TRV
Translation
King James Version
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.
KJV (with Strong's)
So G2532 he carried G667 me G3165 away G667 in G1722 the spirit G4151 into G1519 the wilderness G2048: and G2532 I saw G1492 a woman G1135 sit G2521 upon G1909 a scarlet coloured G2847 beast G2342, full of G1073 names G3686 of blasphemy G988, having G2192 seven G2033 heads G2776 and G2532 ten G1176 horns G2768.
Complete Jewish Bible
He carried me off in the Spirit to a desert, and I saw a woman sitting on a scarlet beast filled with blasphemous names and having seven heads and ten horns.
Berean Standard Bible
And the angel carried me away in the Spirit into a wilderness, where I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns.
American Standard Version
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.
World English Bible Messianic
He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns.
Geneva Bible (1599)
So he caried me away into the wildernesse in the Spirit, and I sawe a woman sit vpon a skarlet coloured beast, full of names of blasphemie, which had seuen heads, and tenne hornes.
Young's Literal Translation
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,
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In the KJVVerse 30,979 of 31,102
Study This Verse
Commentary on Revelation 17 verses 1–6
1 ¶ And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.
3 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.
4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
Here we have a new vision, not as to the matter of it, for that is contemporary with what came under the three last vials; but as to the manner of description, etc. Observe, 1. The invitation given to the apostle to take a view of what was here to be represented: Come hither, and I will show thee the judgment of the great whore, etc., Rev 17:1. This is a name of great infamy. A whore [in this passage] is one that is married, and has been false to her husband's bed, has forsaken the guide of her youth, and broken the covenant of God. She had been a prostitute to the kings of the earth, whom she had intoxicated with the wine of her fornication. 2. The appearance she made: it was gay and gaudy, like such sort of creatures: She was arrayed in purple, and scarlet colour, and decked with gold, and precious stones, and pearls, Rev 17:4. Here were all the allurements of worldly honour and riches, pomp and pride, suited to sensual and worldly minds. 3. Her principal seat and residence - upon the beast that had seven heads and ten horns; that is to say, Rome, the city on seven hills, infamous for idolatry, tyranny, and blasphemy. 4. Her name, which was written on her forehead. It was the custom of impudent harlots to hang out signs, with their names, that all might know what they were. Now in this observe, (1.) She is named from her place of residence - Babylon the great. But, that we might not take it for the old Babylon literally so called, we are told there is a mystery in the name; it is some other great city resembling the old Babylon. (2.) She is named from her infamous way and practice; not only a harlot, but a mother of harlots, breeding up harlots, and nursing and training them up to idolatry, and all sorts of lewdness and wickedness - the parent and nurse of all false religion and filthy conversation. 5. Her diet: she satiated herself with the blood of the saints and martyrs of Jesus. She drank their blood with such greediness that she intoxicated herself with it; it was so pleasant to her that she could not tell when she had had enough of it: she was satiated, but never satisfied.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Shepherd of HermasAD 160
Shepherd of Hermas, Vision 1
I fell asleep. And the Spirit carried me away, and took me through a pathless place, through which a man could not travel, for it was situated in the midst of rocks; it was rugged and impassible on account of water.
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"There came one of the seven angels, which have the seven bowls, and spake with me, saying, Come, I will show thee the judgment of that great whore who sitteth upon many waters. And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs." The decrees of that senate are always accomplished against all, contrary to the preaching of the true faith; and now already mercy being cast aside, itself here gave the decree among all nations.
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"And I saw the woman herself sitting upon the scarlet-coloured beast, full of names of blasphemy." But to sit upon the scarlet beast, the author of murders, is the image of the devil. Where also is treated of his captivity, concerning which we have fully considered. I remember, indeed, that this is called Babylon also in the Apocalypse, on account of confusion; and in Isaiah also; and Ezekiel called it Sodom. In fine, if you compare what is said against Sodom, and what Isaiah says against Babylon, and what the Apocalypse says, you will find that they are all one.
Caesarius of ArlesAD 542
EXPOSITION ON THE APOCALYPSE 17:3, HOMILY 13
In the beast the whole people who are evil is recognized, and in the woman its corruption is revealed. It says that the woman sits [on the beast] in the desert, because she sits on the impious, those who are dead in their souls and those who are deserted by God. [He was led] in the spirit, it says, because a desertion [by God] of this kind cannot be seen except in the spirit.
