Revelation 11:8

Revelation 11:8 in Multiple Translations

Berean Standard Bible BSB

Their bodies will lie in the street of the great city—figuratively called Sodom and Egypt—where their Lord was also crucified.

King James Version KJV

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

American Standard Version ASV

And their dead bodies lie in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.

Bible in Basic English BBE

And their dead bodies will be in the open street of the great town, which in the spirit is named Sodom and Egypt, where their Lord was put to death on the cross.

Free Bible Version FBV

Their dead bodies will lie on the open street of the great city, called Sodom and Egypt in spiritual symbolism—also the place where their Lord was crucified.

Geneva Bible 1599 GNV

And their corpses shall lie in the streetes of the great citie, which spiritually is called Sodom and Egypt, where our Lord also was crucified.

Young's Literal Translation YLT

and their dead bodies [are] upon the broad-place of the great city (that is called spiritually Sodom, and Egypt, where also our Lord was crucified,)

World English Bible WEB

Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.

Noah Webster Bible WBS

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

Douay-Rheims 1899 DRV

And their bodies shall lie in the streets of the great city, which is called spiritually, Sodom and Egypt, where their Lord also was crucified.

Translation for Translators T4T

The dead bodies of the two witnesses will lie in the street of the great city where their Lord was crucified, the city that is symbolically named Sodom or Egypt because its people are very evil, like the people who lived in Sodom and Egypt.

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Berean Amplified Bible — Revelation 11:8

BAB

Word Study

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Revelation 11:8 Interlinear (Deep Study)

BIB

GRK και το πτωμα αυτων επι της πλατειας της πολεως της μεγαλης ητις καλειται πνευματικως σοδομα και αιγυπτος οπου και ο κυριος αυτων εσταυρωθη

και kai G2532 and Conj

το ho G3588 the/this/who Art-NSN

πτωμα ptōma G4430 corpse Noun-NSN

αυτων autos G846 it/s/he Pron-GPM

επι epi G1909 upon/to/against Prep

της ho G3588 the/this/who Art-GSF

πλατειας plateia G4113 wide street/road Noun-GSF

της ho G3588 the/this/who Art-GSF

πολεως polis G4172 city Noun-GSF

της ho G3588 the/this/who Art-GSF

μεγαλης megas G3173 great Adj-GSF

ητις hostis, hētis G3748 who/which Rel-NSF

καλειται kaleō G2564 to call: call Verb-PPI-3S

πνευματικως pneumatikōs G4153 spiritually Adv

σοδομα Sodoma G4670 Sodom Noun-NSF

και kai G2532 and Conj

αιγυπτος Aiguptos G125 Egypt Noun-NSF

οπου hopou G3699 where(-ever) Adv

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

κυριος kurios G2962 lord: God Noun-NSM

αυτων autos G846 it/s/he Pron-GPM

εσταυρωθη stauroō G4717 to crucify Verb-API-3S

Greek Word Study

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Greek Word Reference — Revelation 11:8

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πτωμα ptōma G4430 "corpse" Noun-NSN

A corpse or dead body, like the lifeless body of a person who has fallen or been killed, as in Matthew and other biblical accounts.

Definition: πτῶμα -τος, τό (πίπτω), [in LXX: Jdg.14:8 (מַפֶּלֶת), Job.16:15 (14) (פֶּרֶץ), Isa.51:19 (שֹׁד), Jdth.8:19, Wis.4:18, al. ;] __1. a fall, metaphorically, a misfortune, calamity (Trag., Plat., Polyb., al.; LXX). __2. That which has fallen; __(a) of buildings, a ruin (Polyb.); __(b) of living creatures, in cl. (poët. only) usually with genitive, νεκρῶν, etc., but also absol., as in late writers and NT, a fallen body, a carcase, corpse: Mat.14:12 24:28, Mrk.15:45; π. αὐτοῦ, Mrk.6:29; αὐτῶν, Rev.11:8-9 (cf. Rutherford, NPhr., 472 f.).† (AS)

Usage: Occurs in 4 NT verses. KJV: dead body, carcase, corpse See also: Mark 6:29; Revelation 11:8; Revelation 11:9.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πλατειας plateia G4113 "wide street/road" Noun-GSF

A wide street or open area, like a public square, is what this word means. In the Bible, it appears in Matthew 6:5 and Acts 5:15. Jesus teaches about praying on the street.

