Jerusalem's many names in Revelation

As John received this vision, he wrote it down on a scroll (1:9-11). The details of the vision tell of specific instructions to each of the local seven historic churches (chapters 2-3), along with many scenes of what was yet to come regarding the destruction of Jerusalem, the passing away of the "old order" of things (i.e., Temple sacrificial worship), the establishment of the "new order" of things via worship done in spirit and in truth (Christian worship focused on Christ's life, death, resurrection, ascension, and reign) and the victorious, everlasting rule of Yahushua.

Since so much of Revelation concerns the (then pending) destruction and judgment of the "old order" (i.e., Temple sacrificial worship), it should come as no surprise that the headquarters location of the "old order" is the focus of much of Revelation. Jerusalem is referenced often throughout the book of Revelation and given many apocalyptic nicknames.

Jerusalem is referenced by way of proximity in Revelation 11:1-2:

1 I was given a reed like a measuring rod and was told, “Go and measure the temple of Yahuwah and the altar, with its worshipers. 2 But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months.

The Temple was in Jerusalem in the first century (before 70 A.D.). To reference the temple via a symbolic or spiritual reference or as a physical reference is still a reference that calls to mind the host city where the physical temple resided. Verse 2 goes on to say that the holy city will be trampled for 42 months. This is a similar time frame to the total duration of the First Jewish War, which lasted from 66 to 70 A.D.

Jerusalem is again referenced later in chapter 11 in verse 8:

8 Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified.

There are two clues here to consider regarding this "great city." Firstly, the last city referenced was Jerusalem (in 11:1-2). Therefore, this sentence is the only referent for this city. Grammatically, we would have to perform Greek circus tricks to twist this reference to a location other than Jerusalem. Secondly, the text provides details that solidify the location referenced in the vision. The area is the same place where "where also their Lord was crucified" (ὅπου καὶ ὁ κύριος αὐτῶν ἐσταυρώθη). All four gospels & the book of Acts refer to Jerusalem as where Christ was crucified.

Jerusalem is again the referent in chapter 11 in verse 13:

13 At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed in the earthquake, and the survivors were terrified and gave glory to the Yahuwah of heaven.

The city is described as being in the midst of a tremendous earthquake. When earthquakes are mentioned in the Old Testament, they are often descriptions of geopolitical shifts accompanying Yahuwah's judgment. Jerusalem certainly suffered judgment in 70 A.D. and underwent a massive geopolitical shift in losing the Jewish war of rebellion against Rome.

Jerusalem seems to go unreferenced for a few scenes, and the next time it comes up the focus is on 14:8:

8 A second angel followed and said, “ ‘Fallen! Fallen is Babylon the Great,’ which made all the nations drink the maddening wine of her adulteries.”

We may ask, how is Jerusalem being referenced since the city is called "Babylon the Great"? The answer to this is simple enough. We must interpret this reference to a new location (previously unmentioned) or a previous reference earlier in the text. The last reference to a city was in 11:13, which we already know is the same city from 11:8 - the city where the Lord was crucified: Jerusalem. If this is not a reference to the previous city (Jerusalem) and is a new city, we would expect it to have a clear reference later in the text.

The city is again in mind at 14:20:

20 They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia

There is no other city as a candidate for this city by way of reference. This city is the same as mentioned in 14:8. The distance measured (1,600 stadia) is significant because it represents an area of land slightly larger than the size of biblical Israel. The scene described here is where the winepress is outside the city (Jerusalem), and the destruction overflows over the city's borders. This can be understood as a prophetic description of the bloodshed during the Jewish revolt of 66-70 A.D. and how far-reaching the devastation and death from that war.

The next time a city is mentioned is in Revelation 17:5. Again (like in 14:8), the reference is to Babylon, this time with a more clear explanation in 17:18.

The name written on her forehead was a mystery:
BABYLON THE GREAT
THE MOTHER OF PROSTITUTES
AND OF THE ABOMINATIONS OF THE EARTH. (Rev 17:5)

In this chapter, a relationship is described between the Beast and a Harlot (17:3). The Beast and Harlot are two independent entities who enter into a relationship together. They both have overlapping agendas (for a time), and both enjoy the byproducts of their shared relationship (for a time). The Harlot, throughout the chapter, is a city, as we come to find out in 17:18:

18 The woman you saw is the great city that rules over the kings of the earth.” (Rev 17:18)

It's always lovely when Yahuwah's Word gives us explicit instructions on how to interpret it! Let's recap what we have so far:

• We know that Jerusalem is in mind as the "holy city" (11:1-2).
• We know that Jerusalem takes on the nicknames "Sodom" and "Egypt" (11:8).
• We know that Jerusalem is the subject of great upheaval (11:13).
• We aren't sure yet but have a possibility that Jerusalem is also being given the nickname "Babylon" (14:8 & 17:5, 17:18)

The above last bullet point moves from a possibility to an almost certainty by seeing the text's city description. The woman is a great city; what city, we might ask? The city that rules over the kings of the earth (17:18). Which city could that be? We are left with only a few options. Either the text refers to a new location, which was previously unreferenced or mentioned, or we are left with the Harlot as Jerusalem.

