Revelation 17:5

Revelation 17:5 in Multiple Translations

Berean Standard Bible BSB

And on her forehead a mysterious name was written: BABYLON THE GREAT, THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.

King James Version KJV

And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

American Standard Version ASV

and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.

Bible in Basic English BBE

And on her brow was a name, SECRET, BABYLON THE GREAT, THE MOTHER OF THE EVIL WOMEN AND OF THE UNCLEAN THINGS OF THE EARTH.

Free Bible Version FBV

A name of mystery was written on her forehead: Babylon the Great, the Mother of Prostitutes and of the World's Obscene Things.

Geneva Bible 1599 GNV

And in her forehead was a name written, A mysterie, that great Babylon, that mother of whoredomes, and abominations of the earth.

Young's Literal Translation YLT

and upon her forehead was a name written: 'Secret, Babylon the Great, the Mother of the Whores, and the Abominations of the earth.'

World English Bible WEB

And on her forehead a name was written, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.”

Noah Webster Bible WBS

And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH.

Douay-Rheims 1899 DRV

And on her forehead a name was written: A mystery; Babylon the great, the mother of the fornications, and the abominations of the earth.

Translation for Translators T4T

This name, that has a hidden/secret meaning, was written on her forehead: “This woman is Babylon, the very evil city! She acts like the mother of the prostitutes on the earth. She teaches them to act immorally and to worship idols.”

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Berean Amplified Bible — Revelation 17:5

BAB

Word Study

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Revelation 17:5 Interlinear (Deep Study)

BIB

GRK και επι το μετωπον αυτης ονομα γεγραμμενον μυστηριον βαβυλων η μεγαλη η μητηρ των πορνων και των βδελυγματων της γης

και kai G2532 and Conj

επι epi G1909 upon/to/against Prep

το ho G3588 the/this/who Art-ASN

μετωπον metōpon G3359 forehead Noun-ASN

αυτης autos G846 it/s/he Pron-GSF

ονομα onoma G3686 name Noun-NSN

γεγραμμενον graphō G1125 to write Verb-RPP-NSN

μυστηριον mustērion G3466 mystery Noun-NSN

βαβυλων Babulōn G897 Babylon Noun-NSF

η ho G3588 the/this/who Art-NSF

μεγαλη megas G3173 great Adj-NSF

η ho G3588 the/this/who Art-NSF

μητηρ mētēr G3384 mother Noun-NSF

των ho G3588 the/this/who Art-GPF

πορνων pornē G4204 prostitute Noun-GPF

και kai G2532 and Conj

των ho G3588 the/this/who Art-GPN

βδελυγματων bdelugma G946 abomination Noun-GPN

της ho G3588 the/this/who Art-GSF

γης gē G1093 earth: soil Noun-GSF

Greek Word Study

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Greek Word Reference — Revelation 17:5

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μετωπον metōpon G3359 "forehead" Noun-ASN

Forehead refers to the front part of the face, above the eyes and below the hairline, as mentioned in Revelation 7:3 and 9:4.

Definition: μέτωπον, -ου, τό (μετά + ὤψ, an eye), [in LXX for מֵצַח ;] the forehead: Rev.7:3 9:4 13:16 14:1, 9 17:5 20:4 22:4.† (AS)

Usage: Occurs in 8 NT verses. KJV: forehead See also: Revelation 7:3; Revelation 14:9; Revelation 9:4.

αυτης autos G846 "it/s/he" Pron-GSF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ονομα onoma G3686 "name" Noun-NSN

A name refers to a person's character or authority, as in Matthew 10:2 and John 18:10. It represents who someone is or what they are known for. Jesus taught about the importance of a good name and reputation.