Definition: πλατεία, -ας, ἡ, see: πλατύς. πλατύς, -εῖα, -ύ [in LXX for רָחָב ;] broad: Mat.7:13. As subst., ἡ π. (sc. ὁδός), [in LXX chiefly for רָחָב ;] a street: Mat.6:5 12:19" (LXX), Mrk.6:56, WH, mg., Luk.10:10 13:26 14:21, Act.5:15, Rev.11:8 21:21 22:2.† (AS)

Usage: Occurs in 9 NT verses. KJV: street See also: Acts 5:15; Matthew 6:5; Revelation 11:8.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πολεως polis G4172 "city" Noun-GSF

In the Bible, a city refers to a town with walls, like Jerusalem in Matthew 2:23. It can also mean the people who live there, as in Matthew 10:5. Jesus often visited cities during his ministry.

Definition: πόλις, -εως, ὁ, [in LXX chiefly and very frequently for עִיר ;] a city: Mat.2:23, Mrk.1:45, Luk.4:29, Jhn.4:8, al. mult.; opposite to κῶμαι (κ. καὶ ἀγροί), Mat.9:35 10:11, Mrk.6:56, Luk.8:1 13:22; with nom. propr. in appos. (cl.), Act.11:5 16:14; with id. in genitive appos. (BL, §35, 5), Act.8:5, 2Pe.2:6; genitive, of the region, Luk.1:26 4:31, Jhn.4:5; of the inhabitants, Mat.10:5, 23 Luk.23:51, Act.19:35, 2Co.11:32; with genitive of person(s), of one's residence or native place, Mat.22:7, Luk.2:4, 11 4:29 10:11, Jhn.1:45, Act.16:20, Rev.16:9; of Jerusalem: ἡ ἁγία π., Mat.4:5 27:53, Rev.11:2; ἡ ἠγαπημένη, Rev.20:19; π. τοῦ μεγάλου, Mt 5 ̈35 (cf. Ps 47 (48):2); of the heavenly city in the Apocalyptic visions, Rev.3:12 21:2, 10 14ff. 22:14, 19. By meton., of the inhabitants of a city: Mat.8:34 12:25 21:10, Mrk.1:33, Act.14:21 21:30. (AS)

Usage: Occurs in 154 NT verses. KJV: city See also: 2 Corinthians 11:26; Luke 9:10; Hebrews 11:10.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μεγαλης megas G3173 "great" Adj-GSF

The Greek word for great, describing something big or intense, like a large stone in Matthew 2:60 or a strong wind in John 6:18. It's used to show importance or magnitude. In the Bible, it's often used to describe God's power and love.

Definition: μέγας, μεγάλη, μέγα, [in LXX chiefly for גָּדוֹל, also for מַרְבֶּה ,רַב (incl. μείζων), רֹב (μέγιστος) ;] great; __1. of external form, bodily size, measure, extent: λίθος, Mat.2:60; δράκων, Rev.12:3; ἰχθῦς, Jhn.21:11; πόλις, Rev.11:8; μάχαιρα, Rev.6:4, al. __2. Of intensity and degree: δύναμις, Act.4:33; φόβος, Mrk.4:41; ἀγάπη, Jhn.15:13; ἄνεμος, 'ib. 6:18; κραυγή, Act.23:9; φῶς, Mat.4:16; πυρετός, Luk.4:38; θλίψις, Mat.24:21. __3. Of rank; __(a) of persons: θεός (MM, xvi), Tit.2:13; Ἄρτεμις, Act.19:27; compar. (see infr.), Mat.18:1 (cf. Dalman, Words, 113f.); neut. for masc. (Bl., §32, 1), Mat.12:6; __(b) of things: ἁμαρτία, Jhn.19:11; μυστήριον, Eph.5:32; = μεγίστη (see infr., and cf. Field, Notes, 16f.), Mat.22:36; compar. for superl. (M, Pr., 78), 1Co.13:13. __4. __(a) Compar., μείζων: Mat.11:11 23:17, al.; neut. pl., μείζονα, contr. μείζω, Jhn.1:51; double compar., μειζότερος (M, Pr., 236; Bl., §11, 4), III Jo 4; __(b) superl, μέγιστος (Deiss., BS, 365), 2Pe.1:4. (AS)

