Revelation 17

CHAPTER 17

Revelation 17:3. The rec. γέμονὀνομάτωνβλασφ. is certainly false. It is more probable and intelligible to read, with Tisch., according to A, 7, 8, al., γέμοντὰὀνόματαβλασφ. (14, 18, al., also have ὀνόματα, but without the art.), than, with Lach., Tisch. IX. [W. and H.], γέμονταὀνόματαβλ. In the à, the τα has been deleted by the corrector. But the immediately succeeding defective ἔχοντα has continued so to stand. W. and H.: ἔχων.

Revelation 17:4. The καὶ before κεχρυσ. (A, à, Vulg., Elz., Lach., Tisch. IX. [W. and H.]), which is lacking in B (Tisch.), may be interpolated, τὰἀκάθαρτα. So A, B, à, 2, 4, 6, al., Compl., Genev., Beng., Griesb., Lach., Tisch. [W. and H.]. The rec. ἀκαθάρτητος is an interpretation, as the τῶνἀκαθάρτων in Areth.

Revelation 17:8. Instead of ὑπάγειν (B, à, Elz., Tisch. IX.), read ὑπάγει (A, 12, Andr., Areth., Lach., Tisch. [W. and H.]).

καὶπάρεσται. So A, B, 2, 3, 4, al., Compl., Plant., Genev., Beng., Griesb., Lach., Tisch. [W. and H.]. Incorrectly, Elz.: καίπερἐστίν. à1 has καὶπάλινπάρεστε (corr.: καὶπάρεστιν). The πάλιν is an effort at interpretation; the πάρεστε, however, points to the correct reading.

Revelation 17:11. καὶαὐτοςὅγδ. So A, al., edd., interpretations are: κ. οὐτοςὀγδ. (B), οὐτοςὁὄγδ. (à), etc.

After the last plagues[3792] have been inflicted, the final judgment itself follows, and that, too, in various chief acts whereby the individual chief enemies are judged successively. From ch. 12 on, as such, there are represented, first, the dragon himself, as the proper old enemy; then the beast out of the sea, i.e., the heathen-Roman secular power; finally, the beast out of the earth, serving this beast, or the false prophet. But while the description of the enemies of the Lord and his believers properly took this course, which proceeds from the original author of all antichristian hostility, from Satan himself, to the hostile powers manifesting themselves in the reality of experience by the shedding of blood and other persecutions of believers,[3793] by the seduction of the inhabitants of the earth, and by blasphemy of God;[3794] the reverse order follows for the description of the judgment. Satan himself—even apart from that which lies beyond Revelation 20:3—is at last judged,[3795] and, before him, his instruments, who serve him unto the end; viz., the beast and the false prophet.[3796]

But the description of the judgment is not limited to this chief feature; but just that part of the Apocalyptic picture is portrayed in a more detailed way, which refers to the antichristian secular power as in manifest reality arrayed against believers. This is now brought to view under the two forms (Revelation 17:3) belonging together, as they stand there in their entire opposition to God, and incur the Divine judgment. Besides the Roman Empire (Weltreiche) as a whole, the beast, there is a particular description of the metropolis of the world (Weltstadt), the harlot who sits upon the beast, the concrete focus of the power of the world with all its abominations. This harlot upon the beast is now shown to the prophet[3797] as the immediate object of the final judgment that now enters; and, indeed, not only what John himself beholds (Revelation 17:1-6), but also that which the angel says to him in interpretation of what is beheld (Revelation 17:7-14, Revelation 17:15-18), serves besides to represent the harlot as the completely worthy object of the judgment. To the judgment itself, then, the section Revelation 18:1 sqq. refers.

[3792] Cf. Revelation 15:1.

[3793] Cf. Revelation 13:7; Revelation 13:10; Revelation 13:15, Revelation 16:6.

[3794] Cf. Revelation 13:4 sqq., Revelation 13:12 sqq., Revelation 14:8, Revelation 16:21.

[3795] Revelation 20:1 sqq.

[3796] Revelation 19:19 sqq.

[3797] Revelation 17:1 sqq.

Revelation 17:1-6

Revelation 17:1-6. One of the vial-angels allows John to see the harlot.

