Revelation 16:19

Revelation 16:19 – The Great City

This exegetical study of Revelation 16:19 – the great city is based on a b-greek discussion from December 26, 2005. The initial inquiry concerned the grammatical relationship between “the great city” (ἡ πόλις ἡ μεγάλη) and “Babylon the Great” (Βαβυλὼν ἡ μεγάλη) in Revelation 16:19, specifically whether a reader of the Greek text would inherently perceive them as distinct or identical entities without further contextual research.

The main exegetical issue revolves around the precise identification of “the great city” in Revelation 16:19, and its relationship to “Babylon the Great” mentioned in the same verse. While many commentaries often equate these two, the grammatical structure of the Greek sentence, particularly the use of the conjunction καί, prompts a closer examination of whether such an identification is directly derivable from the syntax alone or necessitates broader literary and theological considerations. This involves analyzing the potential for the two phrases to refer to distinct geographical or symbolic entities (e.g., Jerusalem vs. Rome), or to represent different aspects or epithets of a single entity, employing rhetorical devices for emphasis or clarity within the apocalyptic narrative.

ΚΑΙ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία μέρη, καὶ αἱ πόλεις τῶν ἐθνῶν ἔπεσαν· καὶ Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ. (Nestle 1904)

Key differences with SBLGNT (2010):

• For Revelation 16:19, the Greek text of Nestle 1904 and SBLGNT 2010 are identical. There are no significant textual variants that would affect the grammatical or semantic analysis of the phrases “the great city” or “Babylon the Great” in this verse.

Textual Criticism (NA28) and Lexical Notes

The critical apparatus of NA28 (Novum Testamentum Graece, 28th Edition) reveals no significant textual variants for Revelation 16:19 that would alter the core phrases under discussion: ἡ πόλις ἡ μεγάλη and Βαβυλὼν ἡ μεγάλη. The text is remarkably stable in this verse across major manuscript traditions.

Lexical Notes:

• πόλις (polis): According to BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature), πόλις primarily refers to a ‘city, town, district’. In Revelation, it is used broadly, sometimes for literal cities (e.g., the seven churches), but frequently with symbolic connotations, such as “the holy city” (Jerusalem) or “the great city” (often identified with Babylon/Rome). KITTEL (Theological Dictionary of the New Testament) emphasizes its usage within the LXX tradition for both literal and eschatological cities, including Jerusalem and the corrupt “city of man.”
• μεγάλη (megalē): BDAG defines μεγάλη as ‘large, great, important, magnificent’. Its frequent pairing with πόλις or Βαβυλών in Revelation serves to emphasize the city’s stature, power, or notoriety, whether in a positive (New Jerusalem) or negative (Babylon) sense. The repetition of this adjective is often noted as a rhetorical device to connect or distinguish entities.
• Βαβυλών (Babylōn): BDAG confirms its literal meaning of ‘Babylon’, but in Revelation, it is primarily used symbolically to denote Rome or a global anti-God system, characterized by luxury, idolatry, and persecution. Its identification as “the great” city reinforces its symbolic significance as the ultimate earthly antagonist to God’s kingdom.
• ἐγένετο (egeneto): The aorist indicative of γίνομαι, meaning ‘it happened, it came to be, it occurred’. It introduces a new event or state, often marking a significant transition in the narrative.
• ἐμνήσθη (emnēsthē): The aorist passive indicative of μιμνήσκω, meaning ‘it was remembered, recalled’. In this context, it implies divine remembrance with a view to judgment or fulfillment of prophecy.
• καί (kai): The conjunction ‘and, also, even’. Its primary function is connective, but its repeated use (polysyndeton) can have rhetorical force, and it can also function epexegetically (‘and, namely’).

Translation Variants and Grammatical & Rhetorical Analysis

The core grammatical question in Revelation 16:19 is whether “the great city” (ἡ πόλις ἡ μεγάλη) and “Babylon the Great” (Βαβυλὼν ἡ μεγάλη) refer to the same entity. The verse reads: “And the great city was split into three parts, and the cities of the nations fell. And Babylon the Great was remembered before God to give her the cup of the wine of the fury of his wrath.”

