Mitre
(Heb. mitsnepheth), something rolled round the head; the turban or head-dress of the high priest (Ex. 28:4, 37, 39; 29:6, etc.). In the Authorized Version of Ezek. 21:26, this Hebrew word is rendered "diadem," but in the Revised Version, "mitre." It was a twisted band of fine linen, 8 yards in length, coiled into the form of a cap, and worn on official occasions (Lev. 8:9; 16:4; Zech. 3:5). On the front of it was a golden plate with the inscription, "Holiness to the Lord." The mitsnepheth differed from the mitre or head-dress (migba'ah) of the common priest. (See [408]BONNET.)
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Dictionary
Mitre
(Heb. mitsnepheth), something rolled round the head; the turban or head-dress of the high priest (Ex. 28:4, 37, 39; 29:6, etc.). In the Authorized Version of Ezek. 21:26, this Hebrew word is rendered "diadem," but in the Revised Version, "mitre." It was a twisted band of fine linen, 8 yards in length, coiled into the form of a cap, and worn on official occasions (Lev. 8:9; 16:4; Zech. 3:5). On the front of it was a golden plate with the inscription, "Holiness to the Lord." The mitsnepheth differed from the mitre or head-dress (migba'ah) of the common priest. (See [408]BONNET.)
Dictionary
Bonnet
(Heb. peer), Ex. 39:28 (R.V., "head-tires"); Ezek. 44:18 (R.V., "tires"), denotes properly a turban worn by priests, and in Isa. 3:20 (R.V., "head-tires") a head-dress or tiara worn by females. The Hebrew word so rendered literally means an ornament, as in Isa. 61:10 (R.V., "garland"), and in Ezek. 24:17, 23 "tire" (R.V., "head-tire"). It consisted of a piece of cloth twisted about the head. In Ex. 28:40; 29:9 it is the translation of a different Hebrew word (migba'ah), which denotes the turban (R.V., "head-tire") of the common priest as distinguished from the mitre of the high priest. (See [72]MITRE.)
Dictionary
Hood
(Heb. tsaniph) a tiara round the head (Isa. 3:23; R.V., pl., "turbans"). Rendered "diadem," Job 29:14; high priest's "mitre," Zech. 3:5; "royal diadem," Isa. 62:3.
Dictionary
Bolster
The Hebrew word kebir, rendered "pillow" in 1 Sam. 19:13, 16, but in Revised Version marg. "quilt" or "network," probably means some counterpane or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth') is used for "bolster" (1 Sam. 26:7, 11, 16). It is rightly rendered in Revised Version "at his head." In Gen. 28:11, 18 the Authorized Version renders it "for his pillows," and the Revised Version "under his head." In Ezek. 13:18, 20 another Hebrew word (kesathoth) is used, properly denoting "cushions" or "pillows," as so rendered both in the Authorized and the Revised Version.
Dictionary
Buckler
(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18). (2.) A shield surrounding the person; the targe or round form; used once figuratively (Ps. 91:4). (3.) A large shield protecting the whole body (Ps. 35:2; Ezek. 23:24; 26:8). (4.) A lance or spear; improperly rendered "buckler" in the Authorized Version (1 Chr. 12:8), but correctly in the Revised Version "spear." The leather of shields required oiling (2 Sam. 1:21; Isa. 21:5), so as to prevent its being injured by moisture. Copper (= "brass") shields were also in use (1 Sam. 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of massive metal. The shields David had taken from his enemies were suspended in the temple as mementoes (2 Kings 11:10). (See [81]ARMOUR, [82]SHIELD.)
Dictionary
Crown
(1.) Denotes the plate of gold in the front of the high priest's mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12). (2.) The more general name in Hebrew for a crown is 'atarah, meaning a "circlet." This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Rev. 12:3; 13:1, we read of "many crowns," a token of extended dominion. (3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was called kether; i.e., "a chaplet," a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezek. 23:42). They were worn at marriages (Cant. 3:11; Isa. 61:10, "ornaments;" R.V., "a garland"), and at feasts and public festivals. The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the "civic crown" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (James 1:12; Rev. 2:10) "that fadeth not away" (1 Pet. 5:4, Gr. amarantinos; comp. 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth."