What doesdiademmean in the Bible?

Diadeema was used originally to indicate the blue band worked with white, which went round the turban (or tiara) of the Persian king; hence our English word, diadem. The word is used to indicate an imperial crown.

Believers have crowns awarded to them, but they are always stephanos, and not diadeema.

The Lord Jesus is pre-eminent; He wears both stephanos and diadeema.

Another Greek word, also translated 'crown,' is really DIADEM, diάδημα, 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.

There are two words for crown in the New Testament. One is the Greek word, diad ē ma, meaning the monarch’s crown, from which we derive the English word, diadem. It occurs three times, and the Lord is the only rightful wearer. “On His head were many crowns” (Rev. 19:12). The other word translated crown is the Greek word, stephanos, describing the crown awarded to the successful athlete in the Olympian games. We see this clearly used as an illustration in the following Scripture, “When the chief shepherd shall appear, ye shall receive a crown of glory that fades not away” (1 Peter 5:4). The laurel wreath placed on the head of the winner in the Grecian games would soon wither. The crown which our Lord will award to His faithful servants will never fade away.

Two words are used in Revelation generally, "diadems" and "crowns." Here it is "diadems." If they gain a victory, they put on a crown; if it is to signify royal power and authority, it is a diadem.

In all the Scriptures we have spoken of the ordinary word for crown is used—it is stephanos. There is, however, another word—Diadema—used three times only by the Spirit (Rev. 12:3; 13:1; 19:12). It was originally confined to designate true royalty and kingship; whereas, the other word often had a wider use. It is a very serious thought, that great dignity, whom even the archangel did not dare to bring a railing judgment against, in regard to a certain dispute, is spoken of in the first of these Scriptures as having seven diadems. When cast out of the heaven, he gives his authority, his throne and his power to the beast, the world’s imperial head at that time, after the assembly is glorified with Christ. This power is said to have ten diadems. Both of them—Satan and the Gentile head—had originally genuine authority; but so far have they fallen, at the appearing of our Lord Jesus Christ, the one will be cast into the abyss (Rev. 20:2), and the other into the lake of fire, along with the false prophet who collaborated with him.

As far as they are concerned, their diadems will be lost for ever, and the One whom they opposed and blasphemed shines forth in His longed-for glory—longed for by multitudes of the redeemed—and upon His head are seen “many diadems.” No number is given. The diadems are many. This is the last mention of crowns or diadems in the Bible. They rest eternally upon the brow of Him who alone is worthy to wear them for the eternal glory of God. The heart of the saint says, Amen; and he delights to sing, “Jesus, Thou alone art worthy.”

Rev. 19:12. — “His eyes are a flame of fire.” In Rev. 1:14 and Rev. 2:18, of Christ it is said His eyes are “as a flame of fire,” but here the “as” of comparison is omitted (R.V. and other authorities). “His eyes are a flame of fire;” that is the divine omniscience which observes all and searches out every hidden evil, and the piercing judgments which He executes are characteristic attributes of Him in the earlier notices, whereas in our text they are in exercise. The action is here more intense.

— “Upon His head many diadems.” Crowns and diadems are distinguished. The saints in Heaven have crowns (Rev. 4:4, 10), the expression of their royal dignity, but on the head of Christ rest diadems, denoting His absolute and supreme authority. The dragon has on his seven heads diadems (Rev. 12:3), and the Beast has diadems on his ten horns (Rev. 13:1). Thus both the dragon and the Beast affect supreme authority. There is but One Who can be entrusted with the exercise of absolute authority and dominion, and He is the Son of Man (Ps. 8). Seven diadems on the dragon, and ten on the Beast; but “many” upon the head of the conqueror Christ denote that every form and kind of government is vested in Him. The Authorised Version fails to distinguish between the symbols “crown” and “diadem;” the Revised Version, however, supplies the omission.

There are two kinds of crowns brought before our notice in the New Testament. First there is the monarch’s crown (Greek, diadeema). This the Lord Himself has the only right to wear. We read, “On His head were many crowns” (Rev. 19:12). Then there is the victor’s crown (Greek, stephanos). This is worn by the Lord Himself. We read, “Thou crownedst Him with glory and honour.” This crown the Lord earned as a dependent Man; though ever “God manifest in the flesh.” The stephanos is also awarded to the Christian, who is faithful.

"On His head were many crowns" (Rev. 19:12): here the word is the kingly crown: the 'diadem.' And HE wears both the Victor's Wreath, and "many Diadems:" and He is worthy of all.

To Israel, the Lord says: "In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of His people." (Isa. 28:5). And so I think we are not wrong in supposing that each of the crowns He promises His people today, tell us of Christ our Lord. And I think in Revelation 4:10 we learn what His saints will do with those crowns that He so graciously gives them: "The four and twenty elders fall down before Him that sat on the throne, and worship Him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power." What a joy it will be in that day, if we have a crown to cast before Him! May you and I dear Reader, taste of that joy!

Imperial crown or crown of honour. Job 29:14; Isa. 28:5; Isa. 62:3; Ezek. 21:26. See CROWN.

The word is mitsnepheth, and (translated 'diadem') occurs again in a remarkable reference to the "profane wicked prince of Israel," which, though referring to the then king, Zedekiah, seems to point to the future Antichrist in conjunction with the Roman beast, for he is represented as wearing the mitre and the crown, which shall be removed. God will overturn, overturn, "until he come whose right it is: and I will give it him." Ezek. 21:25-27. With this agrees Isa. 28:5: "In that day shall the Lord of hosts be for a crown of glory, and for a 'mitre ' of beauty, unto the residue of his people." In Zech. 3:1-8, where Joshua the high priest, as a representative of the people, is delivered from the resistance of Satan, and is cleansed, a fair mitre (tsaniph, a kindred word to the above) is set upon his head, and he is clothed with garments. The Lord Jesus as the BRANCH comes forth, and blessing follows.