KJV: There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
YLT: There was in the days of Herod, the king of Judea, a certain priest, by name Zacharias, of the course of Abijah, and his wife of the daughters of Aaron, and her name Elisabeth;
Darby: There was in the days of Herod, the king of Judaea, a certain priest, by name Zacharias, of the course of Abia, and his wife of the daughters of Aaron, and her name Elizabeth.
ASV: There was in the days of Herod, king of Judaea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth.
| Ἐγένετο | There was |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἡμέραις | days |
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Parse: Noun, Dative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| Ἡρῴδου | of Herod |
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Parse: Noun, Genitive Masculine Singular Root: Ἡρῴδης Sense: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. |
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| βασιλέως | king |
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Parse: Noun, Genitive Masculine Singular Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | of Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ἱερεύς | a priest |
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Parse: Noun, Nominative Masculine Singular Root: ἱερεύς Sense: a priest, one who offers sacrifices and in general in busied with sacred rites. |
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| τις | certain |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὀνόματι | named |
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Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Ζαχαρίας | Zechariah |
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Parse: Noun, Nominative Masculine Singular Root: Ζαχαρίας Sense: the father of John the Baptist. |
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| ἐξ | of [the] |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| ἐφημερίας | division |
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Parse: Noun, Genitive Feminine Singular Root: ἐφημερία Sense: a service limited to a stated series of days. |
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| Ἀβιά | of Abijah |
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Parse: Noun, Genitive Masculine Singular Root: Ἀβιά Sense: a priest, the head of a priestly family from whom when David divided the priests into 24 classes, Abia was the 8th order. |
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| γυνὴ | wife |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| αὐτῷ | of him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| θυγατέρων | daughters |
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Parse: Noun, Genitive Feminine Plural Root: θυγάτηρ Sense: a daughter. |
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| Ἀαρών | of Aaron |
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Parse: Noun, Genitive Masculine Singular Root: Ἀαρών Sense: the brother of Moses, the first high priest of Israel and head of the whole priestly order. |
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| ὄνομα | name |
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Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἐλισάβετ | Elizabeth |
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Parse: Noun, Nominative Feminine Singular Root: Ἐλισάβετ Sense: the wife of Zacharias and mother of John the Baptist, of the priestly family, and a relative of Mary, Lk. |
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Greek Commentary for Luke 1:5
Not the usual εν en for “was,” but there arose or came into notice. With this verse the literary Koiné of Luke 1:1 to Luke 1:4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke‘s writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with Luke 1:80, Luke 2:40, Luke 2:52. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). [source]
This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate b.c. 40 at the suggestion of Octavius and Antony. He died b.c. 4.Of the course of Abijah (εχ επημεριας Αβια ex ephēmerias Abia). Not in old Greek, but in lxx and modern Greek. Papyri have a verb derived from it, επημερεω ephēmereō Daily service (Nehemiah 13:30; 1 Chronicles 25:8) and then a course of priests who were on duty for a week (1 Chronicles 23:6; 1 Chronicles 28:13). There were 24 such courses and that of Abijah was the eighth (1 Chronicles 24:10; 2 Chronicles 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present.Of the daughters of Aaron “To be a priest and married to a priest‘s daughter was a double distinction” (Plummer). Like a preacher married to a preacher‘s daughter. [source]
