Bible Commentaries

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

The judgment of the great harlot (το κριμα της πορνης της μεγαλης — to krima tēs pornēs tēs megalēs). The word κριμα — krima is the one used about the doom of Babylon in Jeremiah 51:9. Already in Revelation 14:8 Babylon is called the harlot. Πορνης — Pornēs is the objective genitive, “the judgment on the great harlot.”

That sitteth upon many waters (της κατημενης επι υδατων πολλων — tēs kathēmenēs epi hudatōn pollōn). Note triple use of the article της — tēs In Jeremiah 51:13 we have επ υδασι πολλοις — eph' hudasi pollois (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 Revelation 17:15. Nahum (Nahum 3:4) calls Nineveh a harlot, as Isaiah (Isaiah 23:16.) does Tyre.

The kings of the earth (οι βασιλεις της γης — hoi basileis tēs gēs). 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” (Revelation 16:14) either for human rulers in general or the vassal kings absorbed by the Roman Empire.

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

Were made drunken (εμετυστησαν — emethusthēsan). First aorist passive indicative of μετυσκω — methuskō old verb (from μετυ — methu), as in Luke 12:45, here only in the Apocalypse. Cf. Isaiah 51:7 and πεποτικεν — pepotiken in Revelation 14:8. See Revelation 18:3.

He carried me away (απηνεγκεν με — apēnegken me). Second aorist active indicative of αποπερω — apopherō to bear away, prophetic aorist. This verb is used of angels at death (Luke 16:22) or in an ecstasy (Revelation 21:10 and here).

In the Spirit (εν πνευματι — en pneumati). 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 (εις ερημον — eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου — to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον — erēmon 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 Revelation 21:10 he sees the New Jerusalem from a high mountain.

Sitting (κατημενην — kathēmenēn). Present middle participle of κατημαι — kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).

Upon a scarlet-coloured beast (επι τηριον κοκκινον — epi thērion kokkinon). Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos 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 (γεμοντα ονοματα βλασπημιας — gemonta onomata blasphēmias). See Revelation 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 Revelation 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 τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō 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 Revelation 17:4.

Was arrayed (ην περιβεβλημενη — ēn peribeblēmenē). Periphrastic past perfect indicative of περιβαλλω — periballō to fling round one.

In purple and scarlet (πορπυρουν και κοκκινον — porphuroun kai kokkinon). Accusative retained after this passive verb of clothing, as so often. Πορπυρους — Porphurous is old adjective for purple (from πορπυρα — porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος — kokkinos (κεχρυσωμενη — kechrusōmenē). Perfect passive participle of χρυσοω — chrusoō old verb, to gild, to adorn with gold, here alone in N.T.

With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις — chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι — Chrusiōi is cognate with the participle. Λιτωι τιμιωι — Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα — zeugma also with μαργαριταις — margaritais (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 (γεμον βδελυγματων — gemon bdelugmatōn). Agreeing with ποτηριον — potērion “cup” (neuter singular accusative). Some MSS. read γεμων — gemōn (nominative masculine like εχων — echōn in Revelation 17:3, quite irregular). For βδελυγματων — bdelugmatōn (genitive after γεμον — gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω — bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.

Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης — kai ta akatharta tēs porneias autēs). Either the accusative after γεμον — gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα — echousa like ποτηριον — potērion f0).

Upon her forehead a name written (επι το μετωπον αυτης ονομα γεγραμμενον — epi to metōpon autēs onoma gegrammenon). Roman harlots wore a label with their names on their brows (Seneca, Rhet. I. 2. 7; Juvenal VI. 122f.), and so here. In Revelation 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 Rev 12.

Mystery (μυστηριον — mustērion). Either in apposition with ονομα — onoma 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 — pneumatikōs Revelation 11:8) for Rome.

The Mother of the Harlots and of the Abominations of the Earth (η Μητηρ των Πορνων και των δελυγματων της Γης — Hē Mētēr tōn Pornōn kai tōn Bdelugmatōn tēs Gēs). 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.”