What does the text of Revelation tell us about the Harlot?

• The Harlot sits or is supported by a Beast (17:3). This shows that the city in view is not independent in its power but rather quite dependent on another source (the Beast) for its rule.
  
  
• The Harlot is a picture of wealth and prosperity (17:4). Ken Gentry writes the following, citing early historians:

"But even pagan writers speak highly of Jerusalem as a significant contemporary city. Tacitus calls it “a famous city.” Pliny the Elder comments that it is “by far the most famous city of the ancient Orient.” Appian, a Roman lawyer and writer (ca. AD 160), called it “the great city Jerusalem” (Tacitus, Histories 5:2; Fragments of the Histories 1; Pliny, Natural History 5:14:70; Appian, The Syrian Wars 50). The Sibylline Oracles, Josephus, and the Talmud concur in calling Jerusalem “a great city” (Sibylline Oracles 5:150–154, 408–413; Josephus, J.W. 7:1:1; 7:8:7."

• The Harlot is described as "drunk with the blood of Yahuwah's holy people" (17:6). Take a look at this list of instances where Jerusalem is seen as the primary driving force persecuting Yahuwah's New Testament people: Acts 4:3; 5:18–33; 6:12; 7:54–60; 8:1ff; 9:1–4, 13, 23; 11:19; 12:1–3; 13:45–50; 14:2–5, 19; 16:23; 17:5–13; 18:12; 20:3, 19; 21:11, 27; 22:30; 23:12, 20, 27, 30; 24:5–9; 25:2–15; 25:24; 26:21. See also: 2 Co 11:24; 2Th 2:14–15; Heb 10:32–34.
  
  
• The Harlot is described as riding on the Beast with seven heads and ten horns (17:7). A few verses later, the Beast is further described (17:9) and explained: "The seven heads are seven hills on which the woman sits.” Rome was most famous for being the city of seven hills in the ancient world. Jerusalem was supported by Roman Imperial authority (until the Jewish revolt began in 66 A.D. and ended with the destruction of Jerusalem in 70 A.D.).
  
  
• The Harlot and the Beast eventually turn on each other (17:15-16). Until the Jewish revolt, Jerusalem had a unique political relationship with Rome. The Jews were allowed to continue their religious worship in Jerusalem, provided they (like other conquered peoples) paid homage and taxes to Caesar.
  
  
• The Harlot is eventually identified with the same language as Jerusalem from 11:8, 14:8, and 17:5. The great city is Jerusalem; the Harlot and Jerusalem are the same. The Harlot is, therefore, a symbolic, prophetic nickname given to what Jerusalem has become. Rather than remaining faithful to the Lord Yahuwah, Jerusalem has rejected the Son of Yahuwah and instead furthered its heinous rebellion.

In the last few chapters of Revelation, many of these nicknames describe Jerusalem's overthrow, downfall, and destruction. We can pinpoint these nicknames as Jerusalem because they all overlap with the same city of origin—where the Lord was crucified. Often, these nicknames used throughout the book are repurposed towards the end.

• Jerusalem is called a "great city" in 18:10, 18:16, 18:19, and 18:21.
• Jerusalem is called Babylon in 18:2, 18:10, and 18:21.

Jerusalem by name is only mentioned a few times (3:12, 21:2, 21:10) in the book of Revelation. There is an interesting distinction to be made between the "old" historic Jerusalem (which was the city being judged by Yahuwah for the crime of covenant unfaithfulness in the crucifixion of the Son of Yahuwah) and the "new" Jerusalem.

Why does the identification of Jerusalem matter? In correctly understanding Revelation (as it was intended to be read by Yahushua through John), we see that this book has many spiritual applications but with a primary historical event in mind. This is not a book primarily discussing our future (although that is something included in the book). Instead, the book mainly reveals through prophetic symbols a cataclysmic event that would leave a lasting mark on Christianity, Judaism, and the world for the rest of human history.

As Christians, this book is another source of encouragement that what we have to look forward to in the future, and even beyond this life, is rooted in Yahuwah's work in time and history. Our religion is not based on philosophical platitudes, superstitious supernaturalism, or confusing "guesswork." Our faith is founded upon the realities of Yahuwah's work in the world, as revealed and commented on in the scriptures of the Old and New Testaments.

This is a non-WLC article by Jacob Toman.

We have taken out from the original article all pagan names and titles of the Father and Son, and have replaced them with the original given names. Furthermore, we have restored in the Scriptures quoted the names of the Father and Son, as they were originally written by the inspired authors of the Bible. -WLC Team