Diadem:
the tiara of a king (Eze 21:26; Isa 28:5; 62:3); the turban (Job 29:14). In the New Testament a careful distinction is drawn between the diadem as a badge of royalty (Rev 12:3; 13:1; 19:12) and the crown as a mark of distinction in private life. It is not known what the ancient Jewish "diadem" was. It was the mark of Oriental sovereigns. (See CROWN.)
Diadem:
di'-a-dem: There are seven Bible references to the diadem, four in the Old Testament and three in the New Testament. The Hebrew words do not mark any clear distinctions.
(1) tsaniph, tsanoph, tsaniphah (all from tsanaph, primarily "to wrap," "dress," "roll") mean a headdress in the nature of a turban or piece of cloth wrapped or twisted about the head. The word is also rendered "hood," "mitre." Job 29:14: "My justice was as a robe and a diadem" (RVm, "turban"); Isa 62:3: "a royal diadem in the hand of thy God."
(2) tsephirah, means "a crown," "diadem," i.e. something round about the head; Isa 28:5 "a diadem of beauty, unto the residue of his people."
(3) mitsnepheth, means an official turban or tiara of priest or king, translated also "mitre." Eze 21:26: "Remove the mitre, and take off the crown."
(4) diadema, the Greek word in the New Testament for "diadem," means "something bound about the head." Found 3 t, all in Re 12:3: "a great red dragon.... and upon his heads seven diadems" (the King James Version "crowns"); Re 13:1: "a beast.... and on his horns ten diadems"; 19:11,12: "a white horse.... and upon his head are many diadems."
Written by William Edward Raffety
Diadem: Turban; Crown.
I put on righteousness, and it clothed me: my judgment was as a robe and a DIADEM. (Job 29:14)
Diadem:
[R.V., mitre],
Eze 21:26.
Diadem:
is derived from diadeo, "to bind round." It was the kingly ornament for the head, and especially the blue band marked with white, used to bind on the turban or tiara of Persian kings. It was adopted by Alexander the Great and his successors. Among the Greeks and Romans it was the distinctive badge of royalty. Diocletian was the first Roman Emperor to wear it constantly. The word is found in Rev 12:3; 13:1; 19:12, in which passages it symbolizes the rule respectively of the Dragon, the Beast, and Christ. In the Sept., Est 1:11; 2:17; in some mss. in Est 6:8 and Est 8:15; also in Isa 62:3, 4. For the distinction between this and stephanos, see CROWN.
Diadem:
What the "diadem" of the Jews was we know not. That of other nations of antiquity was a fillet of silk, two inches broad, bound round the head and tied behind. Its invention is attributed to Liber. Its color was generally white, sometimes, however, it was of blue, like that of Darius; and it was sown with pearls or other gems (Zechariah 9:16) and enriched with gold (Revelation 9:7). It was peculiarly the mark of Oriental sovereigns. In Esther 1:11; 2:17 we have cether for the turban worn by the Persian king, queen or other eminent persons to whom it was conceded as a special favor. The diadem of the king differed from that of others in having an erect triangular peak. The words in Ezekiel 23:15 mean long and flowing turbans of gorgeous colors. SEE [CROWN].
Crown:
(1.) Denotes the plate of gold in the front of the high priest's mitre (Exd 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2Sa 1:10), and also that which was used at the coronation of Joash (2Ki 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 (2Sa 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 (Est 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 (Eze 23:42). They were worn at marriages (Sgs 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 (Jam 1:12; Rev 2:10) "that fadeth not away" (1Pe 5:4, Gr. amarantinos; 1Pe 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth."
He is a cross pendant.
He is engraved with a unique Number.
He will mail it out from Jerusalem.
He will be sent to your Side.
Emmanuel
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