Revelation 17

Revelation 17:1

I will show thee (δειξωσο). Future active of δεικνυμ. It is fitting that one of the seven angels that had the seven bowls should explain the judgment on Babylon (16:19) already pronounced (14:8). That is now done in chapters Revelation 17:17; Revelation 17:18.

The judgment of the great harlot (τοκριματηςπορνηςτηςμεγαλης). The word κριμα is the one used about the doom of Babylon in Jeremiah 51:9. Already in 14:8 Babylon is called the harlot. Πορνης is the objective genitive, “the judgment on the great harlot.”

That sitteth upon many waters (τηςκαθημενηςεπυδατωνπολλων). Note triple use of the article της. In Jeremiah 51:13 we have εφ’ υδασπολλοις (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in 17:15. Nahum (Nahum 3:4) calls Nineveh a harlot, as Isaiah (Isaiah 23:16f.) does Tyre.

Revelation 17:2

The kings of the earth (οβασιλειςτηςγης). Repeated in Revelation 1:5; Revelation 6:15; Revelation 17:18; Revelation 18:3; Revelation 18:9; Revelation 19:19; Revelation 21:24 and “the kings of the inhabited earth” (16:14) either for human rulers in general or the vassal kings absorbed by the Roman Empire.

Committed fornication (επορνευσαν). First aorist active indicative of πορνευω. “In purchasing the favour of Rome by accepting her suzerainty and with it her vices and idolatries” (Swete).

Were made drunken (εμεθυσθησαν). First aorist passive indicative of μεθυσκω, old verb (from μεθυ), as in Lu 12:45, here only in the Apocalypse. Cf. Isaiah 51:7 and πεποτικεν in Revelation 14:8. See 18:3.

Revelation 17:3

He carried me away (απηνεγκενμε). Second aorist active indicative of αποφερω, to bear away, prophetic aorist. This verb is used of angels at death (Lu 16:22) or in an ecstasy (Revelation 21:10 and here).

In the Spirit (ενπνευματ). Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul’s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14; Ezekiel 8:3; Ezekiel 11:24.

Into a wilderness (ειςερημον). In Isaiah 21:1 there is τοοραματηςερημου (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In 21:10 he sees the New Jerusalem from a high mountain.

Sitting (καθημενην). Present middle participle of καθημα as in verse 1. “To manage and guide the beast” (Vincent).

Upon a scarlet-coloured beast (επθηριονκοκκινον). Accusative with επ here, though genitive in verse 1. Late adjective (from κοκκος, a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3; Revelation 17:4; Revelation 18:12; Revelation 18:16; Matthew 27:28; Hebrews 9:19.

Full of names of blasphemy (γεμονταονοματαβλασφημιας). See 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Rev 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like θηριον (γεμοντα accusative singular, εχων nominative singular, though some MSS. read εχοντα), construction according to sense in both instances. The verb γεμω always has the genitive after it in the Apocalypse (Revelation 4:6; Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in 17:4.

Revelation 17:4

Was arrayed (ηνπεριβεβλημενη). Periphrastic past perfect indicative of περιβαλλω, to fling round one.

In purple and scarlet (πορφυρουνκακοκκινον). Accusative retained after this passive verb of clothing, as so often. Πορφυρους is old adjective for purple (from πορφυρα), in N.T. only here and John 19:2; John 19:5. See preceding verse for κοκκινος.

Decked (κεχρυσωμενη). Perfect passive participle of χρυσοω, old verb, to gild, to adorn with gold, here alone in N.T.

With gold and precious stone and pearls (χρυσιωκαλιθωτιμιωκαμαργαριταις). Instrumental case. Χρυσιω is cognate with the participle. Λιθωτιμιω is collective (Revelation 18:12; Revelation 18:16; Revelation 21:19). There is a ζευγμα also with μαργαριταις (Revelation 18:12; Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.

Full of abominations (γεμονβδελυγματων). Agreeing with ποτηριον, “cup” (neuter singular accusative). Some MSS. read γεμων (nominative masculine like εχων in verse 3, quite irregular). For βδελυγματων (genitive after γεμον) see Matthew 24:15; (Mr 13:14), common in the LXX for idol worship and its defilements (from βδελυσσω, to render foul), both ceremonial and moral. See Jeremiah 15:7.

Even the unclean things of her fornication (καταακαθαρτατηςπορνειαςαυτης). Either the accusative after γεμον as in verse 3 (and full of the unclean things of her fornication) or the object of εχουσα, like ποτηριον.

Revelation 17:5

Upon her forehead a name written (επτομετωποναυτηςονομαγεγραμμενον). Roman harlots wore a label with their names on their brows (Seneca, Rhet. I. 2. 7; Juvenal VI. 122f.), and so here. In 19:16 Christ has a name on his garments and on his thigh, while in Revelation 14:1; Revelation 22:4 the redeemed have the name of God on their foreheads. There is undoubtedly a contrast between this woman here and the woman in chapter Revelation 12.

