Throne of Gold is a 5-reel, 20-line online slot game with bonus spins, instant play, autoplay, video slots, wild symbol, scatter symbol, mobile gaming, dragons, gold, royalty, knights, action and castle themes you can play at 73 online casinos. 'Throne of Gold' was also educational in giving us a good introduction to the Ismaili people (of who the Aga Khan is the head), and the role the Aga Khan plays in the life of the Ismaili. It's a shame the current Aga Khan is much less conspicuous than his forebears but perhaps we'll get a future Aga Khan who is happy to live in the public eye.

1. Throne Of Eldraine Goldfish
2. Throne Of Gold

King Tut Throne – The Golden Throne of Tutankhamen
The King Tut Throne is one of the most magnificent articles among the copious treasures of Tutankhamen discovered by Howard Carter in November, 1922. Also known as Tut’s Golden Throne, the name may be a light misnomer, since it’s likely that it was an auxiliary royal seat for the boy king. Also, the King Tut Throne is actually made primarily of wood, not gold, though it is beautifully overlaid in sheet gold and silver, further adorned with semi-precious stones, glaze, and colored glass.

King Tut Throne – A National Treasure of Egypt
Besides its priceless value as a national treasure of Egypt and a solitary archeological wonder, the King Tut Throne is also amazingly instructive concerning the position a Pharaoh of Egypt occupied, who he and his subjects believed he was, and what his expectations were concerning heaven, earth, and the afterlife. Let’s take a look at a few of the throne’s details and see what we discover about the ancient Egyptians’ view of a god-king ruling on earth, and how much of God’s eternal truth was still present in Tut’s own belief system.

King Tut Throne – Comparisons between Pharaoh and GOD
The King Tut Throne follows the Amarna artistic tradition developed under Akhenaten, the lone Pharaoh that attempted to sway the nation to the worship of one god, the sun disc Aten. Akenaten’s movement was eventually overturned by later Pharaohs, but the prominence of the Aten continued as an appeasement to those in Egypt who worshiped it. Since this throne harkens back to the declining Amarna tradition, it is no surprise that one of its most prominent features is the placement of Aten top and center of the seat, with its life-giving, sustaining rays extending as arms and hands down towards Tutankhamen and his queen Ankhesenamun. This is one place on the throne where nothing but pure, unbroken, unadorned gold is used, since a deity as prominent as Aten would be represented whenever possible in the divine metal alone.
Further, if we look closely at the hands extending down from Aten, we can see that two of them hold the familiar symbol of the Ankh at the nostrils of Tut and his queen. In ancient Egypt, the ankh represented divine life or eternal life, and so it’s not too difficult to see here the imagery of divine life being imparted to the nostrils of the divine king and his queen.
Even if we stopped right here, we have to marvel at how much the ancient Egyptians intuitively understood about the true God, and yet were too blinded by their worship of something less to realize it. From the very beginning, God has revealed Himself as One God, the supreme and sovereign Creator, who is the originator and sustainer of all things. And, for those who care to accept it, the Book of Genesis provides a written record of God creating the heavens themselves, including the highest thing that Akhenaten could imagine as supreme -- the sun.
Later, God will use humanity’s intuitive association of gold with deity to emphasize his identity as the true God when he reveals to Moses the specifications for temple worship. In fact, if Moses indeed gave instructions according to what he saw, and not just what he heard, the dwelling place of the eternal God is decked out in more gold than even Tut himself could imagine.
Getting back to Genesis, it’s interesting that the Bible says specifically, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being...” Unlike the representation on Tut’s Golden Throne, where divine life is imparted to the nostrils of the Pharaoh and his queen as privileged beings, the Bible claims that God personally imparted the “breath of life” -- the kind of life that He Himself possesses -- to every human being on earth. Like the life represented by the ankh, it is eternal, unending, and forever, but unlike the life pictured by the ankh and reserved for the Pharaoh, God’s true breath of life imparts significance to every person created in His image.

King Tut Throne – High and Exalted Above the Earth
Another thing to notice about the King Tut Throne is that it sits on spacers above the floor. What these blank, unadorned extensions represented was that although Pharaoh rules over the earth (translate, “Egypt” for all ancient Egyptians), he is not of the earth. He is above it, apart from it, and superior to it. He rules not only as man, but also as the son, or heir, to the throne of the god or gods in heaven, and co-equal with them. This is his destiny, his birthright, and his eternal position.
One other observation about Tut’s position on the golden throne: He has his feet on a footstool, similar to the one found among his actual treasures. This is significant because not only does the footstool maintain his separation from the earth and emphasize his position over it, the footstools of the pharaohs were adorned on all four sides by images of their enemies -- Nubians, Libyans, and Asiatics. These were the ancient peoples that surrounded Egypt or posed some kind of threat to her security. Further, the pharaoh often held a walking stick with the same imagery on its curved handle or knob, symbolizing that his enemies were perpetually delivered into his hand.
So, what kinds of connections can we find to the pure truth of God’s existence that predated Egypt’s love affair with its own power and privilege? Well, long before the pharaohs reigned on their thrones raised by clumsy spacers above the floor, the eternal God reigned over all His creation from His throne, in His palace -- or temple -- in heaven. Psalm 11:4 reads, “The Lord is in His holy temple, The Lord’s throne is in heaven.”
And the footstool? According to Psalm 110, somewhere in eternity past God proclaimed to a future ruler of His kingdom, one who would be co-equal with Him, “Sit at My right hand until I make Your enemies a footstool for your feet.” According to the New Testament, this is one of the most pivotal promises in the Bible concerning the Messiah, the anointed one who would rightfully inherit God’s throne and rule righteously forever on His throne in His Temple on earth.

