The Meaning of Revelation 17:3 Explained

Revelation 17:3

KJV: So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

YLT: and he carried me away to a wilderness in the Spirit, and I saw a woman sitting upon a scarlet-coloured beast, full of names of evil-speaking, having seven heads and ten horns,

Darby: And he carried me away in spirit to a desert; and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns.

ASV: And he carried me away in the Spirit into a wilderness: and I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns.

KJV Reverse Interlinear

So  he carried  me  away  in  the spirit  into  the wilderness:  and  I saw  a woman  sit  upon  a scarlet coloured  beast,  full of  names  of blasphemy,  having  seven  heads  and  ten  horns. 

What does Revelation 17:3 Mean?

Verse Meaning

The angel carried John away in the Spirit to a wilderness area (cf. Revelation 1:10; Revelation 4:1; Revelation 21:10). This wilderness may refer to the desert near literal Babylon. [1] Or it may anticipate the desolate condition of the harlot. [2] There he saw a woman, the harlot of Revelation 17:1, sitting on a beast. Contrast the description of the rider on the white horse in Revelation 19:8; Revelation 19:11; Revelation 19:14. The description of this animal is exactly the same as Antichrist in Revelation 13:1 except that it is scarlet here, probably symbolizing luxury and splendor (cf. Revelation 14:8-11; Isaiah 1:18; Matthew 27:28-29). She sat in a position of control over Antichrist, and he supported her.

Context Summary

Revelation 17:1-18 - The Great World City Overthrown
This scarlet-attired woman is that miserable attempt made in every age to counterfeit the true Church of the living God. Man does not like the religion of the cross, of faith, of self-denial, and each age has witnessed some false system from which all these objectionable elements are eliminated. Surely a meretricious system has revealed itself successively in Babylon, Jerusalem, Rome, London, New York, and other great centers. Fashion smiles on it, wealth bedizens it, human power unites with it, and in every age it has been drunken with the blood of martyrs.
Between this miserable travesty of the Church and the Church herself there has been perpetual conflict. But the ultimate victory has always remained with the Lamb, and if only we side with Him, as the called, chosen, and faithful of Revelation 17:14, we also shall be more than conquerors. Human prestige and power shall not ultimately avail in the conflict against the all-conquering Savior. And finally the very world-powers shall turn against the apostate and adulterous Church, Revelation 17:16. Come out from her and be separate! [source]

Chapter Summary: Revelation 17

1  A woman arrayed in purple and scarlet, with a golden cup in her hand sits upon the beast;
5  which is great Babylon, the mother of all abominations
9  The interpretation of the seven heads;
12  and the ten horns
14  The victory of the Lamb
16  The punishment of the harlot

Greek Commentary for Revelation 17:3

He carried me away [απηνεγκεν με]
Second aorist active indicative of αποπερω — apopherō to bear away, prophetic aorist. This verb is used of angels at death (Luke 16:22) or in an ecstasy (Revelation 21:10 and here). [source]
In the Spirit [εν πνευματι]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον — eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου — to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον — erēmon 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 Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι — kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον — epi thērion kokkinon). Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 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 Revelation 13:1; Revelation 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 τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Into a wilderness [εις ερημον]
In Isaiah 21:1 there is το οραμα της ερημου — to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον — erēmon 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 Revelation 21:10 he sees the New Jerusalem from a high mountain. [source]
Sitting [κατημενην]
Present middle participle of κατημαι — kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον — epi thērion kokkinon). Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 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 Revelation 13:1; Revelation 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 τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Upon a scarlet-coloured beast [επι τηριον κοκκινον]
Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19. [source]
Full of names of blasphemy [γεμοντα ονοματα βλασπημιας]
See Revelation 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 Revelation 13:1; Revelation 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 τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Sitting []
To manage and guide the beast. [source]
A scarlet-colored beast []
The same as in Revelation 13:1. This beast is ever after mentioned as τὸ θηρίον thebeast. For scarlet, see on Matthew 27:6. [source]