Mystery (μυστηριον). Either in apposition with ονομα or as part of the inscription on her forehead. In either case the meaning is the same, that the name Babylon is to be interpreted mystically or spiritually (cf. πνευματικως 11:8) for Rome.

The Mother of the Harlots and of the Abominations of the Earth (HηΜητηρτωνΠορνωνκατωνΒδελυγματωντηςΓης). The Metropolis of the Empire is the mother of harlotry and of the world’s idolatries. Charles quotes Tacitus (Ann. XV. 44) about Rome as the city “quo cuncta undique atrocia aut pudenda confluunt celebranturque_.”

Revelation 17:6

Drunken with the blood of the saints (μεθυουσανεκτουαιματοςτωναγιων). Present active feminine accusative singular participle of μεθυω, old verb, to be drunk (Matthew 24:49).

Of the martyrs of Jesus (τωνμαρτυρωνΙησου). “Witnesses” (2:13) for Jesus (objective genitive) unto blood (Revelation 16:6; Revelation 18:24) and so martyrs in the modern sense of the word. “Drunk with blood” is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny).

With a great wonder (θαυμαμεγα). Cognate accusative with εθαυμασα.

Revelation 17:7

I will tell thee the mystery (εγωερωσοτομυστηριον). The angel gives his interpretation of the woman and the beast (17:7-18). Ερω is the future active of ειπον (defective verb), to tell, to say.

Revelation 17:8

Was and is not (ηνκαουκεστιν). Imperfect and present of ειμ, an apparent antithesis to οηνκαοων of 1:4. This is a picture of the beast of 13:1ff. which the woman is riding, but no longer just the empire, but one of the emperors who died (ουκεστιν, is not).

And is about to come up out of the abyss (καμελλεαναβαινεινεκτηςαβυσσου). That is, he is going to come to life again.

And to go into perdition (καειςαπωλειανυπαγε). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν. Most interpreters see here an allusion to the “Nero redivivus” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.

Shall wonder (θαυμασθησοντα). First future passive (deponent) of θαυμαζω, with which compare εθαυμασθη in 13:3. John had wondered (εθαυμασα) in verse 6 “with the amazement of a horrible surprise; the world will wonder and admire” (Swete).

Whose name (ωνονομα). Singular ονομα, like πτωμα in 11:8. See 13:8 for the same description of those who worship the beast and for discussion of details.

When they behold (βλεποντων). Genitive plural of the present active participle of βλεπω, agreeing with ων (genitive relative) rather than with οκατοικουντες (nominative just before ων).

How that (οτ). “Namely that.”

He was, and is not, and shall come (ηνκαουκεστινκαπαρεστα). Repetition of what is in verse 7 with παρεστα (future of παρειμ, from which παρουσια comes) in place of μελλε, “parody of the divine name” (Charles) in Revelation 1:4; Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια.

Revelation 17:9

Here is the mind which hath wisdom (Hωδεονουςοεχωνσοφιαν). “Here is the intelligence which has wisdom” (Charles). A variation of 13:18, but the same idea.

Seven mountains (επταορη). Rome was known as the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.).

On which (οπου–επ’ αυτων). “Where–upon them.” Pleonasm like οπου–εκε in 12:6. In 13:1ff. it is the beast that has the seven heads, while here the woman riding the beast has seven heads, a slight change in the symbolism, and the heads are further identified as kings.

Revelation 17:10

Seven kings (βασιλειςεπτα). This is another change in the symbolism. The identification of these seven kings is one of the puzzles of the book.

The five are fallen (οπεντεεπεσαν). Second aorist active indicative of πιπτω with the -αν ending. Common for the downfall of kings (Ezekiel 29:5; Ezekiel 30:6; Isaiah 21:9, etc.). See 2 Samuel 3:38.

The one is (οειςεστιν). The one when this vision is dated.

The other is not yet come (οαλλοςουπωηλθεν). Prophetic second aorist active of ερχομα. Charles takes this as the date of this “source” or part of the Apocalypse. But John could himself have used this language in the time of Domitian even if he was the one who had not yet come. The difficulty about counting these emperors is that Galba, Otho, Vitellius reigned so briefly that they hardly merit being included.

When he cometh (οτανελθη). Indefinite temporal clause for the future, with οταν and the second aorist active subjunctive of ερχομα, “whenever he comes.”

He must continue a little while (ολιγοναυτονδεμεινα). Swete takes this to be Titus, who died September 13, 81, after a short reign.

Revelation 17:11

Is himself also an eighth and is of the seven (κααυτοςογδοοςκαεκτωνεπτα). This is the angel’s interpretation and it looks like a reference to Domitian as the eighth, who is regarded as one of the seven because he was considered a second Nero (Nero redivivus). For εκτωνεπτα see Acts 21:8. John may have used εκτων instead of ειςεκτων to avoid absolute identity between Domitian and Nero (Beckwith).

And he goeth unto perdition (καειςαπωλειανυπαγε). As in verse 8. “Domitian was assassinated (September 18, 96), after a terrible struggle with his murderers. The tyrant’s end was a symbol of the end to which the Beast which he personated was hastening” (Swete). Cf. 19:11-21.

