Revelation 17:15

Rev 17:15-18. And he saith unto me, The waters which thou sawest where the whore sitteth are peoples, &c. — In the former part of this description, (Rev 17:1,) the whore is represented like ancient Babylon, sitting upon many waters; and these waters are here, Rev 17:15, said expressly to signify peoples, and multitudes, and nations, and tongues. So many words in the plural number fitly denote the great extensiveness of her power and jurisdiction; and it is a remarkable peculiarity of Rome, different from all other governments in the world, that her authority is not limited to her own immediate subjects, and confined within the bounds of her own dominions, but extends over all kingdoms and countries professing the same religion. She herself glories in the title of the catholic church, and exults in the number of her votaries, as a certain proof of the true religion. But notwithstanding the general current in her favour, the tide shall turn against her; and the hands which helped to raise her shall also pull her down; the ten horns shall hate the whore, Rev 17:16 — That is, by a common figure of the whole for a part, some of the ten kings; for others (Rev 18:9) shall bewail her and lament for her; and (Rev 19:19) shall fight and perish in the cause of the beast. Some of the kings, who formerly loved her, grown sensible of her exorbitant exactions and oppressions, shall hate her, shall strip, and expose, and plunder her, and utterly consume her with fire. Rome, therefore, will finally be destroyed by some of the princes who are reformed, or shall be reformed, from Popery; and as the kings of France have contributed greatly to her advancement, it is not impossible nor improbable that some time or other they may also be the principal authors of her destruction. And such a revolution may more reasonably be expected, because (Rev 17:17) this infatuation of Popish princes is permitted by Divine Providence only for a certain period, until the words of God shall be fulfilled — And particularly the words of the Prophet Daniel, Dan 7:25-26, They shall be given into his hand until a time, and times, and the dividing of time; but then, as it immediately follows, the judgment shall sit, and they shall take away his dominion, to consume, and to destroy it unto the end. Little doubt can remain after this, what idolatrous church was meant by the whore of Babylon; but for the greater assuredness it is added by the angel, Rev 17:18, the woman which thou sawest is that great city, &c. — He hath explained the mystery of the beast, and of his seven heads and ten horns; and his explanation of the mystery of the woman is, that great city, which reigneth over the kings of the earth — And what city, at the time of the vision, reigned over the kings of the earth, but Rome? She hath, too, ever since reigned over the kings of the earth, if not with temporal, yet at least with spiritual authority. Rome, therefore, is evidently and undeniably this great city; and that Christian, and not heathen, Papal, and not imperial Rome was meant, hath appeared in several instances, and will appear in several more.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Exposition of the harlot, and her total destruction, Rev_17:15-18.

15. Peoples… multitudes… nations… tongues—Universal terms with the angel symbolic of the world-wide. Romanism claims to be catholic, that is, universal. She claims it as her proof of being a true Church. Cardinal Bellarmine asserts that the “first note of a true Church is the very same of the Catholic Church.” His fourth note, in words remarkably similar to the terms of this verse, is, “Amplitude, or multitude of believers. For a Church truly catholic ought not only to embrace all times, but all places, all nations, and races of all men.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

17:15-16 While the prostitute rules over the masses, it does not bring her victory. Instead, the beast hates and kills the great prostitute. Satan strikes even those he uses for his evil purposes.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev_17:15-18. By a continuation of his discourse (καὶ λεγ. 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 Gods 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.

τὰ ὕδατα, 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 οὖτοι μισ., as to its meaning, belongs to the kings to be understood among the horns (Rev_17:13-14); these are the decisive chief subject, so that the determination of subject, besides presented in the καὶ τὸ θηρίον, does not come further into consideration with respect to the form of the expression.

ἠρημωμένην ποιήσ. αὐτ. καὶ γυμνὴν. A striking antithesis to Rev_17:4.[3895]

κ. τὰς σάρκας αὐτῆς φἀγονται. Here the idea of the form of woman is still maintained,[3896] while in the following expression, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί, the fundamental idea of the city is asserted.