καὶἦλθεν. The angel had thus far occupied a standpoint adapted for the business described in ch. 16, the pouring-out of his vials; now he comes to John in order not only to speak with him (Revelation 17:1 sqq.), but also to carry him in spirit to another place (Revelation 17:3).

εἰςἐκτ. ἑπτ. ἀγγ., κ.τ.λ. One of the seven vial-angels. Incorrectly, Eichh.: εἱς is equivalent to πρῶτος.[3798] It is in no way to be conjectured which of the vial-angels it was; but that just by one of these he will be afforded a view of the judgment, is especially appropriate, because these angels have brought the last plagues immediately preceding the judgment, and that, too, without impelling the worldly kingdom to repentance.[3799]

Δεῦρο. Cf. Revelation 21:9, also Revelation 6:3; Revelation 6:5; Revelation 6:7.

δείξωσοιτὸκρίμα, κ.τ.λ. The fulfilment of the promise is not immediately presented in Revelation 17:3,[3800] nor even at all in ch. 17; for even though in Revelation 17:3 (ἔρημον), in the description of the ostentatious woman, there is an allusion to the judgment now impending, as also the interpreting angel, Revelation 17:16, expressly proclaims the future devastation of the city symbolized by the harlot, yet neither the appearance of the woman herself, nor the interpreting speech of the angel, gives the idea of a judgment already actually present. But the angel first of all shows the harlot in her antichristian form,—which is necessary, because the special view of the city, in distinction from that of the empire as a whole, is, at least in this definite form, new,—and not until afterwards does the judgment occur (cf. Revelation 18:1 sqq.).

τῆςπόρνηςτῆςμεγάλης, κ.τ.λ. From the entire presentation, especially from Revelation 17:18, it follows that “the great harlot” is the personification of “the great city,” i.e., of heathen Rome as the metropolis of the entire heathen-Roman Empire;[3801] therefore the harlot is designated in like manner as previously the beast, which symbolizes the entire realm. The special description of the city is prepared already by such passages as Revelation 14:8, Revelation 16:19;[3802] but the city appears as a harlot, because to this applies what has previously been said concerning it as Babylon the great (cf, Revelation 17:2).

ἐπὶὑδάτωνπολλῶν. In this also like Babylon.[3803] But this sitting on masses of water, which is regarded as presenting itself to the eye of the seer, has a symbolical meaning which the angel explains in Revelation 17:15.

μεθʼ ἡςἐπόρνευσανοἱβασιλεῖςτῆςγῆς. Of all nations this was said in Revelation 14:8; for the masses of the inhabitants of the earth have allowed themselves to be seduced[3804] in the same way as the kings of the earth by the beast, and especially by the city wherein is the throne of the beast.[3805] Accordingly it is said immediately afterwards: καὶἐμεθύσθησανοἱκατοικοῦντεςτὴνγῆν, κ.τ.λ. On the suppression of the relative constr., cf. Winer, p. 141.

[3798] Cf. Revelation 6:1.

[3799] Revelation 16:9; Revelation 16:11; Revelation 16:21.

[3800] Against Hengstenb.

[3801] See on Revelation 17:18.

[3802] Cf. also Revelation 16:10.

[3803] Cf. Revelation 17:2.

[3804] Cf. Revelation 18:3.

[3805] Cf. Revelation 16:10.

Revelation 17:3-6

Revelation 17:3-6. The view of the harlot promised John, Revelation 17:1 sq., is afforded after the angel has carried him away in the spirit into the wilderness.

ἀπήνεγκε-g0- με-g0-. Revelation 21:10. De Wette explains the idea from Luke 16:22; but the ἐνπνεὑματι in this passage does not mention so much an actual abandonment of the body,[3806] as rather that this change of standpoint has been wrought to the ecstatic consciousness of the seer by an angel.[3807]

