Throne
THRONE
An established emblem of kingly dignity and power, used by sovereigns on all stale occasions. That of Solomon was of ivory, overlaid with gold; having six broad steps, every one guarded by a golden lion at each end, 1Ki 10:18-20 . Heaven is called God’s throne, and the earth his footstool, Isa 66:1 . His throne is also sublimely described as everlasting, and as built upon justice and equity, Psa 45:6 ; 97:2. See also Isa 6:2-4 ; Eze 1:1- 28. Christ is on the throne forever, as the King of heaven, Psa 110:1 ; Eph 1:8 ; Jer 3:21 ; and his faithful disciples will partake of his kingly glory, Luk 22:30 ; Jer 4:4 ; 5:10. He forbade men lightly to swear by heaven or its throne, as they were thus irreverent to God, Mat 5:34 ; 23:22.
Fuente: American Tract Society Bible Dictionary
Throne
()
Throne in the NT always implies a seat of office (cf. Act 2:30). Metaphorically it is used of Gods sovereignty in Heb. and Rev. (cf. Rev 4:2-6; Rev 4:9-10) and of Christs (Heb 1:8, Rev 3:21; Rev 20:11). In Rev 20:4 there are thrones for the judges, where the plural is perhaps meant to include Christ and His assessors, the Apostles (Mat 19:28) and Saints (1Co 6:3) (H. B. Swete, The Apocalypse of St. John2, 1907, p. 261). In Rev 4:4; Rev 11:16 Revised Version the elders are on thrones round about the throne of God. We also read of Satans throne (Rev 2:13 Revised Version ) established at Pergamum, which is probably explained by the fact that Pergamum was the chief seat of Caesar-worship, and the first city in Asia to erect a temple to Augustus; others connect it with the worship of aesculapius, for which the city was also famous (cf. Rev 13:2 Revised Version : the dragon gave him his throne, and Rev 16:10 Revised Version : the throne of the beast). In Col 1:16 thrones form one of the classes of angels-the term occurs only here in the NT-but in systems of angelology thrones belong to the highest grade. These angels may be so called as sitting on thrones round the throne of God, the imagery expressing their conspicuous and serene dignity (so Origen, Lightfoot, Meyer, Abbott, etc.). Clement of Alexandria thought that they were so called because they form or support the throne of God, like the cherubim (Eze 10:1; Eze 11:22, Psa 99:1), with which several of the Fathers identified them (Gregory of Nyssa, Chrysostom, Theodoret, Augustine). See Principality.
W. H. Dundas.
Fuente: Dictionary of the Apostolic Church
Throne
(Latin thronus, cathedra, sedes episcopalis), the seat the bishop uses when not engaged at the altar. If the altar stands near the entrance to the choir, then, according to the “Caeremoniale episcoporum”, the throne is to be place at the apex of the apse in the centre of the stalls of the canons that join it to the right and left. If, however, the altar is placed close to the wall of the apse, or is only a short distance from this wall, the throne must be placed on the Gospel side of the choir. According to the “Caeremoniale episcoporum” the throne is to be made in modum cathedrae et throni immobilis (in the fashion of an immovable chair or throne) such as is still to be seen in many old churches. Consequently an ordinary chair, used temporarily or only for the moment, does not suffice as the throne of a bishop, Further directions are forma praealta et sublimis, that is, the chair must have a high back and arms, and be raised above the floor so that three steps lead up to it. The steps are to be covered by a carpet, the throne itself is to have spread over it a silk cover of the same colour as the bishop’s vestments, but not of cloth of gold, unless the bishop should be a cardinal. The throne can be surmounted by a baldachino only when there is a baldachino above the altar, or when the altar has a ciborium altar over it. When in another diocese, a bishop can only use the throne by virtue of a letter of dispensation from the diocesan bishop. Should a cardinal be present, the bishop must yield the throne to the cardinal and use a faldistorium placed on the Gospel side of the altar, that is, a four-legged faldstool with arms. Auxiliary bishops must always use a faldistorium. Abbots have the right to a throne in their own churches, but this throne can only have two steps leading to it, and cannot have a baldachino over it.