Definition: ὄνομα, -τος, τό, [in LXX chiefly for שֵׁם ;] __1. in general, the name by which a person or thing is called: Mat.10:2, Mrk.3:16, Luk.1:63, Jhn.18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (BL, §30, 3), Mrk.14:32, Luk.1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ, Luk.1:5, Jhn.1:6, al.; ὀνόματι, before nom. prop., Mat.27:32, Mrk.5:22, Luk.1:5, Act.5:1, al.; accusative absol. (Bl., §34, 7), τοὔνομα (= τ. ὄνομα), Mat.27:57; ὄ. μοι (sc. ἐστίν; cf. Hom., Od., ix, 366), Mrk.5:9 (cf. Luk.8:30); ἔξειν ὄ., Rev.9:11; καλεῖν (ἐπιτιθέναι) ὄ. (Bl., §33, 1), Mat.1:21, Mrk.3:16; τ. ὄ. ἐν (τ.) βίβλῳ ζωῆς (cf. Deiss., LAE, 121), Php.4:3, Rev.13:8, cf. Luk.10:20 (ἐν τ. οὐρανοῖς); ὄ. βλασφημίας, Rev.13:1; the name as opposite to the reality, Rev.3:1 (cf. Hdt., vii, 138); as a title: Eph.1:21, Php.2:9, 10 (Lft., in l.). __2. By a usage similar to that with ref. to Heb. שֵׁם (Lft., Notes, 106f.), but also common in Hellenistic (M, Pr., 100; Bl., §39, 4; Deiss, BS, 146f., 196f.; LAE, 123:4, of all that the name implies, of rank, authority, character, etc.: of acting on one's authority or in his behalf, ἐν (εἰς) ὄ., with genitive of person(s) (see reff. supr.), Mat.10:41 21:9 28:19, Mrk.11:9, Luk.13:35, Jhn.5:43, Act.8:16, 1Co.1:13; of the name Christian, 1Pe.4:16; esp. of the name of God as expressing the divine attributes: ἁγιάζειν (ἅγιον) τὸ ὄ. (τ. Πατρός, Κυρίου), Mat.6:9, Luk.1:49 11:2; ψάλλειν (ὁμολογεῖν) τῷ ὀ., Rom.15:9, Heb.13:15; δοξάζειν (φανεροῦν, φοβεῖσθαι) τὸ ὄ., Jhn.12:28 17:6, 26 Rev.11:18 15:4; βλασφημεῖν, Rom.2:24, 1Ti.6:1, Rev.13:6; similarly, of the name of Christ: τ. καλὂν ὄ. (Deiss., LAE, 276); πιστεύειν τῷ ὀ., 1Jn.3:23; π. εἰς τ. ὄ. (Bl., §39, 4), Jhn.1:12 2:23 3:18; ὀνομάζειν τὸ ὄ., 2Ti.2:19; κρατεῖν, Rev.2:13; οὐκ ἀρνεῖσθαι, Rev.3:8; ἐν τ. ὀ. (see reff. supr.), Mrk.9:38 16:[17], Luk.10:17, Jhn.14:13 16:23, 24 20:31, Act.3:6 4:12, Eph.5:20, 1Pe.4:14, al.; εἰς τ. ὄ. συνάγεσθαι, Mat.18:20; ἕνεκεν τοῦ ὀ., Mat.19:29; διὰ τὸ ὄ., Mat.10:22, Mrk.13:13, al.; διὰ τοῦ ὀ., 1Co.1:10; ὑπὲρ τοῦ ὀ., Act.9:16, Rom.1:5, al.; id. absol., Act.5:41, 3Jo.7; πρὸς τὸ ὄ., Act.26:9. __3. cause, ground, reason (in cl., usually in bad sense, pretext): Mrk.9:41 (Swete, in l.; Dalman, Words, 305f.). __4. In late Greek (Deiss., BS., 196f.), an individual, a person: Act.1:15, Rev.3:4 11:13. (AS)

Usage: Occurs in 214 NT verses. KJV: called, (+ sur-)name(-d) See also: 1 Corinthians 1:2; John 16:23; 1 Peter 4:14.

γεγραμμενον graphō G1125 "to write" Verb-RPP-NSN

This verb means to write or record something, like in John 8:6 where Jesus writes on the ground. It can also mean to describe or express something in writing, as seen in Luke 1:63 and Galatians 6:11.