εἰςἔρημον. The identification of this wilderness with that mentioned in Revelation 12:6; Revelation 12:14, impossible in a formal respect, because of the omission of the art., coincides in Auberlen with the view that the harlot, ch. 17, is identical with the woman, ch. 12.[3808] Why the harlot, with all her ostentation, is beheld in a wilderness, the text itself indicates, Revelation 17:16:[3809] for complete desolation is impending over her.[3810] Incorrect, therefore, are the explanations of the wilderness by Beda: “The absence of divinity;” Coccej.: “That part of the world wherein, at John’s time, idolatry and persecution prevailed;” Bengel: “Europe, especially Italy.” Incorrect also Vitr.: “Deserted of nations;” yet Vitr. has felt that the seeming contradiction between Revelation 17:1 (καθημ. ἐπὶὑδάτωνπολλ.) and Revelation 17:3, in the sense of the passage already compared by him, Isaiah 21:1, with which he improperly combines Ezekiel 20:35 (ἔρημοςτῶνλαῶν), is explained, of course, not by the allegorical exposition that the wilderness, like the waters, designates many nations, but so that the sitting on the waters, i.e., the dominion over the nations (Revelation 17:15) does not exclude the impending devastation.

θηρίονκόκκινον. That now, since the form of the harlot, i.e., of the metropolis, is so expressly distinguished from that of the beast, i e., of the empire, this beast appears in some features different from in ch. 13, in no way destroys the identity of both beasts, clearly designated by the similarity of the chief features.[3811] This identity is not definitely marked; it was just the partial change in form of manifestation that did not permit John to write ἐπὶτὸθηρ., but he reports his vision which revealed to him figures in a form such as in fact they had not yet appeared: He saw a woman seated upon a scarlet-colored beast. The κόκκινον designates not the color of a covering which is to be ascribed to the beast,[3812] but the color of the beast itself. It is, like the fiery-red color of the dragon whom the beast serves,[3813] a sign of the blood shed by it.[3814] The difference from the representation, Revelation 13:2, is, therefore, not a proof of an actual difference of beasts, because in both forms the same thing is brought to sight; only this passage points more definitely to the blood actually shed, while in Revelation 13:2, in the form of the O. T. types, the dreadful power of the fierce beast, as that of a monstrous beast of prey, was first symbolized.

γέμοντὰὀνόματαβλασφ. This also, as well as the succeeding description ἔχονκεφαλὰςἑπτὰ, κ.τ.λ., agrees in essentials with Revelation 13:1; not all of the heads of the beast, however, bear a name of blasphemy, but that the whole beast is covered with that name of blasphemy is what is now stated. The art. τὰὀν., which has been omitted through a misunderstanding,[3815] refers back to Revelation 13:1. The accus. ὀνόυατα stands here with γέμον, for the same reason as possibly with πεπληρωμένον;[3816] yet this construction remains remarkable, since elsewhere in the Apoc. the gen. stands with γέμον.[3817]

The woman herself (Revelation 17:4) appears “arrayed” (περιβεβλ. Revelation 12:1) “in purple and scarlet-colored” garments.[3818] The first garment[3819] indicates royal sovereignty. Even the κόκκινον could in itself[3820] have this meaning; but it is, on the one hand, superfluous by two emblems to designate the same thing; on the other hand, from the reference to Revelation 17:3 (θηρ. κόκκ.), another significant interpretation of the scarlet, i.e., blood-colored, garment of the woman, excellently agreeing with Revelation 17:6, results: both are indicated; viz., the royal dominion,[3821] and the being stained with the blood of the saints.[3822] Beda errs in a twofold way: “The purple of feigned dominion.”

κεχρυσωμένη

μαρλαρίταις. Further description of royal and most rich display.[3823] The κεχρυς. stands zeugmatically to λίθ. τιμ. and μαργ.