Time has made no essential changes in the episcopal cathedra. At different periods, especially in the twelfth and thirteenth centuries, the throne had the form of a faldistorium, but as a rule it always showed the ancient characteristic type of a seat, secured to the spot where it stood, with arms and a back of some height. The modifications that it underwent in the course of time resulted solely from the changes in the style of the art, and were therefore merely conventional. The episcopal throne in the pre-Carolingian period has been already treated in the article CATHEDRA. Other examples of the same era are the throne at Naples in the Church of St. Januarius, and the one in the Church of Santa Maria della Sanità; at Rome in San Pietro in Vincoli, San Gregorio in Celio, San Alessandro, in the Via Nomentana; at Ravenna, in San Apollinare Nuovo, besides other thrones that are in part ancient stools, especially stools for the bath. Thrones belonging to the Middle Ages and the twelfth century are to be found at Canossa, Bari, in the grotto church of Monte Gargano, in St. Emmeram at Ratisbon, in Santa Maria in Cosmedin and in San Clemente at Rome. Excellent examples of thirteenth-century thrones are those in the Churches of San Cesario, Ss. Nereo ed Achilleo, and San Lorenzo fuori le mura, at Rome. There are surprisingly few thrones of the late medieval period still in existence. Episcopal thrones that are or were surmounted by a structure similar to a baldachino are those at Torcello, Grado, and Augsburg. That as early as the eighth or ninth century the throne did not always stand at the apex of the apse, but was also placed to the right of the altar, is evident from the Roman “Ordines” of that era. However, what may have been less usual at that period became from the twelfth century customary, because it became usual to place the altar near the wall of the apse, and also to place a reredos upon the table, at least on feast days.
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Illustration: Episcopal throne, Church of SS. Nereo ed Achilleo, Rome. A homily of St. Gregory the Great is inscribed in the niche which forms the back of the seat.
JOSEPH BRAUN Transcribed by Michael C. Tinkler
The Catholic Encyclopedia, Volume XIVCopyright © 1912 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, July 1, 1912. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Throne
(, kisse; , a seat, as often rendered; twice , kisseh, 1Ki 10:19; Job 26:9; Chald. , horse, Dan 5:20; Dan 7:9, so called as being covered, i.e. either the seat itself or with a canopy) applies to any elevated seat occupied by a person in authority, whether a high- priest (1Sa 1:9), a judge (Psa 122:5), or a military chief (Jer 1:15). In Neh 3:7 the term is applied to the official residence of the governor, which appears to have been either on or near to the city wall. In the holy of holies, between the cherubim, was the throne of Jehovah, the invisible king of the Hebrews (Exo 25:22). SEE PAVILION.
The use of a chair in a country where the usual postres were squatting and reclining was at all times regarded as a symbol of dignity (2Ki 4:10; Pro 9:14). In order to specify a throne in our sense of the term, it was necessary to add to kiss the notion of royalty; hence the frequent occurrence of such expressions as the throne of the kingdom (Deu 17:18; 1 Kings 1, 46; 2Ch 7:18). The characteristic feature in the royal throne was its elevation: Solomon’s throne was approached by six steps (1Ki 10:19; 2Ch 9:18); and Jehovah’s throne is described as high and lifted up (Isa 6:1; comp. Hom. Odyss. 1, 130; 4:136; Curtius, 5, 2, 13). The materials and workmanship were costly: that of Solomon is described as a throne of ivory (i.e. inlaid with ivory), and overlaid with pure gold in all parts except where the ivory was apparent. It was furnished with arms or stays, after the manner of an Assyrian chair of state (see Rawlinson, Herod. 4:15). The steps were also lined with pairs of lions, the number of them being perhaps designed to correspond with that of the tribes of Israel. As to the form of the chair, we are only informed in 1Ki 10:19 that the top was round behind (apparently meaning either that the back was rounded off at the top or that there was a circular canopy over it). In lieu of this particular, we are told in 2Ch 9:18 that there was a footstool of gold fastened to the throne. but the verbal agreement of the descriptions in other respects leads to the presumption that this variation arises out of a corrupted text (Thenius, Comm. on 1 Kings, loc. cit.) a presumption which is favored by the fact that the terms and the Hop- hal-form occur nowhere-else. The king sat on his throne on state occasions, as when granting audiences (1Ki 2:19; 1Ki 22:10; Esther 5, 1), receiving homage (2Ki 11:19), or administering justice (Pro 20:8). At such times he appeared in his royal robes (1Ki 22:10; Jon 3:6; Act 12:21). Archelaus addressed the multitude from an elevated seat and a throne of gold (Josephus, War, 2, 1, 1). A throne was generally placed upon a dais or platform, and under a canopy; and in the sublime description of the King of kings (Revelation 4), this latter is compared to the emerald hue of the rainbow. In Rev 4:4; Rev 11:16 the elders who represent the Church as reigning with Christ are seated on thrones placed around his; and in Rev 2:13 Satan is represented as imitating the royal seat of Christ. For modern Oriental thrones, see Van Lennep, Bible Lands, p. 643.