Usage: Occurs in 227 NT verses. KJV: (+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years See also: 1 Corinthians 9:11; Luke 22:27; Hebrews 4:14.

ητις hostis, hētis G3748 "who/which" Rel-NSF

This word means 'who' or 'which' and is used to ask about someone or something's identity, like in Matthew 5:39. It's often used to make general statements.

Definition: ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; see LS, see word; WH, §411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (see: ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui), whoever, anyone who; __(a) of an indef. person or thing: in general statements, Mat.5:39, 41 13:12, and freq., Luk.14:27, Gal.5:4, al.; in relative sentences, Mat.7:26, Luk.15:7, Php.3:7, al.; πᾶς, with indic., Mat.7:24 10:32; ὅ ἄν (ἐάν), with subjc., Mat.12:50 13:12, Jhn.14:13, 1Co.16:2, Gal.5:10, al.; __(b) of a definite person or thing, indicating quality, "either generic, which, as other like things, or essential, which by its very nature" (Hort on 1Pe.2:11), who is such as: Mat.2:6 7:26, Luk.2:10 7:37, Jhn.8:53, Act.7:53, Rom.6:2, 1Co.3:17, Gal.4:24, Eph.1:23, al.; __(with) where the relative sentence expresses a reason, consequence, etc. (M, Pr., 92), seeing that he (it, they), and he (it, they): Luk.8:3 10:42, Act.10:47 11:28, Php.4:3, al.; __(d) as in Ionic and late Greek (Bl., §50, 1; M, Pr., l.with), differing but little from ὅς: Luk.2:4 9:30, Act.17:10, Rev.12:13. (AS)

Usage: Occurs in 136 NT verses. KJV: X and (they), (such) as, (they) that, in that they, what(-soever), whereas ye, (they) which, who(-soever) See also: 1 Corinthians 3:17; Luke 2:4; 1 Peter 2:11.

καλειται kaleō G2564 "to call: call" Verb-PPI-3S

This word means to call or invite someone, like calling out to them loudly. It's used in Matthew 20:8 and Mark 3:31 to describe calling people to come and follow. This word can also mean to invite someone to a special event or to join in something.

Definition: καλέω, -ῶ, [in LXX chiefly for קרא ;] __1. to call, summon: with accusative of person(s), Mat.20:8 25:14, Mrk.3:31, Luk.19:13, Act.4:18; before ἐκ, Mat.2:15 (LXX); metaphorically, 1Pe.2:9. __2. to call to one's house, invite: Luk.14:16, 1Co.10:27, Rev.19:9; εἰς τ. γάμους, Mat.22:3, 9 Luk.14:8, 9 Jhn.2:2; ὁ καλέσας, Luk.7:39; οἱ κεκλημένοι, Mat.22:8; metaphorically, of inviting to partake of the blessings of the kingdom of God (Dalman, Words, 118f.): Rom.8:30 9:24, 25 1Co.7:17, 18; before εἰς, 1Co.1:9, 1Th.2:12, 1Ti.6:12; ὁ καλῶν (καλέσας), of God, Gal.1:6 5:8, 1Th.5:24, 1Pe.1:15, 2Pe.1:3; οἱ κεκλκλημένοι, Heb.9:15; before ἐν (ἐπί), 1Co.7:15, Gal.5:13, Eph.4:4, 1Th.4:7; κλήσει, Eph.4:1, 2Ti.1:9. __3. to call, name call by name: pass., Mat.2:23, Luk.1:32, al.; καλούμενος, Luk.7:11, Act.7:58, al.; ὁ κ. (Deiss., BS, 210), Luk.6:15 22:3 23:33, Act.10:1, Rev.12:9, al.; with pred nom., Mat.5:9, Luk.1:35, Rom.9:26, Jas.2:23, 1Jn.3:1. (Cf. ἀντι-, ἐν-, εἰσ- (-μαι), ἐπι-, μετα-, παρα-, συν-παρα-, προ-, προσ-, συν-καλέω.) (AS)

