Throne
VIEW:20 DATA:01-04-2020
THRONE.The OT tr. [Note: translate or translation.] of Heb. kissç or kissçh. 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) bçma, 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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
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).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
thrōn. (כּסּא, kiṣṣē', a ?seat? in 2Ki_4:10; a ?royal seat? in Jon_3:6; θρόνος, thrónos): 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.
International Standard Bible Encyclopedia
PRINTER 1915.
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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
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.
Wilson's Dictionary of Bible Types
press 1957.
(כַּסֵּא, kisse; θρόνος, a seat, as often rendered; twice כַּסֵּה, kisseh, 1Ki_10:19; Job_26:9; Chald. כָּרְסֵא, 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 כֶּבֶשׁand the Hop- hal-form מָאַחָזַיםoccur 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.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
The NT term thronos [once (Act_12:21) bçma, 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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
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).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
thrōn. (כּסּא, kiṣṣē', a ?seat? in 2Ki_4:10; a ?royal seat? in Jon_3:6; θρόνος, thrónos): 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.
International Standard Bible Encyclopedia
PRINTER 1915.
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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
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.
Wilson's Dictionary of Bible Types
press 1957.
(כַּסֵּא, kisse; θρόνος, a seat, as often rendered; twice כַּסֵּה, kisseh, 1Ki_10:19; Job_26:9; Chald. כָּרְסֵא, 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 כֶּבֶשׁand the Hop- hal-form מָאַחָזַיםoccur 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.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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