Mr. Layard discovered in the mound at Nimriud, among other extraordinary relics, the throne on which the Assyrian monarchs sat three thousand years ago. It is composed of metal and of ivory, the metal being richly wrought and the ivory beautifully carved. The throne seems to have been separated from the state apartments by means of a large curtain, the rings by which it was drawn and undrawn having been preserved (Nin. and Bab. p. 198). The chair represented on the earliest monuments is without a back, the legs are tastefully carved, and the seat is adorned with the heads of rams.
The cushion appears to have been of some rich stuff, embroidered or painted. The legs were strengthened by a cross-bar, and frequently ended in the feet of a lion or the hoofs of a bull, either of gold, silver, or bronze (Nineveh, 2, 235). The throne of the Egyptian monarchs is often exhibited on the ancient monuments. SEE CHAIR.
The throne was the symbol of supreme power and dignity (Gen 41:40), and hence was attributed to Jehovah both in respect to his heavenly abode (Psa 11:4; Psa 103:19; Isa 66:1; Act 7:49; Rev 4:2) and to his earthly abode at Jerusalem (or Rev 3:17), and more particularly in the Temple (Rev 17:12; Eze 43:7). Similarly, to sit upon the throne implied the exercise of regal power (Deu 17:18; 1Ki 16:11; 2Ki 10:30; Est 1:2), and to sit upon the throne of another person succession to the royal dignity (1Ki 1:13). The term throne is sometimes equivalent to kingdom (2Ch 9:8; Act 2:30; Heb 1:8). So, also, thrones designates earthly potentates and celestial beings, archangels (Col 1:16). SEE SEAT.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Throne
(Heb. kiss’e), a royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.
Fuente: Easton’s Bible Dictionary
Throne
(1) Of a king; (2) of a judge or a priest (Psa 122:5). Solomon’s throne (1Ki 10:19) was a chair of ivory with circular back and arms, overlaid with gold, raised on six steps; on each side of each step was a lion of gold, and there was “a footstool of gold fastened to the throne” (2Ch 9:18). Usually set on a dais and under a canopy (so the “rainbow about the throne” of the Almighty, Rev 4:3). For “seats” translated, thrones in Rev 4:4 and Rev 11:16. So in Rev 2:13 Satan mimics Christ’s “throne.” “Thrones” in Col 1:16 are a princely order of angels, higher than “dominions” or lordships. Reclining or sitting on the ground being the usual postures, a chair marked dignity (2Ki 4:10; Pro 9:14). To express royalty “throne of the kingdom” was the phrase (1Ki 1:46). Elevation marked the king’s throne, from whence Jehovah’s throne is “high and lifted up” (Isa 6:1). “The throne of the governor” in Neh 3:7 is his official house where his throne was, on or near the city wall.
Fuente: Fausset’s Bible Dictionary
THRONE
People of the ancient world were familiar with the throne as a symbol of kingly power. A king usually sat on his throne when officiating at important ceremonies, when receiving homage or petitions from his people, or when making legal judgments (1Ki 2:19; 2Ki 11:19; Est 5:1; Pro 20:8). Often such thrones were lavishly adorned, befitting the majesty of the king in his exalted position (1Ki 10:18-20).
God is repeatedly pictured in the Bible as the supreme Lord, the king and ruler of the universe who is high and lifted up, exalted on his throne. The angelic guardians of his throne are the cherubim, sometimes called living creatures (Psa 80:1; Psalms 93; Isa 6:1-3; Eze 1:22; Eze 1:26; Eze 10:20-22; Mat 5:34; Rev 4:2; Rev 4:6; Rev 5:11-14; see CHERUBIM).
