Appendix A: Greek and Hebrew Word Study
Word 1: throne --- thronos (θρόνος, Strong’s G2362)
Section titled “Word 1: throne --- thronos (θρόνος, Strong’s G2362)”Greek: θρόνος Root meaning: A stately seat, a throne, a chair of state having a footstool Semantic range: Throne, seat of authority, seat of honor. In classical Greek, used for the seats of gods, kings, and judges. In the LXX, translates the Hebrew kisse’ (כִּסֵּא).
Usage in Revelation:
- Revelation 1:4 --- the seven spirits “before his throne” (God’s throne)
- Revelation 2:13 --- “where Satan’s seat [throne] is” (Satan’s throne in Pergamum)
- Revelation 4:2-6 --- God’s throne in heaven, described in detail
- Revelation 13:2 --- “the dragon gave him his power, and his seat [throne], and great authority” (Satan gives his throne to the beast)
- Revelation 16:10 --- “the fifth angel poured out his vial upon the seat [throne] of the beast”
- Revelation 20:4 --- “I saw thrones, and they sat upon them, and judgment was given unto them”
- Revelation 20:11 --- “a great white throne”
- Total uses in Revelation: 47 (out of 62 in the entire NT)
Translation comparison:
| Translation | Revelation 2:13 Rendering | Notes |
|---|---|---|
| KJV | ”Satan’s seat” | Uses “seat” rather than “throne” |
| ESV | ”Satan’s throne” | More literal |
| NASB | ”Satan’s throne” | More literal |
| LSB | ”the throne of Satan” | Most literal, preserving article |
| NIV | ”where Satan has his throne” | Paraphrase |
| YLT | ”the throne of the Adversary” | Translates Satanas as title |
Significance for the study: Thronos in Revelation is never used loosely. It always denotes an actual seat of established, ruling authority. In 2:13, it places Satan’s presence in Pergamum in the same category as God’s throne in heaven (4:2) and the beast’s throne (13:2, 16:10). This is not metaphorical or atmospheric --- it is a claim about enthroned power.
Word 2: dwelleth --- katoikei (κατοικεῖ, Strong’s G2730)
Section titled “Word 2: dwelleth --- katoikei (κατοικεῖ, Strong’s G2730)”Greek: κατοικέω (katoikeō) Root meaning: To dwell, settle down, inhabit. Compound of kata (down, intensifying) + oikeō (to dwell). Semantic range: To settle permanently, to take up residence, to make one’s home. Distinguished from paroikeō (to dwell as a stranger/sojourner --- Strong’s G3939) and menoō (to remain/abide temporarily --- Strong’s G3306).
Usage in key passages:
- Revelation 2:13 --- “where Satan dwelleth” --- Satan is a permanent resident of Pergamum
- Matthew 2:23 --- “he came and dwelt in a city called Nazareth”
- Acts 7:4 --- “he removed him into this land, wherein ye now dwell”
- Colossians 1:19 --- “in him should all fulness dwell” (permanent residence of divine fullness in Christ)
- Colossians 2:9 --- “in him dwelleth all the fulness of the Godhead bodily”
Significance for the study: The verb katoikei means Satan has settled in Pergamum. This is not a temporary visit, a passing influence, or a periodic manifestation. Satan has made Pergamum his permanent home. The intensified form (kata-oikeo) emphasizes the thoroughness of this residence.
Word 3: martyr/witness --- martus (μάρτυς, Strong’s G3144)
Section titled “Word 3: martyr/witness --- martus (μάρτυς, Strong’s G3144)”Greek: μάρτυς (martys, martus) Root meaning: A witness, one who testifies to what they have seen, heard, or know. Semantic range: In classical Greek and early NT usage, simply “witness” (legal or otherwise). The development toward “one who dies for testimony” began in this period and accelerated after passages like Revelation 2:13. The English word “martyr” derives directly from this Greek word.