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 17:3
The desert refers to the absence of God, for his presence is paradise. [He was led] in the spirit, because these realities can [only] be seen in the spirit. In whose image does the divine word most depict her, if not the image of the woman “from whom is the beginning of sin, and because of her,” as it is written, “we all die.” She is said to sit on a beast, since from it she is raised up high by the pride of presumption. [The beast is] scarlet, since it is a bloody beast, as we said, and it is a body arrayed against the Lamb. At times we are to recognize the devil in this beast, at other times the head which appears as though slain, at other times the people of the beast, which is the whole of Babylon, that is, confusion. And so, it is scarlet because it is bloody in its impiety, and it was drunk by its corruptions as though they were blood. “It was full of blasphemous names.” Although it is worse to perform blasphemy by way of deeds than to be called blasphemous, here he nevertheless says that it fully abounds with names so that it might not be thought that it is lacking in any excess. And because it is one thing to sin before God and another thing to sin against God, he who blasphemes against God is guilty of the greater offense.
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 17:3
The Lord taught in the Gospel that we should be on our guard for this plague, saying, “When the unclean spirit has gone out of a man, he passes through waterless places seeking rest, but he finds none. Then he says, ‘I will return to my house from which I came.’ And then he goes and brings with him seven other spirits more evil than himself, and they enter and dwell there, and the last state of that man becomes worse than the first.” Did he not speak above of one unclean spirit? Why then did he mention seven others more wicked than himself, unless the unclean spirit is sevenfold in such a way that through his hidden evils he is discovered to be seven times more despicable?And that what we say may be become more plain and clear, it is well that the reader be attentive. The good Spirit is a Spirit of wisdom, to which is opposed the evil spirit who is a spirit of foolishness and who is worse because it feigns wisdom. The good Spirit is a Spirit of understanding, while the evil spirit is a spirit of silliness and is worse because it feigns discipline. The good Spirit is a Spirit of counsel, while the evil spirit is a spirit of imprudence and is worse because it feigns prudence. The good Spirit is a Spirit of fortitude, to which is opposed the evil spirit who is spirit of open cowardliness and who is worse because its weakness deceives by the appearance of strength. The good Spirit is a Spirit of knowledge, to whom the spirit of ignorance stands in opposition and is worse because it steals knowledge [for its own use]. The good Spirit is a Spirit of piety, while the evil spirit is a spirit of impiety and is worse because it is covered with a false piety. The good Spirit is a Spirit of the fear of God, to whom the spirit of recklessness is opposed, and this one is worse because it deceives through a fake religiosity. I have extended a little my discussion of the deception of this adversary, so that this exposition might contribute to our understanding of many passages. The apostle too announced this future persecution, which will be so characterized by force and cunning, when he said, “Then the lawless one will be revealed, and the Lord Jesus will slay him with the breath of his mouth and destroy him by his appearing and his coming. The coming of the lawless one by the activity of Satan will be with all power and with pretended signs and wonders, and with every wicked seduction for those who are to perish.” By “power” he indicates its violent force, and by “seduction” he means its lying hypocrisy.
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 17:3
The prophecy of holy Daniel says that as the final persecution approaches, there will be ten kings. This book often symbolizes them in the seven heads and ten horns of the beast, as it does here. Earlier it is said that diadems are worn by them, for when all the kingdoms have been overthrown, they only will reign in the whole world. Indeed, the diadems are signs of the conquered kingdoms, which are displayed as trophies upon the arrogant heads [of these kings]. Therefore, through a mind of wisdom [this book] also says that the seven heads must be understood to be seven hills, so that it might signify Rome, which sits upon seven hills. For since Rome once exercised an absolute monarchy in all the world, [this prophecy] has adduced it as a similitude for the kingdom of those [ten rulers], and in the name of Rome symbolizes the power of the entire earthly kingdom. In the number seven this passage intends to indicate the universality of its domination, since from the number three and from the number four, that is, from an odd and an equal number it is seen to consist of diverse members and so its universality is suggested.… In the seven churches we have indicated that [this universality] is indicated in the good sense, since it is foretold that the one church of Christ will possess the whole world. In this passage the same number is used in the contrary sense to refer to those seven heads that are in opposition and in which that universal power is said to have everywhere dominion. For holy Scripture frequently uses the number seven in both a good and in a bad sense. In view of his sevenfold work, the prophet Isaiah testifies that the Holy Spirit is to be regarded as sevenfold, and here seven is used in the good sense. Similarly, however, an evil spirit is often described as sevenfold. Since the monarchy of these kings, which is often placed in opposition to the church of Christ, not only assails the faithful by way of open aggression but also desires to ensnare them by a bogus form of the truth, this passage indicates its manifest power by the ten horns and its fraudulent truth by the seven heads. Therefore, this future persecution is predicted to be violent, during which the practice of this deceiving power is supported and what is lacking to the deceit is supplemented by power. The illusory nature of this fraud was earlier indicated when it was said that “one head of the seven heads seemed to have been wounded unto death, but its mortal wound was healed.” That is to say, one head from that universal rule of the worldly kingdom that opposes the church, namely the antichrist, who seeks to be received as though he were the Christ, will claim that he is resurrected, as though he had been dead, for he impiously seeks to separate the incautious from Christ, who really did die and truly did rise again. Concerning this [head] it has already been said that the dragon, that is, the devil, has given to him his own power and throne and authority, and so it says that he is full of blasphemous names, even as it said that “a blasphemous name was upon its head.” And there cannot be a more grievous blasphemy than as one who is opposed to Christ, which is what the name antichrist indicates, to wish to be regarded as Christ, so that he might seduce by a skewed truth those whom he was unable to break by violent terrors, and that he might lead those to adopt an imitation of the truth who had refused manifest error.