The lid of the ark of the covenant in the tabernacle was a symbolic throne for the invisible God. Although sinful people have no right to enter Gods presence, God in his mercy allows them to approach him in faith and so receive his forgiveness and help. His throne is therefore called a seat of mercy, a throne of grace (Exo 25:18; 1Sa 4:4; Heb 4:16; Heb 9:5; see TABERNACLE).
Jesus Christ, having come into the world and having lived obediently to his Father even to death, has now been exalted to the highest place in heaven. This is signified by his being seated at the right hand of the throne of God (Php 2:6-11; Heb 12:2). He, as the great high priest, is the believers mediator before God in heaven, bringing the believers real desires to the throne of God (Rom 8:34; Heb 7:24-25; Heb 8:1).
The throne symbolizes rule and authority. Jesus Christ, therefore, in being pictured as seated on his throne, is King of kings and Lord of lords. He fulfils the promise given to David of a descendant who would sit on Davids throne and rule for ever (2Sa 7:12-16; Isa 11:1-9; Luk 1:32-33; Act 2:30-33; Heb 1:8; Rev 19:16; see KING; MESSIAH). Believers in Jesus will share his reign with him (Mat 19:28; Rev 3:21). But the throne is also a place of judgment, where God will make the final separation between the righteous and the wicked (Mat 25:31-32; Rev 20:11-12; see JUDGMENT).
Fuente: Bridgeway Bible Dictionary
Throne
THRONE () is a term applied, first of all, to the royal seat of a king; and, secondly, to the official seat of a judge or subordinate ruler. In the former sense it is employed of heaven as the throne of God (Mat 5:34; Mat 23:22). The Messianic reign of Jesus is foretold by Zacharias in the words, The Lord God shall give unto him the throne of his father David (Luk 1:32). Jesus speaks of His own exaltation as the time when the Son of Man shall sit on the throne of his glory (Mat 19:28; Mat 25:31). The universal dominion which He is to share with His Father is suggested by the Lamb in the midst of the throne (Rev 5:6; Rev 7:17), and by the throne of God and of the Lamb (Rev 22:3). So in Heb 8:1; Heb 12:2 Christ is seated on the right hand of the throne of God. The promise given to the Twelve, of sitting on thrones of judgment (Mat 19:28 || Luk 22:30), is practically given to all who overcome in the battle with evil (Rev 3:21). In Col 1:16 thrones are among the subordinate powers of the universe which owe their creation to Christ.
James Patrick.
Fuente: A Dictionary Of Christ And The Gospels
Throne
THRONE.The OT tr. [Note: translate or translation.] of Heb. kiss or kissh. It is used of any seat of honour: e.g. of the high priest (1Sa 1:9; 1Sa 4:13; 1Sa 4:18), of a judge (Psa 94:20), of a military officer (Jer 1:15); but most frequently of a king (e.g. Pharaoh Exo 11:6, David and Solomon 1Ki 2:12 etc.), and thus of God Himself (Psa 9:7; Psa 11:4; Psa 45:6, Isa 6:1). For a description of Solomons throne see 1Ki 10:18-20, 2Ch 9:17-19. Frequently throne is used metaphorically for dignity, royal honour, and power. Thus the throne of David often stands for the royal honour of Davids house (2Sa 7:16). So Gods throne is His sovereign power (cf. Psa 45:6; Psa 93:2).
The NT term thronos [once (Act 12:21) bma, judgment-seat. Is tr. [Note: translate or translation.] throne] is similarly used. It is applied in Rev 20:4 to the thrones of the assessors of the heavenly judge (cf. Mat 19:28||, Luk 22:30); but is most frequently used of the throne of God or Christ (Mat 5:34||, Mat 19:28||, Luk 1:32, Act 2:30; Act 7:49, Heb 1:8; Heb 4:16; Heb 8:1; Heb 12:2, Rev 1:4; Rev 3:21 etc.), For thrones as a rank of angels, see art. Dominion, and cf. Power.