Usage: Occurs in 138 NT verses. KJV: bid, call (forth), (whose, whose sur-)name (was (called)) See also: 1 Corinthians 1:9; Luke 2:23; 1 Peter 1:15.

πνευματικως pneumatikōs G4153 "spiritually" Adv

The adverb spiritually means non-physically or divinely, as seen in 1 Corinthians 2:13 and Revelation 11:8. It describes something that is done by the aid of the Holy Spirit or in a spiritual sense.

Definition: πνευματικῶς adv. (πνεῦμα), spiritually; __(a) by the aid of the Holy Spirit: 1Co.2:13 (WH, mg.), 1Co.2:14; __(b) in a spiritual sense : Rev.11:8.† (AS)

Usage: Occurs in 2 NT verses. KJV: spiritually See also: 1 Corinthians 2:14; Revelation 11:8.

σοδομα Sodoma G4670 "Sodom" Noun-NSF

Sodom was a place in ancient Palestine, mentioned in the New Testament as a symbol of sin and destruction. Jesus references Sodom in Matthew 10:15 and 11:23-24, comparing it to other cities that rejected his message.

Definition: Σόδομα, -ων, τά (Heb. סְדֹם), Sodom (Gen.13:10, 12, al.): Mat.10:15 11:23-24 Luk.10:12 17:29, Rom.9:29" (LXX), 2Pe.2:6, Ju 7, Rev.11:8.† (AS)

Usage: Occurs in 10 NT verses. KJV: Sodom See also: 2 Peter 2:6; Matthew 10:15; Revelation 11:8.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αιγυπτος Aiguptos G125 "Egypt" Noun-NSF

Egypt is a country in the Bible, like in Matthew 2:13-15, where Jesus and his family went to escape danger. It is an important place in biblical history.

Definition: Αἴγυπτος, ου, ἡ, Egypt: Mat.2:13-15,19, Act.2:10 7:9-39, Heb.3:16 11:26,27; γῆ Αἴ., Act.7:40 13:17, Heb.8:9, Ju 5 (cf. Exo.5:12, al.); ἡ Αἴ., Act.7:11; figuratively, of Jerusalem as hostile to God, Rev.11:8.† (AS)

Usage: Occurs in 22 NT verses. KJV: Egypt See also: Acts 2:10; Acts 13:17; Hebrews 3:16.

οπου hopou G3699 "where(-ever)" Adv

This word asks about the location or place of something, like in Matthew 25:24 and John 3:8. It is used to describe where events occur, and is often translated as 'where' or 'in what place'.

Definition: ὅπου adv. of place, correlat. of ποῦ (which see), where. __I. Prop., of place, __1. where; __(a) in relative sentences, with indic: Mat.25:24, 26, Mrk.2:4 4:5, 15 5:40 13:14, Jhn.3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Rom.15:20, Rev.2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mat.6:19-20 13:5 26:57 28:6, Mrk.6:55 9:48 Luk.12:33, Jhn.1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20 19:41 20:12, Act.17:1, Rev.2:13 11:8 20:10; before ἐκεῖ., Mat.6:21, Luk.12:34 17:37 Jhn.12:26; id. pleonast. (= Heb. שָׁם . . . אֲשֶׁר; Aram. תַּמָּן . . דּ; of. Gen.13:3), ὅ. . . . ἐκεῖ, Rev.12:6, 14; ὅ. . . . ἐπ᾽ αὐτῶν, Rev.17:9; ὅ. ἄν, wherever (M, Pr., 168), with imperfect indic., Mrk.6:56; with Pres. subjc., Mat.24:28; ὅ. ἐάν, Mat.26:13, Mrk.6:10 9:18 14:9, 14 a; __(b) in quaest. indir., with aor. subjc.: Mrk.14:14 b, Luk.22:11. __2. In late writers (sometimes also in cl.; Bl., § 25, 2), with verbs of motion, = ὅποι, whither: with indic., Jhn.8:21-22 13:33, 36 14:4 21:18, Heb.6:20, Jas.3:4; ὅ. ἄν, whithersoever, with present ind., Rev.14:4; subjc., Luk.9:57; ὅ. ἐάν, Mat.8:19. __II. Without strict local sense, __1. of time or condition: Col.3:11, Heb.9:16 10:18, Jas.3:16, 2Pe.2:11. __2. Of cause or reason (AV, whereas): 1Co.3:3.† (AS)