ἔχουσαποτήριονχρυσοὺν, κ.τ.λ. The precipitate allegoristics, which could find indicated in the words κεχρυσ., κ.τ.λ., “the enticements of feigned truth,”[3824] results here in arbitrary explanations: The golden cup, with its abominable contents,[3825] is regarded as hypocrisy,[3826] “worldly happiness, the majesty of government,”[3827] “the body of words which are read in Scripture, but distorted by wicked interpretations,”[3828] “the system of papal doctrine,” “the cup of the mass.”[3829] The text allows us to think only that the harlot who renders all kings and nations drunk with the wine of her fornication[3830] has a cup in her hand which is golden, just as she herself is adorned with gold and precious jewellery, but is full “of abominations,” because the wine of her fornication is therein. With γέμον the accusat. Κ. ΤᾺἈΚΆΘΑΡΤΑ is construed[3831] in the same sense[3832] as the genitive ΒΔΕΛ.; but this harshness, which is the more remarkable as the genitive limitation is given in a single word, can scarcely be explained by the fact[3833] that the threefold genit. ΤῶΝἈΚΆΘΑΡΤΩΝΤῆςΠΟΡΝ. ΑὐΤ. was to be avoided. It appears, accordingly, more correct[3834] to regard the accusat. ΚΑῚΤᾺἈΚ. parallel with the accusat. ΠΟΤΉΡΙΟΝ, Κ.Τ.Λ., and to make it depend upon the ἜΧΟΥΣΑ in such a way that the words ΚΑῚΤᾺἈΚ., Κ.Τ.Λ., themselves bring later an interpretation of the ΠΟΤΉΡ. ΧΡΥΣ. ΓΈΜ. ΒΔΕΛ.

More expressly still than the corresponding appearance does the name, which stands written on the forehead of the woman,[3835] designate her lewd, abominable nature. The name runs: ΒΑΒΥΛῺΝἩΜΕΓΆΛΗ, ἩΜῆΤΗΡ, Κ.Τ.Λ. The name ΜΥΣΤΉΡΙΟΝ is not the first constituent of the proper name,[3836] but designates with a certain parenthetical independence, like a premised “Nota bene,” that the name now to be mentioned is meant spiritually,[3837] or in a manner accordant with revelation, not without the covering; that beneath the external brilliancy the secret nature, and, in spite of the secular dominion presented to the eyes, the unmistakable corruption of the woman, are asserted.[3838] Nevertheless, the word ΜΥΣΤΉΡΙΟΝ dare not be regarded precisely as an adjective attribute to ὈΝΟΜΑ[3839]

The mysterious proper name βαβ. ἡμεγ. is expressly the same as has already designated in Revelation 14:8, Revelation 16:9, the chief city as the concrete representative of the entire empire. The further designation expresses appellatively, by another change of figure, essentially what was delineated in the manifestation itself (Revelation 17:4, ἜΧ. ΠΟΤ. ΧΡΥς.), to which the significant name also is to correspond. As “the mother of harlots,” etc., this great Babylon has shown herself by the circumstance that she has made her daughters, i.e., the cities of the Gentiles,[3840] harlots, given them to drink of her own cup of abominations, and filled the whole world with her own abominations.[3841]

Finally, John beholds, Revelation 17:6, the woman in a condition to which the scarlet color of her garment, and of the beast whereon she sits, corresponds: “Drunken with the blood of the saints and with the blood of the martyrs of Jesus.” On the expression, cf. Plin., H. N., xiv. 28: “Drunken with the blood of citizens, and thirsting the more for it;”[3842] on the subject itself, cf. Revelation 16:6, Revelation 18:24.

ἘΚΤ. ΑἸΜ. Cf. Revelation 16:10, Revelation 8:11.

Τ. ΜΑΡΤΎΡΩΝἸΗΣ. Cf. Revelation 2:13. The martyrs of Jesus are not in kind distinguished from the saints; but the former designation brings into prominence the fact as to how this testimony of Jesus, which the saints have given, becomes the cause of their death.[3843]

ΚΑῚἘΘΑΎΜΑΣΑ, Κ.Τ.Λ. The accus. ΘΑῦΜΑΜΕΓΑ with ἘΘΑΎΜ., as Revelation 16:9. The ground of John’s great astonishment is in general the just-described sight of the woman (ἸΔῺΝΑὐΤΗΝ); but in how far must this sight have occasioned such great astonishment? The most forcible reason would be that named by Auberlen, if he had the right to recognize again in the harlot the degenerate woman of Rev 12:1. This would, in fact, be something completely incomprehensible; but neither the angel (Revelation 17:7 sqq.) attempts to explain this impossibility, neither does there exist anywhere else in the text an occasion for the egregious mistake of such a conception. Arbitrary, because not based upon Revelation 17:7 sqq., are the explanations of Bengel: “John wondered, because so mighty a beast has to serve the woman in carrying her;” of Hengstenberg, who describes the astonishment of the seer as “unreasonable, foolish,”[3844] because the harlot, in spite of her dreadful guilt, still maintains her greatness; of Ebrard: because the beast appears to be entirely different from in ch. 13. The angel designates in Revelation 17:7, entirely in agreement with the ἸΔῺΝΑὐΤῊΝ, Revelation 17:6, the mystery of the woman, and the beast carrying her, as the cause, to be explained by interpretation, of the astonishment of John, who himself did not understand[3845] the ΣΗΜΕῖΟΝΘΑΥΜΑΣΤΌΝ[3846] thus beheld by him.

