(13) I know thy works.-Here, as in Revelation 2:9, some MSS. omit “thy works,” and read, “I know where thou dwellest-even where Satan’s seat is.” The word is translated elsewhere “throne,” and should be here, “Where the throne of Satan is.” But why should this pre-eminence in evil be assigned to Pergamos? The answer is difficult. Some leave it unsolved, saying that in the absence of any historical notice, it must remain one of the unsolved riddles of these epistles. Prof. Plumptre suggests that the general character of the city, its worship and customs, in addition to the persecutions which the Christians had encountered, may well account for the description. ‘sculapius was worshipped as the “Preserver,” or “Saviour.” The symbol of the serpent must have been conspicuous among the objects of adoration in his temple. Curious arts were practised; lying wonders were claimed; persecution had extended to death. Such evil in such a city may have led to its being regarded as the very head-quarters of the enemy.

Hast not denied.-Better, Thou didst not deny My faith in the days in which Antipas My faithful witness, was slain, &c.

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Antipas.-Short for Antipater. (Comp. Lucas and Silas, short for Lucanus and Silvanus.) Nothing is known of Antipas. There are later traditions respecting him, but these are probably fancy-drawn.

Verse 13. – I know where thou dwellest. The words, “thy works and,” are certainly an insertion here – both external and internal evidence are against them. Even where Satan’s throne is. We must translate θρόνος “throne” here, as in Revelation 1:4; Revelation 3:21; Revelation 4:2, 3, 5, 6, 9, 10, etc. Throughout the Apocalypse heaven and hell are set over against one another; and as God has his throne, so also has Satan. The Authorized Version inconsistently alternates between “seat” (Revelation 11:16; Revelation 13:2; Revelation 16:10; Luke 1:52) and “throne,” even in the same verse (Revelation 4:4). “The throne of Satan” has perplexed commentators. It probably refers to the infamous idolatry practised at Pergamum, which had a cluster of temples to Zeus, Apollo, Athene, Dionysus, Aphrodite, and AEsculapius. These all lay together in a beautiful grove called the Nicephorium, the pride of Pergamum, as the temple of Artemis was the pride of Ephesus. Some have thought that the mention of Satan points to the serpent, which is so prominent in the cultus of Aesculapius. But the context leads us rather to understand the abominations connected with the worship of Dionysus and Aphrodite. Others, again, think that “the throne of Satan” indicates the persecuting judgments pronounced against Christians; for Pergamum was a great judicial centre. We must be content to leave the question open. Thou holdest fast my Name. We have the same expression (κρατεῖν with the accusative) three times in this epistle and again in ver. 25 and Revelation 3:11. Just as in the literal sense κρατεῖν, with the accusative means “to seize” a man, i.e. his whole person (Matthew 14:3; Matthew 18:29; Revelation 7:1; Revelation 20:2), as distinct from laying hold of a part (Matthew 9:25; Mark 5:41), so in the figurative sense κρατεῖν with the accusative is “to hold fast” the whole of (Mark 7:3, 4, 8; 2 Thessalonians 2:15), as distinct from keeping a share in a possession common to many (Hebrews 4:14; Hebrews 6:18). On the emphatic repetition obtained by denying the opposite, “holdest fast and didst not deny,” see notes on Revelation 3:8. The Greek text in what follows is a good deal confused, and cannot be determined with certainty; but the general sense is clear. In any case, “my witness, my faithful one” (Revised Version), is more accurate than “my faithful martyr” (Authorized Version). The reduplication of the article is frequent in St. John’s writings, but in some cases it produces clumsiness to reproduce it in English: ὁ μάρτυς ὁ πιστός occurs here of Antipas, and in Revelation 1:5 of Christ; compare ἡ ἀγάπη ἡ πρώτη (Revelation 2:4), ὁ θάνατος ὁ δεύτερος (Revelation 2:11; Revelation 20:14; Revelation 21:8), ἡ ῤομφαία ἡ δίστομος (Revelation 2:12), τὸ μάννα τὸ κεκρυμμένον (Revelation 2:17), ὁ δεσπότης ὁ ἅγιος (Revelation 6:10), with John 4:9, 11; John 5:30; John 6:38, 42, 44, 50, 51, 58; John 6:38; 7:68; 8:16; 12:26; 14:15, 27; 15:9, 11; 17:13, 24; 18:36; 1 John 2:7 2John 13. Of Antipas nothing is known. The name is a shortened form of Antipater, as Nicomas of Nicomedes, Artemas of Artemidorus, Hermes of Hermodorus, Zenas of Zenodorus, Menas of Menodorus, Lucas of Lucanus, Domas of Demetrius; and therefore is not derived from ἀντί and πᾶς. Much mystical trifling has been expended over the name Antipas, which no doubt is the actual name of a once well-known sufferer for the truth. Probably of the Pergamene confessors, Antipas was the only one who was called upon to suffer death. The silence of Church history