Reverse Greek Commentary Search for Revelation 17:3

Revelation 1:10 In the Spirit [ἐν πνεύμην]
The phrase I was in the Spirit occurs only here and Revelation 4:2: in the Spirit, in Revelation 17:3; Revelation 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Acts 10:10; 2 Corinthians 12:2, 2 Corinthians 12:4. “Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place” (Ebrard). “A divine release from the ordinary ways of men” (Plato, “Phaedrus,” 265). “You ask, 'How can we know the infinite?' I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstacy. It is the liberation of your mind from its finite consciousness … . But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world … . All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul” (Letter of Plotinus, about A D. 260). -DIVIDER-
-DIVIDER-
Richard of St. Victor (died 1173) lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought. -DIVIDER-
-DIVIDER-
Sufism is the mystical asceticism of Mohammedanism. The ecstasy of a Sufi saint is thus described:“My tongue clave fever-dry, my blood ran fire,My nights were sleepless with consuming lore, Till night and day sped past - as flies a lance-DIVIDER-
Grazing a buckler's rim; a hundred faiths-DIVIDER-
Seemed there as one; a hundred thousand years-DIVIDER-
No longer than a moment. In that hour-DIVIDER-
All past eternity and all to come-DIVIDER-
Was gathered up in one stupendous Now, - -DIVIDER-
Let understanding marvel as it may. -DIVIDER-
-DIVIDER-
Where men see clouds, on the ninth heaven I gaze,-DIVIDER-
And see the throne of God. All heaven and hell-DIVIDER-
Are bare to me and all men's destinies,-DIVIDER-
The heavens and earth, they vanish at my glance:-DIVIDER-
The dead rise at my look. I tear the veil-DIVIDER-
From all the world, and in the hall of heaven-DIVIDER-
I set me central, radiant as the Sun.”Vaughan, “Hours with the Mystics,” ii., 19 Beatrice says to Dante:“We from the greatest bodyHave issued to the heaven that is pure light; Light intellectual replete with love,-DIVIDER-
Love of true good replete with ecstasy,Ecstasy that transcendeth every sweetness.”Dante says:“I perceived myselfTo be uplifted over my own power, And I with vision new rekindled me,-DIVIDER-
Such that no light whatever is so pure-DIVIDER-
But that mine eyes were fortified against it.”“Paradiso,” xxx., 38-60. Again, just before the consummate beatific vision, Dante says:“And I, who to the end of all desiresWas now approaching, even as I ought The ardor of desire within me ended. -DIVIDER-
-DIVIDER-
Bernard was beckoning unto me, and smiling,-DIVIDER-
That I should upward look; but I already-DIVIDER-
Was of my own accord such as he wished;-DIVIDER-
Because my sight, becoming purified,-DIVIDER-
Was entering more and more into the ray-DIVIDER-
Of the High Light which of itself is true. -DIVIDER-
-DIVIDER-
From that time forward what I saw was greater-DIVIDER-
Than our discourse, that to such vision yields,-DIVIDER-
And yields the memory unto such excess.”“Paradiso,” xxxiii., 46-57. [source]