Definition: γράφω, [in LXX chiefly for כּתב ]; __1. to scrape, graze (Hom.), and later (Hdt.) to sketch, draw. __2. to write; __(a) of forming or tracing letters on writing material: Jhn.8:[6], Gal.6:11, 2Th.3:17; __(b) to express in writing, commit to writing, record: Luk.1:63, Jhn.19:21, 22 Rev.1:11, 19 al.; of scripture as a standing authority (Deiss., BS, 112ff.), γέγραπται, it stands written (Luther), Mat.4:4, Mrk.7:6, Luk.4:8, Rom.1:17, 1Co.1:31, al.; id. before ἐν, Mrk.1:2, Act.1:20, al.; with accusative, to write of: Jhn.1:46, Rom.10:5; before περί, Mat.26:24, Mrk.14:21, Jhn.5:46; al.; with dative (WM, §31, 4), Luk.18:31; id. before ἵνα (M, Pr., 207f.), Mrk.12:19, Luk.20:28; κατὰ τ. γεγραμμένον, 2Co.4:13; γεγραμμένον ἐστί, Jhn.2:17; ἐγράφη, Rom.4:24; ἐπ᾽ αὐτῷ γεγραμμένα, Jhn.12:16; __(with) of writing directions or information, with dative of person(s): Rom.15:15, 2Co.7:12, al.; __(d) of that which contains the record or message: βιβλίον, Mrk.10:4, Jhn.21:25, Rev.5:1; τίτλον, Jhn.19:19; ἐπιστολήν, Act.23:25; ἐντολήν, Mrk.10:5 (cf. ἀπο-, ἐγ-, ἐπι-, κατα-, προ-). (AS)

Usage: Occurs in 183 NT verses. KJV: describe, write(-ing, -ten) See also: 1 Corinthians 1:19; Luke 1:63; 1 Peter 1:16.

μυστηριον mustērion G3466 "mystery" Noun-NSN

In the Bible, a mystery is a secret or hidden truth, like the ones Paul wrote about in Ephesians 3:3-9. It refers to a truth that is only known to those who have been initiated into it. The apostle Paul used this term to describe God's plan of salvation.

Definition: μυστήρισν, -ου, τό (μυέω), [in LXX: Dan LXX TH Dan.2:18 ff. (רָז), Tob.12:7, 11, Jdth.2:2, Wis.2:22 6:22 14:15, 23, Sir.3:18 22:22 27:16-17, 21, 2Ma.13:21 * ;] __1. that which is known to the μύστης (initiated), a mystery or secret doctrine, mostly in pl., τὰ μ. (Æsch., Hdt., al.). __2. In later writers (Menand., Incert., 168), that which may not be revealed (not, however, as in the modern sense, intrinsically difficult to understand), a secret or mystery of any kind (To, Jth, 2Mac, ll, with). __3. In NT, of the counsels of God (cf. Th.: Job.15:8, Psa.25:14 for סוֹד), once hidden but now revealed in the Gospel or some fact thereof; __(a) of the Christian revelation generally : Rom.16:25, 1Co.2:7, Col.1:26-27, Eph.3:3, 9; τ. βασιλείας τ. θεοῦ, Mrk.4:11; τ. θεοῦ, 1Co.2:1, Rev.10:7; τ. θ., Χριστοῦ, Col.2:2; τ. Χριστοῦ., Col.4:3, Eph.3:4; τ. θελήματος αὐτοῦ, Eph.1:9; τ. εὐαγγελίον, Eph.6:19; τ. πίστεως, 1Ti.3:9; τ. εὐσεβείας, 1Ti.3:16; __(b) of particular truths, or details, of the Christian revelation : Rom.11:25, 1Co.15:51, Eph.5:32, 2Th.2:7, Rev.1:20 17:5, 7; pl., τὰ μ., 1Co.13:2 14:2; θεοῦ, 1Co.4:1; τ. βασιλείας τ. οὐρανῶν (θεοῦ), Mat.13:11, Luk.8:10 (cf. Westc., Eph., 180 ff.; AR, Eph., 234 ff.; Lft., Col., 165 f.; Hatch, Essays, 57 f.; DB, iii, 465 ff.; DCG, ii, 213 ff.).† (AS)

Usage: Occurs in 27 NT verses. KJV: mystery See also: 1 Corinthians 2:7; Ephesians 3:3; Revelation 1:20.