Rev_17:17 explains what is announced in Rev_17:16, by the reference to God who in this way will destroy the harlot: ὁ γὰρ θεὸς ἔδωκεν, 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 togetherfor the day of judgmentat Armagedon; in this passage, the purpose and work, on Gods 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 ὁ γὰρ θεὸς ἔδωκεν. κ.τ.λ., corresponds at the conclusion the ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ; the work intended by God, for the kings confederated with the beast, has in the fulfillment (cf. Rev_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] Rev_17:18. Cf. Rev_13:3; Rev_13:8; Rev_13:12; Rev_13:16.

[3893] Cf. Rev_5:9; Rev_7:9.

[3894] Cf. Rev_17:1 : τ. μεγάλης. Rev_14:8; Rev_16:19.

[3895] Cf. Rev_18:16.

[3896] Cf. Psa_27:2; Mic_3:2 sqq.

[3897] Vulg., Hengstenb., etc.

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

[3899] Against Hengstenb.

[3900] Cf. Rev_17:12.

Now (Rev_17:18), upon the basis of all preceding individual statements, the precise meaning of the harlot, which is treated of especially in Rev_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, Rev_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 Rev_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 Rev_17:11. The ten kings,whom Ebrard regards as identified with the seven heads,even if our exposition of Rev_17:10 sqq. and Rev_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 Rev_17:3; Rev_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 Dan_7:24 in his interpretation of the ten horns as ten future kings (καὶ τὰ δέκα κέρατα αὐτοῦ, δέκα βασιλεῖς ἀναστήσονται). 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 (Rev_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 Johns prophetic viewwith respect, on the other side, to the relative fulfilment of his prophecylies 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 (Rev_17:13; Rev_17:17).

[3901] Cf. also Hengstenb. on Rev_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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 17:15 . The woman impiously rivals God ( κύριος ἐπὶ ὑδάτων πολλῶν , Psa 29:3 ; Psalms cf.10). ὄχλοι is substituted for the more common φυλαί , perhaps with an allusion (after Eze 16:15 ; Eze 16:25 ; Eze 16:31 ) to Rome’s imperial rapacity.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This is the other member of the narration as I said verse 7, belonging unto the harlot, showed in the vision, verse 3. In this history of the harlot, these 3 things are distinctly propounded, what is her magnificence in this verse, what is her fall, and by whom it shall happen unto her, in the two verses following: and lastly, who that harlot is, in the last verse. This place which by order of nature should have been the first, is therefore made the last, because it was more fit to be joined with the next Chap.

That is, as unconstant and variable as the waters. Upon this foundation sitteth this harlot as Queen, a vain person upon that which is vain.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(Rev 17:1; Isa 8:7.) An impious parody of Jehovah who "sitteth upon the flood" [ALFORD]. Also, contrast the "many waters" Rev 19:6, "Alleluia."

