Gen 41:40 only in the t will I be greater than you
1Ki 1:13 Solomon your son .. he will sit on my t?
1:37
Throne (Heb. kissê’; Aram. korsê’, “seat”, “throne”; Gr. thrónos). The chair of someone who occupies supreme authority, usually the ruler of a state or nation. The exquisitely ornate thrones of ancient Eastern kings are known from Egyptian and Assyrian paintings and reliefs. A portable throne of Sennacherib can be seen in the Lachish reliefs (figs 457, 522). To get an idea of what the throne of Darius the Persian looked like, see fig 51. Tutankhamun’s tomb provides us with real thrones and dais, made of wood, richly decorated and overlaid with gold (fig 521). 521. Throne of Tutankhamun in the Cairo Museum. It was made of wood plated with gold, and inlaid with gold, silver, fine earthenware and colored glass. The back is decorated with figures of captive enemies. The thrones mentioned in the Bible were occupied by kings and also by judges (Exo 11:5; Ps 122:5; etc.). Some were portable, like Sennacherib’s, and also those of Ahab and Jehoshaphat when they discussed the project of the military campaign against Ramoth Gilead (1Ki 22:10). Solomon’s throne, it seems, compared favorably with the most luxurious of contemporary monarchs, from the Bible’s description of it. It was reached by climbing 6 steps, with 2 lions on each step; it was overlaid with gold and was probably inlaid with ivory* (1Ki 10:18-20; 2Ch 9:17-19). 1178 The throne symbolizes royal power, and in this sense it is frequently used in Scripture to represent: 1. The power of an earthly monarch (2Sa 3:10); of God (Psa 47:8); of the Messiah (Luke 1:32). 2. The authority of Christ’s disciples and faithful assembled to judge (Mat 19:28; cf Rev 20:4). 522. Sennacherib, king of Assyria, seated on his throne.
Source: Evangelical Bible Dictionary
Hebrew covered chair, Greek thrones. Chair with steps and adorned with canopies, where monarchs, pharaohs and kings sat, Gn 41, 40; Ex 11, 5; 12, 29; 1 R 1, 13 and 17; 2 S 3, 10.
King Solomon made a great t. of ivory that he covered with the finest gold.
It had six tiers, a round back, arms on either side of the seat, two lions standing by the arms, and twelve lions standing on the six tiers on either side. Nothing like it came to be done for any other kingdom, 1 Kings 10, 18-20.
God is the sovereign who reigns from his throne, 45, 6; 47, 9, and from where he sees the whole world, Ps 11, 4; 33, 13-14. your tea it is eternal, Ps 89, 30, 37. And it is in heaven, Ps 103, 19. They called Jerusalem El T. de Yahvéh, Jr 3, 17. In the judgment, the twelve apostles will find themselves seated on their twelve thrones , and take part, Mt 19, 28; Ap 20, 4. Thunder, noise that follows the lightning, the passage of the electric discharge; or the shot of any weapon or fireworks. the tea in the Bible it is considered a sign of divine power, like the voice of God, 2 S 22, 14; inspires fear and reverence for being of God, Jb 28, 26; 1 Sam 20, 10; 2 S 22, 14; Jb 37, 4; Ps 18, 13. “Yahweh thundered that day with a great noise over the Philistines† , 1 S 7, 10. “Voice of thunder in a whirlwind! Your lightning illuminated the world† , Ps 77, 19; Ex 19, 16; Isaiah 29, 6.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
A ceremonial seat occupied by one in authority or high position, such as a high priest, judge, governor, or king (Gen 41:40, 2Sa 3:10; Neh 3:7; Psa 122:5; Jer 1:15 ; Mat 29:28). Solomon’s throne was very elaborate (1Ki 10:18-20; 2Ch 9:17-19). For centuries the throne has been a symbol of authority, exalted position and majesty (Psa 9:7; Psa 45:6; Psa 94:20; Pro 16:12).
Source: Hispanic World Bible Dictionary
Seat of monarchs, judges, high priest, Gen 41:40, 2Sa 3:10, Ps 122:5, Jer 3:17, Mat 19:28.
– Solomon’s was made of ivory, 1Ki 10:18-20.
– The Throne of God, Ps 9:7, Ps 11:4, Ps 45:6 Ps 47:8, Ps 89:14, Ps 93:2, Ps 94:20, Ps 103:19, Ps 103:132.
11, Isa 6:1, Isa 14:13, Isa 66:1, Mat 5:34, Mat 19:28 Mat 25:31, Mat 23:22, Luke 1:32, Rev 4:2, Rev 4:4, Rev 7:9, Rev 5:6, Rev 7:9, Rev 7:17, Rev 20:11, Rev 21:5, Rev 22:3.
– The throne of the Christians, Rev 3:21, Rev 20:4, Mat 19:28, Luke 22:30.
– Satan’s Throne, Rev 2:13.
– Throne of grace, Heb 4:16, Heb 8:1, Heb 12:2, Acts 2:30, Acts 7:49.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
The chair where the king sat, usually placed in a large room, or in a prominent place on great solemnities (2Ch 18:9). The only t. described in the Bible is that of Solomon, which was made of ivory, overlaid with gold. It was placed on six steps. His back was round and he had arms near the seat † œnext to which were placed two lions †. Furthermore, “there were also twelve lions standing there on the six steps” (1Ki 10:18-20). Sometimes the word t. it is equivalent to †œkingdom† . Thus, God promised David that he would build his t. “for all generations” (Ps 89:4). It is said of God that he has his t. in heaven (Ps 11:4; Ps 103:19). It is “high and lofty” (Isa 6:1). He is eternal (Ps 45:6). Justice and judgment are the foundation of t. of God (Ps 89:14). The risen Christ promises the victors that they will sit with him in his t. (Rev 3:21).