Drunken with the blood of the saints (μετυουσαν εκ του αιματος των αγιων — methuousan ek tou haimatos tōn hagiōn). Present active feminine accusative singular participle of μετυω — methuō old verb, to be drunk (Matthew 24:49).

Of the martyrs of Jesus (των μαρτυρων Ιησου — tōn marturōn Iēsou). “Witnesses” (Revelation 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 (ταυμα μεγα — thauma mega). Cognate accusative with εταυμασα — ethaumasa f0).

I will tell thee the mystery (εγω ερω σοι το μυστηριον — egō erō soi to mustērion). The angel gives his interpretation of the woman and the beast (Revelation 17:7-18). Ερω — Erō is the future active of ειπον — eipon (defective verb), to tell, to say.

Was and is not (ην και ουκ εστιν — ēn kai ouk estin). Imperfect and present of ειμι — eimi an apparent antithesis to ο ην και ο ων — ho ēn kai ho ōn of Revelation 1:4. This is a picture of the beast of Revelation 13:1. which the woman is riding, but no longer just the empire, but one of the emperors who died (ουκ εστιν — ouk estin is not).

And is about to come up out of the abyss (και μελλει αναβαινειν εκ της αβυσσου — kai mellei anabainein ek tēs abussou). That is, he is going to come to life again.

And to go into perdition (και εις απωλειαν υπαγει — kai eis apōleian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν — hupagein 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 (ταυμαστησονται — thaumasthēsontai). First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered (εταυμασα — ethaumasa) in Revelation 17:6 “with the amazement of a horrible surprise; the world will wonder and admire” (Swete).

Whose name (ων ονομα — hōn onoma). Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.

When they behold (βλεποντων — blepontōn). Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).

How that (οτι — hoti). “Namely that.”

He was, and is not, and shall come (ην και ουκ εστιν και παρεσται — ēn kai ouk estin kai parestai). Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “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 — parousia f0).

Here is the mind which hath wisdom (ωδε ο νους ο εχων σοπιαν — Hōde ho nous ho echōn sophian). “Here is the intelligence which has wisdom” (Charles). A variation of Revelation 13:18, but the same idea.

Seven mountains (επτα ορη — hepta orē). Rome was known as the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.).

On which (οπουεπ αυτων — hopou- οπουεκει — ep' autōn). “Where - upon them.” Pleonasm like hopou- ekei in Revelation 12:6. In Revelation 13:1. 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.

Seven kings (βασιλεις επτα — basileis hepta). 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 (οι πεντε επεσαν — hoi pente epesan). Second aorist active indicative of πιπτω — piptō with the αν — ̇an 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 (ο εις εστιν — ho heis estin). The one when this vision is dated.

The other is not yet come (ο αλλος ουπω ηλτεν — ho allos oupō ēlthen). Prophetic second aorist active of ερχομαι — erchomai 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 (οταν ελτηι — hotan elthēi). Indefinite temporal clause for the future, with οταν — hotan and the second aorist active subjunctive of ερχομαι — erchomai “whenever he comes.”

He must continue a little while (ολιγον αυτον δει μειναι — oligon auton dei meinai). Swete takes this to be Titus, who died September 13, 81, after a short reign.

Is himself also an eighth and is of the seven (και αυτος ογδοος και εκ των επτα — kai autos ogdoos kai ek tōn hepta). 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 εκ των επτα — ek tōn hepta see Acts 21:8. John may have used εκ των — ek tōn instead of εις εκ των — heis ek tōn to avoid absolute identity between Domitian and Nero (Beckwith).

And he goeth unto perdition (και εις απωλειαν υπαγει — kai eis apōleian hupagei). As in Revelation 17:8. “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. Revelation 19:11-21.

Which have received no kingdom as yet (οιτινες βασιλειαν ουπω ελαβον — hoitines basileian oupō elabon). Second aorist (proleptic and prophetic) active indicative of λαμβανω — lambanō The heads are emperors and the horns are kings (both called βασιλεις — basileis).

As kings (ως βασιλεις — hōs basileis). Compared to kings (see ως — hōs 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 (μιαν ωραν — mian hōran). Accusative of extent of time, and that a brief time (Revelation 18:10, Revelation 18:16, Revelation 18:19) in comparison with the beast (Revelation 13:2).

