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Daniel 7 describes multiple thrones in heaven as the Ancient of Days takes his seat. Rabbinic tradition in tractate Sanhedrin debates why thrones is plural, with Rabbi Akiva proposing one for God and one for David.
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2500 BCE
1000+ CE
Daniel 7:9
Hebrew Bible
8 “As I was contemplating the horns, another horn—a small one—came up between them, and three of the former horns were torn out by the roots to make room for it. This horn had eyes resembling human eyes and a mouth speaking arrogant things. 9 “While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb’s wool. His throne was ablaze with fire, and its wheels were all aflame. 10 A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; many tens of thousands stood ready to serve him. The court convened, and the books were opened.
Sanhedrin 38b
Babylonian Talmud
Rabbinic
The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoḥanan, as Rabbi Yoḥanan says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” (Daniel 4:14). The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: “I beheld till thrones were placed”? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.
Date: 450-550 C.E. (based on scholarly estimates)
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Notes and References
"... One passage says: His throne was fiery flames (Daniel 7:9) and another passage says: Until thrones were placed; and One that was ancient of days did sit—there is no contradiction; One (throne) for Him, and one for David: this is the view of Rabbi Akiba. Said Rabbi Yosi the Galilean to him: Akiba, how long will you treat the divine presence as profane! Rather, one for justice and one for grace. Did he accept (this explanation) from him, or did he not accept it?—come and hear: One for justice and one for grace; this is the view of Rabbi Akiba. These two rabbis were perplexed by the seeming contradiction in the verses. In one place, more than one throne is indicated by the plural form of the noun. In another place "His (God’s) throne was fiery flames" implies only one throne. Does this mean that the "son of man" in the next verse was enthroned next to God? Rabbi Akiba (110-135 C.E.) affirms the possibility, stating that the other throne was for David. Akiba must be identifying the "son of man" with the Davidic messiah. ..."
Segal, Alan F.
Two Powers in Heaven: Early Rabbinic Reports About Christianity and Gnosticism
(pp. 47-48) Brill, 1977
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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