from the Ammonites at Rabbah orginally was kept on the head of the idol Malcam. This crown’s form is not revealed, but it was a “talent of gold in weight [c. 91.5 pounds troy or c. 34 kilograms], and in it there were precious stones.” “It came to be on David’s head,” he possibly placing this heavy crown on his head only briefly, perhaps to signify his triumph over the false deity.—1 Chron. 20:2; see MOLECH.

Some crowns were made of refined gold (Ps. 21:3), others additionally being studded with precious stones. (2 Sam. 12:30) At times, several bands or diadems were combined and this seems to have been the usual nature of a “grand crown.” (Job 31:36) The expression “grand crown” at Zechariah 6:14 is, literally, “crowns” in Hebrew, but is accompanied by a verb in the singular number. Hence, it appears to be in the plural number of excellence or grandeur.

Concerning unfaithful Zedekiah, the last of Judah’s kings, Jehovah decreed: “Remove the turban, and lift off the crown.” This may relate to a kingly turban, over which a crown (perhaps a golden diadem) was worn. (Compare Psalm 21:3; Isaiah 62:3.) Both of these symbols of active royal power were removed, and God’s decree indicated that active rulership on “Jehovah’s throne” (1 Chron. 29:23) would be held in abeyance until the coming of God’s Messianic King.—Ezek. 21:25-27; Gen. 49:10.

A “royal headdress” of the Persian Empire is mentioned at Esther 1:11; 2:17; 6:6-10. The Bible does not describe the Persian “royal headdress,” though the Persian monarch himself ordinarily wore one consisting of a stiff cap, perhaps of cloth or of felt, that had a blue-and-white band around it, the band actually being a diadem.

When Upper and Lower Egypt were united under one monarch, the Egyptian royal headdress became a combination crown. The crown of Lower Egypt (a flat red cap with a high point in the back and a projection with a curled end jutting out diagonally toward the front) was superimposed upon that of Upper Egypt (a round, high white cap tapering to a knob). Usually the Uraeus (the Egyptians’ sacred asp) appears at the front of the crown. The royal headdress of the Assyrian king, which has been described as a high mitre, was often adorned with such figures as flowers, and was arranged in bands of silk or linen. It was a sort of conical cap somewhat similar to a modern fez, though higher. Greek and Roman crowns were simpler, sometimes being radiated diadems or having the form of wreaths.

Roman soldiers, in mockery of Christ’s royal status and probably also to add to his agony, braided a crown of thorns and placed it on Jesus’ head. (Matt. 27:29; Mark 15:17; John 19:2) There have been various suggestions as to the plant used. For instance, the Zizyphus Spina Christi, which has pliable branches, sharp spines and dark-green leaves that look like ivy, has been pointed to. Also suggested is the Nubk (Zizyphus lotus), with bright leaves and strong thorns and found in recent times along the shores of the Sea of Galilee, but not near Jerusalem. However, the Gospel writers do not name the plant.

Jehovah spoke of men putting bracelets upon the hands of the women and “beautiful crowns” on their heads. (Ezek. 23:36, 42) Just what these crowns were like, if they were literal, the Bible does not say. However, in recent centuries, Arab women of distinction and wealth have worn (around dome-shaped caps) crowns that were jeweled gold circlets. A similar type of headdress may have been worn by certain women of antiquity.

Crowns of a wreath or a garland of flowers were used in connection with athletic events. (2 Tim. 2:5) Winners in Grecian games were given crowns or wreaths that were usually made of the leaves of trees and were adorned with flowers. For instance, in the Pythian games the victors received a crown made of laurel; winners in the Olympian games got crowns of wild olive leaves; and victors in the Isthmian games (held near Corinth) were given crowns made of the pine.

The English word “crown” is also applied, among other things, to the top of the head. It is used in that sense in the Scriptures as well.—Gen. 49:26; Deut. 28:35; Ps. 68:21.

FIGURATIVE USE

A capable wife is considered to be “a crown to her owner,” because her good conduct brings honor to her husband, raising him in the estimation of others. (Prov. 12:4) The symbolic woman Zion was to become a “crown of beauty” in Jehovah’s hand, possibly denoting that she was the product of his workmanship being held up in the hand, as it were, so that others could view her with admiration.—Isa. 62:1-3.

Paul’s ministry and that of his traveling companions resulted in the forming of a Christian congregation in Thessalonica, which Paul rejoiced in as a “crown of exultation,” it being one of the uppermost causes of joy to him.—1 Thess. 2:19, 20; compare Philippians 4:1.

Gray-headedness is like a glorious “crown of beauty when it is found in the way of righteousness,” a life spent in fear of Jehovah being beautiful from his viewpoint and meriting respect by all humans as a good example. (Prov. 16:31; see Leviticus 19:32.) Wisdom, like a crown, exalts and wins respect for its possessor. (Prov. 4:7-9) Jesus Christ, who had been made “a little lower than angels,” was “crowned with glory and honor [as a heavenly spirit creature exalted far above the angels] for having suffered death.” (Heb. 2:5-9; Phil. 2:5-11) In heaven, Jesus’ anointed followers receive as a reward for faithfulness “the unfadable crown of glory,” an “incorruptible one.” (1 Pet. 5:4; 1 Cor. 9:24-27; 2 Tim. 4:7, 8; Jas. 1:12; Rev. 2:10) But unfaithfulness that results in one’s loss of Kingdom interests on earth also means his loss of the heavenly crown. Hence, the glorified Jesus Christ admonished: “Keep on holding fast what you have, that no one may take your crown.”—Rev. 3:11.

In the Christian Greek Scriptures, the Greek word di·aʹde·ma (meaning “something bound about the head”) is rendered “diadem” by modern translations. The “great fiery-colored dragon” (Satan the Devil) has a diadem upon each of its seven heads. (Rev. 12:3, 9) A diadem adorns each of the ten horns of the symbolic seven-headed “wild beast” that ascends out of the “sea.” (Rev. 13:1) The one called Faithful and True, namely, Jesus Christ, likewise has upon his head “many diadems,” his being from Jehovah, the rightful source of authority and power. (Rev. 19:11-13; 12:5, 10) Also at Revelation 6:2 and 14:14-16 Jesus Christ is pictured as wearing a crown (steʹpha·nos).

CRYSTAL

As used in the Bible, crystal denotes a clear transparent mineral, probably the variety of quartz presently called rock crystal. Rock crystal is quartz in its purest form, composed of silicon and oxygen. It is found in its characteristic six-sided form in nearly all kinds of rock and is colorless, clear and glassy in appearance. Rock crystal is much harder than other common minerals, and it is sometimes cut for gemstones.

The comparative worth of rock crystal in Job’s day may be suggested by his appraisal of it along with coral and pearls, and yet he considered them all to be of less value than wisdom. (Job 28:18) Revelation uses clear, brilliant and pure crystal to describe “a glassy sea like crystal,” the radiance of the holy city, New Jerusalem, as “a jasper stone shining crystal-clear” and “a river of water of life, clear as crystal.”—Rev. 4:6; 21:11; 22:1; see JEWELS AND PRECIOUS STONES.

CUBIT

A lineal measure roughly corresponding to the distance from the elbow to the tip of the middle finger. (Deut. 3:11) There are indications that the