[3806] Cf. 2 Corinthians 12:2.

[3807] Cf. Luke 4:1 sqq., Luke 10:8 sqq., Luke 11:1, Luke 12:18; var. lect.

[3808] See on Revelation 17:18.

[3809] Cf. Revelation 18:2; Revelation 18:16; Revelation 18:19.

[3810] Andr., C. a Lap., Ewald, De Wette, Hofm., Hengstenb., etc.

[3811] Against Züll., Ebrard.

[3812] Züll., De Wette.

[3813] Revelation 12:3; cf. Revelation 6:4.

[3814] Cf. Revelation 16:6, Revelation 11:7.

[3815] See Critical Notes.

[3816] Philippians 1:11; Colossians 1:9. Winer, p. 215.

[3817] Revelation 17:4; Revelation 4:8; Revelation 15:7.

[3818] Cf. Revelation 18:16.

[3819] Cf. John 19:2.

[3820] Cf. Matthew 27:28.

[3821] Cf. Revelation 17:18.

[3822] Against Andr., Erasm., De Wette, Hengstenb., etc.

[3823] Cf. Ezekiel 28:13.

[3824] Beda.

[3825] βδελυγμ. Cf. Leviticus 18:27.

[3826] Beda.

[3827] C. a Lap.

[3828] Coccej.

[3829] Calov.

[3830] Revelation 17:2; Revelation 14:8.

[3831] Ewald, De Wette, Bleek, Hengstenb., etc.

[3832] Cf. Revelation 17:3.

[3833] Hengstenb.

[3834] Cf. Revelation 18:12.

[3835] Cf. Revelation 17:5.

[3836] Vitr., etc.

[3837] Cf. Revelation 11:8.

[3838] Cf. C. a Lap., Beng., De Wette, Ewald, etc.

[3839] Cf. Hofm., O. S., 644.

[3840] Revelation 16:19; Ew.

[3841] Cf. Revelation 13:3 sqq., 14 sqq., Revelation 14:8 sqq., 11.

[3842] More illustrations in Wetst.

[3843] Cf. Revelation 11:3; Revelation 11:8.

[3844] Cf. also on Revelation 5:4 sqq.

[3845] Cf. De Wette.

[3846] Cf. Revelation 15:1.

Revelation 17:7-18

Revelation 17:7-18. The interpretation of the angel (Revelation 17:1) as to how the vision (Revelation 17:1; Revelation 17:6) has manifested two chief figures, follows in two paragraphs (Revelation 17:7-14 and Revelation 17:15-18), which are separated by the formula καὶλέγειμοι,[3847] repeated in Revelation 17:15.

[3847] Cf. the καὶεἶπενμοιὁἄγγ., Revelation 17:7.

Revelation 17:12-17

Revelation 17:12-17. The interpretation of the ten horns, also (Revelation 17:15) of the waters, on which the harlot sits. In conclusion, the interpretation of the harlot herself, Revelation 17:18, follows the interpretation of the special points.

δέκαβασιλεῖς. Hengstenb. errs in two ways by regarding the number ten, which is analogous to the number seven, Revelation 17:9 sqq., as inaccurate, and the βασιλεῖς, again, as reigns. See, besides, on Revelation 17:18.

οἳτινες

θηρίου. The limitation of οὔπωἔλαβον in Grot., viz., “in the parts of the Roman Empire,” is more explicit than the closing words of Rev 17:12. The text says that the ten kings in general have received no dominion at all; but they obtained authority as kings, and that, too, as associates and aids of the beast (μετὰτ. θηρ.; cf. Revelation 17:13 sq.), for “one hour;” for they shall be immediately abandoned by the Lord. The very brief duration (μίανὥρ. accus., as Revelation 9:5) of their rule, designated in a schematic way,[3884] appears to correspond with the circumstance that of one of these kings it is said: ἐξυυσ. ὠςβασιλ. The βασιλεία of these βασιλεῖς would then appear, not as a complete sovereignty, but as a quickly evanescent power, which, however, because of its temporary greatness, is represented as one that is royal.[3885]

μίανγνώμηνἔχουσιν. The words immediately following give[3886] the statement that the unanimity of these kings is intended to act in concert with the beast, and that, too, first of all, against the Lord (Revelation 17:14), but then also against the harlot (Revelation 17:16).

