Boyd’s Bible Dictionary:

(curved). A head-dress (Ezek. 16:12). Head-dress of priests, kings, and queens (Ex. 28:36-38; 2 Chron. 23:11; Esther 2:17). Symbol of power, honor, and eternal life (Prov. 12:4; Lam. 5:16; 1 Peter 5.4).

Concise Bible Dictionary:

Crown Used by Kings of Romania
The common ensign of royalty and of victory (2 Chron. 23:11); it is also used symbolically for honor or reward; as “a virtuous woman is a crown to her husband” (Prov. 12:4). Paul speaks of those whom he had been the means of converting as his “joy and crown”; his “crown of rejoicing” (Phil. 4:1; 1 Thess. 2:19).
In the AV the word “crown” represents the word zer, the border or molding placed round the top of the ark, the table of showbread, and the altar of incense (Ex. 37:2-27).
In the New Testament the word commonly rendered “crown” is στέθανος, which is more a symbol of victory than of royalty. It is applied to the Son of Man and to others (Rev. 6:2; Rev. 14:14); and to the twenty-four elders in heaven, who cast their crowns before the throne (Rev. 4:4,10); also to the perishable crown won by the victors in the ancient contests, and to the imperishable crown of the Christian (1 Cor. 9:25). This latter is further described as a “crown of righteousness,” “crown of life,” “crown of glory” (2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10). These may refer to the same crown, viewed in different aspects. The Christian is exhorted to beware that no man take his crown (Rev. 3:11).
Another Greek word, also translated “crown,” is really DIADEM, διάδημα, and was the word used for the royal crown of ancient eastern kings. We read of it only in reference to the Lord Jesus as having on His head “many diadems,” also as upon the “seven heads” of the “great red dragon,” and on the “ten horns” of the head of the future Roman empire (Rev. 12:3; Rev. 13:1; Rev. 19:12).

“864. Temperance Chaplets” From Manners and Customs of the Bible:

1 Corinthians 9:25. Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
Among the four sacred games of the ancient Greeks, the Olympic and the Isthmian were the most celebrated, the former taking the precedence. To these familiar games the apostle makes many allusions in his writings. (See further, note on Heb. 12:1, #884.) There are two of such in this text.
1. Every competitor in these games was obliged to undergo a severe and protracted training, sometimes lasting nearly a year, during which time he carefully avoided excesses of every kind. A ‘passage from Epictetus so beautifully illustrates this text that it is cited by most commentators: “Would you be a victor in the Olympic games? so in good truth would I, for it is a glorious thing; but pray consider what, must go before, and what may follow, and so proceed to the attempt. You must then live by rule, eat what will be disagreeable, refrain from delicacies; you must oblige yourself to constant exercises at the appointed hour, in heat and cold; you must abstain from wine and cold liquors; in a word, you must be as submissive to all the directions of your master as to those of a physician” (Enchiridion, chap. 35).
Thus Paul says in the text: “Every man that striveth for the mastery is temperate in all things.”
2. The victor was rewarded with a crown or chaplet of leaves. The Olympic crown was made of the leaves of the wild olive, the Isthmian was made of pine or ivy. From the earliest periods of history chaplets of leaves were bestowed upon heroes who had conquered on the field of battle. Thus the Psalmist says of the triumphant Messiah: “Upon himself shall his crown flourish” (Psa. 132:18). The idea of a crown flourishing is very expressive when spoken of a leafy chaplet; though some commentators render the word shine. This is the sort of crown to which Paul refers in the text as “corruptible.” The crown of thorns which was placed on the Saviour’s head was a mockery of these wreaths of triumph, as well as of the golden crowns of kings. See Matthew 27:29; Mark 15:17; John 19:2,5.
The leafy crown given to the victor in these ancient games doubtless furnishes the metaphor which is used in 2 Timothy 2:5; 4:8; James 1:12; 1 Peter 5:4; Revelation 2:10; 3:11.

“893. Many Crowns” From Manners and Customs of the Bible:

Revelation 19:12. His eyes were as a flame of fire, and on his head were many crowns.
Monarchs who claimed authority over more than one country wore more than one crown. The kings of Egypt were crowned with the pshent, or united crowns of Upper and Lower Egypt. When Ptolemy Philometer entered Antioch as a conqueror he wore a triple crown, two for Egypt, and the third for Asia.
John saw him who was “King of kings and Lord of lords,” and “on his head were many crowns.” Thus, in a beautiful figure, the universal dominion of our blessed Lord is set forth.
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