Throne

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Watson's Biblical & Theological Dictionary [1]

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,  Isaiah 66:1 . The Son of God is also represented as sitting upon a throne, at the right hand of his Father,  Psalms 110:1;  Hebrews 1:8;  Revelation 3:21 . And Jesus Christ assures his Apostles that they should sit upon twelve thrones, to judge the twelve tribes of Israel,  Luke 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."

Bridgeway Bible Dictionary [2]

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 ( 1 Kings 2:19;  2 Kings 11:19;  Esther 5:1;  Proverbs 20:8). Often such thrones were lavishly adorned, befitting the majesty of the king in his exalted position ( 1 Kings 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’ ( Psalms 80:1; Psalms 93;  Isaiah 6:1-3;  Ezekiel 1:22;  Ezekiel 1:26;  Ezekiel 10:20-22;  Matthew 5:34;  Revelation 4:2;  Revelation 4:6;  Revelation 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 God’s 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 ( Exodus 25:18;  1 Samuel 4:4;  Hebrews 4:16;  Hebrews 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 ( Philippians 2:6-11;  Hebrews 12:2). He, as the great high priest, is the believer’s mediator before God in heaven, bringing the believer’s real desires to the throne of God ( Romans 8:34;  Hebrews 7:24-25;  Hebrews 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 David’s throne and rule for ever ( 2 Samuel 7:12-16;  Isaiah 11:1-9;  Luke 1:32-33;  Acts 2:30-33;  Hebrews 1:8;  Revelation 19:16; see King ; Messiah ). Believers in Jesus will share his reign with him ( Matthew 19:28;  Revelation 3:21). But the throne is also a place of judgment, where God will make the final separation between the righteous and the wicked ( Matthew 25:31-32;  Revelation 20:11-12; see Judgment ).

Vine's Expository Dictionary of OT Words [3]

Kissê' ( כִּסֵּא , Strong'S #3678), “throne; seat.” This word, with the basic meaning “seat of honor,” occurs in many Semitic languages (Ugaritic, Phoenician, Aramaic, Syriac, Arabic) and in ancient Egyptian.

Kissê' occurs 130 times in the Hebrew Old Testament and, as is to be expected, the frequency is greater in the historical books and the prophetical works. It is rare in the Pentateuch. The first usage of kissê' is in Gen. 41:40: “Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.” In modern Hebrew the word mainly denotes a “chair,” and “throne” is further described as a “royal chair.”

In the Old Testament the basic meaning of kissê' is “seat” or “chair.” Visitors were seated on a chair (1 Kings 2:19), as well as guests (2 Kings 4:10) and older men (1 Sam. 1:9). When the king or elders assembled to administer justice, they sat on the throne of justice (Prov. 20:8; cf. Ps. 9:4). In these contexts kissê' is associated with honor. However, in the case of the prostitute (Prov. 9:14) and soldiers who set up their chairs (Jer. 1:15— kissê' may mean “throne” here; cf. Kjv, Nasb NlV), kissê' signifies a place and nothing more.

The more frequent sense of kissê'— is “throne” or “seat of honor,” also known as the “royal seat”: “And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites” (Deut. 17:18; cf. 1 Kings 1:46). Since the Davidic dynasty received the blessing of God, the Old Testament has a number of references to “the throne of David” (2 Sam. 3:10; Jer. 22:2, 30; 36:30): “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever” (Isa. 9:7). The “throne of Israel” is a synonymous phrase for “throne of David” (1 Kings 2:4; cf. 8:20, 25; 9:5; 10:9; 2 Kings 10:30; 15:12, etc.).

The physical appearance of the “throne” manifested the glory of the king. Solomon’s “throne” was an artistic product with ivory inlays, the wood covered with a layer of fine gold (1 Kings 10:18).

The word kissê' was also used to represent “kingship” and the succession to the throne. David had sworn that Solomon would sit on his “throne” (1 Kings 1:13; cf. 2 Kings 10:3).

Above all human kingship and “thrones” was the God of Israel: “God reigneth over the heathen: God sitteth upon the throne of his holiness” (Ps. 47:8). The Israelites viewed God as the ruler who was seated on a “throne.” Micaiah said in the presence of Ahab and Jehoshaphat: “Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left” (1 Kings 22:19). Isaiah received a vision of God’s glory revealed in the temple (Isa. 6:1). The presence of the Lord in Jerusalem also gave rise to the conception that Jerusalem was the throne of God (Jer. 3:17).

T—he Septuagint translation is thronos (“throne; dominion; sovereignty”).

