New Testament Words Explained: Crown - Godhead

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Crown.
The Greek words stephanos and diadeema both mean crown, but the former refers exclusively to the crown of leaves or flowers awarded to a victor in the old Grecian games, and to this the apostle Paul alludes in 1 Corinthians 9:24-2624Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25And 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. 26I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: (1 Corinthians 9:24‑26), 2 Timothy 2:55And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. (2 Timothy 2:5), &c.; while the latter refers to the kingly crown which in ancient times consisted simply of a fillet or band of silk or linen, and is used in Revelation 12:3; 13:13And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. (Revelation 12:3)
1And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. (Revelation 13:1). The fact of these being mere bands and not head-coverings explains how there could be many crowns on one person, as in Revelation 19:1212His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. (Revelation 19:12). In Matthew 27:2929And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! (Matthew 27:29) the word used is stephanos, and not diadeema, for although the crown that was put upon the Lord’s head might seem to be a kingly one, its shape and construction resembled the former and not the latter.
Defile.
The Greek word moluno, thus translated, means literally to smear or daub with mud, and occurs in 1 Corinthians 8:77Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. (1 Corinthians 8:7); Revelation 3:4; 14:44Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. (Revelation 3:4)
4These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. (Revelation 14:4). The word miaino is also translated defile (John 18:2828Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. (John 18:28); Titus 1:1515Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled. (Titus 1:15); Hebrews 12:1515Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (Hebrews 12:15); Jude 88Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. (Jude 8)), but means to dye or stain with color, and hence has not literally the meaning of defilement although frequently so used.
Evil.
Besides the common word kakos two words, poneeros and phaulos, are thus translated. The former of these means evil’ in its positive aspect, the latter in its negative, implying the absence of good, or as we say, good-for-nothing.
Three words are thus translated-deilia used in a bad sense, eulabeia used in a good sense, and phobos used in both. Deilia we find in 2 Timothy 1:77For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. (2 Timothy 1:7), and its derivatives in Matthew 8:2626And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. (Matthew 8:26); Mark 4:4040And he said unto them, Why are ye so fearful? how is it that ye have no faith? (Mark 4:40); John 14:2727Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. (John 14:27); Revelation 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8): it may be translated cowardice. Eulabeia occurs only in Hebrews 5:7; 12:287Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; (Hebrews 5:7)
28Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: (Hebrews 12:28). Phobos is used in a bad sense in Romans 8:1515For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:15); 1 John 4:1818There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. (1 John 4:18); and in a good sense in Acts 9:3131Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. (Acts 9:31); Romans 3:1818There is no fear of God before their eyes. (Romans 3:18); Ephesians 6:55Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; (Ephesians 6:5); 1 Peter 1:1717And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:17). It thus occupies a middle place between the other two words.
Garment, raiment, robe.
Nine Greek words are thus indifferently translated, which we may briefly distinguish. Himation (Matthew 9:16; 11:8; 14:36; 26:6516No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. (Matthew 9:16)
8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. (Matthew 11:8)
36And besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole. (Matthew 14:36)
65Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. (Matthew 26:65), &c.) is the general word, meaning men’s or women’s clothes. It is however also specially used to mean the large outer garment which was worn over the close-fitting under-vest or kiton. We thus often find the two words together, as in Matthew 5:4040And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. (Matthew 5:40); Luke 6:2929And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. (Luke 6:29); John 19:2323Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. (John 19:23); Acts 9:3939Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. (Acts 9:39). In Matthew 5:4040And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. (Matthew 5:40), they are thus distinguished by the Lord— “If any man will sue thee at the law, and take away thy coat (kiton), let him have thy cloak (himation) also:” that is to say, the less valuable article first, and the more valuable cloak after. In Luke 6:2929And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. (Luke 6:29), where the person is supposed to have forcibly (not legally) taken away the cloak, himation naturally comes first. Peter, when he was naked, (John 21:77Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. (John 21:7)) still hail on his kiton, having merely laid aside his fisher’s coat, while engaged in his work. Himatismos, a third word, is generally only used of splendid and costly garments (often rendered vesture) Luke 7:2525But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. (Luke 7:25); 1 Timothy 2:99In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; (1 Timothy 2:9); Matthew 27:3535And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. (Matthew 27:35); John 19:2424They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. (John 19:24). In these two latter passages it is applied to the Lord’s kiton, or vest, which was probably therefore beautiful and costly; not that it was worn for display, being always covered by the himation, or outer garment.
Godhead.
In Colossians, where the Apostle is showing that Christ really revealed God Himself, the higher word theotes is used, in Romans on the contrary, where he shows how much of God may be revealed in nature, the word theiotes is used, not signifying God Himself, who can only be known in the Son, but His divine attributes and power. The word theiotes is common in Greek among the heathen writers, though only used in the above passage in scripture, whereas theotes is only found once in classical Greek, as it is also found once in scripture. The latter is the word always used by the early Fathers to express the Godhead, never the former.
The distinction between these two words is of great importance to the Christian reader, in showing that God as such is only revealed in Christ, not in nature.