17:1 {I will show thee} (deix“ soi). Future active of deiknumi. 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} (to krima tˆs pornˆs tˆs megalˆs). The word krima is the one used about the doom of Babylon in Jer 51:9. Already in 14:8 Babylon is called the harlot. Pornˆs is the objective genitive, "the judgment on the great harlot."
{That sitteth upon many waters} (tˆs kathˆmenˆs epi hudat“n poll“n). Note triple use of the article tˆs. In Jer 51:13 we have 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 17:15. Nahum (Na 3:4) calls Nineveh a harlot, as Isaiah (Isa 23:16f.) does Tyre.

17:2 {The kings of the earth} (hoi basileis tˆs gˆs). 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} (eporneusan). First aorist active indicative of porneu“. "In purchasing the favour of Rome by accepting her suzerainty and with it her vices and idolatries" (Swete).
{Were made drunken} (emethusthˆsan). First aorist passive indicative of methusk“, old verb (from methu), as in Lu 12:45, here only in the Apocalypse. Cf. Isa 51:7 and pepotiken in Re 14:8. See 18:3.

17:3 {He carried me away} (apˆnegken me). Second aorist active indicative of apopher“, to bear away, prophetic aorist. This verb is used of angels at death (Lu 16:22) or in an ecstasy (Re 21:10 and here).
{In the Spirit} (en pneumati). Probably his own spirit, though the Holy Spirit is possible (1:10; 4:2; 21:10), without Paul's uncertainty (2Co 12:2). Cf. Eze 3:14f.; 8:3; 11:24.
{Into a wilderness} (eis erˆmon). In Isa 21:1 there is to horama tˆs erˆmou (the vision of the deserted one, Babylon), and in Isa 14:23 Babylon is called erˆmon. 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} (kathˆmenˆn). Present middle participle of kathˆmai as in verse 1. "To manage and guide the beast" (Vincent).
{Upon a scarlet-coloured beast} (epi thˆrion kokkinon). Accusative with epi here, though genitive in verse 1. Late adjective (from kokkos, a parasite of the "ilex coccifera"), a crimson tint for splendour, in Re 17:3,4; 18:12,16; Mt 27:28; Heb 9:19.
{Full of names of blasphemy} (gemonta onomata blasphˆmias). 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 thˆrion (gemonta accusative singular, ech“n nominative singular, though some MSS. read echonta), construction according to sense in both instances. The verb gem“ 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.

17:4 {Was arrayed} (ˆn peribeblˆmenˆ). Periphrastic past perfect indicative of periball“, to fling round one.
{In purple and scarlet} (porphuroun kai kokkinon). Accusative retained after this passive verb of clothing, as so often. Porphurous is old adjective for purple (from porphura), in N.T. only here and Joh 19:2,5. See preceding verse for kokkinos.
{Decked} (kechrus“menˆ). Perfect passive participle of chruso“, old verb, to gild, to adorn with gold, here alone in N.T.
{With gold and precious stone and pearls} (chrusi“i kai lith“i timi“i kai margaritais). Instrumental case. Chrusi“i is cognate with the participle. Lith“i timi“i is collective (18:12,16; 21:19). There is a zeugma also with margaritais (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} (gemon bdelugmat“n). Agreeing with potˆrion, "cup" (neuter singular accusative). Some MSS. read gem“n (nominative masculine like ech“n in verse 3, quite irregular). For bdelugmat“n (genitive after gemon) see Mt 24:15; (Mr 13:14), common in the LXX for idol worship and its defilements (from bdeluss“, to render foul), both ceremonial and moral. See Jer 15:7.
{Even the unclean things of her fornication} (kai ta akatharta tˆs porneias autˆs). Either the accusative after gemon as in verse 3 (and full of the unclean things of her fornication) or the object of echousa, like potˆrion.

17:5 {Upon her forehead a name written} (epi to met“pon autˆs 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 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} (mustˆrion). Either in apposition with 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. pneumatik“s 11:8) for Rome.
{The Mother of the Harlots and of the Abominations of the Earth} (Hˆ Mˆtˆr t“n Porn“n kai t“n Bdelugmat“n tˆs Gˆs). 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"."

17:6 {Drunken with the blood of the saints} (methuousan ek tou haimatos t“n hagi“n). Present active feminine accusative singular participle of methu“, old verb, to be drunk (Mt 24:49).
{Of the martyrs of Jesus} (t“n martur“n Iˆsou). "Witnesses" (2:13) for Jesus (objective genitive) unto blood (16:6; 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} (thauma mega). Cognate accusative with ethaumasa.

17:7 {I will tell thee the mystery} (eg“ er“ soi to mustˆrion). The angel gives his interpretation of the woman and the beast (17:7-18). Er“ is the future active of eipon (defective verb), to tell, to say.

17:8 {Was and is not} (ˆn kai ouk estin). Imperfect and present of eimi, an apparent antithesis to ho ˆn kai ho “n 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 (ouk estin, is not).
{And is about to come up out of the abyss} (kai mellei anabainein ek tˆs abussou). That is, he is going to come to life again.
{And to go into perdition} (kai eis ap“leian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive 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} (thaumasthˆsontai). First future passive (deponent) of thaumaz“, with which compare ethaumasthˆ in 13:3. John had wondered (ethaumasa) in verse 6 "with the amazement of a horrible surprise; the world will wonder and admire" (Swete). {Whose name} (h“n onoma). Singular onoma, like pt“ma in 11:8. See 13:8 for the same description of those who worship the beast and for discussion of details.
{When they behold} (blepont“n). Genitive plural of the present active participle of blep“, agreeing with h“n (genitive relative) rather than with hoi katoikountes (nominative just before h“n).
{How that} (hoti). "Namely that."
{He was, and is not, and shall come} (ˆn kai ouk estin kai parestai). Repetition of what is in verse 7 with parestai (future of pareimi, from which parousia comes) in place of mellei, "parody of the divine name" (Charles) in 1:4,8; 4:8, "as the hellish antitype of Christ." The Neronic Antichrist has also a parousia.