Not in old Greek, but in lxx and modern Greek. Papyri have a verb derived from it, επημερεω ephēmereō Daily service (Nehemiah 13:30; 1 Chronicles 25:8) and then a course of priests who were on duty for a week (1 Chronicles 23:6; 1 Chronicles 28:13). There were 24 such courses and that of Abijah was the eighth (1 Chronicles 24:10; 2 Chronicles 8:14). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. [source]
“To be a priest and married to a priest‘s daughter was a double distinction” (Plummer). Like a preacher married to a preacher‘s daughter. [source]
A title decreed to Herod by the Roman Senate on the recommendation of Antony and Octavius. The Greek style now gives place to the Hebraized style. See Introduction. [source]
Lit., daily service. The college of priests was divided into twenty-four courses. Each of these did duty for eight days, from one Sabbath to another, once every six months. The service of the week was subdivided among the various families which constituted a course. On Sabbaths the whole course was on duty. On feast-days any priest might come up and join in the ministrations of the sanctuary; and at the Feast of Tabernacles all the twenty-four courses were bound to be present and officiate. The course of Abijah was the eighth of the twenty-four. See 1 Chronicles 24:10. [source]
Reverse Greek Commentary Search for Luke 1:5
See on Luke 1:50. [source]
Rev., didst scatter. Not referring to the sowing of seed, for that would be saying the same thing twice. The scattering refers to the winnowing of the loosened sheaves spread out upon the threshing-floor. “The word,” as Trench observes “could scarcely be applied to the measured and orderly scattering of the sower's seed. It is rather the dispersing, making to fly in every direction.” Hence used of the pursuit of a routed enemy (Luke 1:51); of the prodigal scattering his goods; making the money fly, as we say (Luke 15:13); of the wolf scattering the sheep (Matthew 26:31). Wyc., spread abroad. [source]
It is not certain whether οτι hoti here is “that” or “because.” It makes good sense either way. See also Luke 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (Luke 1:47-55) and Zacharias (Luke 1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary‘s Magnificat (Luke 1:46-48, Luke 1:49, Luke 1:50, Luke 1:51-53, Luke 1:54, Luke 1:55). Every idea here occurs in the Old Testament, showing that Mary‘s mind was full of the spiritual message of God‘s word. [source]
The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in Luke 1:52. [source]
“Made might” (Wycliff). A Hebrew conception as in Psalm 118:15. Plummer notes six aorist indicatives in this sentence (Luke 1:51), neither corresponding to our English idiom, which translates here by “hath” each time. [source]
The και kai is left untranslated or has the sense of “then” in the apodosis. The naming was a part of the ceremony of circumcision as is shown also in the case of John the Baptist (Luke 1:59-66). [source]
The following are the uses of the word in the New Testament: The exaltation of pride (Matthew 11:23; Luke 10:15; Luke 14:11). The raising of the humble (Luke 1:52; James 4:10; 1 Peter 5:6). The exaltation of Christ in glory (Acts 2:33; Acts 5:31). The uplifting on the cross (John 3:14; John 8:28; John 12:32, John 12:34). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (John 8:28; John 12:32). Thus, when Judas went out to betray him, Jesus said, “Now is the Son of man glorified” (John 13:31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (1 John 5:4-6). [source]
Definite event in the long darkness, same verb in John 1:3. Sent Perfect passive participle of αποστελλω apostellō to send. From God From the side of Whose name “Name to him,” nominative parenthetic and dative (Robertson, Grammar, p. 460). John One ν n in Westcott and Hort. In the giving of the name see Luke 1:59-63, Hellenized form of Jonathan, Joanan (Gift of God), used always of the Baptist in this Gospel which never mentions the name of John son of Zebedee (the sons of Zebedee once, John 21:2). [source]
See on Luke 1:54. [source]