respecting a martyr thus honoured in Scripture is strange. Attalus, one of the chief martyrs of Lyons, was of Pergamum (Eusebius, ‘Hist. Eccl.,’ V. 1:17; comp. IV. 15:48). The repetition of “where Satan dwelleth” emphasizes this point, like the repetition of “repent” in ver. 5. It rather confirms the view that by “Satan’s throne” is meant the judgment throne where the martyrs were condemned. Parallel Commentaries …I knowΟἶδα (Oida)Verb – Perfect Indicative Active – 1st Person SingularStrong’s 1492: To know, remember, appreciate. whereποῦ (pou)AdverbStrong’s 4226: Genitive case of an interrogative pronoun pos otherwise obsolete; as adverb of place; at what locality.you live,κατοικεῖς (katoikeis)Verb – Present Indicative Active – 2nd Person SingularStrong’s 2730: To dwell in, settle in, be established in (permanently), inhabit. From kata and oikeo; to house permanently, i.e. Reside.whereὅπου (hopou)AdverbStrong’s 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.theὁ (ho)Article – Nominative Masculine SingularStrong’s 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.throneθρόνος (thronos)Noun – Nominative Masculine SingularStrong’s 2362: From thrao; a stately seat; by implication, power or a potentate.of Satan [sits].Σατανᾶ (Satana)Noun – Genitive Masculine SingularStrong’s 4567: An adversary, Satan. Of Chaldee origin corresponding to ma’bad; the accuser, i.e. The devil.Yetκαὶ (kai)ConjunctionStrong’s 2532: And, even, also, namely. you have held fastκρατεῖς (krateis)Verb – Present Indicative Active – 2nd Person SingularStrong’s 2902: From kratos; to use strength, i.e. Seize or retain.to Myμου (mou)Personal / Possessive Pronoun – Genitive 1st Person SingularStrong’s 1473: I, the first-person pronoun. A primary pronoun of the first person I.nameὄνομά (onoma)Noun – Accusative Neuter SingularStrong’s 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a ‘name’.andκαὶ (kai)ConjunctionStrong’s 2532: And, even, also, namely. have not deniedἠρνήσω (ērnēsō)Verb – Aorist Indicative Middle – 2nd Person SingularStrong’s 720: Perhaps from a and the middle voice of rheo; to contradict, i.e. Disavow, reject, abnegate.[your]τὴν (tēn)Article – Accusative Feminine SingularStrong’s 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.faithπίστιν (pistin)Noun – Accusative Feminine SingularStrong’s 4102: Faith, belief, trust, confidence; fidelity, faithfulness. in Me,μου (mou)Personal / Possessive Pronoun – Genitive 1st Person SingularStrong’s 1473: I, the first-person pronoun. A primary pronoun of the first person I.evenκαὶ (kai)ConjunctionStrong’s 2532: And, even, also, namely. inἐν (en)PrepositionStrong’s 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; ‘in, ‘ at, on, by, etc.theταῖς (tais)Article – Dative Feminine PluralStrong’s 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.dayἡμέραις (hēmerais)Noun – Dative Feminine PluralStrong’s 2250: A day, the period from sunrise to sunset. [when] Myμου (mou)Personal / Possessive Pronoun – Genitive 1st Person SingularStrong’s 1473: I, the first-person pronoun. A primary pronoun of the first person I.faithfulπιστός (pistos)Adjective – Nominative Masculine SingularStrong’s 4103: Trustworthy, faithful, believing. From peitho; objectively, trustworthy; subjectively, trustful.witnessμάρτυς (martys)Noun – Nominative Masculine SingularStrong’s 3144: A witness (judicially) or figuratively (genitive case); by analogy, a ‘martyr’.AntipasἈντιπᾶς (Antipas)Noun – Nominative Masculine SingularStrong’s 493: Antipas, a Christian martyr of Pergamum. Contracted for a compound of anti and a derivative of pater; Antipas, a Christian.was killedἀπεκτάνθη (apektanthē)Verb – Aorist Indicative Passive – 3rd Person SingularStrong’s 615: To put to death, kill; fig: I abolish. From apo and kteino; to kill outright; figuratively, to destroy.amongπαρ’ (par’)PrepositionStrong’s 3844: Gen: from; dat: beside, in the presence of; acc: alongside of. you,ὑμῖν (hymin)Personal / Possessive Pronoun – Dative 2nd Person PluralStrong’s 4771: You. The person pronoun of the second person singular; thou.whereὅπου (hopou)AdverbStrong’s 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.SatanΣατανᾶς (Satanas)Noun – Nominative Masculine SingularStrong’s 4567: An adversary, Satan. Of Chaldee origin corresponding to ma’bad; the accuser, i.e. The devil.dwells.κατοικεῖ (katoikei)Verb – Present Indicative Active – 3rd Person SingularStrong’s 2730: To dwell in, settle in, be established in (permanently), inhabit. From kata and oikeo; to house permanently, i.e. Reside.Revelation 2:13 NIVRevelation 2:13 NLTRevelation 2:13 ESVRevelation 2:13 NASBRevelation 2:13 KJVRevelation 2:13 BibleApps.comRevelation 2:13 Biblia ParalelaRevelation 2:13 Chinese BibleRevelation 2:13 French BibleRevelation 2:13 Catholic BibleNT Prophecy: Revelation 2:13 I know your works and where you (Rev. Re Apocalypse)

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