Grammatically, the two clauses are linked by καί. The first clause describes the physical destruction of “the great city” and other “cities of the nations.” The second clause introduces “Babylon the Great” and God’s judgment upon her. The crucial interpretative point lies in the function of the καί introducing the second clause. It could be understood in several ways:

1. Simple Conjunction: The most straightforward reading treats καί as a simple conjunctive “and,” connecting two distinct but related events. In this view, “the great city” and “Babylon the Great” would be presented as two separate entities, undergoing different aspects of divine judgment. This interpretation acknowledges the sequential nature of the clauses, implying a distinction until context dictates otherwise. However, the immediate repetition of “great city” in a context of global judgment often suggests a deliberate rhetorical connection.

2. Epexegetic Conjunction: An epexegetic (explanatory) use of καί would mean “and, namely” or “that is.” If applied here, it would imply that “Babylon the Great” is an explanatory identification of “the great city.” However, the sentence structure “καὶ ἐγένετο ἡ πόλις ἡ μεγάλη… καὶ Βαβυλὼν ἡ μεγάλη ἐμνήσθη…” makes a direct epexegetical relationship grammatically strained if it were meant to explain the *identity* of the split city. If John intended a direct equivalence through epexegesis for the initial split, he might have structured it as “And the great city, that is, Babylon the Great, was split…” The current phrasing presents two distinct verbal actions (was split; was remembered).

3. Polysyndeton and Rhetorical Emphasis: The repeated use of καί in verses 19-21 suggests a figure of speech known as πολυσύνδετον. This device emphasizes each item in a list, presenting them as distinct yet cumulatively significant events. In this context, “the great city” being split, “the cities of the nations” falling, and “Babylon the Great” being remembered, are all presented as separate, significant consequences of the earthquake. While grammatically distinct, rhetorically, the consistent use of μεγάλη with both “city” and “Babylon” strongly links them. As some scholars argue, the author of the Apocalypse frequently refers to Babylon using the epithet “the great city” (cf. Rev 17:18). Therefore, even if grammatically distinct actions, the referent is likely the same entity viewed through different lenses of judgment.

The presence of the definite article ἡ with πόλις (ἡ πόλις ἡ μεγάλη) indicates a known or prominent city, which, in the broader context of Revelation, strongly points to Babylon. While Revelation 11:8 refers to “the great city” where Jesus was crucified (Jerusalem), the immediate context of Revelation 16, and the subsequent chapters (especially Rev 17-18), heavily identifies “the great city” with Babylon. The discussion highlights that a definitive conclusion cannot be drawn from the Greek sentence structure alone but requires consideration of the book’s overall narrative cohesion and symbolic language.

Conclusions and Translation Suggestions

While the Greek syntax of Revelation 16:19 allows for a reading where “the great city” and “Babylon the Great” are presented as grammatically distinct subjects of different divine actions, the overwhelming literary and thematic context of the Apocalypse points towards their identification as the same entity. The repeated use of the adjective μεγάλη and the symbolic association of “the great city” with Babylon throughout Revelation (particularly 17:18) strongly suggest that John is referring to a single, significant entity under divine judgment. The use of πολυσύνδετον serves to enumerate distinct aspects of this judgment rather than necessarily distinct recipients.

Therefore, while allowing for grammatical nuance, a translation should aim to reflect the likely contextual identification while respecting the narrative flow.

1. And the great city was split into three parts, and the cities of the nations fell. And great Babylon was remembered before God to give her the cup of the wine of the fury of his wrath.

   This translation maintains the grammatical distinction of two separate clauses joined by καί, allowing for the possibility of distinct entities or distinct aspects of judgment on the same entity. It does not force an explicit identification but lets the reader infer the connection from the broader context.

2. And the great city was divided into three parts, and the cities of the nations collapsed; then Babylon the Great was brought to remembrance before God, to receive the cup of the wine of his fierce wrath.

   Here, “then” subtly suggests a sequential or consequential relationship, implying that the judgment on “Babylon the Great” is a further development or specific aspect of the judgment introduced by the splitting of “the great city,” reinforcing the idea of a single referent under comprehensive judgment.

3. And the great city was split into three parts, and the cities of the nations fell; and Babylon the Great, that very city, was remembered before God, to be given the cup of the wine of his fierce anger.

   This translation attempts to bridge the potential grammatical ambiguity by explicitly making the connection through an explanatory phrase (“that very city”), which, while not strictly literal, reflects the strong contextual identification many scholars find in Revelation.