τὸ κρίμα τῆς πόρνης τῆς μεγάλης

[John Reece]

This is a non-debate, non-cabala, non-esoterica, and non-gematria (except as occurs in the text of Rv 13:18) thread.

I specifically request that Geert van den Bos not post in this thread or in any other thread that I may start.

I propose to confine myself to factual information; however, if anyone wishes to take exception to what I may present herein, please do so in a debate thread started for that purpose.

Revelation 17:1b NA27: δεῦρο, δείξω σοι τὸ κρίμα τῆς πόρνης τῆς μεγάλης (ESV: Come, I will show you the judgment of the great harlot who is seated upon many waters)

Via Accordance, from Revelation: A New Translation with Introduction and Commentary (The Anchor Bible, 1975), by J. Massyngberde Ford (maroon emphasis added by John Reece):

Commentators have observed that the last of the Egyptian plagues, the death of the firstborn, does not feature in our apocalypse. The text that influences the author of Revelation most is Ezek 16, which is a prophetical attack on Jerusalem.

To be continued...

[John Reece]

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Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation:

If Ephraim was seen in such a light and such metaphors were used of her at the time when the Qumran commentaries were written, the same accommodation might well have been made years later with reference to Jerusalem under the Romans.These texts from Qumran suggest, therefore, that there is a line of continuity with the classical prophets in the portrayal of Jerusalem as a harlot and the prediction that she will be attacked by her enemies as a consequence of her sin. Perhaps the most important text for interpreting Rev 17 is 1QpHab. This speaks against Jerusalem

For God will condemn him to destruction even as he himself planned to destroy the Poor. And as for that which He said, Because of the murders committed in the city and the violence done to the land, the explanation of this is (that) the city is Jerusalem, where the Wicked Priest committed abominable deeds and defiled the Sanctuary of God; and the violence done to the land, these are the towns of Judah where he stole the goods of the Poor.

To be continued...

[John Reece]

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Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation (The Anchor Bible, 1975):

It might be objected that the great city in Revelation appears too important among the nations to be identified with Jerusalem rather than Rome. However, Gen RExod R

Moreover, the author does use dual symbolism, so even if it is correct to identify the harlot with the faithless Jerusalem, this does not preclude her identification also with one particular character or office within the city. The liturgical setting of much of Revelation, especially ch. 16, together with the stress on the priesthood in Jerusalem and the wicked priest in the Qumran scrolls, might lead one to suppose that the harlot depicts particularly the condition of the high priesthood.It would seem that Rev 17, 18 were perhaps written in a climate similar to the one described above.

There are several further reasons for arguing that the harlot is Jerusalem rather than Rome. First, if one identifies the first beast (13:1; see third NOTE on 17:3) with the Roman empire one must argue for a different identity for the harlot: Rome cannot be seated upon Rome. Some have argued that the beast is the Roman empire and the harlot the city of Rome, but this appears to be contradicted by the text. In 17:9 the woman is said to be seated on the seven hills (equal the seven heads) and these surely symbolize the city of Rome. Secondly, Rome is never mentioned in our text, but the new Jerusalem does occur and there is great emphasis on Jewish temple imagery, etc. Further, , and one would expect the same identity when the phrase recurs in Rev 18:16. Thirdly, the blood of the martyrs and the saints is found in our city (18:24) but it was Jerusalem, not Rome, who slew the prophets. Fourthly, if the beast imagery is taken from Daniel then it would seem to depict a foreign power against the Jewish nation. Lastly, the symmetry of the apocalypse might urge us to inquire whether the true counterpart of the new Jerusalem (ch. 21) is not rather the old, defiled Jerusalem, rather than Rome. This would be in keeping with the theology of Qumran.

To be continued...

[John Reece]

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Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation (The Anchor Bible, 1975):

The harlot, therefore, is probably in political alliance with the Romans, with nobles and warriors. Associated with these seem to be the kings of the earth (17:2) who have committed adultery with her. However, it is not actually said in this text that the nations drink of his cup, but rather that he drinks of the cup of Yahweh.

In order to see the vision, vs. 3 says the seer is carried away to a wilderness. The noun, Gr. erēmonerēmon The color of the beast on which the woman is seated matches her own dress (vs. 4); it is scarlet or crimson, Gr. kokkinon, in distinction from the dragon in 12:3 who was fiery red, Gr. purros. Kokkinon is crimson blended with dark blue (cf. Isa 1:18). It was a color used to attract attention, e.g. the scarlet thread attached to the first twin of Tamar (Gen 38:28) and to the home of Rahab (Josh 2:18); cf. NOTE on 17:3, its use on the scapegoat. Both references are indirectly associated with the theme of harlotry. Whereas the color may denote splendor and distinction, it also indicates ungodly conduct, e.g. Isa 1:18, sin like scarlet; cf Ps 51:7. It stands in sharp contrast to the white robes of the redeemed and the riders on the white horses.

In vs. 4 scarlet again appears, but this time in conjunction with purple. This combination, together with the mention of gold, precious stones, and pearls, might remind the Jewish reader of the offerings for the sanctuaryThese colors were not associated only with the sanctuary but also with the vestments of the high priest.

For headdress the high priest had first a cap made in the same fashion as that of all the priests; but over this was stitched a second of blue [or violet] embroidery, which was encircled by a crown of gold wrought in three tiers, and sprouting above this was a golden calyx recalling the plant which with us is called saccharonephielis (for so we may call the calyx), but had a plate of gold [or band or garland of filet], bearing graven in sacred characters the name of God. Such is the apparel of the high priest.

To be continued...

[John Reece]

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Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation (The Anchor Bible, 1975):

Arakhin Cf. Rev 17:11.

To be continued...

[John Reece]

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Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation (The Anchor Bible, 1975):

kai............................................ HEADS
.................................................. ... I........ II....... III..................................... 2......................... 3................................. 4................................ 5........ 4
Nero............................... 6........ 5......... 1................................................................ . 2............. 2
Otho (69).................................................. ......... 3.............. 3
Vitellius (69).................................................. ... 4............. (3)
Vespasian................................. 6.......... 5...................................................... 7.......... 6............. 5
Domitian.................................. 8.......... 7.............................................................. ................................................................... ..............

To be continued...

[John Reece]

Continued from last post above ↑

Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation (The Anchor Bible, 1975):

To be continued...

[John Reece]

Continued from last post above ↑

Continuing excerpts, via Accordance, from J. Massyngberde Ford's exegesis of chapters 17-18 in Revelation (The Anchor Bible, 1975):

A horrendous example of famine is recorded by Josephus in War 6.197. He speaks of the famine in Jerusalem during the siege and he tells how the victims stripped off the leather from their bucklers and chewed it. He describes the horrors of the famine which gave rise to internal fighting, panic, and unbelievable brutality even toward relatives. He emphasizes the case of a woman who even cooked and ate her own babyHowever, it is God who has put this intention into the minds of the kings represented by the horns (Rev 17:17). This concept, that God uses the pagan nations to punish his people, is common in the OT.The prophet reproaches her for mourning in the light of the desolation of Jerusalem, but as he looks at her, her countenance changes and becomes brilliant. Then she is no longer visible to him but instead there is a city built with large foundations. The angel then explains to the prophet that the woman whom he saw was Zion.

To be continued...