Have one mind (μιαν γνωμην εχουσιν — mian gnōmēn echousin). “One purpose” (γνωμη — gnōmē from γινωσκω — ginōskō) 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 (την δυναμιν και την εχουσιαν αυτων τωι τηριωι διδοασιν — tēn dunamin kai tēn exousian autōn tōi thēriōi didoasin). Present active indicative of διδωμι — didōmi Just as the dragon gave both power and authority to the beast (Revelation 13:2), so they are wholly at the service of the beast.

These (ουτοι — houtoi). These ten kings.

Shall war against the Lamb (μετα του τηριου πολεμησουσιν — meta tou thēriou polemēsousin). Future active of πολεμεο — polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.

And the Lamb shall overcome them (και το αρνιον νικησει αυτους — kai to arnion nikēsei autous). Future active of νικαω — nikaō 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 (οτι Κυριος κυριων εστιν και ασιλευς βασιλεων — hoti Kurios kuriōn estin kai Basileus basileōn). The same words are again descriptive of Christ in Revelation 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 (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.

Called and chosen and faithful (κλητοι και εκλεκτοι και πιστοι — klētoi kai eklektoi kai pistoi). These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos 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.

Where the harlot sitteth (ου η πορνος κατηται — hou hē pornos kathētai). Relative adverb ου — hou (where) referring to the waters (υδατα — hudata) of Revelation 17:1 on which the harlot sits. Present middle indicative of κατημαι — kathēmai peoples, and multitudes, and nations, and tongues (λαοι και οχλοι εισιν και ετνη και γλωσσαι — laoi kai ochloi eisin kai ethnē kai glōssai). The O.T. uses “waters” as symbol for “peoples” (Isaiah 8:7; Jeremiah 47:2; Psalm 29:10, etc.). “Rome‘s greatest danger lay in the multitudes which were under her sway” (Swete).

These shall hate the harlot (ουτοι μισησουσιν την πορνην — houtoi misēsousin tēn pornēn). Future active of μισεω — miseō ουτοι — Houtoi 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 (ηρημωμενην ποιησουσιν αυτην και γυμνην — ērēmōmenēn poiēsousin autēn kai gumnēn). Future active of ποιεω — poieō and perfect passive predicate accusative participle of ερημοω — erēmoō old verb (from ερημος — erēmos desolate), again in Revelation 18:16, Revelation 18:19. Γυμνην — Gumnēn (naked) is predicate adjective.

Shall eat her flesh (τας σαρκας αυτης παγονται — tas sarkas autēs phagontai). Future middle of the defective verb εστιω — esthiō to eat. Note plural σαρκας — sarkas portions of flesh (James 5:3) as in Psalm 27:2; Micah 3:3.

Shall burn her utterly with fire (αυτην κατακαυσουσιν εν πυρι — autēn katakausousin en puri). Future active of κατακαιω — katakaiō to burn down (perfective use of καιω — kaiō). 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).

Did put (εδωκεν — edōken). “Did give” (first aorist active of διδωμι — didōmi do his mind (ποιησαι την γνωμην αυτου — poiēsai tēn gnōmēn autou). Epexegetic first aorist active infinitive of ποιεω — poieō after εδωκεν — edōken as often in this book. They are of one mind (Revelation 17:13) 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 (αχρι τελεστησονται οι λογοι του τεου — achri telesthēsontai hoi logoi tou theou). Temporal clause about the future with αχρι — achri (like εως — heōs), with the future indicative of τελεω — teleō but with aorist passive subjunctive τελεστωσιν — telesthōsin in Revelation 15:8. For τελεω — teleō see also Revelation 10:7. For “the words of God” see Revelation 19:9. They will be fulfilled.

The woman (η γυνη — hē gunē). She is now explained after the beast has been interpreted. Revelation 17:9 made it plain enough, but this verse demonstrates that the woman is the city of Rome “which reigneth (η εχουσα βασιλειαν — hē echousa basileian the one having a kingdom) over the kings of the earth (επι των βασιλεων της γης — epi tōn basileōn tēs gēs).” Rome followed Babylon, and other cities may follow in their train.