βαβυλων Babulōn G897 "Babylon" Noun-NSF

Babylon was the capital of Chaldea, mentioned in Matthew 1:11-12 and Acts 7:43, and is also used symbolically in Revelation to represent a place of tyranny.

Definition: Βαβυλών, -ῶνος, ἡ (בָּבֶל, Heb. form of Assyr. Bab-ili, Gate of God), Babylon: Mat.1:11, 12 17, Act.7:43" (LXX) ; symbolically, of Rome: Rev.14:8 16:19 17:5 18:2, 10, 21, and prob. also 1Pe.5:13.† (AS)

Usage: Occurs in 11 NT verses. KJV: Babylon See also: 1 Peter 5:13; Revelation 14:8; Revelation 16:19.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μεγαλη megas G3173 "great" Adj-NSF

The Greek word for great, describing something big or intense, like a large stone in Matthew 2:60 or a strong wind in John 6:18. It's used to show importance or magnitude. In the Bible, it's often used to describe God's power and love.

Definition: μέγας, μεγάλη, μέγα, [in LXX chiefly for גָּדוֹל, also for מַרְבֶּה ,רַב (incl. μείζων), רֹב (μέγιστος) ;] great; __1. of external form, bodily size, measure, extent: λίθος, Mat.2:60; δράκων, Rev.12:3; ἰχθῦς, Jhn.21:11; πόλις, Rev.11:8; μάχαιρα, Rev.6:4, al. __2. Of intensity and degree: δύναμις, Act.4:33; φόβος, Mrk.4:41; ἀγάπη, Jhn.15:13; ἄνεμος, 'ib. 6:18; κραυγή, Act.23:9; φῶς, Mat.4:16; πυρετός, Luk.4:38; θλίψις, Mat.24:21. __3. Of rank; __(a) of persons: θεός (MM, xvi), Tit.2:13; Ἄρτεμις, Act.19:27; compar. (see infr.), Mat.18:1 (cf. Dalman, Words, 113f.); neut. for masc. (Bl., §32, 1), Mat.12:6; __(b) of things: ἁμαρτία, Jhn.19:11; μυστήριον, Eph.5:32; = μεγίστη (see infr., and cf. Field, Notes, 16f.), Mat.22:36; compar. for superl. (M, Pr., 78), 1Co.13:13. __4. __(a) Compar., μείζων: Mat.11:11 23:17, al.; neut. pl., μείζονα, contr. μείζω, Jhn.1:51; double compar., μειζότερος (M, Pr., 236; Bl., §11, 4), III Jo 4; __(b) superl, μέγιστος (Deiss., BS, 365), 2Pe.1:4. (AS)

Usage: Occurs in 227 NT verses. KJV: (+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years See also: 1 Corinthians 9:11; Luke 22:27; Hebrews 4:14.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μητηρ mētēr G3384 "mother" Noun-NSF

A mother is described by this word, used literally or figuratively, as in Matthew 1:18 and Galatians 4:26.

Definition: μήτηρ genitive, μητρός, ἡ, [in LXX chiefly for אֵם ;] mother: Mat.1:18 2:11, al.; figuratively, of one who takes the place of a mother, ἰδοὺ, ἡ μ. μου, Mat.12:49 (cf. Mat.12:50, Mrk.3:35, Jhn.19:27, Rom.16:13, 1Ti.5:2); of a city, ἥτις ἐσὶν μ. ἡμῶν, Gal.4:26; symbolically of Babylon, ἡ μ. τ. πορνῶν, Rev.17:5 (AS)

Usage: Occurs in 78 NT verses. KJV: mother See also: 1 Timothy 5:2; Mark 3:34; Revelation 17:5.