Source: Christian Bible Dictionary
type, UTEN TYPE
vet, (Heb. “kissê”; Gr. “thronos”). A showy seat, often with a canopy, from where the great personalities, such as the high priest, judges, generals, governors, kings, exercised their authority (Gen. 41:40; 2 Sam. 3:10; Neh. 3:7; Ps. 122:5; Jer. 1:15; Matt. 19:28). Monarchs also had portable thrones (1 Kings 22:10). Solomon’s throne, on six steps, was of ivory, and overlaid with gold (1 Kings 10:18-20; 2 Chron. 9:17-19). His magnificence surpassed that of the other sovereigns. The king, with great pomp, sat on the throne for audiences, to judge, to promulgate decrees (1 Kings 2:19; 7:7; 22:10; 2 Kings 11:19; Jon. 3: 6). The term “throne” often symbolizes God’s omnipotence and rule (Ps. 9:5, 8; Ezek. 1:26; Heb. 1:8; Rev. 1:4).
Source: New Illustrated Bible Dictionary
Solemn seat in which the king sits, especially in public acts, to govern, to legislate and to judge, depending on the type of monarchy he presides over.
It has always been an emblem of power and dignity. That is why divinity has often been transferred. The throne was naturally associated with the greatness of God the creator and the dignity of Christ, Judge of the universe. However, it was not associated with the Holy Spirit who, responding to a more subtle concept, was associated with the aerial flame or the flying dove.
By association with her divine Son, also to María Stma, since the Middle Ages, a majestic seat was attributed to her, recalling the role that Solomon’s mother assumed when she went to speak with the King, her son (1 King. 2.19).
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(-> sitting, exaltation). Sign of the power of kings and, especially, of God (cf. 1 Sam 4,4; 6,2; 1 Kings 1,17; Ps 47,8). We will especially evoke its messianic meaning, to later focus on a medieval representation of the cross as the throne of Christ.
(1) The Bible, a book on the Throne. It could be said that the Bible is the story of a dispute over the meaning of the true throne and power. Among the references to the throne of God and of his Messiah we can mention: the throne of sapphire stones of Ez 1,26 (Mercabá*) and the throne of 1 Enoch* 14. In the New Testament the throne of the Son of Man stands out ( Mt 25,31), accompanied by the twelve apostles, who sit on twelve thrones, to “judge” the twelve tribes of Israel (Mt 19,28; Lk 22,30). On the messianic throne all the just sit in the millennium, each one in his own, all together with the sacrificed Lamb (cf. Ap 20,4). Col 1,16 speaks of “personified” thrones, angelic beings called thrones (they appear like this in the nine angelic orders of later tradition: Angels, Archangels, Thrones, Dominations, Virtues, Principalities, Powers, Cherubim and Seraphim). In the Apocalypse there are also thrones for the Elders of the celestial room (Ap 4,4; 10,16) and for the saved men, both in the millennium (20,4) and in the final kingdom of Christ with his Father: “To the victor I will give him to sit with me on my throne; just as I also have overcome and sat down with my Father on his throne” (3,21). The Throne constitutes, according to this, an element of God’s salvation: all men and women are kings, all participate through Christ in the throne of salvation. From this base, the Apocalypse is defined as a struggle between the Throne of God, which is grace open to all men, and the Throne of the Dragon, which belongs to the Beast and the Prostitute, sitting on the Beast (Ap 13,2 ; 16.10; 17.1-6). In a strict sense, the throne belongs to God in such a way that both names are identified. God is the One Sitting on the Throne, in a gesture of supreme power (Ap 4,2-9; 5,1.7.13; etc.). John, the author of the Apocalypse, thus wants to affirm that the true Throne belongs only to God, that the Beasts and the Prostitute cannot usurp it, making themselves kings. Those who eat idols and prostitute themselves with Rome reject the Throne of God to put themselves at the service of the Throne of Satan (cf. Ap 2,13). Logically, the Rev culminates with the vision of a large, white Throne, where God judges history (Rev 20:11), so that this Throne (shared by God and his Lamb) becomes a source of existence (lamp of light, river and tree of life and healing) for all humans (22,1-5). In the speculations of the Kabbalah*, God himself is identified with a Throne and the Metatron comes to present himself as the supreme angel, who assists God (from there would come his Greek name: Metatron, the one who is behind the Throne or next to the Throne). ).
(2) Throne of Grace, Cross of Jesus. Since ancient times, both in their writings and in artistic representations (paintings and sculptures), Christians have interpreted the Cross of Jesus as the Throne of Grace and his death as God’s victory over death. Certainly, the words of Jesus in Mk 15:34 are still in the background: My God, my God, why have you forsaken me? But in the depths of those words the highest saving presence of God is discovered, “who was in Christ, reconciling the cosmos with himself, not counting men’s sins and putting in our mouths a word of reconciliation” (2 Cor 5 ,19). God was in Christ, sustaining and assuming his surrender for men, in a gesture of divine love. God loves Christ, his Son, by allowing him to complete his path of redemptive offering. And God loves men by giving them his own Son as propitiation for sins (cf. Jn 3:16). This is how the Gospel of John has seen it when it presents the death of Jesus as the principle of saving grace open to men. So what…