peoples, and multitudes, and nations, and tongues--The "peoples," &c., here mark the universality of the spiritual fornication of the Church. The "tongues" remind us of the original Babel, the confusion of tongues, the beginning of Babylon, and the first commencement of idolatrous apostasy after the flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of the harlot, claims a double supremacy over all peoples, typified by the "two swords" according to the interpretation of Boniface VIII in the Bull, "Unam Sanctam," and represented by the two keys: spiritual as the universal bishop, whence he is crowned with the miter; and temporal, whence he is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diadems the "many diadems" of Him who alone has claim to, and shall exercise when He shall come, the twofold dominion (Rev 19:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.] "So many words," Bishop Newton observes, "in the plural number, fitly denote the great extensiveness of her power and jurisdiction. She herself glories in the title of the Catholic Church, and exults in the number of her votaries as a certain proof of the true religion. Cardinal Bellarmin's first note of the true Church is, the very name of the Catholic Church; and his fourth note is, amplitude, or multitude, and variety of believers; for the truly Catholic Church, says he, ought not only to comprehend all ages, but likewise all places, all nations, all kinds of men."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) And he said unto me . . .—Better, And he (i.e., the angel mentioned in Rev_17:1) saith, &c. The waters on which the harlot sits are explained as “multitudes.” We have thus a key to the imagery employed here and elsewhere (Rev_13:1). The wild beast and the harlot both draw much of their power from the people. The easily-moved passions or the fickle crowd, its generous, unreasoning impulses, are used by subtle and seductive enemies. “Men never so much need to be theocratic as when they are most democratic,” said De Tocqueville. They need to recognise God as their King, then, most when their new discovered strength is likely to be made the tool of unscrupulous ambition.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. The waters &c.] Some compare Isa_8:7 for the use of waters as an emblem of multitudes.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he saith unto me,.... That is, the angel, who proposed to give John the interpretation of the vision, he went on with it as follows:

the waters which thou sawest, where the whore sitteth; see Gill on Rev 17:1,

are peoples, and multitudes, and nations, and tongues; denoting the vast multitude of people, of which the several kingdoms, of divers languages, consist, which belong to the jurisdiction of Rome Papal: it is an eastern way of speaking, and is particularly used to express the various kingdoms, and infinite number of people belonging to the Babylonish monarchy, which was an emblem of the antichristian state, Dan 3:4 and these are compared to waters, to many waters; which phrase sometimes is used for the sea, Psa 107:23 because of the vast numbers of them; the whole world wondered after the beast, and the kings and inhabitants of the earth have been subject to the see of Rome; and because of their overbearing force, carrying all before them; see Isa 8:7 Rev 13:3 and because, like waters, they are continually upon the flux, one generation succeeding another; and because of their instability, fickleness, and inconstancy, as in religion, so in their constitution, they will hate the whore they love; and as they frequently change and alter in their form, at last they will utterly cease: so the Jews (w) interpret many waters, in Sol 8:7 of all people, and of the kings of the earth, and of the nations of the world; and they say, that many waters never signify any other than all the nations, and those that are appointed over them (x). So, "he drew me out of many waters", Psa 18:16 is by the Targum on the place explained, he delivered me from many people. And so Psa 46:4 is paraphrased by the Targumist;

"people, "as rivers", and their streams, shall come, and make glad the city of the Lord;''

see the Targum on Isa 8:7 and in Eze 32:2 where it is observed kingdoms are compared to waters (y).

(w) Targum in Cant. viii. 7. Shirhashirim Rabba fol. 26. 1. (x) Zohar in Gen. fol. 51. 3. & Raya Mehimna in ib. & in Numb. fol. 105. 3. Bemidbar Rabba, sect. 2. fol. 179. 4. (y) Yaikut Simeoni, par. 2. fol. 93. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

Ver. 15. Are peoples] Fitly called waters for their instability and impetuosity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he saith unto me - The angel, Rev 17:7. This commences the more “literal” statement of what is meant by these symbols. See the Analysis of the chapter.

The waters which thou sawest - See the notes on Rev 17:1.

Are peoples, and multitudes, and nations, and tongues - For an explanation of these terms, see the notes on Rev 7:9. The meaning here is:

(a) that these waters represent a multitude of people. This is a common and an obvious symbol - for outspread seas or raging floods would naturally represent such a multitude. See Isa 8:7-8; Isa 17:12-13; Jer 47:2. Compare Iliad, v. 394. The sense here is, that vast numbers of people would be subject to the power here represented by the woman.