των ho G3588 "the/this/who" Art-GPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πορνων pornē G4204 "prostitute" Noun-GPF

A prostitute or harlot, this word is used in the Bible to describe someone who engages in sexual sin, like in Matthew 21:31-32, and also metaphorically to describe idolatry, as in Revelation 17:1.

Definition: πόρνη, -ης, ἡ [in LXX chiefly for זָנָה ;] a prostitute, harlot: Mat.21:31-32, Luk.15:30, 1Co.6:15-16 Heb.11:31, Jas.2:25. Metaphorical (see Swete, Ap., 180 f.), of Babylon (i.e. Rome): Rev.17:1, 5 17:15-16 19:2.† (AS)

Usage: Occurs in 12 NT verses. KJV: harlot, whore See also: 1 Corinthians 6:15; Matthew 21:32; Hebrews 11:31.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βδελυγματων bdelugma G946 "abomination" Noun-GPN

An abomination is something that God detests, like idolatry, mentioned in Luke 16:15 and Revelation 17:4, 5 as a spiritual corruption.

Definition: βδέλυγμα, -τος, τό (βδελύσσω), [in LXX chiefly for שֶׁקֶץ ,תּוֹעֵבָה ;] an abomination, a detestable thing: Luk.16:15, Rev.17:4, 5 21:27; τὸ β. τ. ἐρημώσεως (Dan LXX 12:11, cf . 1Ma.1:54; DB, i, 12f.; DCG, i, 6f.), Mrk.13:14, Mat.24:15 (Cremer, 138).† (AS)

Usage: Occurs in 6 NT verses. KJV: abomination See also: Luke 16:15; Revelation 17:4; Revelation 17:5.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γης gē G1093 "earth: soil" Noun-GSF

The Greek word for earth or ground, referring to soil, a region, or the entire globe, as seen in Luke 21:35 and Acts 1:8.

Definition: γῆ, γῆς, ἡ, [in LXX for אֲדָמָה ,אֶרֶץ, etc. ;] __1. the earth, world: Luk.21:35, Act.1:8, Heb.11:13, Rev.3:10, al.; opposite to οὐρανός, Mat.5:18 11:25, Mrk.13:27, al. __2. land; __(a) opposite to sea or water: Mrk.4:1, Luk.5:3, Jhn.6:21, al.; __(b) as subject to cultivation: Mat.13:5, Mrk.4:8, Luk.13:7, Heb.6:7, al.; __(with) the ground: Mat.10:29, Mrk.8:6, Luk.24:5, Jhn.8:6, al.; __(d) a region, country: Luk.4:25, Rom.9:28, Jas.5:17; γῆ Ἰσραήλ, Mat.2:20, 21; Χαλδαίων, Act.7:4; ἡ Ἰουδαία γῆ, Jhn.3:22; with genitive of person(s), Act.7:3. (AS)

Usage: Occurs in 224 NT verses. KJV: country, earth(-ly), ground, land, world See also: 1 Corinthians 8:5; Mark 4:1; Hebrews 1:10.

Study Notes — Revelation 17:5

Show Verse Quote Highlights

Context
Cross References
Revelation 17:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Revelation 17:5
Jamieson-Fausset-Brown on Revelation 17:5
Matthew Poole's Commentary on Revelation 17:5
Trapp's Commentary on Revelation 17:5
Ellicott's Commentary on Revelation 17:5
Adam Clarke's Commentary on Revelation 17:5
Cambridge Bible on Revelation 17:5
Barnes' Notes on Revelation 17:5
Whedon's Commentary on Revelation 17:5
Sermons on Revelation 17:5

Context — The Woman on the Beast

3And the angel carried me away in the Spirit into a wilderness, where I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. 4The woman was dressed in purple and scarlet, and adorned with gold and precious stones and pearls. She held in her hand a golden cup full of abominations and the impurities of her sexual immorality.

5And on her forehead a mysterious name was written: BABYLON THE GREAT, THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.

6I could see that the woman was drunk with the blood of the saints and witnesses for Jesus. And I was utterly amazed at the sight of her. 7“Why are you so amazed?” said the angel. “I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and ten horns.