Vine's Expository Dictionary of NT Words [4]

1: Θρόνος (Strong'S #2362 — Noun Masculine — thronos — thron'-os )

"a throne, a seat of authority," is used of the "throne" (a) of God, e.g.,  Hebrews 4:16 , "the throne of grace," i.e., from which grace proceeds;  Hebrews 8:1;  12:2;  Revelation 1:4;  3:21 (2nd part); 4:2 (twice); 5:1; frequently in Rev.; in   Revelation 20:12 , in the best texts, "the throne" (some have Theos, "God," AV); cp.  Revelation 21:3;  Matthew 5:34;  23:22;  Acts 7:49; (b) of Christ, e.g.  Hebrews 1:8;  Revelation 3:21 (1st part); 22:3; His seat of authority in the Millennium,   Matthew 19:28 (1st part); (c) by metonymy for angelic powers,   Colossians 1:16; (d) of the Apostles in millennial authority,  Matthew 19:28 (2nd part);   Luke 22:30; (e) of the elders in the heavenly vision,  Revelation 4:4 (2nd and 3rd parts), RV, "thrones" (AV, "seats"); so   Revelation 11:16; (f) of David,  Luke 1:32;  Acts 2:30; (g) of Satan,  Revelation 2:13 , RV, "throne" (AV, "seat"); (h) of "the beast," the final and federal head of the revived Roman Empire,  Revelation 13:2;  16:10 .

2: Βῆμα (Strong'S #968 — Noun Neuter — bema — bay'-ma )

for which see Judgment-Seat is used of the throne or tribunal of Herod,  Acts 12:21 .

Hastings' Dictionary of the New Testament [5]

(θρόνος)

‘Throne’ in the NT always implies a seat of office (cf.  Acts 2:30). Metaphorically it is used of God’s sovereignty in Heb. and Rev. (cf.  Revelation 4:2-6;  Revelation 4:9-10) and of Christ’s ( Hebrews 1:8,  Revelation 3:21;  Revelation 20:11). In  Revelation 20:4 there are thrones for the judges, where ‘the plural is perhaps meant to include Christ and His assessors, the Apostles ( Matthew 19:28) and Saints ( 1 Corinthians 6:3)’ (H. B. Swete, The Apocalypse of St. John 2, 1907, p. 261). In  Revelation 4:4;  Revelation 11:16 Revised Versionthe elders are on thrones round about the throne of God. We also read of ‘Satan’s throne’ ( Revelation 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.  Revelation 13:2 Revised Version: ‘the dragon gave him his throne,’ and  Revelation 16:10 Revised Version: ‘the throne of the beast’). In  Colossians 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 ( Ezekiel 10:1;  Ezekiel 11:22,  Psalms 99:1), with which several of the Fathers identified them (Gregory of Nyssa, Chrysostom, Theodoret, Augustine). See Principality.

W. H. Dundas.

Hastings' Dictionary of the Bible [6]

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 (  1 Samuel 1:9;   1 Samuel 4:13;   1 Samuel 4:18 ), of a judge (  Psalms 94:20 ), of a military officer (  Jeremiah 1:15 ); but most frequently of a king ( e.g. Pharaoh   Exodus 11:6 , David and Solomon   1 Kings 2:12 etc.), and thus of God Himself (  Psalms 9:7;   Psalms 11:4;   Psalms 45:6 ,   Isaiah 6:1 ). For a description of Solomon’s throne see 1Ki 10:18-20 ,   2 Chronicles 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 David’s house (  2 Samuel 7:16 ). So God’s ‘throne’ is His sovereign power (cf.   Psalms 45:6;   Psalms 93:2 ).

The NT term thronos [once (  Acts 12:21 ) bçma , ‘judgment-seat.’ Is tr. [Note: translate or translation.] ‘throne’] is similarly used. It is applied in   Revelation 20:4 to the thrones of the assessors of the heavenly judge (cf.   Matthew 19:28 ||,   Luke 22:30 ); but is most frequently used of the throne of God or Christ (  Matthew 5:34 ||,   Matthew 19:28 ||,   Luke 1:32 ,   Acts 2:30;   Acts 7:49 ,   Hebrews 1:8;   Hebrews 4:16;   Hebrews 8:1;   Hebrews 12:2 ,   Revelation 1:4;   Revelation 3:21 etc.), For thrones’ as a rank of angels, see art. Dominion, and cf. Power.

W. F. Boyd.

Morrish Bible Dictionary [7]

Seat of honour for judges, priests, and especially for kings. The same word, kisse , is translated 'seat' in  Judges 3:20;  1 Samuel 1:9;  1 Samuel 4:13,18;  Esther 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.  2 Samuel 7:16;  Acts 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."  Psalm 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.  Hebrews 1:8;  Revelation 3:21;  Revelation 17:14; Rev.19:16.