Usage: Occurs in 76 NT verses. KJV: in what place, where(-as, -soever), whither (+ soever) See also: 1 Corinthians 3:3; Luke 9:57; Hebrews 6:20.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κυριος kurios G2962 "lord: God" Noun-NSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

εσταυρωθη stauroō G4717 "to crucify" Verb-API-3S

To crucify means to impale on a cross, as seen in the crucifixion of Jesus in Matthew 20:19 and Mark 15:16. It can also mean to subdue selfishness. The apostles were crucified for their faith.

Definition: σταυρόω, -ῶ (σταυρός), [in LXX: Est.7:9 (תָּלָה), Est.8:13 * ;] __1. to fence with pales, impalisade (Thuc.). __2. In late writers (Polyb., FlJ; but ἀνασταυρόω is more common) to crucify: with accusative of person(s), Mat.20:19 23:34 26:2 27:22 ff. Mat.28:5, Mrk.15:16 ff. Mrk.16:6, Luk.23:21, 23 23:33 24:7, 20, Jhn.19:6 ff., Act.2:36 4:10, 1Co.1:13 1:23 2:2 2:8, 2Co.13:4, Gal.3:1, Rev.11:8; metaphorically, Gal.5:24 6:14.† (AS)

Usage: Occurs in 42 NT verses. KJV: crucify See also: 1 Corinthians 1:13; Luke 24:7; Revelation 11:8.

Study Notes — Revelation 11:8

Show Verse Quote Highlights

Context
Cross References
Revelation 11:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Revelation 11:8
Jamieson-Fausset-Brown on Revelation 11:8
Matthew Poole's Commentary on Revelation 11:8
Trapp's Commentary on Revelation 11:8
Ellicott's Commentary on Revelation 11:8
Adam Clarke's Commentary on Revelation 11:8
Cambridge Bible on Revelation 11:8
Barnes' Notes on Revelation 11:8
Whedon's Commentary on Revelation 11:8
Sermons on Revelation 11:8

Context — The Witnesses Killed and Raised

6These witnesses have power to shut the sky so that no rain will fall during the days of their prophecy, and power to turn the waters into blood and to strike the earth with every kind of plague as often as they wish. 7When the two witnesses have finished their testimony, the beast that comes up from the Abyss will wage war with them, and will overpower and kill them.

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

9For three and a half days all peoples and tribes and tongues and nations will view their bodies and will not permit them to be laid in a tomb. 10And those who dwell on the earth will gloat over them and celebrate and send one another gifts, because these two prophets had tormented them.