Andreas of CaesareaAD 614
COMMENTARY ON THE APOCALYPSE 17:1-3
It is necessary to say what we think concerning the wilderness into which he says he was led in the spirit. We think that in spiritual matters every city or populated place is a “wilderness” that is blameworthy because of a drunkenness of soul and fornication from God and of other such activities. It is also to be noted that in the vision that the spirit gives, the apostle sees the devastation of the harlot, whom he saw as a woman because she was softened for sin and unmanly. She was seated upon a scarlet beast because through evil deeds she reposed on the devil, who is murderous and delights in blood. Through such evil deeds she becomes a co-worker with the apostate in his blasphemies against God. The beast with its scarlet appearance is an indication of its cruelty and savagery and murderous intention.
BedeAD 735
Commentary on Revelation
And I saw a woman sitting on a scarlet beast, etc. The devil, bloody with impiety, blasphemous, inflated, exalts the corruption of the wicked with the pride of presumption.
BedeAD 735
Commentary on Revelation
And he carried me away in the spirit into the wilderness. The wilderness represents the absence of divinity, whose presence is paradise.
BedeAD 735
Commentary on Revelation
Having seven heads and ten horns. That is, having the kings of the world and kingdoms, whose glory he also showed to the Lord on the mountain. And as we have said above, the number seven and ten often indicate universality.
OecumeniusAD 990
Commentary on Revelation
"And", he says, "he carried me away in the Spirit into a desert." The desert foreshadows her coming desolation.
"And I saw", he says, "a woman sitting on a scarlet beast." The "beast", he says, is the Devil upon whom it rested, and by whom it was commanded; "scarlet" because it had been stained with the blood of the saints.
And the "beast" was "full of blasphemous names"; for the Devil, who is attributed to it, sins against God in the worship due to God.
He says it had "seven heads and ten horns." He himself interprets these, calling the "heads" and the "horns" kings, both those who reigned in it and those who were to reign.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Revelation 17:3 presents a profound prophetic vision to the Apostle John, where an angelic guide transports him "in the spirit" to a wilderness setting. There, John witnesses a striking and ominous tableau: a woman, later identified as "Mystery Babylon," seated upon a scarlet-colored beast. This beast is depicted as being covered in blasphemous names and possessing seven heads and ten horns, a complex array of symbolism that immediately signals its immense power, inherent opposition to God, and the vast scope of its influence in the end times. This verse serves as the dramatic introduction to a detailed revelation concerning the nature and ultimate judgment of this formidable spiritual and political entity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 17:3 is rich in Symbolism, a hallmark of apocalyptic literature. The "woman," "scarlet-colored beast," "names of blasphemy," "seven heads," and "ten horns" are not literal entities but represent complex spiritual, political, and historical realities. This pervasive symbolism allows the text to convey profound theological truths about evil, power, and judgment in a way that transcends specific historical moments, making it applicable across generations. The verse also employs Vivid Imagery, creating a striking and memorable picture for the reader: a woman astride a monstrous, brightly colored beast covered in offensive inscriptions. This imagery is designed to evoke strong emotional responses and convey the terrifying nature of the forces at play. Furthermore, the entire verse functions as a Prophetic Vision, a common literary device in Revelation, where John is granted direct, divinely inspired insight into future events and spiritual conflicts. This vision serves not only to reveal but also to warn and prepare believers for the realities of the end times.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 17:3 powerfully underscores the pervasive nature of spiritual rebellion and the world's entanglement with systems that oppose God. The imagery of the woman and the beast highlights the insidious alliance between corrupt religious/economic power and oppressive political authority, both characterized by blasphemy and a usurpation of divine prerogatives. This vision serves as a stark reminder that throughout history, and especially in the end times, there will be powerful earthly entities that defy God, persecute His people, and demand allegiance that belongs only to the Creator. Yet, the very act of revealing these entities demonstrates God's ultimate sovereignty and His commitment to exposing and judging all forms of evil, assuring believers that no power can ultimately thwart His divine plan.
