A.T. Robertson Commentary Revelation 17

I will show thee (δειξω σο). 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 Re 17; 18.

The judgment of the great harlot (το κριμα της πορνης της μεγαλης). The word κριμα is the one used about the doom of Babylon in Jer 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 (της καθημενης επ υδατων πολλων). Note triple use of the article της. In Jer 51:13 we have εφ' υδασ πολλοις (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.

The kings of the earth (ο βασιλεις της γης). Repeated in 1:5; 6:15; 17:18; 18:3,9; 19:19; 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 Re 14:8. See 18:3.

He carried me away (απηνεγκεν με). Second aorist active indicative of αποφερω, 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 πνευματ). Probably his own spirit, though the Holy Spirit is possible (1:10; 4:2; 21:10), without Paul's uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14f.; 8:3; 11:24.

Into a wilderness (εις ερημον). In Isa 21:1 there is το οραμα της ερημου (the vision of the deserted one, Babylon), and in Isa 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 (επ θηριον κοκκινον). 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 Re 17:3,4; 18:12,16; Matthew 27:28; Hebrews 9:19.

Full of names of blasphemy (γεμοντα ονοματα βλασφημιας). 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 13:1; 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 (4:6,8; 5:8; 15:7; 17:4; 21:9) save here and apparently once in 17:4.

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

In purple and scarlet (πορφυρουν κα κοκκινον). 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 Joh 19:2,5. 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 (χρυσιω κα λιθω τιμιω κα μαργαριταις). Instrumental case. Χρυσιω is cognate with the participle. Λιθω τιμιω is collective (18:12,16; 21:19). There is a ζευγμα also with μαργαριταις (18:12,16; 21:21), for which word see Mt 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.

Full of abominations (γεμον βδελυγματων). 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 Mt 24:15; , common in the LXX for idol worship and its defilements (from βδελυσσω, to render foul), both ceremonial and moral. See Jer 15:7.

Even the unclean things of her fornication (κα τα ακαθαρτα της πορνειας αυτης). 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.

Upon her forehead a name written (επ το μετωπον αυτης ονομα γεγραμμενον). 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 14:1; 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 Re 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 (Hη Μητηρ των Πορνων κα των Βδελυγματων της Γης). 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_."