(b) They would be composed of different nations, and would be of different languages, It is unnecessary to show that this, in both respects, is applicable to the papacy. Nations have been, and are subject to its control, and nations speaking a large part of the languages of the world. Perhaps under no one government - not even the Babylonian, the Macedonian, or the ancient Roman - was there so great a diversity of people, speaking so many different languages, and having so different an origin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The waters which thou sawest, where the harlot sitteth, signify the different nations, in all which is a multitude of wicked, especially among the great ones of this world. (Witham) --- And the ten horns....shall hate the harlot. That is, ancient Rome; they will make her desolate, by laying waste all her provinces; they will make her....naked, by stripping her of her shining ornaments, her gaudy palaces, Egyptian obelisks, magnificent temples, theatres, triumphal arches, &c. --- They will eat her flesh, by plundering her of her wealth and riches, with which she has fed herself by plundering the rest of the world; and lastly, they will burn her with fire; all which we know has been accomplished, even to a tittle. (Pastorini) --- Alaric, the Goth, in 410, took the city, pillaged it, and delivered it over to fire and the plunder of his soldiers for three days. The only privileged places that escaped were the churches. (Calmet) --- Genseric plundered it for fourteen days, in 455, and set fire to it. Odoacer took it, and deposed the emperor, in 476; and Totila, in 546, burnt it, and reduced it to a solitude. Procopius says he left not one human creature in the city. (Pastorini) --- These shall hate the harlot. There is no true love or friendship among them: the wicked hate, envy, make war against the wicked, though they make alliances sometimes one with another. --- For God hath put it into their hearts, permits them, and makes use of them as instruments of his justice, against one another: and they give their kingdom to the beast: the wicked reign under the prince of this world, the devil, as long as God pleases, and till his words and judgments are fulfilled. All the contents of the following chapters agree with this exposition. When the Angels cries, (chap. xviii.) Babylon the great is fallen, is fallen, the false happiness of the wicked is come to its last period; though St. John speaks sometimes by anticipation, especially when the rejoicings of the saints are represented, and the miseries and consternation of the wicked, to encourage the servants of God to patience and perseverance under their trials and persecutions in this mortal life. Babylon will in a short time be the habitation of devils: and therefore the good are admonished by these words, go out of her, my people, avoid and detest her wicked ways. Almighty God hath remembered her iniquities, the provocations of the wicked, nor can they escape the hand of his justice. They lived as if they were never to be called to an account. Babylon, blinded with sensual delights, pride, and vanity, said in her heart, I sit as a queen above others, and sorrow I shall not see; like the wicked in the psalmist, who is Lord over us? (Psalm xi.) But all her plagues (chap. xviii. 8.) come in one day, at the day of death, or the day of judgment. Then are represented the weeping and mourning of all the accomplices of the wicked, like the disappointment of merchants by the burning and destruction of a great city, where they found so great profit in disposing and selling their merchandise. After this, in the 19th chapter, the blessed in heaven sing Alleluia, &c. the God Almighty hath reigned, or is about to reign. At the latter end of the 19th chapter, ver. 17, it is said, I saw an Angel standing in the sun; saying to all the birds, &c. Here are represented God’s judgments on the wicked, as it were after a great battle, in which kings and many noblemen are slain, so that the birds are invited to drink of their blood. --- The beast was taken, and with him the false prophet. We may take this as spoken by anticipation of antichrist, and his great impostor, or false prophet. For still after this, (chap. xx. 7,) is foretold, according to St. Augustine, the last persecution by the devil, and by antichrist, with Gog and Magog; for it is then that fire came down from heaven, and was to devour them; and there it is expressed that the devil, who seduced them, and all the wicked, was cast into the lake of fire, into hell, where also the beast, antichrist, and the false prophet shall be tormented for ever and ever. Now to give a short account of the two other expositions. The first of them, followed by a great many, (as may be seen in Alcazar and Cornelius a Lapide) holds that all these visions will come to pass in the short reign of antichrist, a little while before the end of the world. These interpreters are divided about the signification of Babylon: some understand Babylon the metropolis of Chaldea, where they think that antichrist will begin to reign; others understand Constantinople, the seat of the Turkish empire, which is also built upon seven hills: but many understand Rome, not Christian Rome, but Rome that was a heathen city in the first ages [centuries], and which they think will be heathen Rome again in antichrist’s time. See a great number of the Fathers and interpreters for this opinion cited by Cornelius a Lapide. By the beast that carries her with her idolatry and vices, they understand the devil; and by the seven heads and ten horns, kings, who shall be in the time of antichrist, and submit themselves to him. All these kings and persecutors will receive their power one hour after, or with the beast, by which they rather understand antichrist, whose reign shall be short, as shall be that of the devil, who shall be let loose, and have greater power for a little while. By the eighth, who is of the seven, they understand the devil, because all the seven will be as it were his instruments. The same kings who committed fornication with the harlot, are also said to hate her, and burn her, says Gagneius, by being the cause of her damnation and destruction: for none are greater enemies than sinners’ accomplices. As to the other exposition, (for which see Alcazar, the bishop of Meaux, &c.) they look upon all these visions till the last persecution under antichrist, (chap. xx. 7. 