The Throne of God is the reigning centre of God in the Abrahamic religions: primarily Judaism, Christianity, and Islam. The throne is said by various holy books to reside beyond the Seventh Heaven and is called Araboth (Hebrew: עֲרָבוֹת‎ ‘ărāḇōṯ) in Judaism,^[1] and al-'Arsh in Islam. Many in the Christian religion consider the ceremonial chair as symbolizing or representing an allegory of the holy Throne of God.

Judaism[edit]

Micaiah (1 Kings 22:19), Isaiah (Isaiah 6), Ezekiel (Ezekiel 1)^[2] and Daniel (Daniel 7:9) all speak of God's throne although some philosophers, such as Saʿadiah Gaon and Maimonides, interpreted such mention of a 'throne' as allegory.^[3]

The heavenly throne room or throne room of God is a more detailed presentation of the throne, into the representation of throne room or divine court.

Micaiah's throneroom vision[edit]

Micaiah's extended prophecy (1 Kings 22:19) is the first detailed depiction of a heavenly throne room in Judaism.

Zechariah's throneroom vision[edit]

Zechariah 3 depicts a vision of the heavenly throne room where Satan and the Angel of the Lord contend over Joshua the High Priest in the time of his grandson Eliashib the High Priest. Many Christians consider this a literal event^{[citation needed]}, others such as Goulder (1998) view the vision as symbolic of crisis on earth, such as opposition from Sanballat the Horonite.^[4]

Dead Sea Scrolls[edit]

The concept of a heavenly throne occurs in three Dead Sea Scroll texts. Later speculation on the throne of God became a theme of Merkabah mysticism.^[5]

Christianity[edit]

In the New Testament, the Throne of God is talked about in several forms.^[6] Including Heaven as the Throne of God, The Throne of David, The Throne of Glory, The Throne of Grace and many more.^[6] The New Testament continues Jewish identification of heaven itself as the 'throne of God',^[7] but also locates the throne of God as 'in heaven' and having a secondary seat at the Right Hand of God for the Session of Christ.^[8]

Revelation[edit]

The Book of Revelation describes the Seven Spirits of God which surround the throne, and John wishes his readers in the Seven Asian churches to be blessed with grace from God, from the seven who are before God's throne, and from Jesus Christ in Heaven. John states that in front of the throne there appears to be 'a sea of glass, clear as crystal', and that the throne is surrounded by a lion, an ox, a man, and a flying eagle; each with six wings and covered with eyes, who constantly cry 'Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come' repeatedly. It is also said that 'out of the throne proceeded lightnings and thunderings and voices'.^[9]

Throne Of Eldraine Goldfish

IsaiahIn Isaiah 6, Isaiah sees the Lord sitting upon a throne, high and lifted up, and His train (robe) filled the temple. Above the throne stood the Seraphims (angelic beings), and each one had 6 wings. With two wings they covered their face, with two they covered their feet, and with two they flew. And the Seraphims were calling out to one another, 'Holy, Holy, Holy, is the Lord of Hosts' (Some translations title Him, 'Lord of heavens armies', or 'Lord Almighty'). Their voices shook the temple to its foundations, and the entire building was filled with smoke.

Islam[edit]

In Islamic theology, the Throne (Arabic: العرش‎ Al-ʿArsh) is one of the greatest things ever created by God.^[11] Some Muslims including Salafis believe God created the throne both as a sign of his power and place of dwelling,^[12][13][14] some Muslims including most of the Sufis believe it as a sign of his power and not as place of dwelling,^[15] and some Including Ashari and Maturidi believe it as a metaphor of the greatness of God.^[16][17][18]

The Quran mentions the throne some 25 times (33 times as Al-'Arsh), such as in verse 10:3 and 23:116:

Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne (Arsh), arranging the matter [of His creation]. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember? - Yunus 10:3

And it is He who created the heavens and the earth in six days - and His Throne had been upon water - that He might test you as to which of you is best in deed. But if you say, 'Indeed, you are resurrected after death,' those who disbelieve will surely say, 'This is not but obvious magic.' - Hud 11:7

So Exalted be Allah, the True King - None has the right to be worshipped but He - Lord of the Supreme Throne! - al-Mu’minoon 23:116

The Quran depicts the angels as carrying the throne of God and praising his glory, similar to Old Testament images.