Revelation 17:12

Which have received no kingdom as yet (οιτινεςβασιλειανουπωελαβον). Second aorist (proleptic and prophetic) active indicative of λαμβανω. The heads are emperors and the horns are kings (both called βασιλεις).

As kings (ωςβασιλεις). Compared to kings (see ως in Revelation 1:10; Revelation 4:6; Revelation 9:7; Revelation 13:3; Revelation 14:3; Revelation 16:21) without identification with the emperors, though succeeding them with “quasi-imperial powers” with the beast.

For one hour (μιανωραν). Accusative of extent of time, and that a brief time (Revelation 18:10; Revelation 18:16; Revelation 18:19) in comparison with the beast (13:2).

Revelation 17:13

Have one mind (μιανγνωμηνεχουσιν). “One purpose” (γνωμη from γινωσκω) as in Acts 20:3; 1 Corinthians 1:10. The new powers are allies of the beast.

They give their power and authority unto the beast (τηνδυναμινκατηνεξουσιαναυτωντωθηριωδιδοασιν). Present active indicative of διδωμ. Just as the dragon gave both power and authority to the beast (13:2), so they are wholly at the service of the beast.

Revelation 17:14

These (ουτο). These ten kings.

Shall war against the Lamb (μετατουθηριουπολεμησουσιν). Future active of πολεμεο, to war. As allies of the beast (the servant of the dragon, 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in 16:13f.

And the Lamb shall overcome them (κατοαρνιοννικησεαυτους). Future active of νικαω. This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.

For he is Lord of lords and King of kings (οτΚυριοςκυριωνεστινκαΒασιλευςβασιλεων). The same words are again descriptive of Christ in 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ’s subjects.

And they also shall overcome that are with him (καομετ’ αυτου). “And those with him shall also overcome” (supply νικησουσιν, not εισιν). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετατουθηριου in verse 12.

Called and chosen and faithful (κλητοκαεκλεκτοκαπιστο). These are the three notes of those who share in the victory. For κλητος and εκλεκτος see Matthew 22:14 (contrasted); Romans 8:28; 2 Peter 1:10; Revelation 2:10; Revelation 2:13. The elect are called and prove faithful.

Revelation 17:15

Where the harlot sitteth (ουηπορνοςκαθητα). Relative adverb ου (where) referring to the waters (υδατα) of verse 1 on which the harlot sits. Present middle indicative of καθημα.

Are peoples, and multitudes, and nations, and tongues (λαοκαοχλοεισινκαεθνηκαγλωσσα). The O.T. uses “waters” as symbol for “peoples” (Isaiah 8:7; Jeremiah 47:2; Psalms 29:10, etc.). “Rome’s greatest danger lay in the multitudes which were under her sway” (Swete).

Revelation 17:16

These shall hate the harlot (ουτομισησουσιντηνπορνην). Future active of μισεω. Hουτο is resumptive demonstrative pronoun (masculine) referring to the ten horns and the beast (neuter); construction according to sense. The downfall of Rome will come from the sudden change in subject peoples.

Shall make her desolate and naked (ηρημωμενηνποιησουσιναυτηνκαγυμνην). Future active of ποιεω and perfect passive predicate accusative participle of ερημοω, old verb (from ερημος desolate), again in Revelation 18:16; Revelation 18:19. Γυμνην (naked) is predicate adjective.

Shall eat her flesh (ταςσαρκαςαυτηςφαγοντα). Future middle of the defective verb εσθιω, to eat. Note plural σαρκας, portions of flesh (James 5:3) as in Psalms 27:2; Micah 3:3.

Shall burn her utterly with fire (αυτηνκατακαυσουσινενπυρ). Future active of κατακαιω, to burn down (perfective use of καιω). John wrote before the days of Alaric, Genseric, Ricimer, Totila, with their hordes which devastated Rome and the west in the fifth and sixth centuries. “No reader of the Decline and Fall can be at a loss for materials which will at once illustrate and justify the general trend of St. John’s prophecy” (Swete).

Revelation 17:17

Did put (εδωκεν). “Did give” (first aorist active of διδωμ.

To do his mind (ποιησατηνγνωμηναυτου). Epexegetic first aorist active infinitive of ποιεω after εδωκεν, as often in this book. They are of one mind (verse 13) because God put them up to it, clear statement of God’s over-ruling hand among the nations.

Until the words of God should be accomplished (αχρτελεσθησονταολογοτουθεου). Temporal clause about the future with αχρ (like εως), with the future indicative of τελεω, but with aorist passive subjunctive τελεσθωσιν in 15:8. For τελεω see also 10:7. For “the words of God” see 19:9. They will be fulfilled.

Revelation 17:18

The woman (ηγυνη). She is now explained after the beast has been interpreted. Verse 9 made it plain enough, but this verse demonstrates that the woman is the city of Rome “which reigneth (ηεχουσαβασιλειαν, the one having a kingdom) over the kings of the earth (επτωνβασιλεωντηςγης).” Rome followed Babylon, and other cities may follow in their train.