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Posted on CCPC's website 2025
Again. This study is verse by verse, IMAGE by Image, IDEA by Idea, and concept by concept. Which means it is a Marathon.
We are using sources that John the Apostle and those mentioned as the recipients of the letter, the Seven Churches and other First Century Christians, the majority of which were Jews, would / should / could have been familiar with. We will also reference newer translations and versions of the book, beginning with the 1560 Geneva Bible (the bulk source for the 1611 KJV, which we also use) all the way up to much more current publications, and examinations of the text from various scholars, as well as beginning the analysis of the text from the Greek.
It should be said here, as we are beginning with the Greek, we are going in remembering that John was writing in an 'apocalyptic' style. It seems many translations have forgotten that and 'moderated' the language.
1
A short break is implied.
John sees another angel "katabainonta" (coming down) from "ouranou" (sky / heaven) who had "exousian megalen" (privilege/competency/authority great) and the land was "ephotisthe" (brightened / illuminated) by his "doxa / doxas" (glory).
The text does not state this angel's name or rank. But, so far in the book, no 'angel' has had that kind of radiance. It may well be an Archangel, but it isn't so stated.
Which brings up a point that was seen in some commentaries. That this one is The One. That the bright angel coming down with glory is CHRIST working a different job than HE will later. That doesn't follow in the text. Jesus, the Messiah, the Lamb of God... is always identified... make that... is ALWAYS Identified as such. When He appears in the Apocalypse, there is no doubt Who it is. The glowing angel is simply that.
One place in Scripture where we see angels that light up is at the tomb after the resurrection. The messenger to Cornelius evidently got his uniform from the same closet for his errand in Acts 10. Christ's outfit glowed in Luke 9 at the transfiguration, and later when He's seen in various visions, including John's, but it is always clearly stated that this is Jesus, or, somebody else.
2
And he "ekraxen" (shrieks) in a "ischyra" (vehement) voice, "legon" (calling out, 'saying'): "Epesen, epesen" (repeated for emphasis) the motion of falling 'uncontrolled' to the ground) is "Babylon he megale" (Babylon the great)! And "egeneto katoiketerion daimonion" (caused to become the habitation of evil spirits / heathen deities (present tense, they're already there)) and a "phylake" (guardian / protector (includes prison)) of every "pneumato akathartou" (spirit unclean (the demonic)), a 'guardian' of every "orneou akathartou" (bird unclean (vultures)), and a 'guardian' of every "theriou" (creature / animal) unclean (vermin) and "miseo" (detested / abhorred / etc).
NOTE: Many translations ended the verse after the 'bad poultry', beginning with the 1560 Geneva Bible, while some, led by the Living Bible, have it as above. We were unable to find anything in any record or text about that final 'bad critter' clause having been added in later manuscripts. If you look at best renditions in the Greek side by side on Biblehub.com (link below), the 'detested animals' (rats) are there. Is it important in the larger sense that Babylon has already got nasty animals running around with the birds and demons? No, but it is an interesting difference. And, when the plague starts... we know why.
3
There is a revisit of something previously stated, see chapter 14: The wine of the wrath of the idolatry (and general immorality) with all of the nations and kings of the earth. But then there is something new ...
and the "emporoi" (traders, merchants) of the "ge" (earth) through the "dunamis" (force / strength) of the "strenous" (luxury / revelry (includes idea of a delicacy)) of the woman has "plouteo" (enriched / become wealthy / abundance).
The merchants have not only made their living trading on the general vices of the great city, they have gotten rich from it. And the idea of that luxurious life comes back up shortly.
4
John hears another voice from heaven. While the speaker is not directly identified, what is said tells us Who is speaking, also the first word is an imperative, a command, not a polite request:
"Exelthate" (Come / depart) "laos" (people) "ego" (mine), "ek / ex" (out) of her, so that you "me" (not) "sugkoinoneo" (share in / participate in) the "hamartiais" (sins) of her, and the "plegon" (plagues / afflictions) of her that you will not receive.
At this point, we do not know if these people of God are those who have been sealed, or if they are other believers, or if they are the Church, or faithful Jews... we don't know. We do know that GOD claims them, and warned them to 'get out, NOW!'.
A look at the 'great city' sequence:
So far we have been introduced to what is identified as the chief concentration of every sort of iniquity known. Also named in the cast are various rulers who consorted with her in the last chapter, and the merchants that were just mentioned, and a whole zoo full of all sorts of creatures, both living, and otherwise.
