διάδημα

From the study of Revelation 12:3

Range of meaning

Originally a band tied around the head. From Alexander the Great onward, the white headband of Hellenistic kings, which became the symbol of royal rule. It differs from stephanos, the wreath or garland given for victory, honour, or festival.

Against the English

KJV and WEB render both diadēma here and stephanos in 12:1 as 'crown'. The English reader therefore cannot see that the woman and the dragon wear different kinds of headgear. 'Diadem' (ESV, NASB, YLT) or 'royal crowns' (BSB) keeps the difference.

How it drifted

English has one everyday word, 'crown', for both a king's crown and a victor's wreath, so translators flatten the difference. Not every Greek author kept the two words strictly apart, but Revelation keeps them consistently apart.

Used elsewhere in the period

Polybius, Plutarch and Hellenistic inscriptions use diadēma for the royal band. Romans were famously wary of it: Julius Caesar publicly turned down a diadem offered at the Lupercalia festival in 44 BC (Plutarch, Caesar 61). In the LXX it appears for royal headgear (e.g. Esther 1:11; 2:17; Isaiah 62:3). In Revelation, stephanos goes to the elders, the faithful, and the woman (2:10; 4:4; 12:1). Diadēma goes only to the dragon (12:3), the sea beast (13:1) and Christ (19:12).

From the study of Revelation 13:1

Range of meaning

A royal headband, originally a white cloth band tied around the head. From Alexander the Great onward it was the specific badge of a sovereign king. It differs from stephanos, a wreath or garland given for victory, honour or celebration.

Against the English

KJV, WEB and NIV have 'crowns', and BSB has 'royal crowns'. ESV, NASB and YLT keep 'diadems'. In English 'crown' covers both Greek words, so readers cannot tell this crown from the 'crown (stephanos) of life' promised to the faithful (2:10) or the elders' crowns (4:4).

How it drifted

Older English used 'crown' for both Greek words, and the distinction between them was lost in most translations.

Used elsewhere in the period

Trench (Synonyms of the New Testament) and BDAG both distinguish diadēma (kingship) from stephanos (victory or honour). The Septuagint uses diadēma for royal headwear (e.g. Esther 1:11; 2:17; Isa 62:3). Roman writers record Julius Caesar publicly refusing a diadem in 44 BC because it meant 'king', a title Romans hated. In the Greek East, however, the emperor was freely called basileus, 'king'. In Revelation diadēma appears only in 12:3 (dragon), 13:1 (beast) and 19:12 (Christ).

From the study of Revelation 19:12

Range of meaning

A diadem: originally a band of cloth, usually white and tied at the back with trailing ends, worn around the head as the badge of a king. In the Hellenistic period (after Alexander) it was the defining sign of royal sovereignty. It differs from the stephanos, a wreath or garland given for victory, honour or celebration. The two words can overlap in general Greek, but Revelation keeps them apart consistently.

Against the English

KJV, NIV, BSB ('royal crowns') and NLT say 'crowns'. ESV, NASB and YLT say 'diadems'. 'Crowns' is not wrong, but English uses the same word for the stephanos of the elders (4:4, 10) and the 'crown of life' (2:10). That hides John's word choice and the link to the dragon and the beast.

How it drifted

English has one everyday word, 'crown', for two different Greek objects. From the KJV on, most versions rendered both as 'crown', so the contrast within Revelation became invisible to English readers.

Used elsewhere in the period

Xenophon describes the Persian king's diadem (Cyropaedia 8.3.13). In 1 Maccabees, Alexander's successors 'put on diadems' (1:9). Ptolemy VI entering Antioch 'put two diadems on his head, that of Egypt and that of Asia' (11:13), the clearest ancient parallel for several diadems meaning rule over several realms. Trypho 'put on the diadem of Asia' (13:32). LXX Isa 62:3 promises Zion will be 'a diadem of kingship' in God's hand, right after 62:2: 'you will be called by a new name.' In Revelation only three figures wear diadems: the dragon (seven, 12:3), the beast (ten, 13:1) and this rider ('many').