W. F. Boyd.
Fuente: Hastings’ Dictionary of the Bible
Throne
thron. (, kisse’, a seat in 2Ki 4:10; a royal seat in Jon 3:6; , thronos): Usually the symbol of kingly power and dignity. Solomon’s throne was noted for its splendor and magnificence (1Ki 10:18-20; compare 2Ch 9:17-19). It symbolizes:
(1) The exalted position of earthly kings, rulers, judges, etc., their majesty and power (of kings: Gen 41:40; 1Ki 2:19; Job 36:7, etc.; denoting governing or judicial power: 2Sa 14:9; Neh 3:7; Psa 122:5, etc.; often equivalent to kingdom or reign: 1Sa 2:8; 1Ki 1:37, 1Ki 1:47, etc.; in this connection we note the expressions: a man on the throne of Israel, 1Ki 2:4, etc.; to sit upon a throne 1Ki 1:13, 1Ki 1:17, etc.; Jer 13:13, etc.; to set a person on a throne, 2Ki 10:3; the throne of Israel, 1Ki 8:20, etc.; the throne of David 2Sa 3:10, etc.; of Solomon, 2Sa 7:13, etc.; of Joash, 2Ch 23:20, etc.). In Jer 17:12 it is equivalent to temple (A glorious throne … is the place of our sanctuary); it symbolizes the power of the Gentiles being hostile to the people of Yahweh (Psa 94:20), and is used metaphorically in Isa 22:23 (He (i.e. Eliakim) shall be for a throne of glory to his father’s house).
(2) The majesty and power of Yahweh as the true king of Israel; He is enthroned above the cherubim (1Sa 4:4 the Revised Version margin; compare 2Sa 6:2; 2Ki 19:15; Solomon’s throne is really Yahweh’s throne (1Ch 29:23), and there shall come a time when Jerusalem shall be called the throne of Yahweh (Jer 3:17) and the enemies of Yahweh shall be judged by him (I will set my throne in Elam, Jer 49:38). According to Eze 43:7, the Lord said of the future temple: This is the place of my throne.
(3) The rule of the promised theocratic king (the Messiah), its everlasting glory and righteousness. He, too, is Yahweh’s representative, inasmuch as He shall rule upon his throne (Zec 6:13). Thus, the permanence of the throne of David is warranted (Isa 9:7); eternal peace (1Ki 2:33), loving-kindness and justice (Isa 16:5) characterize his reign. The New Testament points to Jesus as this promised king (Luk 1:32; compare Act 2:30; Heb 12:2); Christ Himself refers to His future state of glory (Mat 25:31) and guarantees His faithful disciples a similar distinction (Mat 19:28; compare Luk 22:30; Rev 20:4).
(4) The matchless glory, the transcendent power and absolute sovereignty of God (and Christ); Micaiah saw Yahweh sitting on his throne, etc. (1Ki 22:19; compare 2Ch 18:18); Isaiah and Ezekiel had similar visions (Isa 6:1; Eze 1:26); compare also Dan 7:9 and Rev 4:2 (and often); in trying to depict the incomparable greatness of the King of kings, the Bible tells us that His throne is in heaven (Psa 11:4, etc.) and, moreover, that heaven itself is His throne (Isa 66:1; Mat 5:34, etc.); His reign is founded on righteousness and justice (Psa 89:14; compare Psa 97:2) and of eternal duration (Psa 45:6; compare Heb 1:8; Lam 5:19); He acts justly and kindly (Psa 9:4 and Psa 89:14); He defends His glory (Jer 14:21); He manifests His holiness (Psa 47:8) and His grace (Heb 4:16), and yet His dealings with us are not always fully understood by us (Job 26:9).
(5) Heavenly kingdoms or rulers (angels: Col 1:16). See KING, KINGDOM.
Fuente: International Standard Bible Encyclopedia
Throne
Throne, the ornamented seat on which royal personages gave audience on state occasions among the Hebrews (1Ki 2:19; 1Ki 22:10; comp. Est 5:1). It was originally a decorated arm-chair, higher than an ordinary seat, so as to require a foot-stool to support the feet. Sometimes the throne was placed on a platform ascended by steps (Isa 6:1). Solomon made a throne of ivory overlaid with gold, which had six steps, with six lions on each side (1Ki 10:18). Archelaus addressed the multitude from ‘an elevated seat and a throne of gold.’ A throne became the emblem of regal power (Gen 41:40); whence the phrases, ‘to sit on the throne of his kingdom’ (Deu 17:18), that is, to rule as a monarch; and ‘to sit on the throne of a person’ (1Ki 1:13; 2Ki 10:30), which signifies, to be his successor.