And then after we've gone through a rogue's gallery that looks like it is setting up for a bad superhero movie that runs late at night on an alphabet soup cable channel, there's a message from ABOVE that the 'good people' need to "get out of Dodge" in a hurry. In the next handful of verses we find out why.
Part of the coming sequence is what happens to the city, and how those that have been 'best friends' with her react. The description is in chronological order, this is as close to a play by play from a sportswriter as you get in the Apocalypse.
end look
5
The phrase 'heaped up around her' doesn't do it justice. They have become 'part of' her.
For "kollao" (adhering to / joined (the root word means 'glue', is also used to mean the bond between husband and wife)) her "hamartiai" (sins) "achri" (up / until) as/to "ouranos" (sky / heaven), and "mnemoneuo" (has remembered) God the "adikema" (misdeeds / wrongs / crimes (includes serious accusations)) of her.
6
This verse can be shortened to "paybacks, double".
The voice from heaven continues to say that Babylon will be given what she has rendered, and "diplosate" (pay back double) to her, "dipla" (two-fold / double (another form of same word)) "kata"(according / against) to "erga" (works / actions). In the "poterion" (drinking cup) in which 'she' "kerannumi" (mixed), "kerasate (mix (same root)) to her "diploun" (double).
This is something akin to one of the aspects of 'karma' that we saw in our feature on Witchcraft, see link below. But instead of a "three fold law of return" for doing something bad to somebody... she is only getting paid back double
7
"hosos" (so great / much) she has "doxazo" (glorified / honored / praised) "hautou" (herself) and "streniao" (indulged / reveled in luxury), so "didomi" (give / bestow) to her "basanismos" (torture / torment (includes 'agony' (track this word for a moment))) and "penthos" (sorrow / grief (as mourning)), "hoti" (because) in her "kardia" (inner thoughts) she says "Kathemai basilissa" ('I am enthroned as a queen') and a "chera" (widow) "ouk" (never) "eimi" (will never be), and "penthos" (sorrow / grief...) never will I see.
8
"dia" (Through / because of) this, "en mia hemera" (in one day) will arrive the "plegai" ((plural) plagues / torments) of her, and "thanatos" (death) and "penthos" (sorrow/ etc) and "limos" (famine / hunger); and with fire "katakauthesetai" (entirely burned / consumed), because "ischyros" (powerful and vehement and sure) is the "Kyrios ho Theos" (Lord one God)...
A quick look at the "Word for God":
Here in 18: 8, as in other places in Revelation, we have what works out as "Lord God".
"Kyrios" comes down to being the Greek word for Ultimate Authority, such as in 1:8.
"ho" is the numeric number one.
"Theos" is the primary term for the Creator as Supreme Deity used in most of the new Testament and is the term John favors in his first general epistle.
The combination, such as is used in 4 : 8 and as will be coming up in 19 and a couple more times before the end of the book, is special. It is essentially the equivalent of the Hebrew "Jehovah Elohim" (literally: 'Eternal Mighty One') and in this usage, means exactly the same thing indicating the Creator in His role as the Ultimate Power and Judge.
In the next chapter we see "Theos" with "Pantokrator" (Omnipotent) which is another expression for Ruler of All.
End look
.... is the One that will "krinas" (legal judge / adjudicate (includes decision on punishment)) her.
9
And "klausousin" (will lament / mourn (stand by for emphasis)) and "kopsontai" (will wail (the combination is that theatrical level of mourning the Middle East is famous for)) for her the "basileis" (rulers) of the "ges" (Earth (these are not the kings without land from 17:12, but 'real' kings)), and with her "porneusantes" (practiced immorality / idolatry (the term means both at the same time for fun and profit) and "streniasantes" (lived luxuriously (the root includes the 'indulgence' we saw earlier)), when they "bleposin" (behold / perceive) the smoke of the "pyroseos" (trial by fire / smelting) of her...
10(the sentence continues from 9)
....from "makrothen" (a significant distance) "histemi" (standing in place) because of the "phobos" (alarm / terror (the root word gives us 'phobia') "tou" (of the) "basanismos" (torture / torment (this is 2, stand by)) of her, ...