...those who bear the Throne, and all who are round about it, sing the praises of their Lord and believe in Him and ask forgiveness for those who believe. - Quran 40:7

...and you shall see the angels going round about the Throne glorifying the praise of their Lord; and judgment shall be given between them with justice, and it shall be said: all praise is due to God, the Lord of the Worlds. - Quran 39:75

The Ayat al-Kursi (often glossed as 'Verse of the footstool'), is a verse from Al-Baqara, the second sura of the Quran, and is regarded^{[by whom?]} as the book's greatest verse. It references the Throne, and also God's greatest name, Al-Hayy Al-Qayyoom ('The Living, the Eternal').^[19] Scholars of hadith have stated that Muhammad said the reward for reciting this verse after every prayer is Paradise,^[20] and that reciting it is a protection from the devil.^[21]

Prophetic hadith also establish that The Throne is above the roof of Al-Firdaus Al-'Ala, the highest level of Paradise where God's closest and most beloved servants in the hereafter shall dwell.^[22]

See also[edit]

Throne Of Gold

• Hlidskjalf (throne of Odin)
• Origins and architecture of the Taj Mahal (section Concepts, symbolism and interpretations)
• Shesha - similar concept in Hinduism

Bibliography[edit]

Notes

1. ^In Seventh Heaven
2. ^ 'Ezekiel 1:26' in the 1901 American Standard Bible.
3. ^Bowker 2005, pp. Throne of God entry
4. ^M. D. Goulder The Psalms of the return (book V, Psalms 107-150) 1998 p. 197 'The vision of Joshua and the Accuser in Zechariah 3 seems to be a reflection of such a crisis.'
5. ^Encyclopedia of the Dead Sea Scrolls: N-Z Lawrence H. Schiffman, James C. VanderKam - 2000 'References to heavenly thrones occur in three Dead Sea Scroll texts. In the Songs of the Sabbath Sacrifice ... Speculation on the throne of God and its associated creatures becomes an important aspect of Merkavah mysticism'
6. ^ ^abKittel 1966, pp. 164–166
7. ^William Barclay The Gospel of Matthew: Chapters 11-28 p340 Matthew 23:22 'And whoever swears by heaven swears by the throne of God and by him who sits upon it.'
8. ^Philip Edgecumbe HughesA Commentary on the Epistle to the Hebrews p401 1988 'The theme of Christ's heavenly session, announced here by the statement he sat down at the right hand of God, .. Hebrews 8:1 'we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven')'
9. ^ 'Revelations Chapter 4' in the New Testament.
10. ^Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., ISBN0884022358. pp. 229-231.
11. ^Tafseer al-Qurtubi, 8/302, 303.
12. ^Rifai, Sayyid Rami Al (2016). The Light Of Allah In The Heavens and The Earth: The Creation Of The Atom (24:35) and The Physics Of Spirituality. Sunnah Muakada.
13. ^Elias, Jamal J. (1995). The Throne Carrier of God: The Life and Thought of 'Ala' ad-dawla as-Simnani. SUNY Press. ISBN9780791426111.
14. ^al-Din, Khwajah Kamal (1963). The Islamic Review. Woking Muslim Mission and Literary Trust.
15. ^The Creed of Imam Al-Tahawi.
16. ^Die Welt des Islams. D. Reimer. 2003.
17. ^Shahrur, Muhammad (2009). The Qur'an, Morality and Critical Reason: The Essential Muhammad Shahrur. BRILL. ISBN9789047424345.
18. ^Yılmaz, Hakkı (14 June 2020). The Division By Division English Interpretation of THE NOBLE QUR'AN in The Order of Revelation. Hakkı Yılmaz. p. 566.
19. ^Book 004, Number 1768: (Sahih Muslim).
20. ^Sunnan Nasai'i al Kubra, (6/30), At-Tabarani; Al-Kabeer (8/114).
21. ^Saheeh Al Bukhari - Volume 3, Book 38, Number 505.
22. ^Saheeh al-Bukhaari (#2581).

References

• Arnold, Edwin (1998). Pearls of the Faith (1998 ed.). Kessinger Publishing. ISBN0-7661-0243-2. - Total pages: 340
• Bowker, John (2005). The concise Oxford dictionary of world religions (2005 ed.). Oxford University Press. ISBN0-19-861053-X. - Total pages: 702
• Kittel, Gerhard (1966). Theological Dictionary of the New Testament, Volumes 3-4 (1966 ed.). Wm. B. Eerdmans Publishing. ISBN0-8028-2245-2. - Total pages: 1116
• O'Shaughnessy, Thomas J. (December 1973). 'God's Throne and the Biblical Symbolism of the Qur'ān'. Numen. BRILL. 20 (3): 202–221. doi:10.1163/156852773x00376. JSTOR3269642.
• Pickthalll, Marmaduke; Hanauer, James Edward (1935). Folk-lore of the Holy Land: Moslem, Christian and Jewish (1935 ed.). Forgotten Books. ISBN1-60506-065-8. - Total pages: 280

External links[edit]