Cross References

	Reference	Text (BSB)
1	Jeremiah 23:14	And among the prophets of Jerusalem I have seen a horrible thing: They commit adultery and walk in lies. They strengthen the hands of evildoers, so that no one turns his back on wickedness. They are all like Sodom to Me; the people of Jerusalem are like Gomorrah.”
2	Revelation 18:10	In fear of her torment, they will stand at a distance and cry out: “Woe, woe to the great city, the mighty city of Babylon! For in a single hour your judgment has come.”
3	Revelation 18:21	Then a mighty angel picked up a stone the size of a great millstone and cast it into the sea, saying: “With such violence the great city of Babylon will be cast down, never to be seen again.
4	Hebrews 13:12	And so Jesus also suffered outside the city gate, to sanctify the people by His own blood.
5	Ezekiel 16:53–55	But I will restore Sodom and her daughters from captivity, as well as Samaria and her daughters. And I will restore you along with them. So you will bear your disgrace and be ashamed of all you did to comfort them. And your sisters, Sodom with her daughters and Samaria with her daughters, will return to their former state. You and your daughters will also return to your former state.
6	Revelation 11:9	For three and a half days all peoples and tribes and tongues and nations will view their bodies and will not permit them to be laid in a tomb.
7	Jude 1:7	In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire.
8	Amos 4:11	“Some of you I overthrew as I overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze, yet you did not return to Me,” declares the LORD.
9	Revelation 18:18	and cry out at the sight of the smoke rising from the fire that consumes her. “What city was ever like this great city?” they will exclaim.
10	2 Peter 2:6	if He condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes as an example of what is coming on the ungodly;

Revelation 11:8 Summary

This verse is talking about a great city that has become very sinful and rebellious against God, like the cities of Sodom and Egypt in the Bible. The two witnesses who were testifying about God are killed and their bodies are left in the street, which is a sign of how much the world hates God and His messengers (as seen in Revelation 11:9-10 and Matthew 10:22). This city is also where Jesus was crucified, which shows that the same spirit of rejection and hatred is still at work today (John 19:17-22). We can learn from this verse that being a faithful witness for God may mean facing opposition and persecution, but it is worth it to stand up for what is right and true (Matthew 5:10-12).

Frequently Asked Questions

What is the great city referred to in Revelation 11:8?

The great city is figuratively called Sodom and Egypt, which symbolizes a place of great sin and rebellion against God, as seen in Revelation 11:8 and also referenced in Ezekiel 16:46-50 and Isaiah 1:10, where Sodom is used as an example of wickedness.

Why is the city also called Egypt?

Egypt is used to represent a place of spiritual bondage and idolatry, as seen in Exodus 1-14, where the Israelites were enslaved, and in Revelation 11:8, where it represents a city that has rejected God and is under His judgment.

What is the significance of the bodies of the two witnesses lying in the street?

The fact that their bodies are left unburied and on display for all to see is a sign of the world's hatred and rejection of God's messengers, as seen in Revelation 11:9-10, where people from all over the world come to gloat over their bodies, similar to how Jesus was treated in Matthew 27:27-31 and Psalm 22:6-8.

How does this verse relate to Jesus' crucifixion?

The city where the two witnesses are killed is the same city where Jesus was crucified, emphasizing the connection between Jesus' sacrifice and the ultimate sacrifice of the two witnesses, as seen in Revelation 11:8 and John 19:17-22, where Jesus was crucified outside Jerusalem.

Reflection Questions

What does it mean for a place to be 'figuratively called Sodom and Egypt', and how can we apply this to our own lives and the world around us?
In what ways can we see the spirit of Sodom and Egypt at work in our own cities and communities, and how can we stand against it?
How does the world's rejection of the two witnesses reflect the world's rejection of Jesus, and what can we learn from this about our own witness and faith?
What does it mean to be a faithful witness for God in a world that often rejects and hates Him, and how can we be prepared to face this kind of opposition?

Gill's Exposition on Revelation 11:8

And their dead bodies [shall lie] in the street of the great city,.... Not Jerusalem, which was destroyed when John had this vision, and which will; not be rebuilt at the time it refers to; nor is it

Jamieson-Fausset-Brown on Revelation 11:8

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Dead bodies.