Time out for Assaying:
We're going to drop back into First Corinthians for a moment. 3: 13 - 15 to be exact, and then we'll check out 1 Peter 1 : 7. These verses, as well as the one we're looking at talk about works being tried by fire, which is why believers should do things that matter for others and the larger Kingdom. If the things you've done are totally consumed by the fire, you end up with ashes, while gold is purified. Which is how metals are assayed by cupellation. Not only gold and silver, but lead and copper are also purified by fire. Impurities are burned off and the metals are separated. There's a link below to an expert's view of the topic.
The bad news is that Babylon, as depicted, probably doesn't have a lot of high quality works that will come out of the fire that Christ mentions in Mark 9: 49 that will test what everybody has done.
End assay.
... saying: "Ouai" (alas / woe) unto the great city Babylon, the city "ischyra" (strong / powerful)! For in one hour has come"krisis" (justice (a form of the word in verse 9)) 'to' you.
We had the three 'great woes' in chapter 8. This one is a bonus.
11
Now we hit the punchline.
The "emporoi" (merchants (the root word gives us 'emporium')) "penthousin" (lament in guilt) because their "gomos" (cargo / wares) "oudeis agorazei ouketi" ('no one purchases any more')-
They're not crying because millions of people are now ashes, they're upset that they can't sell them overpriced junk any more.
12 and 13
It's a shopping list. Stuff you'd see in a bazaar. Including precious items like gold, ivory, and decorative woods. Then comes a list of 'consumables' including food, oils and spices. Then you even see horses and chariots, and 'slaves'.... and finally something interesting.
... and the "psychas anthropon" (spirits / souls of men).
14
For some reason, the 1560 Geneva translation has 14 in parenthesis, no other translation checked, nor the Greek source page did. If anything, it should be in quotes.
And the "opora" (ripe fruit) "epithymias" (longing eagerness/ lust) of the "psyches" (soul / spirit) "apelthen" (is gone) from you, and all the "lipara" (fat / rich) and the "lampra" (radiant / magnificent) "apoleto" (departed (as in destroyed)) from you, and they will find them no more.
It's not talking about their liking the fully ripe apples and oranges in the orchard. We're lurching back and forth between carnal desires and idolatry... assuming there is a line between them at this level of the game.
15 and 16
The merchants of these things "ploutesantes" (have become rich / wealthy / have abundance) from her will stand at a distance because of the "phobos" (fear/ terror/ alarm) of the "basanismos" (torment / torture (this form of the word , which is more intense and dramatic than the root (which means to distress or vex), is only used six times in the NT, all of them in The Apocalypse, and three of those were in this chapter, this was the last one)) of her, "klaio" (weeping) and "pentheo" (mourning/ lamenting (that theatrical thing again)), saying 'woe / alas' to the great city having been "periballo" (wrapped / surrounded / (including) clothed) with "byssinon" (fine linen / cotton) and "porphyroun" (royal purple) and "kokkinon" (crimson) and has been "kechrysomene" (gilded) with gold, "litho timio" (precious stones / gems), pearls.
17 - 18
For in one hour "eremothe" (brought to waste / ruin / desolation) "ho tosoutos ploutos" (such great abundance / richness). And every "kybernetes" (ship's pilot / helmsman (note: this same word occurs in Acts 27: 11 and is translated 'pilot' instead of 'captain' in the KJV)) and all (the Greek phrase here is wordy, and means: passengers), and "nautai" (seamen / sailers), and those who trade via the sea, stood at a distance and shrieked, seeing the smoke of her "pyroseos" (fiery test), saying, what is "homoia" (equal to) the city great?
Evidently those well out to sea from the harbor survive whatever happened to the city, at least for a short while... stand by.
19
And they "ebalon choun" ... ... and they... yeah, OK, we'll look at that one:
A break for a Jewish insult
... and they "ebalon choun" (threw dust in the air).
This was something done by the Jews, and to be fair, was also done by others, and is still done in the Middle East and certain other regions, to show everything from disagreement and disapproval, to total disgust and revulsion. And is also a term used when one believes that another is trying to either distract or deceive them. Dust is also tossed when ashes are unavailable as a symbol of mourning during a time when that 'theatrical' type of mourning we've mentioned in our study is in play. Which is what we see here.... maybe all the merchants on the incoming ships were Jews... whatever.
We see it from a relative of King Saul who threw dust in the air and then rocks at David in 2 Samuel 16 : 13. Shimi both disapproved and was disgusted by David. And then there's more OT dust in Ezekiel 27 and Lamentations 2:10, perhaps instead of ashes.