17:9 {Here is the mind which hath wisdom} (H“de ho nous ho ech“n sophian). "Here is the intelligence which has wisdom" (Charles). A variation of 13:18, but the same idea.
{Seven mountains} (hepta orˆ). Rome was known as the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.).
{On which} (hopou--ep' aut“n). "Where--upon them." Pleonasm like hopou--ekei 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.

17:10 {Seven kings} (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} (hoi pente epesan). Second aorist active indicative of pipt“ with the -an ending. Common for the downfall of kings (Eze 29:5; 30:6; Isa 21:9, etc.). See 2Sa 3:38.
{The one is} (ho heis estin). The one when this vision is dated.
{The other is not yet come} (ho allos oup“ ˆlthen). Prophetic second aorist active of 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} (hotan elthˆi). Indefinite temporal clause for the future, with hotan and the second aorist active subjunctive of erchomai, "whenever he comes."
{He must continue a little while} (oligon auton dei meinai). Swete takes this to be Titus, who died September 13, 81, after a short reign.

17:11 {Is himself also an eighth and is of the seven} (kai autos ogdoos kai ek t“n 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 ek t“n hepta see Ac 21:8. John may have used ek t“n instead of heis ek t“n to avoid absolute identity between Domitian and Nero (Beckwith).
{And he goeth unto perdition} (kai eis ap“leian hupagei). 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.

17:12 {Which have received no kingdom as yet} (hoitines basileian oup“ elabon). Second aorist (proleptic and prophetic) active indicative of lamban“. The heads are emperors and the horns are kings (both called basileis).
{As kings} (h“s basileis). Compared to kings (see h“s in 1:10; 4:6; 9:7; 13:3; 14:3; 16:21) without identification with the emperors, though succeeding them with "quasi-imperial powers" with the beast.
{For one hour} (mian h“ran). Accusative of extent of time, and that a brief time (18:10,16,19) in comparison with the beast (13:2).

17:13 {Have one mind} (mian gn“mˆn echousin). "One purpose" (gn“mˆ from gin“sk“) as in Ac 20:3; 1Co 1:10. The new powers are allies of the beast.
{They give their power and authority unto the beast} (tˆn dunamin kai tˆn exousian aut“n t“i thˆri“i didoasin). Present active indicative of did“mi. Just as the dragon gave both power and authority to the beast (13:2), so they are wholly at the service of the beast.

17:14 {These} (houtoi). These ten kings.
{Shall war against the Lamb} (meta tou thˆriou polemˆsousin). Future active of polemeo, 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} (kai to arnion nikˆsei autous). Future active of nika“. 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} (hoti Kurios kuri“n estin kai Basileus basile“n). The same words are again descriptive of Christ in 19:16, as of God in De 10:17 (God of gods and Lord of lords) and Da 10:17 (God of gods and Lord of kings). Cf. also 1Ti 6:15; Re 1:5. Crowned heads are Christ's subjects.
{And they also shall overcome that are with him} (kai hoi met' autou). "And those with him shall also overcome" (supply nikˆsousin, not eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. meta tou thˆriou in verse 12.
{Called and chosen and faithful} (klˆtoi kai eklektoi kai pistoi). These are the three notes of those who share in the victory. For klˆtos and eklektos see Mt 22:14 (contrasted); Ro 8:28ff.; 2Pe 1:10; Re 2:10,13. The elect are called and prove faithful.

17:15 {Where the harlot sitteth} (hou hˆ pornos kathˆtai). Relative adverb hou (where) referring to the waters (hudata) of verse 1 on which the harlot sits. Present middle indicative of kathˆmai.
{Are peoples, and multitudes, and nations, and tongues} (laoi kai ochloi eisin kai ethnˆ kai gl“ssai). The O.T. uses "waters" as symbol for "peoples" (Isa 8:7; Jer 47:2; Ps 29:10, etc.). "Rome's greatest danger lay in the multitudes which were under her sway" (Swete).

17:16 {These shall hate the harlot} (houtoi misˆsousin tˆn pornˆn). Future active of mise“. 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} (ˆrˆm“menˆn poiˆsousin autˆn kai gumnˆn). Future active of poie“ and perfect passive predicate accusative participle of erˆmo“, old verb (from erˆmos desolate), again in 18:16,19. Gumnˆn (naked) is predicate adjective.
{Shall eat her flesh} (tas sarkas autˆs phagontai). Future middle of the defective verb esthi“, to eat. Note plural sarkas, portions of flesh (Jas 5:3) as in Ps 27:2; Mic 3:3.
{Shall burn her utterly with fire} (autˆn katakausousin en puri). Future active of katakai“, to burn down (perfective use of kai“). 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).

17:17 {Did put} (ed“ken). "Did give" (first aorist active of did“mi).
{To do his mind} (poiˆsai tˆn gn“mˆn autou). Epexegetic first aorist active infinitive of poie“ after ed“ken, 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} (achri telesthˆsontai hoi logoi tou theou). Temporal clause about the future with achri (like he“s), with the future indicative of tele“, but with aorist passive subjunctive telesth“sin in 15:8. For tele“ see also 10:7. For "the words of God" see 19:9. They will be fulfilled.

17:18 {The woman} (hˆ gunˆ). 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 (hˆ echousa basileian, the one having a kingdom) over the kings of the earth (epi t“n basile“n tˆs gˆs)." Rome followed Babylon, and other cities may follow in their train.