Revelation 13:1 Upon the sand [επι την αμμον]
The accusative case as in Revelation 7:1; Revelation 8:3, etc. Αμμος — Ammos is an old word for sand, for innumerable multitude in Revelation 20:8.Out of the sea (εκ της ταλασσης — ek tēs thalassēs). See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα — diadēmata) see Revelation 12:3, only ten here, not seven as there.Names of blasphemy See Revelation 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have τεος — theos constantly applied to them. [source]
Revelation 13:1 Names of blasphemy [ονοματα βλασπημιας]
See Revelation 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have τεος — theos constantly applied to them. [source]
Revelation 17:3 Upon a scarlet-coloured beast [επι τηριον κοκκινον]
Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19. [source]
Revelation 17:4 Even the unclean things of her fornication [και τα ακαταρτα της πορνειας αυτης]
Either the accusative after γεμον — gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα — echousa like ποτηριον — potērion f0). [source]
Revelation 17:3 In the Spirit [εν πνευματι]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον — eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου — to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον — erēmon 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 Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι — kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον — epi thērion kokkinon). Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 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 Revelation 13:1; Revelation 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 τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Revelation 17:3 Sitting [κατημενην]
Present middle participle of κατημαι — kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον — epi thērion kokkinon). Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 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 Revelation 13:1; Revelation 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 τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Revelation 17:4 In purple and scarlet [πορπυρουν και κοκκινον]
Accusative retained after this passive verb of clothing, as so often. Πορπυρους — Porphurous is old adjective for purple (from πορπυρα — porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος — kokkinos Perfect passive participle of χρυσοω — chrusoō old verb, to gild, to adorn with gold, here alone in N.T.With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις — chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι — Chrusiōi is cognate with the participle. Λιτωι τιμιωι — Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα — zeugma also with μαργαριταις — margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.Full of abominations Agreeing with ποτηριον — potērion “cup” (neuter singular accusative). Some MSS. read γεμων — gemōn (nominative masculine like εχων — echōn in Revelation 17:3, quite irregular). For βδελυγματων — bdelugmatōn (genitive after γεμον — gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω — bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης — kai ta akatharta tēs porneias autēs). Either the accusative after γεμον — gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα — echousa like ποτηριον — potērion f0). [source]
Revelation 17:4 Full of abominations [γεμον βδελυγματων]
Agreeing with ποτηριον — potērion “cup” (neuter singular accusative). Some MSS. read γεμων — gemōn (nominative masculine like εχων — echōn in Revelation 17:3, quite irregular). For βδελυγματων — bdelugmatōn (genitive after γεμον — gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω — bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης — kai ta akatharta tēs porneias autēs). Either the accusative after γεμον — gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα — echousa like ποτηριον — potērion f0). [source]

What do the individual words in Revelation 17:3 mean?

And he carried away me into a wilderness in [the] Spirit I saw a woman sitting upon a beast scarlet being full of names of blasphemy having heads seven horns ten
Καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν Πνεύματι εἶδον γυναῖκα καθημένην ἐπὶ θηρίον κόκκινον γέμοντα ὀνόματα βλασφημίας ἔχων κεφαλὰς ἑπτὰ κέρατα δέκα

ἀπήνεγκέν  he  carried  away 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀποφέρω  
Sense: to carry off or bring away.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἔρημον  a  wilderness 
Parse: Adjective, Accusative Feminine Singular
Root: ἔρημος  
Sense: solitary, lonely, desolate, uninhabited.
Πνεύματι  [the]  Spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
γυναῖκα  a  woman 
Parse: Noun, Accusative Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
καθημένην  sitting 
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
θηρίον  a  beast 
Parse: Noun, Accusative Neuter Singular
Root: θηρίον  
Sense: an animal.
κόκκινον  scarlet 
Parse: Adjective, Accusative Neuter Singular
Root: κόκκινος  
Sense: crimson, scarlet coloured.
γέμοντα  being  full 
Parse: Verb, Present Participle Active, Accusative Neuter Plural
Root: γέμω  
Sense: to be full, filled, full.
ὀνόματα  of  names 
Parse: Noun, Accusative Neuter Plural
Root: ὄνομα  
Sense: name: univ.
βλασφημίας  of  blasphemy 
Parse: Noun, Genitive Feminine Singular
Root: βλασφημία  
Sense: slander, detraction, speech injurious, to another’s good name.
κεφαλὰς  heads 
Parse: Noun, Accusative Feminine Plural
Root: κεφαλή  
Sense: the head, both of men and often of animals.
ἑπτὰ  seven 
Parse: Adjective, Accusative Feminine Plural
Root: ἑπτά  
Sense: seven.
κέρατα  horns 
Parse: Noun, Accusative Neuter Plural
Root: κέρας  
Sense: a horn.
δέκα  ten 
Parse: Adjective, Accusative Neuter Plural
Root: δέκα 
Sense: ten.