μετὰτοῦἀρνίουπολεμήσουσι. Here, however, there immediately follows—as the reverse of Rev 11:7, Revelation 13:7—the statement that not only the Lamb, because he is the Lord of all lords and King of kings,[3887] but even believers, shall conquer those kings. The νικήσειαυτ. suggests for the further designation of subject, καὶοἱμετʼ αὐτοῦ, κ.τ.λ.,[3888] the idea of a ΝΙΚΉΣΟΥΣΙ.[3889] The threefold designation, according to which the saints[3890] appear as those who have been called and chosen on the part of their Lord, and have, on their part, maintained their fidelity,[3891] emphasizes the inner foundation of the victory, confirming the promise, and likewise calling to mind the condition of the victory.

[3884] Cf. Revelation 18:10.

[3885] Cf. Revelation 9:3.

[3886] Cf. also Revelation 17:17

[3887] Cf. Revelation 19:16.

[3888] The στρατεύματα of the Lord, Revelation 19:14; Revelation 19:19.

[3889] Unnaturally, Beng.: “Those who are with him are the elect,” who are only to look on.

[3890] Cf. Revelation 13:7.

[3891] Cf. Revelation 2:10.

Revelation 17:15-18

Revelation 17:15-18. By a continuation of his discourse (καὶλεγ. μ.), the angel interprets first of all the waters where John beheld the harlot, and announces then the judgment impending over the harlot, which, according to God’s decree, is to be executed by the ten kings in confederacy with the beast. Then, finally, the chief figure in the vision, ch 17, the harlot herself, is expressly explained.

τὰὕδατα, κ.τ.λ. The waters form the sum total of inhabitants of the earth, for they all belong to the dominion of the harlot,[3892] to which also corresponds the accumulation of the four expressions, ΛΑΟΊ, ὌΧΛΟΙ, ἜΘΝΗ, ΓΗῶΣΣΑΙ.[3893]

But in spite of her wide dominion[3894] and all her glory, the harlot is ruined in a manner the least to be expected, but which only the more clearly manifests the judgment of God: the ten kings, together with the beast, shall hate the harlot and annihilate all her glory. The οὖτοιμισ., as to its meaning, belongs to the kings to be understood among the horns (Revelation 17:13-14); these are the decisive chief subject, so that the determination of subject, besides presented in the καὶτὸθηρίον, does not come further into consideration with respect to the form of the expression.

ἠρημωμένηνποιήσ. αὐτ. καὶγυμνὴν. A striking antithesis to Revelation 17:4.[3895]

κ. τὰςσάρκαςαὐτῆςφἀγονται. Here the idea of the form of woman is still maintained,[3896] while in the following expression, καὶαὐτὴνκατακαύσουσινἐνπυρί, the fundamental idea of the city is asserted.

Revelation 17:17 explains what is announced in Revelation 17:16, by the reference to God who in this way will destroy the harlot: ὁγὰρθεὸςἔδωκεν, κ.τ.λ. The view here presented is very similar to that of Rev 16:14, Revelation 16 : there the spirits from hell bring the kings of the earth together—for the day of judgment—at Armagedon; in this passage, the purpose and work, on God’s part, are definitely expressed. He it is who has put it into their hearts to execute the will of, to make an alliance with, and to serve the beast. “The thought is blunted when the αὐτοῦ with ποιήσ. τ. γνώμ. is referred to God,[3897] instead of to the beast.[3898] In the connection this determination of subject is not absolutely too remote.[3899]

To the ὁγὰρθεὸςἔδωκεν. κ.τ.λ., corresponds at the conclusion the ἄχριτελεσθήσονταιοἱλόγοιτοῦθεοῦ; the work intended by God, for the kings confederated with the beast, has in the fulfillment (cf. Revelation 10:7) of the words, i.e., of the prophecies of God, not only its goal, but also its limits. When those kings have done what they are to do, they are done away with.[3900]

[3892] Revelation 17:18. Cf. Revelation 13:3; Revelation 13:8; Revelation 13:12; Revelation 13:16.