There is also New Testament flying dust in Acts 22:23 from the ranking Jewish officials who don't like what Paul is saying, and they were probably trying to distract everybody from his testimony.
In the current verse, it is in grief and mourning as they are throwing it up so it lands on their own heads. One has to wonder about the cleaning crew on whatever ship they are on where there is that much dust around that they can throw it in in air like that.
End break
... yeah, that's what the verse says, they are mourning the great city that "eploutesan" (enriched / made wealthy) all those "echontes ta ploia" (holding / possessing the ships) at sea through the "timiotes" (value / costliness / wealth (all are being considered)) of her, for in one hour she was "eremothe" (brought to waste / ruin / desolation (this is the second use of this word in this section. The city isn't just destroyed, it is gone. As if it had never been: think- Atlantis.).
20
NOTE: There is a dramatic change of tune here. From the grieving of the merchants and the flinging of dust.... to the other side of things. So.....
Let's start over with that reset in mind:
20
"Euphrainou" (have a good mind / rejoice (this is the word Paul uses several times in his letters, for one, see Romans 15: 10)) over her "ourane" (heaven) and 'you' "hagios" (sacred / those set apart by God (saints)), and "apostolos" (those delegated 'by Christ' (apostles)) and "prophetes" (inspired fore-tellers (prophets)) because "ekrinen" (decided / judged) GOD the "krima" (decision) for you against her.
Also, verse 20 of chapter 18 indicates that there are STILL living believers on Planet Earth this late into the action sequence of The Apocalypse.
If they were in heaven, they wouldn't care. And if they had already been killed, they wouldn't be 'rejoicing'.
21
Then the scene changes again.
And "eren" (raised up) an angel "ischyros" (powerful / strong / mighty) "lithon" (stone),...
It makes more sense here, given the word choice and placement in the Greek statement, that it is the angel that is "mighty" instead of the stone as in the KJV and certain other versions. BUT... it could be the rock that was 'mighty'. It works either way, and isn't important at all. The description of the stone follows next.
... like a "mylinon megan" (millstone great) and cast it into the sea, saying: "Houtos hormemati blethesetai" (In this way violently thrown down) Babylon the great city, and not exist any longer.
22 and 23
This is the real "Sound of Silence" at least in what's left of Babylon. We'll just skim the high points:
The band doesn't play any more in the city, the text lists specific instruments. Nor any "technites / technes" (builders / tradesmen / etc). And the mills shut down.
There is no light from lamps. Nor do grooms and brides speak together (the implication is that nobody is getting married.... or anything else that way).
For the merchants were the "megistanes" (noblemen (satraps)) ...
Pardon our satrap sighting:
Flashback to Daniel 6. King Darius appoints 120 satraps to run his kingdom. The position in the Persian Empire was very like the regional governors under the Roman Empire. They had great authority, and answered directly to the palace, if not personally to the king himself.
You'd think that after the episode in chapter 3 with old King Neb, those with that title would have learned their lesson. Evidently political appointees of every era are basically the same. We also run into those with that position in Esther and it is mentioned in Ezra, so they weren't an endangered species.
we rejoin verse 23, already in progress
... because by the "pharmakeia" (enchantment / magic / sorcery) of you were "planao" (led astray / caused to wander / deceived) all the nations.
The crimes for which Babylon was convicted were idolatry, and deception and what happened because of those. Not being important and wealthy and 'having a good time'.
The overall idea of sorcery and as it compares to something else comes into a sharp focus in our feature on witchcraft see link below.
24
.... and in her ... (we'll get to this in a second) .... those "esphagmenon" (those unjustly slain / murdered) on the earth.
It wasn't just the "prophets and saints" (which is what we left out there), GOD also holds 'the city' to account for ALL innocent blood.
End 18
Selected Sources for this chapter:
Greek Text Analysis of verse 2: https://biblehub.com/text/revelation/18-2.htm
"From the Bible to State of the Art - Cupellation Test Methods Explained" https://www.assayoffice.co.uk/news/from-the-bible-to-state-of-the-art-the-history-of-cupellation-test-methods
Sources used throughout entire study:
Bible Hub Interlinear pages: https://biblehub.com/interlinear/revelation/1.htm
the Geneva Bible downloadable https://archive.org/details/TheGenevaBible1560
the 1611 KJV https://www.kingjamesbibleonline.org/1611-Bible/
NOTE: The Bible Study Lesson presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
http://centralparkchurchofchrist.org
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