Usage in key passages:
- Revelation 1:5 --- Jesus is “the faithful witness” (ho martus ho pistos)
- Revelation 2:13 --- Antipas is “my faithful martyr/witness” (ho martus mou ho pistos mou)
- Revelation 3:14 --- Jesus is “the faithful and true witness” (ho martus ho pistos kai alethinos)
- Revelation 11:3 --- the two witnesses (tois dusin martusin mou)
- Revelation 17:6 --- “the blood of the martyrs/witnesses of Jesus”
- Acts 1:8 --- “ye shall be witnesses (martures) unto me”
Significance for the study: Antipas receives the same title as Jesus Himself: ho martus ho pistos (the faithful witness). This is an extraordinary honor. In the semantic development from “witness” to “martyr,” Revelation 2:13 is a pivotal text --- Antipas witnesses by dying.
Word 4: sharp sword --- rhomphaia (ῥομφαία, Strong’s G4501)
Section titled “Word 4: sharp sword --- rhomphaia (ῥομφαία, Strong’s G4501)”Greek: ῥομφαία (rhomphaia) Root meaning: A large, broad sword; a Thracian broadsword. Semantic range: In classical Greek, a large barbarian sword. In the NT, used only in Luke 2:35 (figuratively, a sword piercing Mary’s soul) and six times in Revelation (1:16, 2:12, 2:16, 6:8, 19:15, 19:21), always associated with Christ’s judicial authority.
Distinguished from: Machaira (μάχαιρα, Strong’s G3162) --- a short sword, dagger, or knife. Machaira is used for the Roman sword carried by soldiers and governors (Romans 13:4, “he beareth not the sword in vain”). The rhomphaia is something greater.
Significance for the study: Jesus does not carry a machaira (the Roman official sword) but a rhomphaia (a great sword). This may be a deliberate contrast: the Roman proconsul at Pergamum had the machaira (the ius gladii), but Jesus has the rhomphaia --- the greater sword, the ultimate judicial authority.
Word 5: Antipas --- Antipas (Ἀντιπᾶς)
Section titled “Word 5: Antipas --- Antipas (Ἀντιπᾶς)”Greek: Ἀντιπᾶς (Antipas) Root meaning: Likely a contracted form of Antipatros (Ἀντίπατρος), meaning “against the father” or “in place of the father” or “like the father.”
Usage:
- Revelation 2:13 --- the only occurrence in the entire Bible
- The name Antipatros was common in the Hellenistic world (e.g., Antipater of Macedon, Herod Antipas)
Significance for the study: This is the only named martyr in the Book of Revelation. Despite the importance of martyrdom throughout the book (6:9-11, 7:14, 11:3-12, 17:6, 20:4), only Antipas is named. The etymology “against the father” could be meaningful if the “father” in question is Zeus (called “father of gods and men”) --- Antipas stood against the pagan father-deity. However, this is speculative.
Word 6: Pergamos --- Pergamos (Πέργαμος)
Section titled “Word 6: Pergamos --- Pergamos (Πέργαμος)”Greek: Πέργαμος (Pergamos) or Πέργαμον (Pergamon) Root meaning: Possibly from pergos/pyrgos (πύργος) meaning “citadel” or “tower,” referring to the elevated acropolis.
Historical forms:
- Pergamos --- the form used in the Textus Receptus (and thus KJV)
- Pergamon --- the more common classical Greek form
- Pergamum --- the Latinized form used by Roman writers
Significance for the study: The name itself means “citadel” --- appropriate for a city whose acropolis was one of the most dramatically elevated in the ancient world, rising approximately 300 meters above the surrounding plain. The very name evokes height, power, and dominion.
Word 7: two edges --- distomos (δίστομος, Strong’s G1366)
Section titled “Word 7: two edges --- distomos (δίστομος, Strong’s G1366)”Greek: δίστομος (distomos) Root meaning: Two-mouthed, two-edged. Compound of dis (twice) + stoma (mouth). Semantic range: Having two edges (of a sword). Used in Hebrews 4:12 and Revelation 1:16, 2:12.
Cross-reference:
- Hebrews 4:12 --- “sharper than any twoedged sword” --- the Word of God
- Revelation 1:16 --- “out of his mouth went a sharp twoedged sword” --- Christ’s appearance
Significance for the study: The two-edged sword is the word/judgment of Christ. In the context of Pergamum, where the Roman ius gladii determined life and death, Jesus claims the ultimate judicial authority.