The same word in the N.T., θρόνος, is translated 'seat' in  Luke 1:52;  Revelation 2:13;  Revelation 4:4;  Revelation 11:16;  Revelation 13:2;  Revelation 16:10 . The passages in  Revelation 4:4;  Revelation 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,  Revelation 2:13 , and will have his agents in kingly power in a future day.

Smith's Bible Dictionary [8]

Throne. The Hebrew word so translated, applies to Any Elevated Seat Occupied By A Person In Authority , whether a high priest,  1 Samuel 1:9; a judge,  Psalms 122:5; or a military chief,  Jeremiah 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.  2 Kings 4:10;  Proverbs 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."  Deuteronomy 17:18;  1 Kings 1:46;  2 Chronicles 7:18.

The characteristic feature in the royal throne was its elevation: Solomon's throne was approached by six steps,  1 Kings 10:19;  2 Chronicles 9:18; and Jehovah's throne is described as "high and lifted up."  Isaiah 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  1 Kings 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.  Genesis 41:40. Similarly, "to sit upon the throne," implied the exercise of regal power.  Deuteronomy 17:18;  1 Kings 16:11.

Fausset's Bible Dictionary [9]

(1) Of a king; (2) of a judge or a priest ( Psalms 122:5). Solomon's throne ( 1 Kings 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" ( 2 Chronicles 9:18). Usually set on a dais and under a canopy (so the "rainbow about the throne" of the Almighty,  Revelation 4:3). For "seats" translated, thrones in  Revelation 4:4 and  Revelation 11:16. So in  Revelation 2:13 Satan mimics Christ's "throne." "Thrones" in  Colossians 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 ( 2 Kings 4:10;  Proverbs 9:14). To express royalty "throne of the kingdom" was the phrase ( 1 Kings 1:46). Elevation marked the king's throne, from whence Jehovah's throne is "high and lifted up" ( Isaiah 6:1). "The throne of the governor" in  Nehemiah 3:7 is his official house where his throne was, on or near the city wall.

Wilson's Dictionary of Bible Types [10]

 Psalm 94:20 (a) No doubt this refers to the power of evil purposes and desires, as well as the tragic influence of it.

 Isaiah 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.

 Isaiah 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.

 Jeremiah 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.

 Colossians 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.

 Hebrews 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.

American Tract Society Bible Dictionary [11]

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,  1 Kings 10:18-20 . Heaven is called God's throne, and the earth his footstool,  Isaiah 66:1 . His throne is also sublimely described as everlasting, and as built upon justice and equity,  Psalm 45:6;  97:2 . See also  Isaiah 6:2-4;  Ezekiel 1:1 -  28 . Christ is on the throne forever, as the King of heaven,  Psalm 110:1;  Hebrews 1:8;  Revelation 3:21; and his faithful disciples will partake of his kingly glory,  Luke 22:30;  Revelation 4:4;  5:10 . He forbade men lightly to swear by heaven or its throne, as they were thus irreverent to God,  Matthew 5:34;  23:22 .

King James Dictionary [12]

THRONE, n. L. thronus.

1. A royal seat a chair of state. The throne is sometimes an elegant chair richly ornamented with sculpture and gilding, raised a step above the floor, and covered with a canopy. 2. The seat of a bishop. 3. In Scripture, sovereign power and dignity.

Only in the throne will I be greater than thou.  Genesis 41

Thy throne, O God, is forever.  Psalms 45

4. Angels.  Colossians 1 5. The place where God peculiarly manifests his power and glory.

The heaven is my throne, and the earth my footstool.  Isaiah 66

THRONE, To place on a royal seat to enthrone.

1. To place in an elevated position to give an elevated place to to exalt.

True image of the Father, whether thron'd

In the bosom of bliss and light of light.

Webster's Dictionary [13]

(1): ( n.) A high order of angels in the celestial hierarchy; - a meaning given by the schoolmen.

(2): ( v. t.) To place in an elevated position; to give sovereignty or dominion to; to exalt.

(3): ( n.) A chair of state, commonly a royal seat, but sometimes the seat of a prince, bishop, or other high dignitary.

(4): ( v. t.) To place on a royal seat; to enthrone.

(5): ( n.) Hence, sovereign power and dignity; also, the one who occupies a throne, or is invested with sovereign authority; an exalted or dignified personage.

(6): ( v. i.) To be in, or sit upon, a throne; to be placed as if upon a throne.

