Revelation 17:1 introduces the great prostitute—the very figure whose name is unveiled in verse 5.

Revelation 19:2 declares God's righteous judgment of the great harlot, directly referencing the same figure identified by name here.

Revelation 18:21 illustrates Babylon's utter destruction with a millstone, symbolizing the final end of the harlot Babylon.

Revelation 18:10 depicts mourners lamenting Babylon's sudden judgment, showing the impact of the harlot's fall.

Revelation 18:9 shows kings who committed fornication with the harlot weeping at her destruction, revealing her corrupting influence.

Revelation 18:2 announces Babylon's fall, directly continuing the fate of the harlot Babylon introduced here.

Revelation 16:19 shows God remembering great Babylon for wrath, providing the judgment context for the harlot Babylon described here.

Revelation 11:8 symbolically names the great city Sodom and Egypt; here the harlot is named Babylon the great — both are code names for apostate centers.

Revelation 7:3 seals God's servants on their foreheads; here the harlot has a blasphemous name on hers — contrasting divine ownership with apostasy.

Revelation 21:27 describes the New Jerusalem where nothing unclean enters—contrasting Babylon, the mother of abominations in Revelation 17:5.

Revelation 13:1 introduces the beast that carries the harlot—directly connects to Babylon's rider in chapter 17.

Jeremiah 51:47 pronounces judgment on ancient Babylon's idols, foreshadowing the divine judgment on the symbolic Babylon here.

Jeremiah 51:48 shows cosmic rejoicing at Babylon's downfall, prefiguring the rejoicing over the harlot's judgment in Revelation.

1 Chronicles 5:25 says the tribes 'went a whoring' after other gods, directly echoing the harlotry theme of Babylon.

Galatians 4:26 calls the heavenly Jerusalem 'our mother'—a direct contrast to Babylon, the mother of prostitutes.

In Hosea 1:2, God commands a harlot wife — a powerful OT image of covenant unfaithfulness evoked by 'mother of harlots'.

In Ezekiel 16:35, the city is directly addressed as 'O harlot' — reinforcing the harlotry figure that Babylon embodies.

In Ezekiel 16:15, Jerusalem plays the harlot — the same imagery of spiritual unfaithfulness that Babylon personifies here.

Psalm 137:8 pronounces destruction on literal Babylon, foreshadowing the judgment on symbolic Babylon in Revelation.

2 Chronicles 21:11 says Jehoram caused Jerusalem to commit fornication (idolatry), mirroring Babylon as mother of harlots.

2 Kings 9:22 uses 'whoredoms' to describe Jezebel's idolatry, directly paralleling the mother of harlots imagery in Revelation.

2 Thessalonians 2:7 mentions the 'mystery of lawlessness'; here the harlot bears the name 'Mystery' — both refer to hidden evil at work.

1 Peter 5:13 uses 'Babylon' as a symbolic name for a city (likely Rome)—parallel to Revelation's symbolic Babylon.

In Daniel 4:30, Nebuchadnezzar boasts of great Babylon's splendor — pride of literal Babylon foreshadows this symbolic Babylon's arrogance.

Isaiah 3:9 says sin is written on their faces; here the harlot's forehead bears a name declaring her sin — both show public disclosure of wickedness.