Rightly, servant, as Rev. See on Luke 1:54. The A. V. renders, in Matthew 12:18, servant, quoting from Isaiah 42:1; but elsewhere, where applied to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint as the servant of God. See 2 Samuel 7:5, 2 Samuel 7:8, 2 Samuel 7:19, 2 Samuel 7:20, 2 Samuel 7:21, 2 Samuel 7:25, 2 Samuel 7:26. Compare Luke 1:69. The term servant of Jehovah, or servant of the Lord, is applied in the Old Testament (1) to a worshipper of God, Nehemiah 1:10; Daniel 6:21; so to Abraham, Psalm 105:6, Psalm 105:42; to Joshua, Joshua 24:29; to Job, Job 1:8. (2) To a minister or ambassador of God called to any service, Isaiah 49:6; of Nebuchadnezzar, Jeremiah 27:6; of the prophets, Amos 3:7; of Moses, Deuteronomy 34:5. (3) Peculiarly of the Messiah, Isaiah 42:1; Isaiah 52:13; as God's chosen servant for accomplishing the work of redemption. “Unless we render servant in the passages where the phrase παῖς Θεοῦ occurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant of Jehovah, who learned obedience by the things which he suffered” (Trench, “On the Authorized Version of the New Testament”). [source]
Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word δυναστης dunastēs used of princes in Luke 1:52 and of God in 1 Timothy 6:15. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. [source]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
Conative imperfect active of αναγκαζω anagkazō old verb from αναγκη anagkē (necessity, compulsion). The tense, like the imperfect in Matthew 3:14; Luke 1:59, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many “unto death” (Acts 22:4). I persecuted (εδιωκον ediōkon). Imperfect active again, repeated attempts. The old verb διωκω diōkō was used to run after or chase game and then to chase enemies. The word “persecute” is the Latin persequor, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. Even unto foreign cities We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus. [source]
See Exodus 33:19. For mercy see on 2 John 1:3; see on Luke 1:50. The former verb emphasizes the sense of human wretchedness in its active manifestation; the latter the inward feeling expressing itself in sighs and tears. Have mercy therefore contemplates, not merely the sentiment in itself, but the determination of those who should be its objects. The words were spoken to Moses in connection with his prayer for a general forgiveness of the people, which was refused, and his request to behold God's glory, which was granted. With reference to the latter, God asserts that His gift is of His own free grace, without any recognition of Moses' right to claim it on the ground of merit or service. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
Lit., filled full: satiated. Compare Acts 14:17; Luke 1:53. Rev., satisfied. [source]
Rendered to the poor and sick as by the deacons. See on hath holpen, Luke 1:54. [source]
Only in this epistle. Compare Luke 1:52. Also used of taking down pride, or refuting arguments. [source]
Ingressive aorist active indicative of πτωχευω ptōcheuō (see 2 Corinthians 8:2 on πτωχεια ptōcheia). Through his poverty (τηι εκεινου πτωχειαι tēi ekeinou ptōcheiāi). Instrumental case, by means of. Might become rich Ingressive first aorist active subjunctive of πλουτεω plouteō to be rich with ινα hina (that). See Luke 1:53; note on 1 Corinthians 4:8. [source]
Ingressive first aorist active subjunctive of πλουτεω plouteō to be rich with ινα hina (that). See Luke 1:53; note on 1 Corinthians 4:8. [source]
Allegorically interpreted, he means. From Mount Sinai (απο ορους Σινα apo orous Sinā). Spoken from Mount Sinai. Bearing Present active participle of γενναω gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57). Which is Hagar (ητις εστιν αγαρ hētis estin Hagar). Allegorically interpreted. [source]
Present active participle of γενναω gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57). Which is Hagar (ητις εστιν αγαρ hētis estin Hagar). Allegorically interpreted. [source]
See on Luke 1:51. The moral understanding. [source]
More strictly, thoughts. See on Mark 12:30; see on Luke 1:51. [source]
See on imagination, Luke 1:51. The spiritual seat of enmity. [source]
The verb means to take hold of; hence, to take hold for the purpose of helping; to take up for, as Luke 1:54; Acts 20:35. oP. Ἑυεργεσία , benefit only here and Acts 4:9. Better, kindly service. Rend. they that busy themselves in the kindly service. The reference is to the kindly acts which the masters do to their slaves; not to the benefits received by the slaves. Comp. Galatians 5:13. [source]
