Revelation chapter 12 spoke of a woman who fled into the wilderness (v 6, 14) and Revelation 17 describes her fate (see v 3 - reference to woman / wilderness). The notes on Revelation 12 identified the woman as Jerusalem and its inhabitants, and the wilderness as the desolate place where God's word is. The woman is nourished by the two witnesses (see notes on chapter 12) during the 1260 days, however Revelation 17 shows that their testimony is to no avail, because she forsakes God and commits adultery with the nations around her. As a result, she is given "the cup of wine of the fierceness of (God's) wrath" (16 v 19).

The woman in Revelation 17 is sitting on the beast which is described in chapter 13, and is termed "the great city, which has a kingdom on the kings of the earth� (v 18), and not as the AV states "reigns over the kings of the earth". The idea is of the woman being supported by the 7 kings, not of her dominating them. "The great city" is used again in Revelation 11 v 8, when describing the place where the Lord was crucified.

Revelation 17 v 9, 10 says "The seven heads are seven mountains, on which the woman sitteth, and they (not there) are seven kings : five are fallen, and one is, and the other is not yet come". The 7 mountains on which the woman sits are the 7 kings, and these can be equated with the 7 heads of the Beasts that Daniel saw in Daniel chapter 7. The notes on Revelation chapter 13 explain the statement in� verse 10 about 5 of the kings being "fallen, and one is, and the other is not yet come". They also consider v 11, which says that the beast "is the eighth (head) and is of the seven".

The woman sits on 7 mountains (v 9), which are 7 kings (v 10), but she also sits on many waters (v 1), which are "peoples, and multitudes, and nations, and tongues" (v 15). This indicates that the woman is supported by the peoples of the world and their rulers, as opposed to the God of Israel. The Jerusalem of Revelation 17 is not distinct from those nations which have conquered her in the past, which is shown by the fact that she is scarlet (v 4), just like the beast that supports her (v 3).

Jerusalem the whore, full of abomination, points back to Ezekiel 16 (v 2 "Jerusalem ... abominations"; harlot v 15) and Ezekiel 23 (e.g. v 29 Jerusalem = Aholibah v 4). In Ezekiel 16, the consequence of her unfaithfulness is that her lovers (v 37) will punish her (v 39 - 41). Similarly in Ezekiel 23 she is punished (vs 23 - 26) and drinks the cup of astonishment and desolation (v 33 - compare e.g. Revelation 16 v 19, 17 v 4).

It is the 10 horns on the beast that make her desolate and naked (Revelation 17 v 16 - compare Ezekiel 16 v 37, 39), that eat her flesh and burn her with fire (Ezekiel 16 v 41).

Are these 10 horns the ones which appear on the fourth beast that Daniel saw (Daniel 7 v 7)? This is unlikely as the little horn (Daniel 7 v 8) plucks up three of the horns on the fourth beast when it emerges, and the beast on which the woman sits can be equated to the little horn (see notes on chapter 13). It has been proposed that the 10 horns equate to the 10 peoples listed in Psalm 83 v 6 - 8 which conspire to cut off Israel (v4). This is a possibility.

The 10 horns (or kings - Revelation 17 v 12) make war with the lamb (Revelation 17 v 14), and they can be equated to the "kings of the earth" in Revelation 19 v 19 which make war with Christ and who perish.

Revelation 17 v 10 says that the beast which emerges before the return of Christ must "continue a short space". In the notes on Revelation 12 it suggests that the term "little" in "little horn" of Daniel 7 v 8 refers to a short space of time. The reference to a "short space" indicates that the same idea is being expressed here. It has already been concluded in these notes that the "little horn" of Daniel 7 is the same as the beast of Revelation 13 and 17.

Revelation chapters 17 and 18 employ quotations about the cities of Nineveh, Jerusalem, Babylon and Tyre to describe the woman:

Tyre
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Israel/Jerusalem
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Babylon
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Why should verses about Babylon, Jerusalem/Israel, Nineveh and Tyre be combined in this manner to represent the woman?

Reference to Nineveh is appropriate because God sent a prophet there, just like the two witnesses that are sent to prophesy in "the great city" (Revelation 11).

Reference to Tyre is appropriate, because it was in the "midst of the seas" (Ezekiel 27 v 4) and traded with the surrounding nations. The city of Revelation 17 and 18 establishes links with the seas of the nations and associates with them, as opposed to separating from them and associating with God.

Reference to ancient Babylon is appropriate as it was the centre of idolatry (e.g. Jeremiah 51 v 17), like the Babylon of Revelation. The Babylon in Revelation rejects those that God sends to it and goes after the ways of the world.

It has been proposed previously that the woman is Jerusalem and its inhabitants, so references to Israel/Jerusalem are not unexpected. Revelation 18 v 23 says that "the voice of the bridegroom and the bride shall be heard no more" in this adulterous city. However, when the new Jerusalem of Revelation 21 v 2 is manifested, the bridegroom (Christ) and the bride (the saints) shall be heard.

By identifying the woman of Revelation 12, 17 and 18 as Jerusalem, a progression is revealed within the book. It starts with an ungodly city and ends in chapters 21 and 22 with a godly one.

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