Kiseh

 Maimonides writes in MN 1:9 that the Hebrew word "Kisse" fundamentally translates to "throne." This throne was exclusively occupied by individuals of majesty and authority, such as kings. The throne itself isn't inherently special; it gains significance from the person who occupies it, due to the symbolism they bestow upon it. This is why the Beit Hamikdash is called God's throne, as it symbolizes, through the observer, the God who revealed Himself there (through prophecy-my words)

Maimonides further explains that the same concept applies to the heavens being referred to as God's throne. They reveal the majesty of God to those who study them, illustrating how He governs and controls the world, as evidenced by the benefits we experience on Earth, as a result of the heavens(rain, seasons etc). As stated in Isaiah 66:1: "So says God: The heavens are my throne."

In other words, unlike a human king who must fight to ascend to the throne, thereby making it royal and special through their reign, God is already the King through our observation and understanding of the cause of the world's existence. The throne symbolizes our realization through creation—whether divine or our own—that He is the cause and creator of everything we experience. Objects or creations that awaken this awareness are referred to as God's throne.

On this note, I'd like to highlight an interesting passage in the Book of Esther:

The word "kiseh" (throne) appears only three times in the Megillah. The first instance is when Achashverosh is mentioned as the occupier of the throne-Chapter 1:2:

"בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה."

The second instance is when Haman is mentioned as the occupier of the throne- Chapter 3:1:

"אַחַר הַדְּבָרִים הָאֵלֶּה גִּדַּל הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אֶת הָמָן בֶּן הַמְּדָתָא הָאֲגָגִי וַיְנַשְּׂאֵהוּ וַיָּשֶׂם אֶת כִּסְאוֹ מֵעַל כׇּל הַשָּׂרִים אֲשֶׁר אִתּוֹ."

Finally, in Chapter 5:1:

"וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת."

In this last mention of the "kiseh," the Megillah is silent about who is occupying  the throne, referring only to the word "melech" (king). I believe this was intentional, to show that Esther was approaching two kings or two thrones at once—the earthly king who makes the throne his own and the divine King known through the realization of His throne.

Note-perhaps this is the reason that the word נכח is written twice-to support this idea