Gentry points out that the color and adornment of the harlot in Revelation 17:4+ reflects the Jewish priestly colors of scarlet, purple, and gold (Ex. 28:33). These same colors were also found in the tapestry of the temple. Beale notes that the combination of the words in the Greek that describe the harlot’s garb is identical to the LXX description of the Jewish high priest’s garments. According to Beagley, the outward beauty of the cup and its inward impurity is reminiscent of Christ’s denunciation of the Pharisees in Matthew 23:35. In addition, the woman’s title of harlot written across her forehead in Revelation 17:5+ is a direct reference to Jeremiah 3:3 where God told apostate Judah that she had a harlot’s forehead.2While such parallels are interesting, it is important to note that the Harlot is closely identified with Babylon and there are many reasons we can be certain that Babylon cannot be Jerusalem. See Babylon is Jerusalem?adorned with gold and precious stones and pearls
In the measure that she glorified herself and lived luxuriously, in the same measure give her torment and sorrow; for she says in her heart, ‘I sit as queen, and am no widow, and will not see sorrow.’ Therefore her plagues will come in one day-death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her. (Rev. 18:7-8+)She shares this characteristic with the Beast she rides who disregards all gods, exalts himself above them, and in their place shall honor another god with gold, silver, and precious stones (Dan. 11:38+). The Harlot wears identical attire as the city. “That great city that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls” (Rev. 18:16+). This indicates that the Harlot and the city are one and the same (Rev. 17:18+). See One or Two Babylons?a golden cup
When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations of those nations. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. For all who do these things are an abomination to the LORD, and because of these abominations the LORD your God drives them out from before you. (Deu. 18:9-12)She is the mother of harlots and of abominations of the earth (Rev. 17:5+). Thus, she birthed the abominations which are found in the cup which she serves. From this, we know that the woman is not just a figure of the time of the end, but has her roots stretching back to early history. Thus, both the Harlot and the Seven Heads on the Beast which she rides stretch back to early history. See Five Fallen Kings. See Babylon of Old.Those who confuse the Harlot with Jerusalem fail to consider important aspects of the OT record which preclude such an identity:
1 Timothy Friberg, Barbara Friberg, and Neva F. Miller, Analytical Lexicon of the Greek New Testament (Grand Rapids, MI: Baker Books, 2000), 94.
2 Andy Woods, What is the Identity of Babylon In Revelation 17-18?.
3 Frederick William Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press, 2000), 137.
4 Friberg, Analytical Lexicon of the Greek New Testament, 89.
5 Although some point to mention of Melchizedek as king of Salem.
6 Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 29.
7 Friberg, Analytical Lexicon of the Greek New Testament, 39.