10.) to be already fulfilled by the destruction of the heathen Roman empire, as they are also expounded by Dr. Hammond. Babylon is the ancient heathen Rome, mother of fornication, i.e. of idolatry and of all kind of vices, sitting upon a scarlet beast, supported by the pagan emperors in all their grandeur, pomp, and vanity. When it is said of her, that she was, and is not, this is not to be taken with regard to the visions one after another represented to St. John, nor with a regard to the time when he wrote under Domitian. She is said to come again out of the bottomless pit, when the same heathen worship was again renewed by Julian the apostate, who had a design and endeavoured to destroy the Christian religion. The seven heads are ingeniously applied to Dioclesian, Maximian Herculeus, Constantius Chlorus, Maximus, and Maxentius, which in a vision of St. John, are said to be the five that are fallen. One, to wit, Maximinus, is the sixth, represented as then in being; and another, the seventh, it is said is not yet come; to with, Licinius, whose persecution but a short time. The eighth, who is called also one of the seven, they take to be Maximian Heruleus, who had laid down the empire with Dioclesian, but took it up again, and so was the eighth, but of the seven mentioned before. The ten horns represented as not yet having a kingdom, but who are to receive power as kings, one hour after the beast, or at the fall of the empire, are those kings and princes by whom the Roman empire was destroyed; as the Goths, Vandals, Lombards, Burgundians, Franks, Huns, Alans, Suevi, also Persians and Saracens, who invaded and dismembered different parts of the empire: but no great stress need be laid on the exact number ten; which, as St. Augustine says, may be taken for a great many. They all come with the same design, (ver. 13.) to enrich and settle themselves in the dominions of the empire; yet afterwards they gave their power to the beast, by entering into alliances with the emperors, as Alaric, the Goth, and others did. They at first fought with the Lamb, being then heathens, and afterwards many of them Arians, till the Lamb overcame them, and brought them to the true Christian faith. They are said to have hated the harlot, making her destitute by pillaging Rome and divers other cities: they devoured her flesh, her treasures, God putting it into their hearts, making use of them as instruments to punish these wicked persecuting idolaters; yet they afterwards sometimes agreed to give her their strength by agreements and alliances, till the time that God decreed the empire should be in a manner destroyed. These interpreters conclude that by Babylon must necessarily be understood Rome, because it is said that seven heads, upon which the woman sitteth, are seven mountains; and it is well known that Rome is built upon seven hills; and secondly, because the woman is said to be the city, which hath dominion over the kings of the earth. But first, those seven mountains are also called seven kings; secondly, Constantinople is also built upon seven hills; thirdly, seven may be taken for many. And I cannot but take notice, that some expressions in this and in the next chapter, seem to agree better with that exposition, which takes Babylon for the multitude of all the wicked: as when we read, (chap. xviii. 3.) that all nations have drunk of the wine of the wrath of her fornication; (ver. 23.) that all nations were deceived by her sorceries; (ver. 24.) that in her was formed the blood of the prophets, and of the saints, and of all that were slain upon the earth. For though the Roman empire was of so large an extent, yet a greater part of the world was never subject to the Romans: many apostles and martyrs were not put to death at Rome, nor by the Romans, but by the Persians, and in India, &c. so these general expressions are more easily expounded, if by the great city of Babylon we understand the multitude of the wicked in all parts of the world: not but that these visions may also regard heathen Rome as the chief place where such persecutions were acted, and where all kind of vices were practices. --- N. B. Some have taken notice, that the English Protestants print the 5th verse of this chapter in capital letters: Mystery Babylon the great, the mother of harlots, and abominations of the earth. I will suppose that these words are only printed in this manner, because they contain an inscription; as when it is said, that he who was called the word of God, had written upon him, the King of kings, and Lord of lords, which words are also printed in great letters: but if our adversaries do this, to make the Church of Rome to be looked upon as the whore of Babylon, and the pope as antichrist, nothing can be more unfair, nothing more ridiculous, as I may shew on the following chapters. (Witham)