Fuente: Popular Cyclopedia Biblical Literature
Throne
Seat of honour for judges, priests, and especially for kings. The same word, kisse , is translated ‘seat’ in Jdg 3:20; 1Sa 1:9; 1Sa 4:13; 1Sa 4:18; Est 3:1; etc. The throne for kings is at times distinguished by being called the ‘royal throne,’ and ‘kingly throne,’ ‘throne of the king,’ etc. The throne of David is often referred to in the sense of his reigning, and God promised that his throne should be established for ever, which will be fulfilled in Christ Himself. 2Sa 7:16; Act 2:30.
God is often represented as sitting on His throne: “Jehovah hath prepared his throne in the heavens; and his kingdom ruleth over all.” Psa 103:19. The Lord Jesus is now sitting on His Father’s throne, but He will have a throne of His own, and will be hailed as King of kings and Lord of lords. Heb 1:8; Rev 3:21; Rev 17:14; Rev 19:16.
The same word in the N.T., , is translated ‘seat’ in Luk 1:52; Rev 2:13; Rev 4:4; Rev 11:16; Rev 13:2; Rev 16:10. The passages in Rev 4:4; Rev 11:16 represent the twenty-four elders in heaven – the redeemed – as sitting on thrones around the throne, in contrast to others who are before the throne. Satan also has his throne on earth, Rev 2:13, and will have his agents in kingly power in a future day.
Fuente: Concise Bible Dictionary
Throne
Of Pharaoh
Gen 41:40; Exo 11:5
Of David
1Ki 2:12; 1Ki 2:24; Psa 132:11-12; Isa 9:7; Jer 13:13; Jer 17:25; Luk 1:32
Of Solomon
1Ki 2:19; 2Ch 9:17-19
Of ivory
1Ki 10:18-20
Of Solomon, called The Throne of the Lord
1Ch 29:23
Of Herod
Act 12:21
Of Israel
1Ki 8:20; 1Ki 10:9; 2Ch 6:10
Abdicated by David
1Ki 1:32-40
Figurative, anthropomorphic use of:
– Of God
2Ch 18:18; Psa 9:4; Psa 9:7; Psa 11:4; Psa 47:8; Psa 89:14; Psa 97:2; Psa 103:19; Isa 6:1; Isa 66:1; Mat 5:34; Mat 23:22; Heb 8:1; Heb 12:2; Rev 14:3; Rev 14:5
– Of Christ
Mat 19:28; Mat 25:31; Act 2:30; Rev 1:4; Rev 3:21; Rev 4:2-10; Rev 7:9-17; Rev 19:4; Rev 21:5; Rev 22:3
Fuente: Nave’s Topical Bible
Throne
Throne. The Hebrew word so translated, applies to any elevated seat occupied by a person in authority, whether a high priest, 1Sa 1:9; a judge, Psa 122:5; or a military chief, Jer 1:16. The use of a chair, in a country where the usual postures were squatting, and reclining, was at all times regarded as a symbol of dignity. 2Ki 4:10; Pro 9:14.
In order to specify a throne, in our sense of the term, it was necessary to add to the word, the notion of royalty; hence, the frequent occurrence of such expressions as “throne of the kingdom.” Deu 17:18; 1Ki 1:46; 2Ch 7:18.
The characteristic feature in the royal throne was its elevation: Solomon’s throne was approached by six steps, 1Ki 10:19; 2Ch 9:18; and Jehovah’s throne is described as “high and lifted up.” Isa 6:1. The materials and workmanship of Solomon’s throne were costly. It was made of wood inlaid with ivory, and then covered with gold, except where the ivory showed. It was furnished with arms or “stays.” The steps were also lined with pairs of lions.