Easton's Bible Dictionary [14]

 Deuteronomy 17:18 2 Samuel 7:13 Psalm 45:6 1 Samuel 1:9 4:13 Nehemiah 3:7  Psalm 122:5 1 Kings 10:18-20

International Standard Bible Encyclopedia [15]

thrōn . ( כּסּא , kiṣṣē' , a "seat" in   2 Kings 4:10; a "royal seat" in  Jonah 3:6; θρόνος , thrónos ): Usually the symbol of kingly power and dignity. Solomon's throne was noted for its splendor and magnificence ( 1 Kings 10:18-20; compare  2 Chronicles 9:17-19 ). It symbolizes:

(1) The exalted position of earthly kings, rulers, judges, etc., their majesty and power (of kings:  Genesis 41:40;  1 Kings 2:19;  Job 36:7 , etc.; denoting governing or judicial power:  2 Samuel 14:9;  Nehemiah 3:7;  Psalm 122:5 , etc.; often equivalent to kingdom or reign:  1 Samuel 2:8;  1 Kings 1:37 ,  1 Kings 1:47 , etc.; in this connection we note the expressions: "a man on the throne of Israel,"  1 Kings 2:4 , etc.; "to sit upon a throne"  1 Kings 1:13 ,  1 Kings 1:17 , etc.;  Jeremiah 13:13 , etc.; "to set a person on a throne,"  2 Kings 10:3; "the throne of Israel,"  1 Kings 8:20 , etc.; "the throne of David"  2 Samuel 3:10 , etc.; of Solomon,  2 Samuel 7:13 , etc.; of Joash,  2 Chronicles 23:20 , etc.). In  Jeremiah 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 (  Psalm 94:20 ), and is used metaphorically in  Isaiah 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" ( 1 Samuel 4:4 the Revised Version margin; compare   2 Samuel 6:2;  2 Kings 19:15; Solomon's throne is really Yahweh's throne ( 1 Chronicles 29:23 ), and there shall come a time when Jerusalem shall be called "the throne of Yahweh" ( Jeremiah 3:17 ) and the enemies of Yahweh shall be judged by him ("I will set my throne in Elam,"  Jeremiah 49:38 ). According to  Ezekiel 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" ( Zechariah 6:13 ). Thus, the permanence of the throne of David is warranted ( Isaiah 9:7 ); eternal peace ( 1 Kings 2:33 ), loving-kindness and justice ( Isaiah 16:5 ) characterize his reign. The New Testament points to Jesus as this promised king ( Luke 1:32; compare  Acts 2:30;  Hebrews 12:2 ); Christ Himself refers to His future state of glory ( Matthew 25:31 ) and guarantees His faithful disciples a similar distinction ( Matthew 19:28; compare  Luke 22:30;  Revelation 20:4 ).

(4) The matchless glory, the transcendent power and absolute sovereignty of God (and Christ); Micaiah "saw Yahweh sitting on his throne," etc. ( 1 Kings 22:19; compare  2 Chronicles 18:18 ); Isaiah and Ezekiel had similar visions ( Isaiah 6:1;  Ezekiel 1:26 ); compare also  Daniel 7:9 and   Revelation 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 (  Psalm 11:4 , etc.) and, moreover, that heaven itself is His throne ( Isaiah 66:1;  Matthew 5:34 , etc.); His reign is founded on righteousness and justice ( Psalm 89:14; compare  Psalm 97:2 ) and of eternal duration ( Psalm 45:6; compare  Hebrews 1:8;  Lamentations 5:19 ); He acts justly and kindly ( Psalm 9:4 and   Psalm 89:14 ); He defends His glory ( Jeremiah 14:21 ); He manifests His holiness ( Psalm 47:8 ) and His grace ( Hebrews 4:16 ), and yet His dealings with us are not always fully understood by us ( Job 26:9 ).

(5) Heavenly kingdoms or rulers (angels:  Colossians 1:16 ). See King , Kingdom .

Kitto's Popular Cyclopedia of Biblial Literature [16]

Throne, the ornamented seat on which royal personages gave audience on state occasions among the Hebrews (;; comp. ). 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 . Solomon made a throne of ivory overlaid with gold, which had six steps, with six lions on each side . Archelaus addressed the multitude from 'an elevated seat and a throne of gold.' A throne became the emblem of regal power whence the phrases, 'to sit on the throne of his kingdom' , that is, to rule as a monarch; and 'to sit on the throne of a person' , which signifies, to be his successor.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature [17]

Bibliography Information McClintock, John. Strong, James. Entry for 'Throne'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/t/throne.html. Harper & Brothers. New York. 1870.

References