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

John saw the great whore sitting upon seven mountains, Rev 17:9, and upon many waters, Rev 17:1; these signified her dominion and jurisdiction over many people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And he saith unto me. As in ver. 7, these words form the preface to a particular description. Having explained the mystery of the beast, to whom the woman looks for support, the angel now proceeds to unfold the mystery of the harlot herself. The waters which thou sawest, where the whore sitteth; viz. those mentioned in ver. 1. In ver. 7 we are told that the beast carries the woman. Both statements are correct. The beast is the world power, which is found among the "peoples, multitudes, nations, and tongues." Are peoples, and multitudes, and nations, and tongues, The fourfold description of the human race, (cf. Rev_5:9, etc.) which, as a whole, serves the beast, (cf. Rev_13:3, Rev_13:8, Rev_13:12, Rev_13:16) and out of which are selected the redeemed. (Rev_5:9 Rev_9:9)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

People, and multitudes, and nations, and tongues - It is not said tribes: for Israel hath nothing to do with Rome in particular.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The conclusion of the explanation:

v. 15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples and multitudes and nations and tongues.

v. 16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

v. 17. For God hath put in their hearts to fulfill His will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

v. 18. And the woman which thou sawest is that great city which reigneth over the kings of the earth.

The angel here takes up his interpretation anew, in order to give the explanation of certain features of the picture shown above: And he says to me, The waters which thou sawest, where the harlot is sitting, peoples and multitudes they are, and nations and tongues. The angel fittingly describes the Church of the Pope as the great harlot sitting on many waters, that is, as one occupying a proud throne over many peoples and multitudes and nations and tongues, ruling them by her power and seducing them into the fornication of her idolatry.

And now a peculiar fact is noted: And the ten horns which thou sawest and the beast, these will hate the harlot, and they will lay her waste and strip her naked; and they will eat her flesh, and they will burn her with fire; for God has given into their hearts to carry out His intention, and to execute their single purpose, and to give their kingdom to the beast, until the words of God are fulfilled. It is a strange fact, but one borne out sufficiently well by many pages of history, that the very rulers and prince; who received power and authority with the beast, at certain times turned against the rule of Anti-Christ, especially as to his meddling in temporal affairs. Even before the Reformation, for more than a century, complaints were lodged against the usurpation of the Roman hierarchy, and a number of councils attempted to adjust matters. And since the Reformation many of the rulers of the world, in spite of their outward adherence to the Church of Rome, have plundered her institutions, stripped her of her worldly power and goods, and left her comparatively destitute and helpless. Even the Pope’s own temporal kingdom, a strip of land in Italy, has been taken from him, and he now sits in his immense palace, the Vatican, calling himself a prisoner. That was one phase of God’s judgment upon the antichristian beast; these rulers carried out the intention and purpose which He put into their hearts.