As to the form of chair, we are only informed in 1Ki 10:19, that “the top was round behind.” The king sat on his throne, on state occasions. At such times, he appeared in his royal robes. The throne was the symbol of supreme power and dignity. Gen 41:40. Similarly, “to sit upon the throne,” implied the exercise of regal power. Deu 17:18; 1Ki 16:11.
Fuente: Smith’s Bible Dictionary
THRONE
Throne the symbol of a kingdom or government. Thus in Holy Scripture throne is put for kingdom, Gen 41:4 : “According to Thy Word shall all my people be ruled: only in the throne will I be greater than thou.” In 2Sa 3:10, kingdom and throne are set synonymously -“to translate the kingdom from the house of Saul-and to set up the throne of David over Israel.” And both together, as in 2Sa 7:13, “I will establish the throne of his kingdom for ever.” And thus God, to represent himself symbolically as king of the Jews, had the mercy seat with the cherubim about it, as his throne. See Isa 6:1-2; 2Ki 19:15; 1Sa 4:4; 2Sa 6:2; 1Ch 13:6; Psa 80:1.
In like manner, “the settling of the throne,” signifies the settling or establishment of the government in peace; as in 2Sa 7:12-13; 2Sa 7:16, where throne and kingdom explain each other. And the enlargement of the throne implies a great accession of dominions and power; as in 1Ki 1:37, compared with 1Ki 1:47. And therefore Solomon, when he had subjugated all the nations round about him, so that they were obliged to bring him tribute, and had thus enlarged his dominions beyond what David had possessed before, he made a new throne, “a great throne of ivory,” which symbolically represented his power, and the enlargement of his dominions, and the peace and prosperity of his reign.
A throne is by all the Oneirocritics in ch. ccxxv. explained of power. And by the Persian and Egyptian, in ch. 261, a royal throne is explained of a king, or his eldest son.
In the magic oracles of Zoroastres, , the throne of necessity, signifies the power of fate or death.
Throne of God may signify a great magnificent throne, according to an usual Hebraism, where nouns joined with the word God (as was observed before under HARPS) acquire a sense of excellency and greatness. According to which ” the throne of God ” may be a high and exalted throne, a royal or imperial seat, from whence the political world is ruled, as God from heaven rules the whole universe.
Rev 13:2. “The dragon gave the beast his power, and his seat or throne, and great authority.” Rev 16:10. “The fifth angel poured out his vial upon the seat or throne of the beast.”
Fuente: A Symbolical Dictionary
THRONE
symbol of the kingdom
2Sa 3:10; 2Sa 7:13; 1Ki 2:4; 1Ch 29:23; Dan 7:9; Luk 1:32
— of God. See SOVEREIGNTY
Fuente: Thompson Chain-Reference Bible
Throne
“a throne, a seat of authority,” is used of the “throne” (a) of God, e.g., Heb 4:16, “the throne of grace,” i.e., from which grace proceeds; Heb 8:1; Heb 12:2; Rev 1:4; Rev 3:21 (2nd part); Rev 4:2 (twice); Rev 5:1; frequently in Rev.; in Rev 20:12, in the best texts, “the throne” (some have Theos, “God,” AV); cp. Rev 21:3; Mat 5:34; Mat 23:22; Act 7:49; (b) of Christ, e.g. Heb 1:8; Rev 3:21 (1st part); Rev 22:3; His seat of authority in the Millennium, Mat 19:28 (1st part); (c) by metonymy for angelic powers, Col 1:16; (d) of the Apostles in millennial authority, Mat 19:28 (2nd part); Luk 22:30; (e) of the elders in the heavenly vision, Rev 4:4 (2nd and 3rd parts), RV, “thrones” (AV, “seats”); so Rev 11:16; (f) of David, Luk 1:32; Act 2:30; (g) of Satan, Rev 2:13, RV, “throne” (AV, “seat”); (h) of “the beast,” the final and federal head of the revived Roman Empire, Rev 13:2; Rev 16:10.
for which see JUDGMENT-SEAT, is used of the throne or tribunal of Herod, Act 12:21.