Cross References

	Reference	Text (BSB)
1	Revelation 14:8	Then a second angel followed, saying, “Fallen, fallen is Babylon the great, who has made all the nations drink the wine of the passion of her immorality.”
2	Revelation 18:2	And he cried out in a mighty voice: “Fallen, fallen is Babylon the great! She has become a lair for demons and a haunt for every unclean spirit, every unclean bird, and every detestable beast.
3	Revelation 17:7	“Why are you so amazed?” said the angel. “I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and ten horns.
4	Isaiah 3:9	The expression on their faces testifies against them, and like Sodom they flaunt their sin; they do not conceal it. Woe to them, for they have brought disaster upon themselves.
5	Revelation 16:19	The great city was split into three parts, and the cities of the nations collapsed. And God remembered Babylon the great and gave her the cup of the wine of the fury of His wrath.
6	Revelation 19:2	For His judgments are true and just. He has judged the great prostitute who corrupted the earth with her immorality. He has avenged the blood of His servants that was poured out by her hand.”
7	2 Timothy 3:1–5	But understand this: In the last days terrible times will come. For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, unloving, unforgiving, slanderous, without self-control, brutal, without love of good, traitorous, reckless, conceited, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. Turn away from such as these!
8	2 Thessalonians 2:7	For the mystery of lawlessness is already at work, but the one who now restrains it will continue until he is taken out of the way.
9	Revelation 18:9–10	Then the kings of the earth who committed sexual immorality and lived in luxury with her will weep and wail at the sight of the smoke rising from the fire that consumes her. In fear of her torment, they will stand at a distance and cry out: “Woe, woe to the great city, the mighty city of Babylon! For in a single hour your judgment has come.”
10	Jeremiah 51:47–48	Therefore, behold, the days are coming when I will punish the idols of Babylon. Her entire land will suffer shame, and all her slain will lie fallen within her. Then heaven and earth and all that is in them will shout for joy over Babylon because the destroyers from the north will come against her,” declares the LORD.

Revelation 17:5 Summary

[This verse, Revelation 17:5, describes a powerful, sinful system that opposes God and promotes immorality, much like the idolatrous city of Babylon in the Old Testament (Genesis 11:1-9). The name 'Babylon the Great' is a symbol of this system, which is responsible for leading people away from God and into sin, as warned against in Exodus 20:3-5. As believers, we need to be aware of this system's influence in the world and in our own lives, and trust in God's power to overcome it, as promised in 1 John 4:4.]

Frequently Asked Questions

What does the name 'Babylon the Great' signify in Revelation 17:5?

The name 'Babylon the Great' represents a spiritual system that opposes God, as seen in Revelation 18:2-3, and is reminiscent of the idolatrous city in Genesis 11:1-9 and Isaiah 13:19.

What is the meaning of 'the Mother of Prostitutes' in this verse?

The phrase 'the Mother of Prostitutes' symbolizes the way this spiritual system gives birth to and promotes immorality and idolatry, as warned against in Exodus 20:3-5 and Deuteronomy 31:16.

How does this verse relate to the end times and God's judgment?

Revelation 17:5 is part of a larger vision of the end times, pointing to God's judgment on sinful systems, as also described in Revelation 18:1-24 and Matthew 25:31-46.

Is this verse talking about a specific city or location?

While the name 'Babylon' might suggest a literal city, in the context of Revelation 17:5, it symbolizes a worldwide spiritual reality of rebellion against God, rather than a specific geographical location, as hinted at in 1 Peter 5:13.

Reflection Questions

How does the description of Babylon as 'the Mother of Prostitutes' challenge my understanding of the world's spiritual condition?
In what ways can I recognize and resist the influence of this sinful system in my own life and community?
What does this verse teach me about God's attitude towards sin and immorality, and how should this impact my daily choices?
How can I share the truth of God's judgment and redemption with those around me, in light of this verse?

