Literature. — O. Zockler, Das Kreuz Christi, 1876; H. Fulda, Das Kreuz und die Ereuzigung, 1878 ; C. C. Everett, The Gospel of Paul, 1893; artt. on 'Cross' and 'Crucifixion' in UDB, DCG, ERE, Smith's DB, EBi, CE ; H. P. Liddon, Bampton Lectures for 18G6S, 1878, p. 472 ff. ; R. W. Dale, Th« Atonement, 1878; T. J. Crawford, The Doctrine of Holy
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Scripture respecting the Atonement, 1871, 21874 ; J. Denney, T?ie Atonement and the Modem Mind, 1903 ; P. T. Forsyth, The Cruciality of the Cross, 1909, The Work of Christ, 1910.
J. G. James.
CROWN. — The word is used in the apostolic •writings of the NT (AV) to translate two Greek words — ffTi<pavos and didSrjfia. The E,V, however, distinguishes betAveen them and always translates SiddrjiJia by the word ' diadem.' The latter term is less frequently used, and signifies the official head- dress of a king or a priest. It was originally applied to the silken fillet of blue or purple mixed with white used by the Persians to confine the hair (Gr. diaB^u, ' to bind '). By and by the word came to be applied to the ornamental head-dress of the king, which was distinguished by its colour and the pendants of gold or jewels attached to it. The Persian diadem was adopted by Alexander the Great, and came to be regarded as the special and distinctive head-dress of royalty. Metaphorically the word was used to indicate royal power, dominion, or authority. Thus in Rev 12^ 13' 19^^^ the EV gives the correct translation ' diadems ' (AV 'croAvns'). In Rev 12^ the royal power of the dragon is referred to, in 13' the power of the beast, and in 19'^ the royal dignity of Christ.
The term ffritpavo^ (Lat. corona, Eng. ' crown ' [AV or RV]), on the other hand, is never used of a kingly crown (cf. Trench, NT Syn.^, London, 1876, § xxiii.). It refers to the chaplet or wreath given by the Greeks as a mark of victory, e.g. to the winner in the games, or as a reward of talent, of military or naval prowess, or of civil distinction, while it was also worn on festive occasions ai^ at funerals. The Romans in the same way used the term corona, and distinguished a great many crowns (made of difl'erent materials to signify various achievements in war and peace. No fewer than eight crowns are mentioned as rewards for military prowess. Thus a crown or wreath made of grass, seeds, or wild flowers was given by the inhabitants of a besieged city to the general who raised the siege (corona ohsidionalis). To the soldier Avho saved the life of a Roman citizen was given a wreath of oak leaves [corona civica). The sailor who first boarded an enemy's ship received a golden crown (corona navalis or classica). In the same way the soldier who first scaled the wall of a oesieged city received the corona muralis, also of gold ; while a similar crown, corona castrensis or vallaris, was given to the soldier who first crossed the rampart (vallum) and forced an entrance into the enemy's camp. The Romans also distinguished three kinds of triumphal crowns (corona triumphalis), one made of bay leaves and worn round the head of the general who secured a triumph ; another of gold held over the head of the victorious general during his triumph ; and another, also made of gold, sent by the pro- vinces to the victorious commander. In the same way the general who received only an ovation obtained a crown of myrtle (corona ovalis), while another crown of olive leaf (corona oleagina) was worn by the soldiers of the victorious army as well as by their commander.
The custom of wearing crowns or chaplets at festive entertainments originated in Greece and was transferred to Rome. These festal wreaths were made of various shrubs and flowers, such as roses, violets, myrtle, and ivy, while at marriages the bride and bridegroom were both adorned with wreaths, the bride plucking the flowers with her own hand. The practice of crowning the dead with garlands of flowers and leaves, which was also taken over from Greece to Rome, probably arose from the desire to honour the departed who had fallen in war.
Thus we see that the ideas underlying the word
aT^<f)avos are neither dominion nor royalty but (a) victory, honour, reward ; and (b) joy. (1) The conquering Christ in the Book of the Revelation is described as wearing a crown (6- M'*), as are also the devastating locusts (9^) and the ' woman clothed with the sun ' (12^). Here the idea is that of victory. (2) In the same way the Christian who is victorious over the temptations of life obtains as his final reward a crown of victory (1 Co 9'^, Rev 210 3U)_ This is particularly described as a ' crown of life ' (Ja 1'^ Rev 2'") and ' a croAATi of glory that fadeth not away'(l P 5^). Probably the 'crown of righteousness' of 2 Ti 4^ is to be understood as signifying not ' the reward which is righteousness,' but rather 'the reward of righteous acts.' The Apostle has fought the good fight, finished the course, kept the faith, and as the reward of these things expects to receive the victor's crown, the victor's reward (cf. EGT iv. [1910] 178). The crown of life and the crown of glory are undoubt- edly to be understood in the sense of ' the reward or croAvn which is life,' ' which is glory.' Probably a saying of Jesus suggested the use of the M-ord croAvn in this connexion (cf. EGT iv. 427). (3) The ideas of victory and of joy are both present in the use of the term by St. Paul to describe his converts. The PhUippian Christians are his 'joy and crown ' (4'), i.e. the marks of his victory, the cause of his rejoicing, his reward ; so the Thessa- lonians (1 Th 2"*) are his ' croAvn of rejoicing.'