Revelation 11:3

An Exegetical Study of Revelation 11:3: An Analysis of Verb Tense and Implied Direct Object

Revelation 11:3 presents several interpretive challenges for exegetes, primarily concerning the grammatical function of its principal verbs and the identification of the implied direct object. Initial inquiries frequently focus on the precise temporal nuance conveyed by the verbs and how this might influence English translation, particularly in light of broader narrative considerations within the highly symbolic genre of apocalyptic literature. Furthermore, the absence of an explicit direct object for the verb “to give” necessitates careful lexical and contextual analysis to ascertain its intended meaning and impact on the passage’s theological implications regarding the ministry of the two witnesses. This exegesis will delve into the grammatical structure of the verse, addressing common misconceptions regarding verb tense, and explore the textual and lexical evidence for interpreting the implied object, while also considering the dynamic shifts in verb tenses observed throughout Revelation chapter 11.

Καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα περιβεβλημένοι σάκκους.

(Nestle, E., & Aland, K. (Eds.). (1904). Novum Testamentum Graece. Stuttgart: Deutsche Bibelgesellschaft.)

Key differences with SBLGNT (2010):

• There are no significant textual variants or grammatical differences in Revelation 11:3 between the Nestle 1904 edition and the SBLGNT (2010) that impact the primary verbs under discussion. Both editions present the same forms: δώσω, προφητεύσουσιν, and περιβεβλημένοι. This textual stability affirms the uniform understanding of the verbal forms across major critical editions.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The text of Revelation 11:3 is remarkably stable across critical editions. The Nestle-Aland 28th edition (NA28), widely regarded as the standard critical text, presents the exact same verbal forms as Nestle 1904 and SBLGNT (2010), with no textual apparatus indicating significant variants for δώσω, προφητεύσουσιν, or περιβεβλημένοι. This stability allows for focused grammatical and lexical analysis without being sidetracked by manuscript disagreements.

• δώσω (dōsō): This is the first person singular future active indicative of the verb δίδωμι (didōmi), meaning “to give, hand over, grant.” BDAG defines δίδωμι as encompassing a range of meanings from physical giving to granting spiritual gifts or authority (BDAG, s.v. “δίδωμι”). Kittel’s Theological Dictionary of the New Testament (TDNT) provides an extensive discussion of δίδωμι, highlighting its frequent use in theological contexts to denote divine bestowal, especially of power, authority, or a specific commission (KITTEL, TDNT, s.v. “δίδωμι”). The future tense here indicates a definite, impending action by the divine speaker.
• προφητεύσουσιν (prophēteusousin): This is the third person plural future active indicative of προφητεύω (prophēteuō), meaning “to prophesy, speak as a prophet.” BDAG defines it as “to speak as a prophet, exercise the prophetic gift” (BDAG, s.v. “προφητεύω”). In the context of Revelation, this typically involves delivering a divine message, often with an eschatological or revelatory character. The future tense likewise points to a future action of the two witnesses.
• περιβεβλημένοι (peribeblēmenoi): This is the nominative masculine plural perfect middle/passive participle of περιβάλλω (periballō), meaning “to throw around, put around, clothe.” BDAG defines it as “to put on or around oneself, wear, be clothed” (BDAG, s.v. “περιβάλλω”). As a perfect participle, it describes a state resulting from a past action that continues into the present. Here, it indicates that the witnesses are clothed in sackcloth, a state they will already be in when they begin their prophesying and that will characterize their ministry.

Translation Variants and Grammatical & Rhetorical Analysis

The primary grammatical point of contention regarding Revelation 11:3, as reflected in the initial query, centers on the verb tenses. It is clear from the morphological analysis that δώσω (“I will give”) and προφητεύσουσιν (“they will prophesy”) are both future active indicative forms. The assertion that these verbs are in the aorist tense is inaccurate. The future indicative unequivocally projects these actions into the future from the perspective of the speaker (likely God or a divine agent as conveyed through John’s vision), establishing a predictive temporal framework for the actions of the two witnesses.

The perfect participle περιβεβλημένοι (“clothed”) modifies the two witnesses, describing their state. The perfect tense indicates a completed action with continuing results, meaning they are already clothed in sackcloth and remain so throughout their prophetic ministry of 1,260 days. This detail adds to their characterization as figures of repentance and mourning, consistent with prophetic tradition (cf. Jonah 3:5-8).