Fuente: Vine’s Dictionary of New Testament Words
Throne
is used for that magnificent seat on which sovereign princes usually sit to receive the homage of their subjects, or to give audience to ambassadors; where they appear with pomp and ceremony, and from whence they dispense justice; in a word, the throne, the sceptre, the crown, are the ordinary symbols of royalty and regal authority. The Scripture commonly represents the Lord as sitting upon a throne; sometimes it is said that the heaven is his throne, and the earth his footstool, Isa 66:1. The Son of God is also represented as sitting upon a throne, at the right hand of his Father, Psa 110:1; Heb 1:8; Rev 3:21. And Jesus Christ assures his Apostles that they should sit upon twelve thrones, to judge the twelve tribes of Israel, Luk 22:30. Though a throne and royal dignity seem to be correlatives, or terms that stand in reciprocal relation to each other, yet the privilege of sitting on a throne has been sometimes granted to those that were not kings, particularly to some governors of important provinces. We read of the throne of the governor of this side the river; the throne, in other words, of the governor for the king of Persia of the provinces belonging to that empire on the west of the Euphrates. So D’Herbelot tells us that a Persian monarch of aftertimes gave the governor of one of his provinces permission to seat himself in a gilded chair, when he administered justice; which distinction was granted him on account of the importance of that post, to which the guarding a pass of great consequence was committed. This province, he tells us, is now called Shirvan, but was formerly named Seriraldhahab, which signifies, in Arabic, the throne of gold. To which he adds, that this privilege was granted to the governor of this province, as being the place through which the northern nations used to make their way into Persia; on which account, also, a mighty rampart or wall was raised there.
In the Revelation of St. John, we find the twenty-four elders sitting upon as many thrones in the presence of the Lord; and they fall down before him that sat on the throne, &c, and cast their crowns before the throne. Many of the travellers in eastern countries have given descriptions highly illustrative of this mode of adoration. Thus Bruce, in his Travels, says, The next remarkable ceremony in which these two nations (of Persia and Abyssinia) agreed is that of adoration, inviolably observed in Abyssinia to this day, as often as you enter the sovereign’s presence. This is not only kneeling, but absolute prostration; you first fall upon your knees, then upon the palms of your hands, then incline your head and body till your forehead touches the ground; and, in case you have an answer to expect, you lie in that posture till the king, or somebody from him, desires you to rise. And Stewart observes, We marched toward the emperor with our music playing, till we came within about eighty yards of him, when the old monarch, alighting from his horse, prostrated himself on the earth to pray, and continued some minutes with his face so close to the earth, that, when we came up to him, the dust remained upon his nose.
The circumstance of casting their crowns before the throne may be illustrated by several cases which occur in history. That of Herod, in the presence of Augustus, has been already mentioned. (See Herod.) Tiridates, in this manner, did homage to Nero, laying the ensigns of his royalty at the statue of Caesar, to receive them again from his hand. Tigranes, king of Armenia, did the same to Pompey. In the inauguration of the Byzantine Caesars, when the emperor comes to receive the sacrament, he puts off his crown. This short expedition, says Malcolm, was brought to a close by the personal submission of Abool Fyze Khan, who, attended by all his court, proceeded to the tents of Nadir Shah, and laid his crown, and other ensigns of royalty, at the feet of the conqueror, who assigned him an honourable place in his assembly, and in a few days afterward restored him to his throne.
Fuente: Biblical and Theological Dictionary
Throne
Psa 94:20 (a) No doubt this refers to the power of evil purposes and desires, as well as the tragic influence of it.
Isa 14:9 (a) This seems to teach that in hell thrones are erected for evil and wicked monarchs who have fallen, and who in mockery are given a place on a throne in hell among the people he cursed. It would be a terrible punishment to have such a position and under such conditions.
Isa 22:23 (a) CHRIST is the throne, the power, the authority for the universe. GOD has made Him so. Christians are glad to have Him as their Lord, and the unsaved will be forced to bow the knee to Him.
Jer 17:12 (a) We may understand that this represents GOD’s great purposes and plans for men. He has the knowledge and wisdom necessary to make such plans, and He has the power to execute them.
Col 1:16 (a) These probably represent places and positions of power among men, as well as among demons. CHRIST JESUS has power to control every force and every kind of authority. He is Lord of lords, and King of kings.
Heb 4:16 (a) Grace does rule and reign in the heart of GOD, and the lives of His people. There is power in that grace, power to forgive and forget, power to overcome temptation and to be conquerors in the Name of the Lord.