THRONE (כִּסֵּא, H4058, Aram. כָּרְסֵא, H10372; βῆμα, G1037, Acts 12:21, but usually judgment seat; θρόνος, G2585). The throne is a symbol of authority and rule. It was a ceremonial chair occupied by a king, priest, judge, or military leader. As a symbol of divine power and authority, it is frequently associated with God and His Messiah.
Mention is made of the throne of Pharaoh (Gen 41:40; Exod 11:5), of the king of Nineveh (Jonah 3:6), of Nebuchadnezzar (Dan 5:20), of Ahasuerus (Esth 5:1, 2), of governors (Neh 3:7), and of priests (1 Sam 4:13). “To sit on the throne” was synonymous with rulership or dynasty (2 Sam 3:10; 1 Kings 1:13). Promise of an eternal throne was made to David and his descendants (1 Kings 2:45; Ps 89:36; Jer 33:17), conditioned upon faithfulness (1 Kings 8:25; 9:5; Ps 132:12). It also could signify the beginning of a purge of another dynasty (1 Kings 16:11; 2 Kings 10:3). The king was to execute justice and righteousness on the throne (1 Kings 10:9; 2 Chron 9:8; Prov 29:14) and was to be faithful (2 Kings 10:30; Jer 22:30).
The throne, as a symbol of authority, was portable. Two kings, of Israel and Judah, sat on their thrones at the threshing floor at the entrance of the gate of Samaria (1 Kings 22:10). Jeremiah 1:15 warned that the conquering kings would place their thrones before the gates of Jerusalem. Jeremiah foretold that Nebuchadnezzar would set his throne at the entrance to Pharaoh’s palace in Tahpanhes (Jer 43:10).
Ancient thrones were of opulent magnificence. The remains of a throne of rock crystal were found in the ruins of Sennacherib’s palace. Solomon’s throne was made of ivory overlaid with gold, with six steps leading up to it, with a lion on either side of each step. The back was carved with the figure of a bull’s head, the symbol of strength, and two lions stood beside the arm rests (1 Kings 10:18-20). The lions were prob. carved figures of winged cherubim. The throne room was called the “Hall of Judgment” (7:7).
God as the divine king is pictured as sitting on His throne surrounded by the heavenly host (1 Kings 22:19; Ps 11:4; Rev 5:11). Sometimes heaven is called His throne (Isa 66:1), or the Temple (6:1; Ezek 43:6f.), or Jerusalem (Jer 3:17). His throne is described in visionary language (Ezek 1:26; Rev 4:4-6). He is described as administering righteous judgment from His throne (Ps 9:4), appointing earthly kings (Job 36:7) and overthrowing them (Hag 2:22). His is an everlasting (Ps 93:2; Lam 5:19), universal (Ps 103:19) reign.
Messianic passages suggest that one called the Branch will build the Temple and sit on the throne (Zech 6:13). The Ancient of Days will sit on His throne with priests by His side (Dan 7:9). When the Son of man returns in glory, He will take His place on His throne (Matt 25:31; Luke 1:32). Believers will sit on thrones and judge the twelve tribes of Israel (Matt 19:28).
Warning is given that the one who would exalt his throne on high with God’s will be cast into Sheol (Isa 14:13-15), where kings sitting on thrones will rise to greet the new arrivals (Isa 14:9, 10).
The ascension of the king was accompanied by an enthronement festival and rite. The main elements of it can be reconstructed from the detailed accounts of Solomon’s enthronement (1 Kings 1:32-40) and that of Joash (2 Kings 11:4-20). The main elements were the anointing of the king, the blowing of the trumpets, a procession accompanying the new king from the holy place to the throne where obeisance was paid to him.
Divine kingship was widely accepted in the ancient Near E, but the belief was not universal. It is unlikely that the kings of Israel were considered divine but only that they were God’s unique instruments.
Bibliography S. H. Hooke, ed., The Labyrinth (1935); A. Richardson, A Theological Word Book of the Bible (1950), 105, 106; A. R. Johnson, Sacral Kingship in Ancient Israel (1955); &--;—, “Throne,” EBr, XXII (1957), 163.