A significant exegetical challenge, as highlighted in the broader discussion, is the abrupt and seemingly “chaotic” shifts in verb tenses throughout Revelation 11 (e.g., future in v.3, aorist in 4-6, future in 7, present in 8-10b, future in 10c, aorist in 10d-14a, present in 14b). While v.3 itself is clearly future, understanding these shifts is crucial for interpreting the narrative flow and the precise temporal location of the two witnesses’ ministry within John’s vision. One common explanation posits that sections like vv. 4-6 function as parenthetical descriptions, where present tenses describe the inherent nature or standing characteristics of the witnesses, while aorists might refer to past divine declarations or established facts.

For instance, the use of aorists in vv. 11-13 (e.g., εἰσῆλθεν “entered,” ἔστησαν “stood,” ἐγένετο “happened,” ἔπεσεν “fell,” ἀπεκτάνθησαν “were killed,” ἐγένοντο “became”) can be explained by a shift in the deictic center. Here, the narrative perspective shifts from a prophetic future to a point in time where these events are recounted as having already occurred within the vision’s unfolding sequence. This allows John to describe a future event as if it were a completed historical fact from the vantage point of the narrated vision. The return to the present or future tense, as in v.14b (ἔρχεται “is coming”), re-establishes the forward-looking perspective. Therefore, the future tense of 11:3 establishes the initial framework for the witnesses’ ministry as an impending divine act, with subsequent tense shifts functioning to elaborate on their character and the consequences of their actions from varying narrative perspectives. The future tense of v.3 itself indicates that their ministry begins after the divine speaker utters this promise, not that it has already begun from John’s temporal viewpoint. This counters the original query’s speculation about an aorist implying a prior beginning to their prophecy.

Another point of exegetical inquiry, also raised in the discussion, is the implied direct object of δώσω (“I will give”). While the Greek text does not explicitly state what is given, contextual evidence strongly suggests “power” or “authority.”

• The verb δίδωμι is frequently used in Revelation to denote the bestowal of authority or power, often by God or by the beast (e.g., Rev 6:4, 6:8, 9:1, 9:3, 9:5, 13:5, 13:7, 13:14-15).
• Crucially, Revelation 11:6 explicitly states the witnesses’ exercise of ἐξουσία (exousia), meaning “authority” or “power,” to perform various miracles (shutting the sky, turning water into blood, striking the earth with plagues). This immediately subsequent verse strongly implies that what is “given” to them in v.3 is precisely this authority/power.
• While “a command,” “a testimony,” or “a message” could be given, the context of supernatural actions described in 11:5-6, which are explicitly stated to be within their ἐξουσία, makes “power” or “authority” the most natural and textually supported implied direct object. The divine “giving” here is an act of commissioning and enablement.

Conclusions and Translation Suggestions

In conclusion, the grammatical analysis of Revelation 11:3 reveals that the principal verbs, δώσω and προφητεύσουσιν, are in the future active indicative tense, clearly indicating a prophetic declaration of future events. The participle περιβεβλημένοι, in the perfect middle/passive, describes a continuous state of being clothed in sackcloth throughout their ministry. The initial misconception of an aorist tense in v.3 is therefore unfounded. The broader narrative context of Revelation 11, with its dynamic shifts in verb tenses, is best understood through the lens of parenthetical descriptions and shifts in the deictic center, allowing the visionary narrative to recount future events from various temporal perspectives. The implied direct object of δώσω is best understood as “power” or “authority,” strongly supported by the subsequent explicit mention of the witnesses’ ἐξουσία in 11:6 and the consistent use of δίδωμι in Revelation for divine bestowal of such attributes. This understanding positions the witnesses’ ministry as a divinely empowered and future-oriented mission.

Based on this analysis, the following translation suggestions are offered:

1. And I will give power to my two witnesses, and they will prophesy for one thousand two hundred sixty days, being clothed in sackcloth. This translation prioritizes a literal rendition of the future tense and explicitly supplies “power” as the implied direct object, reflecting its strong contextual support.
2. And I will commission my two witnesses with authority, and they shall prophesy for 1,260 days, while dressed in sackcloth. This option emphasizes the divine act of commissioning (“I will commission”) and uses “authority” to capture the broader sense of ἐξουσία. “While dressed” smoothly integrates the perfect participle.
3. And I will grant authority to my two witnesses, and they are destined to prophesy for one thousand two hundred sixty days, habitually attired in sackcloth. This version highlights the divine granting aspect and uses “destined to prophesy” to underscore the prophetic certainty conveyed by the future tense. “Habitually attired” attempts to convey the continuous state implied by the perfect participle and the nature of sackcloth as a persistent garment.