Render the Christian Master better service. They that partake of the benefit (οι της ενεργεσιας αντιλαμβανομενοι hoi tēs energesias antilambanomenoi). For ευεργεσιας euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35. [source]
For ευεργεσιας euergesias (genitive case after participle) see note on Acts 4:9, only other N.T. example of this old word. Present middle participle of αντιλαμβανω antilambanō old verb, to take in turn, to lay fast hold of, in N.T. only here, Luke 1:54; Acts 20:35. [source]
“The happy and alone Potentate.” Δυναστης Dunastēs old word, in N.T. only here, Luke 1:52; Acts 8:27 (the Eunuch). See note on 1 Timothy 1:11 for μακαριος makarios The King of kings (ο βασιλευς των βασιλευοντων ho basileus tōn basileuontōn). “The King of those who rule as kings.” Oriental title. So with “Lord of lords.” See note on Revelation 10:6. [source]
The moral understanding. See on Mark 12:30; see on Luke 1:51. Hearts, καρδίας , see on Romans 1:21; see on Romans 10:10. [source]
Present passive participle of πειραζω peirazō The test was still going on. Offered up Perfect active indicative of προσπερω prospherō the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See Gen 22:1-18. He that had gladly received the promises Αναδεχομαι Anadechomai is old verb to welcome, to entertain, in N.T. only here and Acts 28:7. It seemed the death of his hopes. Was offering up It is the imperfect of an interrupted action like εκαλουν ekaloun in Luke 1:59. [source]
“The lowly” brother, in outward condition (Luke 1:52), humble and poor as in Psalm 9:12; Proverbs 30:14, not the spiritually humble as in Matthew 11:29; James 4:6. In the lxx ταπεινος tapeinos was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies.Glory in his high estate (καυχαστω εν τωι υπσει αυτου kauchasthō en tōi hupsei autou). Paradox, but true. In his low estate he is “in his height” (υπσος hupsos old word, in N.T., also in Luke 1:78; Ephesians 3:1; etc.). [source]
Present passive participle of λειπω leipō and ablative case τροπης trophēs like λειπεται σοπιας leipetai sophias (James 1:5). The old adjective επημερος ephēmeros (ο επι ημεραν ων ho epi hēmeran ōn that which is for a day) occurs here only in the N.T., though επημερια ephēmeria (daily routine) is found in Luke 1:5, Luke 1:8. This phrase occurs in Diodorus, but not in lxx. [source]
A phrase found nowhere else in the New Testament, but occurring in the Septuagint, Deuteronomy 3:24; Job 30:21. The adjective κραταιὰν , mighty, is, moreover, used only here. Compare Luke href="/desk/?q=lu+1:51&sr=1">Luke 1:51, Luke 1:52. [source]
Only here in John's writings. The faculty of understanding. See on Luke 1:51. Westcott remarks that nouns which express intellectual powers are rare in the writings of John. [source]
The verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2Peter and Jude, πληθυνθείη bemultiplied, is used. Grace ( χάρις ) is of rare occurrence in John's writings (John 1:14, John 1:16, John 1:17; Revelation 1:4; Revelation 22:21); and the kindred χαρίζομαι tofavor, be kind, forgive, and χάρισμα giftare not found at all. See on Luke 1:30. Mercy ( ἔλεος ), only here in John. See on Luke 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser “wretched,” cor “the heart”) carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: “In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy ), that He gave His only-begotten Son (herein the grace ), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal … . From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy” (“Synonyms of the New Testament”). [source]
Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, Luke 1:52; Acts 2:30): of the judicial tribunal or bench (Matthew 19:28; Luke 22:30): of the seats of the elders (Revelation 4:4; Revelation 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Colossians 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God. [source]
Lit., fear nothing. For the verb, see on Luke 1:50. [source]
οπου Pou is interrogative adverb used here in an indirect question as in John 1:39. που Hopou is relative adverb referring to ο τρονος του Σατανα pou Satan‘s throne Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matthew 19:28; Luke 1:32, Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Revelation 12:9; Revelation 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. [source]