REFLECTION AND APPLICATION
Revelation 17:3 calls believers to a profound level of spiritual discernment and vigilance. In a world often captivated by outward displays of power, wealth, and influence, this verse serves as a divine X-ray, exposing the true, blasphemous nature of systems that appear glamorous or formidable but are fundamentally opposed to God. It challenges us to look beyond superficial appearances and to critically evaluate the underlying spiritual allegiances of cultural, political, and even religious movements. Just as John was transported to the "wilderness" to receive this stark revelation, we are called to cultivate a spiritual detachment from the world's allurements, enabling us to see clearly the forces at work. This vision is not meant to incite fear, but to equip us with knowledge, encouraging steadfastness in our faith, purity in our worship, and a clear understanding of the spiritual battle. It reminds us that our allegiance must be solely to Christ, and that any system or ideology that claims ultimate authority or demands worship is a manifestation of the beast's blasphemous spirit, destined for judgment.
Questions for Reflection
FAQ
What does it mean that John was "carried away in the spirit into the wilderness"?
Answer: This phrase signifies that John entered a state of divine inspiration or prophetic trance, similar to experiences described by Old Testament prophets like Ezekiel. It means God supernaturally enabled him to perceive spiritual realities and future events that are beyond normal human senses. The "wilderness" is a symbolic setting, often representing a place of desolation or isolation, but also a place where God speaks clearly and reveals profound truths, away from the distractions and corruptions of the world. It emphasizes the solemn and divinely orchestrated nature of the vision he is about to receive.
Who is the "woman" mentioned in this verse, and what does she represent?
Answer: The "woman" is a central symbolic figure in Revelation 17. While not explicitly named in Revelation 17:3, she is later identified by the angel as "Mystery, Babylon the Great, the Mother of Harlots and Abominations of the Earth" in Revelation 17:5. She represents a powerful, corrupt, and apostate system that exerts immense influence over the world. Interpretations vary, but she is generally understood to symbolize a false religious system, a global economic power, or a political empire that is fundamentally opposed to God and His people, characterized by spiritual harlotry and deception. Her "sitting upon" the beast indicates her close alliance with or dependence on worldly political power.
What do the "scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns" symbolize?
Answer: This beast is a complex symbol of immense worldly power that is inherently hostile to God. Its "scarlet colour" (Greek: kokkinos) signifies luxury, royalty, sin, and bloodshed, aligning with its destructive and corrupt nature. Being "full of names of blasphemy" means it openly defies God, claiming divine prerogatives or speaking impious words against Him. The "seven heads" are later explained in Revelation 17:9-10 as both "seven mountains" (often interpreted as Rome) and "seven kings" (representing a succession of world empires or a complete system of governance). The "ten horns" are interpreted in Revelation 17:12 as "ten kings" who receive authority with the beast, symbolizing a future coalition of powers or rulers. This beast is closely linked to the beast from the sea in Revelation 13:1 and the fourth beast in Daniel 7:7, representing a final, powerful, and anti-God political empire that will arise in the end times.
CHRIST-CENTERED FULFILLMENT
Revelation 17:3, with its chilling depiction of a woman riding a blasphemous beast, ultimately points to the absolute necessity and ultimate triumph of Christ. The "scarlet-colored beast" and the "woman" represent the culmination of all worldly power and spiritual apostasy that stand in opposition to God's kingdom. This vision, therefore, magnifies the singular authority and purity of Jesus Christ, who alone is worthy of all worship and allegiance. Unlike the beast, which is "full of names of blasphemy," Christ bears the "name which is above every name" (Philippians 2:9), a name that evokes reverence, not defiance. While the beast's power is temporary and destined for destruction (Revelation 17:14), Christ's dominion is eternal, for He is the "King of kings and Lord of lords" (Revelation 19:16). The judgment pronounced upon this beastly system in Revelation highlights the perfect justice of God, executed through His Son, who came not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). Thus, this verse, by revealing the depths of anti-Christ rebellion, simultaneously illuminates the glorious and indispensable role of Jesus as the conquering Lamb of God, who will ultimately cast down all opposing powers and establish His righteous kingdom forever (Revelation 11:15).