But the power of Anti-Christ is by no means exhausted: And the woman which thou sawest is the great city which has regal authority over the kingdoms of the earth. So the final Judgment has not yet come upon the Church of Rome, upon the kingdom of Anti-Christ. Rome still is a very powerful empire, which must be reckoned with; she still has kingly authority over many rulers of the world; she is still able to bedeck herself with the ornaments of her idolatrous and adulterous traffic, and many thousands there are that are impressed by this pomp and yield to her entreaties. May God mercifully hold His sheltering hand over all true Christians!

Summary

The Church of Anti-Christ is described in full in the picture of a great harlot, combining temporal and spiritual power in an authority extending even over the rulers of the world, in. spite of the fact that these vassals have repeatedly stripped her of power and wealth.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here the angel proceeds, and goes on farther in the explication of the vision. By the waters whereon the whore sat, he declares, are to be understood many and divers nations belonging to the Roman empire. Behold then of what church multitude is a note! Not of the church of Christ, his flock is a little flock; but of the antichristian synagogue which vaunts, that multitudes are on her side, The waters whereon the whore sat are multitudes, peoples, nations, and tongues. Alas, the multitude, or generality of persons, are prone to oppose that which is good, and those that do good.

Next, it is declared what instruments God will make use of as the executioners of this vengeance upon this great whore, the ten horns, that is, the ten kings which did before idolize her, and commit idolatry and spiritual whoredom with her, shall at length revolt from her, hate her, make her desolate, and naked, and shall eat her flesh, and burn her with fire.

Lord! what a strange, sudden, and mighty change, doth the power of converting grace make! Behold these ten kings, who sometimes doated upon the painted beauty of this great whore, when once their eyes shall be opened, their hearts will soon be alienated. Babylon’s courts shall be crowded with suitors no longer; they shall make her desolate, by deserting her communion; make her naked, by withdrawing their former supplies afforded to her; they shall eat her flesh, feed themselves with spoils, and take her revenues to themselves; and burn her with fire, that is, shall utterly ruin and destroy her. The destruction of antichrist, once begun, shall hold on constantly, by degrees, till his final destruction.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. The waters which thou sawest. These are symbolical of the many nations and races which support the scarlet woman.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

The waters you saw, where the prostitute is seated, are peoples, multitudes, nations, and languages

Here "are" stands for "represent." (See: Metaphor)

The waters

If you need to, you can use a more specific word for the kind of water. See how you translated "many waters" in Revelation 17:1. AT: "The rivers" (See: Assumed Knowledge and Implicit Information)

multitudes

large groups of people

languages

This refers to people who speak the languages. See how you translated this in Revelation 10:11. (See: Metonymy)

translationWords

angel

water

prostitute

people group

nation

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15. λέγει. Lach[613] reads εἶπεν with A Latt.

[613] Lachmann’s larger edition.

15. τὰ ὕδατα ἃ εἶδες. Some compare Isa 8:7 for the use of waters as an emblem of multitudes. It is noteworthy that when the vision is described Rev 17:3-8 the waters are not mentioned.