Gill's Exposition on Revelation 17:5

And upon her forehead was a name written,.... As the high priest had on his mitre upon his forehead written, holiness to the Lord, Exodus 28:36 only a different inscription from that; the allusion is

Jamieson-Fausset-Brown on Revelation 17:5

And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE EARTH. Upon her forehead ... name - as harlots had.

Matthew Poole's Commentary on Revelation 17:5

And upon her forehead was a name written; as public harlots were wont to write their names, some upon the fronts of their houses, some upon their foreheads: it denotes the open guilt and impudence of this spiritual harlot. Mystery; that is, there is a mystery in what follows in her name. Babylon the great; not to be understood of the Chaldean Babylon, but of a city or polity under the gospel; as, , she was called spiritually Sodom and Egypt, so also in a spiritual or mystical sense she is called Babylon, because a city like to Babylon for idolatry and persecution of God’ s Israel. The mother of harlots; not it mere harlot but one that bred up harlots, and nursed up idolatry, communicating it to others. This is the true name of Rome instead of "holy mother church." And abominations of the earth; a place in which not only idolatry reigneth, but all abominable things committed in the world; carnal whoredom tolerated by them, and sodomy, &c.

Trapp's Commentary on Revelation 17:5

5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE EARTH. Ver. 5. Mystery] This word mystery is in the pope’ s mitre, saith Brocard the Venetian, and many more who have been at Rome, and profess to have seen it. (Dr James of the Corr. of Script. Preface.) The whole antichristian state is a mystery of iniquity, 2 Thessalonians 2:7, and is much conversant about mysteries, sacraments, ceremonies, pompous rites, &c.: murders, treasons, thefts, &c., they easily dispense with, but none of their ceremonies. Let God, say they, see to the breach of his own law; we will look to ours. Rome was raised in a mystery: she grew to her greatness insensibly and cunningly. Her bishop is both an Aemulus and an opposite to Christ; one that would seem like him, a vice-Christ, αντιχριστος, and yet is his chiefest adversary; this is the mystery of iniquity. See 2 Thessalonians 2:7, Babylon the great] Rome, resembling the Assyrian Babylon in pride, idolatry, filthiness, but especially in cruelty toward the Church. See the Babylonian cruelty graphically described, Jeremiah 51:34, and make the comparison. The mother of harlots] The Church of Rome to this day delights to be styled Holy Mother Church. Holy she is in the sense that the Hebrews call harlots. And such a mother, as bastards have for their mother, by whose name they are called; the father is seldom mentioned by them.

Ellicott's Commentary on Revelation 17:5

(5) And upon her forehead . . .—It was usual with harlots to wear their name on the forehead; but the name here is more than a name. Like the name impressed upon the foreheads of the saints, it is “the expression of her nature”— “MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE OF THE EARTH.” The word “mystery” is, perhaps, part of the name; it is, at any rate, a prefix which tells us that the name is not literal, but symbolical. Something lies behind, which will be made manifest in due time. (Comp. 2 Thessalonians 2:7.) She is mother of harlots. Others, in smaller spheres, will follow her example; but she is the origin and type of all. (6) And I saw the woman drunken with the blood of the saints.—It is said later (Revelation 18:24) that in her was found the blood of prophets, and saints, and of all that have been slain upon the earth. The cruel spirit of persecution marked old Pagan Rome. She was drunk with their blood. It is not literally true that “all the blood shed on the earth” would be found in Rome, either Pagan or Papal; but it is spiritually true. Just as all the blood from righteous Abel to Zacharias was required of Jerusalem, so also of Babylon; for the spirit is the same spirit of hatred of holiness and love of worldliness. To slay one is to slay all, as to be guilty in one point of the Law is to be guilty of all; for it is not to mere acts, but also to the spirit and drift of men’s conduct, that the Scriptures look. It is the Babylon spirit, whether dominant in Rome or in London, that kills the good. Wherever the spirit of worldliness (in its widest sense) is to be found, there is the spirit at enmity with God and good, and there is the Babylon which has slain the saints. And when I saw her, I wondered . . .—Rather, And I wondered when I saw her with great wonder (not “admiration” in our modern sense). Why did St. John wonder? Was it at the splendour or the blasphemous names? Hardly these; for he was familiar with the former in descriptions of Babylon given by the prophets, and with the latter from his own vision in Revelation 13. The wonder probably rose from the strange alliance of the woman with the wild beast. It was not wonderful to see the vision of a wild beast or monster dealing out death and slaughter, but to see a woman allied with the monster and drunken with the blood of the holy provoked astonishment. The woman, too, was a harlot. The prophets had spoken of Israel and Judah as harlots, where they had allied themselves with the world and its dark idolatries (comp. Isaiah 1:21; Jeremiah 2:20; Ezekiel 16:15; Hosea 2:5).

