Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re17.rwp

Text File | 1993-03-13 | 16KB | 284 lines

17:1 {I will show thee} (\deixô 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 tês pornês tês
megalês\). 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. \Pornês\ is the objective genitive, "the judgment on the
great harlot." {That sitteth upon many waters} (\tês kathêmenês
epi hudatôn pollôn\). Note triple use of the article \tês\. 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 tês gês\). 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
\porneuô\. "In purchasing the favour of Rome by accepting her
suzerainty and with it her vices and idolatries" (Swete). {Were
made drunken} (\emethusthêsan\). First aorist passive indicative
of \methuskô\, 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} (\apênegken me\). Second aorist active
indicative of \apopherô\, 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 erêmon\). In #Isa
21:1| there is \to horama tês erêmou\ (the vision of the deserted
one, Babylon), and in #Isa 14:23| Babylon is called \erêmon\.
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} (\kathêmenên\). Present middle participle of
\kathêmai\ as in verse #1|. "To manage and guide the beast"
(Vincent). {Upon a scarlet-coloured beast} (\epi thêrion
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 blasphêmias\). 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 \thêrion\
(\gemonta\ accusative singular, \echôn\ nominative singular,
though some MSS. read \echonta\), construction according to sense
in both instances. The verb \gemô\ 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} (\ên peribeblêmenê\). Periphrastic past
perfect indicative of \periballô\, 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}
(\kechrusômenê\). Perfect passive participle of \chrusoô\, old
verb, to gild, to adorn with gold, here alone in N.T. {With gold
and precious stone and pearls} (\chrusiôi kai lithôi timiôi kai
margaritais\). Instrumental case. \Chrusiôi\ is cognate with the
participle. \Lithôi timiôi\ 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 bdelugmatôn\). Agreeing with \potêrion\,
"cup" (neuter singular accusative). Some MSS. read \gemôn\
(nominative masculine like \echôn\ in verse #3|, quite
irregular). For \bdelugmatôn\ (genitive after \gemon\) see #Mt
24:15|; (#Mr 13:14|), common in the LXX for idol worship and its
defilements (from \bdelussô\, to render foul), both ceremonial
and moral. See #Jer 15:7|. {Even the unclean things of her
fornication} (\kai ta akatharta tês porneias autês\). Either the
accusative after \gemon\ as in verse #3| (and full of the unclean
things of her fornication) or the object of \echousa\, like
\potêrion\.

17:5 {Upon her forehead a name written} (\epi to metôpon autês
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}
(\mustêrion\). 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. \pneumatikôs\ #11:8|) for Rome. {The Mother
of the Harlots and of the Abominations of the Earth} (\Hê Mêtêr
tôn Pornôn kai tôn Bdelugmatôn tês Gês\). 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 tôn hagiôn\). Present active feminine accusative
singular participle of \methuô\, old verb, to be drunk (#Mt
24:49|). {Of the martyrs of Jesus} (\tôn marturôn Iêsou\).
"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} (\egô erô soi to mustêrion\).
The angel gives his interpretation of the woman and the beast
(#17:7-18|). \Erô\ is the future active of \eipon\ (defective
verb), to tell, to say.

17:8 {Was and is not} (\ên kai ouk estin\). Imperfect and present
of \eimi\, an apparent antithesis to \ho ên kai ho ôn\ 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 tês abussou\). That is, he
is going to come to life again. {And to go into perdition} (\kai
eis apôleian 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}
(\thaumasthêsontai\). First future passive (deponent) of
\thaumazô\, with which compare \ethaumasthê\ 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} (\hôn onoma\). Singular \onoma\, like \ptôma\ in
#11:8|. See #13:8| for the same description of those who worship
the beast and for discussion of details. {When they behold}
(\blepontôn\). Genitive plural of the present active participle
of \blepô\, agreeing with \hôn\ (genitive relative) rather than
with \hoi katoikountes\ (nominative just before \hôn\). {How
that} (\hoti\). "Namely that." {He was, and is not, and shall
come} (\ên 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} (\Hôde ho nous ho echôn
sophian\). "Here is the intelligence which has wisdom" (Charles).
A variation of #13:18|, but the same idea. {Seven mountains}
(\hepta orê\). Rome was known as the city on seven hills (Vergil,
Horace, Ovid, Cicero, etc.). {On which} (\hopou--ep' autôn\).
"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 \piptô\ 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 oupô êlthen\). 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 elthêi\).
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 tôn 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 tôn hepta\ see #Ac 21:8|. John
may have used \ek tôn\ instead of \heis ek tôn\ to avoid absolute
identity between Domitian and Nero (Beckwith). {And he goeth unto
perdition} (\kai eis apôleian 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 oupô elabon\). Second aorist (proleptic and prophetic)
active indicative of \lambanô\. The heads are emperors and the
horns are kings (both called \basileis\). {As kings} (\hôs
basileis\). Compared to kings (see \hôs\ 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 hôran\). 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 gnômên echousin\). "One purpose"
(\gnômê\ from \ginôskô\) 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} (\tên dunamin kai tên exousian autôn
tôi thêriôi didoasin\). Present active indicative of \didômi\.
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 thêriou polemêsousin\). 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 nikêsei autous\).
Future active of \nikaô\. 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
kuriôn estin kai Basileus basileôn\). 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 \nikêsousin\, not \eisin\). They will share in the
triumph of the Lamb, as they shared in the conflict. Cf. \meta
tou thêriou\ in verse #12|. {Called and chosen and faithful}
(\klêtoi kai eklektoi kai pistoi\). These are the three notes of
those who share in the victory. For \klêtos\ 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 hê pornos kathêtai\).
Relative adverb \hou\ (where) referring to the waters (\hudata\)
of verse #1| on which the harlot sits. Present middle indicative
of \kathêmai\. {Are peoples, and multitudes, and nations, and
tongues} (\laoi kai ochloi eisin kai ethnê kai glôssai\). 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 misêsousin tên
pornên\). Future active of \miseô\. \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} (\êrêmômenên poiêsousin autên
kai gumnên\). Future active of \poieô\ and perfect passive
predicate accusative participle of \erêmoô\, old verb (from
\erêmos\ desolate), again in #18:16,19|. \Gumnên\ (naked) is
predicate adjective. {Shall eat her flesh} (\tas sarkas autês
phagontai\). Future middle of the defective verb \esthiô\, 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} (\autên
katakausousin en puri\). Future active of \katakaiô\, to burn
down (perfective use of \kaiô\). 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} (\edôken\). "Did give" (first aorist active of
\didômi\. {To do his mind} (\poiêsai tên gnômên autou\).
Epexegetic first aorist active infinitive of \poieô\ after
\edôken\, 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 telesthêsontai hoi logoi tou
theou\). Temporal clause about the future with \achri\ (like
\heôs\), with the future indicative of \teleô\, but with aorist
passive subjunctive \telesthôsin\ in #15:8|. For \teleô\ see also
#10:7|. For "the words of God" see #19:9|. They will be
fulfilled.

17:18 {The woman} (\hê gunê\). 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 (\hê echousa basileian\, the one having a kingdom) over
the kings of the earth (\epi tôn basileôn tês gês\)." Rome
followed Babylon, and other cities may follow in their train.