Matthew Poole's Commentary on Revelation 11:8

Their bodies dead, in the sense before mentioned, shall continue so for three days and a half, of which we shall speak, . But what is here meant: 1. By the great city? 2. By the street of the great city? Some, by the great city, would have Jerusalem understood; but that was now far from a great city, nor do the addition of those words in the latter end of the verse prove it; for Christ was not crucified in that city, but without the gates. Most judicious interpreters, by the great city here, understand Rome, which is seven or eight times (under the name of Babylon) so called in this hook, 18:10,16,18,19,21; nor is any other city but that so called. This great city is here said, in a spiritual sense, to be Sodom and Egypt; Sodom, for whoredom and filthiness; Egypt, for oppression of the Lord’ s Israel. As to the second question, what is here meant by the street of the great city? Mr. Mede hath irrefragably proved, that it cannot be meant of any parish, or such place in this city, as we call a street: 1. Because our Lord was crucified neither in any street, or parish, or any other place within the walls of Jerusalem. 2. Both Jerusalem and Rome had many more than one street. 3. Because the bodies being dead, doubtless lay in the place where they were slain; but men do not use to fight in the streets of cities. 4. Nor was that a place for all people, kindred, tongues, and nations, to see them in. He therefore rightly judgeth, that the Greek word which we translate street, signifies the territories and jurisdiction of this city. See what he says to justify this in his Clavis Apocal. 40. p. 138. And this makes the last clause plain; for though our Lord was not crucified within any city, or in the street of any city, yet he was crucified in a place belonging to the jurisdiction of the Roman emperor; and it is very likely that it is in Europe that the witnesses shall be slain, which, in this sense, was all of it a street belonging to the city of Rome.

Trapp's Commentary on Revelation 11:8

8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Ver. 8. And their dead bodies] This shows it cannot be meant as a natural death; for how should their bodies lie dead (in that sense) for three years and a half, or (say as it were) for a shorter time? Of the great city] Rome, of whose greatness Lipsius and Stapleton have written. See Revelation 17:18; Revelation 18:2-6. Hence she is called the great whore, and great Babylon, not without reference unto the old Babylon; which was so great a city, that when it was taken by Cyrus, some part of it knew not what condition they were in till three days after. (Herodot. Arist. Pol.) Where also our Lord was crucified] For he was put to death by a Roman judge, by a Roman authority, by a kind of death proper to the Romans, &c. He is also crucified in Rome in his members, word, spirit, and worship.

Ellicott's Commentary on Revelation 11:8

(3-14) The Two .—It is the opinion of one able and pre-eminently painstaking commentator that “no solution has ever been given of this portion of the prophecy.” I quote this that none may be disappointed when no satisfactory solution is given here; further light in the knowledge of the Bible, and the light of history, and, above all, the aid of the Holy Spirit, may show what the real solution is. At present it is best to lay down the lines which seem to lead in the direction of such a solution. First, the aim of the present vision must be kept in mind; and secondly, the vision in Zechariah (Zechariah 4, all), on which this is professedly built, must be remembered. Now the aim of our present vision seems to be to explain that in the great progress towards victory the Church itself will suffer through corruptions and worldliness, but that the true Temple—the kernel, so to speak, of the Church—will be unharmed and kept safe in her Master’s hands. But the position of this hidden and enshrined Church will not be one of idle security; in that Temple will be reared in secret, as the rightful king Josiah was, those who will witness undaunted and undefiled for their Lord; throughout the whole of that chequered period of profanation and pain there will never be wanting true witnesses for righteousness and faith. To assure the sacred seer that this would be the ease, to exhibit the nature of their work and its results, is the apparent aim of the vision. If this be so, the witnesses can scarcely be literal individual men, though it is true that many literal individual men have played the part of these witnesses. Turning to the foundation vision in Zechariah, we find that the vision there is designed to encourage the weak and restored exiles in their work of rebuilding the Temple; they are shown that, weak as they are, there is a hidden strength, like a sacred stream of oil, which can make them triumph over all their difficulties: not by might or power, but by God’s Spirit, the mountain would become a plain (Zechariah 4:6-7), and “Grace! Grace!” would be the triumphant shout when the headstone of the Temple was raised. In both visions, then, our minds are turned to the hidden sources of divine strength; there is a safe and secret place measured off by God, where He gives His children strength—not of ordinary might or power, but strength of grace. This is the grace which made Zerubbabel and Joshua strong to achieve their work; this is the grace which can make the two witnesses strong to do their part in the building of that more glorious spiritual temple which is built on the foundation of Apostles and prophets, Jesus Christ Himself being the chief corner-stone.