ὄχλοι. Everywhere else we have φυλαί.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15-18.] Explanation of various particulars regarding the harlot, and of the harlot herself. And he saith to me, The waters which thou sawest, where (οὗ, like ὅπου in ver. 9, = ἐφʼ ὧν) the harlot sitteth, are peoples and multitudes and nations and languages (so in Isa 8:7, the king of Assyria and his invading people are compared to the waters of the river, strong and many. There is also doubtless an impious parody intended in the position of the harlot to that of Him who sitteth above the water-flood and remaineth King for ever, Psa 29:10). And the ten horns which thou sawest, and the beast (viz. in that compact and alliance just now mentioned), these shall hate the harlot (we now enter upon prophetic particulars other than those revealed in the vision, where the harlot was sitting on the beast. Previous to these things coming to pass, she must be cast down from her proud position), and shall make her deserted and naked (contrast to ver. 4. Her former lovers shall no longer frequent her nor answer to her call: her rich adornments shall be stripped off. She shall lose, at the hands of those whom she formerly seduced with her cup of fornication, both her spiritual power over them and her temporal power to adorn herself), and shall eat her flesh (batten upon her spoils; confiscate her possessions: or perhaps, as the same expression, Psa 27:2; Mic 3:2 ff., where it is used to indicate the extreme vengeance of keen hostility. So Xen. Hell. iii. 3. 6, says of the hatred between the Helots, Periœci, &c., and the pure Spartans, ὅπου γὰρ ἐν τούτοις (the Helots, &c.) τις λόγος γένοιτο περὶ Σπαρτιατῶν, οὐδένα δύνασθαι κρύπτειν τὸ μὴ οὐχ ἡδέως ἂν καὶ ὠμῶν ἐσθίειν αὐτῶν), and shall consume her with (or, in) fire (Düsterd. remarks that in the former clause the figure of a woman is kept: in this latter the thing signified, a city. But this need not absolutely be; the woman may be here also intended: and all the more probably, because the very words ἐν πυρὶ κατακαύσουσιν are quoted from the legal formula of the condemnation of those who had committed abominable fornications: cf. Lev 20:14, Lev 21:9. The burning of the city would be a signal fulfilment: but we cannot positively say that that, and nothing else, is intended). For God put it (reff.: the aor. is proleptic) into their hearts to do His mind, [and to make one mind (ποιῆσαι is in the same sense each time—to put in practice: this they do in regard both to God’s mind and their own common mind, the two being the same. The identity is not asserted, which would require τὴν μίαν γνώμην αὐτῶν, but implied),] and to give their kingdom (i. e., as above, the authority of their respective kingdoms) to the beast, until the words of God shall be fulfilled (the prophetic words or discourses,—not ῥήματα, but λόγοι,—respecting the destruction of Babylon). And the woman whom thou sawest, is the great city, which hath kingdom over the kings of the earth (every thing here is plain. The “septem urbs alta jugis toto quæ præsidet orbi,” Propert., can be but one, and that one Rome. The pres. part., ἡ ἔχουσα, points to the time when the words were uttered, and to the dominion then subsisting. It has already been seen, that the prophecy regards Rome pagan and papal, but, from the figure of an harlot and the very nature of the predictions themselves, more the latter than the former. I may observe in passing, that the view maintained recently by Düsterd., after many others, that the whole of these prophecies regard Pagan Rome only, receives no countenance from the words of this verse, which this school of Commentators are fond of appealing to as decisive for them. Rather may we say that this verse, taken in connexion with what has gone before, stultifies their view entirely. If the woman, as these Commentators insist, represents merely the stone-walls and houses of the city, what need is there for μυστήριον on her brow,—what appropriateness in the use of all the Scripture imagery, long familiar to God’s people, of spiritual fornication? And if this were so, where is the contest with the Lamb,—where the fulfilment of any the least portion of the prophecy? If we understand it thus, nothing is left for us but to say, as indeed some of this school are not afraid to say, that only the Seer’s wish dictated his words, and that history has not verified them. So that this view has one merit: it brings us at once face to face with the dilemma of accepting or rejecting the book: and thereby, for us, who accept it as the word of God, becomes impossible. For us, who believe the prophecy is to be fulfilled, what was Rome then, is Rome now. Her fornications and abominations, as well as her power and pride, are matter of history and of present fact: and we look for her destruction to come, as we believe it is rapidly coming, by the means and in the manner here foretold).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The waters. The explanation of the symbol given here is in accordance with Isa 8:7; Psa 18:4, 16; Psa 124:14.

Peoples and multitudes, etc. See on 1Pe 2:9; Mr 12:37.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.