fig. 141Modern Asiatic Crowns
It is important to observe that the miter of the high-priest, which is also called a crown (Exo 39:30), was of similar construction, if not shape, with the addition of the golden fillet or diadem. Similar also in construction and material, though not in form, was the ancient Persian crown. From the descriptions given of it, this seems to have been a somewhat conical cap, surrounded by a wreath or fold; and this would suggest a resemblance to #12 in the figure of ancient Asiatic crowns (fig. 141); which is in fact copied from a Parthian or later Persian coin. This one is worthy of very particular attention, because it forms a connecting link between the ancient and modern Oriental crowns, the latter consisting either of a cap, with a fold or turban, variously enriched with aigrettes, as this is; or of a stiff cap of cloth, studded with precious stones. It must often occur to the student of Biblical antiquities that the modern usages of the East have more resemblance to the most ancient, than have those which prevailed during that intermediate or classical period in which its peculiar manners and institutions were subject to much extraneous influence from the dominion of the Greeks and Romans. So, in the present instance, we are strongly of opinion that such head tires and caps as those represented in fig. 140 and fig. 141, more correctly represent the regal ‘crowns’ of the Old Testament, than those figured in fig. 139 (with the exception of fig. 141 No. 12, and the simple diadems); which however may be taken to represent the style of the crowns which prevailed in and before the time of the New Testament.
Crowns were so often used symbolically to express honor and power, that it is not always safe to infer national usages from the passages in which they occur. Hence we would scarcely conclude from Eze 23:42, that crowns were worn by Jewish females, although that they wore some ornament which might be so called is probable from other sources. Mr. Lane (Arabian Nights, i. 424) mentions that, until about two centuries ago, a kind of crown was worn by Arabian females of wealth and distinction. It was generally a circle of jeweled gold (the lower edge of which was straight, and the upper fancifully heightened to a mere point), surmounting the lower part of a dome-shaped cap, with a jewel or some other ornament at the summit.
It is certain that ‘crowns’ of this or some similar kind were worn at marriages (Son 3:11; Isa 61:10); and it would appear that at feasts and public festivals ‘crowns of rejoicing’ were customary. These were probably garlands (Wis 2:8; Wis 4:2; Sir 1:11). The ‘crowns’ or garlands which were given to the victors in the public games are more than once alluded to in the Epistles (1Co 9:25; 2Ti 2:5; 2Ti 4:8; 1Pe 5:4).
Fuente: Popular Cyclopedia Biblical Literature
CROWNS
(1) Material
Lev 8:9; 2Sa 1:10; 2Sa 12:30; 2Ki 11:12; Est 1:11; Est 8:15
(2) Figurative
Psa 8:5; Psa 21:3; Psa 103:4; Pro 4:9; Pro 12:4; Pro 16:31; Pro 17:6
(3) Spiritual. SEE FUTURE, THE