Adam Clarke's Commentary on Revelation 11:8

Verse 8. The great city] Some say Rome, which may be spiritually called Sodom for its abominations, Egypt for its tyrannous cruelty, and the place where our Lord was crucified, because of its persecution of the members of Christ; but Jerusalem itself may be intended. All these things I must leave to others.

Cambridge Bible on Revelation 11:8

8. the street] For the sing. cf. Revelation 21:21, Revelation 22:2. The word in fact means a broad street, such as the principal street of a city would be. The modern Italian piazza is the same word; but Revelation 22:2 seems to shew that it is a street rather than a square—perhaps most accurately a “boulevard” in the modern sense, only running through the city, not round it.the great city] Many commentators suppose this to be the Babylon of Rev 14:8 and chaps. 17 sqq.—i.e. Rome, whether literally or in an extended sense. But this seems hardly natural. If it were, why is it not called Babylon here, just as in the last verse the beast was called the beast? Besides, here the great majority of the inhabitants repent at God’s judgement: contrast Revelation 16:9. The only other possible view is, that this great city is Jerusalem: and with this everything that is said about it seems to agree.Sodom] Jerusalem is so called in Isaiah 1:10, and is likened to Sodom in Ezekiel 16:46. For the licentiousness of the generation before the fall of Jerusalem, see comm. on Hosea 4:14 : Jos. B. J. IV. ix. 10 suggests a closer likeness.Egypt] Jerusalem, it must be admitted, is never so called in the O. T. But New Testament facts made the name appropriate: comparing Acts 2:47; Acts 5:12, &c. with the Epistle to the Galatians, we see how Jerusalem was at first the refuge of the people of God, from which nevertheless they had at last to escape as from a house of bondage.our Lord] Read, their Lord—i.e. of the two Witnesses. This clause seems almost certainly to identify “the great city” as Jerusalem: perhaps St John uses the title, as implying that its old one, “the Holy City,” is forfeited. At the same time, if we do suppose the City meant to be Rome, these words can be explained, either by the responsibility of Pilate for the Lord’s death, or on the principle of the beautiful legend, Domine, quo vadis?—that the Lord suffered in His Servants.

Barnes' Notes on Revelation 11:8

And their dead bodies shall lie in the street - Prof. Stuart, “Shall be in the street.” The words “shall lie” are supplied by the translators, but not improperly.

Whedon's Commentary on Revelation 11:8

8. The great city—In opposition to the holy city of Rev 11:2; and so identical with the Babylon of Rev 14:9, the antichristic capital. Lie in the street—Picture of most dishonouring exposure.

Sermons on Revelation 11:8

	Sermon	Description
	The Present Spiritual Realities of Zechariah 14 by Hans R. Waldvogel	In this sermon, the preacher emphasizes the unity of all nations on earth, stating that God has made them from one blood. He highlights the mystery of human creation and the awe-in
	Epistle 208 by George Fox	George Fox preaches about the importance of patience, love, and meekness in overcoming the challenges and temptations of the world, emphasizing the need to follow the example of Ch
	Beware of False Prophets by Sandeep Poonen	This sermon emphasizes the importance of recognizing the problem of sin in all individuals, both Christians and non-Christians. It highlights Jesus as the solution to the problem o
	Jeremiahs Nuclear Nightmare by David Wilkerson	In this sermon, the preacher discusses the theme of sudden destruction as mentioned in various biblical passages. He emphasizes that all the prophets spoke about this impending des
	The Invitation of the Cross by David Wilkerson	David Wilkerson emphasizes the profound invitation of the cross, calling all who are burdened by sin and despair to come to Jesus for rest and liberation. He highlights that Jesus'
	God Is Doing a New Thing - Slovakia Conference 2003 (Slovakian/english) by David Wilkerson	In this sermon, the preacher shares stories of miraculous interventions by God in people's lives. He talks about a man who was able to rescue someone stuck in an elevator, and a wo
	The Towers Have Fallen (Sept 16 2001) - Part 1 by David Wilkerson	This sermon addresses the tragic events of September 11, 2001, focusing on the need to heed God's message in times of calamity. The speaker emphasizes the importance of recognizing