[3893] Cf. Revelation 5:9; Revelation 7:9.

[3894] Cf. Revelation 17:1 : τ. μεγάλης. Revelation 14:8; Revelation 16:19.

[3895] Cf. Revelation 18:16.

[3896] Cf. Psalms 27:2; Micah 3:2 sqq.

[3897] Vulg., Hengstenb., etc.

[3898] Beng., De Wette, Ew. ii., Volkm, Luthardt.

[3899] Against Hengstenb.

[3900] Cf. Revelation 17:12.

Now (Revelation 17:18), upon the basis of all preceding individual statements, the precise meaning of the harlot, which is treated of especially in Revelation 17:1, is given: the woman is “the great city,” which has royal dominion over the kings of the earth, i.e., Rome, the metropolis, lying on seven hills, of the heathen-Roman Empire symbolized by the beast.

This exegetical result so undoubtedly forces itself upon us,[3901] that neither the misunderstanding of Auberlen, who regards the harlot as the woman of ch. 12 degenerated, nor the old Protestant explanation, which, in a more direct way, found here a reference to the Pope and Papal Rome,[3902] nor the singular opinion of Züllig, who regards the city, Revelation 17:18, as Jerusalem,[3903] needs any further refutation than that furnished by the exposition of ch. 17 in connection with ch. 12 sqq. Especially, also, that Revelation 17:12 sqq. cannot refer to the pressure of the Goths or other Germano-Sclavic nations, as Auberlen, in agreement this time with Grot., interprets, results already from the connection with Revelation 17:11. The ten kings,—whom Ebrard regards as identified with the seven heads,—even if our exposition of Rev 17:10 sqq. and Revelation 13:3 be correct, can be understood neither of “the ten leaders of the Flavians,”[3904] nor of the Parthian confederates of Nero.[3905] But after, in Revelation 17:3; Revelation 17:7, he has mentioned the ten horns, as in chs. 12 and 13, besides the seven heads of the beast, and has also designated thereby the identity of the beast, ch. 17, with that previously described, John now follows Daniel 7:24 in his interpretation of the ten horns as ten “future” kings (καὶτὰδέκακέρατααὐτοῦ, δέκαβασιλεῖςἀναστήσονται). But thereby every concrete historical relation is surrendered; just because the reference in ch. 13 to the tenfold number of the horns is actually historical, no other can enter, and, least of all, that which actually occurs in Daniel. What is said, therefore (Revelation 17:12 sqq.), concerning the ten kings, forms a feature in the Apocalyptic picture, derived from the Danielian model, which divests the number ten of definite historical relation, as it makes it appear purely schematical, while the general historical presumption of John’s prophetic view—with respect, on the other side, to the relative fulfilment of his prophecy—lies in the fact that the emperors, usurping authority against and after one another, could gain possession of the government only through conflicts which turned to the ruin of the city: they were with the beast, and yet desolated the licentious city.

But “the rulers of the last time”[3906] are not so certainly the ten kings as the heathen-Roman world-empire and world-city are symbolized in the beast and the harlot; and it is impossible for sound exegesis to put under inspection a fulfilment of the prophecies in ch. 17 still to occur at the end of the world.

If the ten kings be regarded more definitely and in combination with the eight rulers, we may, with Weiss,[3907] refer them to the ten “regents “of the sovereign obtaining the government by the revolution of prefects (Revelation 17:13; Revelation 17:17).

[3901] Cf. also Hengstenb. on Revelation 17:18.

[3902] Coccejus, Calov., Vitr., Beng.

[3903] In ch. 17, Jerusalem is regarded as Babylon; while false Judaism, under the symbol of the beast, is stated to be Edom.

[3904] Wetst.

[3905] Eichh., Bleek, De Wette. Cf. Ewald, who understands the Roman provincial prefects as in alliance with the returned Nero.

[3906] Luthardt.

[3907] p. 52.