Adam Clarke's Commentary on Revelation 17:5

Verse 5. And upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth.] This inscription being written upon her forehead is intended to show that she is not ashamed of her doctrines, but publicly professes and glories in them before the nations: she has indeed a whore's forehead, she has refused to be ashamed. The inscription upon her forehead is exactly the portraiture of the Latin Church. This Church is, as Bishop Newton well expresses it, A MYSTERY of iniquity. This woman is also called Babylon the Great; she is the exact antitype of the ancient Babylon in her idolatry and cruelty, but the ancient city called Babylon is only a drawing of her in miniature. This is indeed Babylon THE GREAT. "She affects the style and title of our HOLY MOTHER, the CHURCH; but she is, in truth, the mother of harlots and abominations of the earth."

Cambridge Bible on Revelation 17:5

5. upon her forehead was a name written] Probably not branded on the flesh, but tied on as a label, as Roman harlots actually did Wear their names.Mystery] Interpreters compare “the mystery of lawlessness” in 2 Thessalonians 2:7. The use of the word in Revelation 1:20 may illustrate its meaning here: it indicates that “Babylon the Great” is to be understood in a mystical sense.of harlots] Rather, of the harlots. She is the chief of these, and the cause of the rest being what they are. Therefore, though the fornications of Babylon are to be understood spiritually, yet her guilt includes the actual licentiousness of the Rome of Nero and Domitian, and in a wider sense “the sin of great cities” generally.

Barnes' Notes on Revelation 17:5

And upon her forehead - In a circlet around her forehead. That is, it was made prominent and public, as if written on the forehead in blazing capitals.

Whedon's Commentary on Revelation 17:5

5. Upon her forehead… written—By Roman custom professional harlots presented themselves to view with their names inscribed upon their persons. This harlot has a full and most significant inscription.

Sermons on Revelation 17:5

	Sermon	Description
	Ecumenical Movement by A.W. Tozer	In this sermon, the preacher emphasizes the importance of being conscious of Christ's presence in our lives. He encourages the congregation to become Christ-conscious and church-lo
	The History of Free Masonry - Part 1 by John Daniel	In this sermon, Dr. Stan discusses the battle for the survival of Western civilization and emphasizes the importance of reality over illusion or delusion. He introduces his guest,
	Week of Meetings-08 Rome-Religion-and the Second Advent by Dwight Pentecost	In this sermon, the speaker focuses on a specific verse from the Bible, Revelation 17:3, which describes a woman riding a beast. The woman represents a powerful entity that has gai
	(The Last Days and the Lord's Coming) Two Churches-Babylon and Jerusalem by Zac Poonen	In this sermon, the preacher emphasizes that Jesus died not only to save us from our sins but also to deliver us from the corrupt world system. He references Galatians 1:4, which s
	Two Churches: Babylon and Jerusalem by Zac Poonen	This sermon delves into the concept of Babylon as a corrupt system that infiltrates Christianity, leading believers astray with worldliness, materialism, and false doctrines. It em
	(Genesis) 21 - the Spirit of Man and the Sovereignty of God by S. Lewis Johnson	In this sermon, the preacher focuses on the story of the Tower of Babel from Genesis chapter 11. He explains that the incident marks the end of the general history of mankind and t
	Coming Out of Babylon by Zac Poonen	This sermon emphasizes the need for a pure and holy church, contrasting it with the corrupt system of Babylon. It highlights the dangers of backsliding, divisions, politics, money-