REVELATION 2:10 -- "TEN DAYS"

There are many intriguing questions involving the Book of Revelation that have kept scholars over the centuries busy trying to decipher, with seemingly no end in sight. As a simple example, consider the above verse addressed to the church in Smyrna, which reads (in the NRSV) “Do not fear what you are about to suffer. Beware, the devil is about to throw some of you into prison so that you may be tested, and for ten days you will have affliction. Be faithful until death, and I will give you the crown of life.” I want to concentrate on just one detail here, the time of “ten days.”

Translation

We are first based with a translation problem. For one thing, Robertson, in opposition to almost all other scholars, feels it should be rendered “within ten days.” Despite that minority opinion, most modern English translations read basically the same as the NRSV above.

Interpreting Numbers Such as Ten

Next to determine is whether the number is to be taken literally, as a round number, symbolically, or rhetorically. It is interesting to note that fundamentalist commentators tend to shy away from attempting to identify when exactly those ten days occurred and generally say nothing whatsoever regarding the number. As to the mainstream scholars, whether conservative or liberal, the following opinions have been offered:

Jenson points to the usage of ten as a round number (Genesis 31:7,41; Numbers 14:22) and “as a literary structuring principle (Genesis 5; Exodus 7-11)”. It may also imply “a note of completeness,” as in Exodus 34:28 and Deuteronomy 4:13.

Hemer: “Care must be taken not to attribute theological significance to the use of particular numbers where it is arguable that no such significance was intended. Many cases are better treated as literal or rhetorical or as round-number approximations where these explanations seem natural and sufficient. Thus the particular frequency of multiples of five and ten is in the part a natural consequence of the use of decimal reckoning.” Although Hemer's point is well taken in general, we must remember that we are in the world of apocalyptic literature here in Revelation where almost every detail has a figurative or symbolic significance.

Thus, Hawthorne states, “Not only was ten a favorite round number that could be greater or less according to the circumstances (Gen. 31:7), but seemingly it was also a sacred number...' ten' is also prominent in apocalyptic symbolism (Dan., Rev.)...” In a similar vein, Beale says, “Possibly the 'ten days' is literal, but more likely it is figurative for a period of trial.”

Mounce divides the majority view concerning this time period into two types when he says, “Opinions vary about the time intended. Most view the ten days as a round number indicating a short period of time..., but others hold it to be a prolonged but definitely limited period...The latter interpretation is more in keeping with the seriousness of the impending crisis.”

Hemer echoes that opinion: “The 'ten days' of Rev. 2:10 are usually said to denote a typically short, or alternatively a typically prolonged but limited, period of tribulation.” Those two views are reflected in the quotes below.

“She has before her apparently no future, only testing, suffering, prison (ten days, signifying a long, indeterminate duration).” (Ellul)

“This tribulation would last 'ten days,' that is, a definite, full, but brief period. The fact that the trial is but for a 'short season' is often urged as a motive for endurance, Is. 26:50; 54:8; Matt. 24:22; II Cor. 4:13; I Pet. 1:6.” (Hendricksen) Of course, the actual phrase 'ten days' does not appear in any of those cited passages.

“Such distress is to extend for ten days, i.e. a short period. It is sometimes held to be identical with the 'great tribulation' of 7:14, but it seems more likely that a local persecution is in mind.” (Hendricksen) In that regard, Bruce says that this time period refers to “a prolonged but not unlimited time period. Well-known episodes in the history of the Smyranean church are the martyrdom of Polycarp (A.D. 156) and that of Pinius (A.D. 250).” Beale even adds that Polycarp, the early bishop [as of A.D. 115] may have actually read this letter and taken comfort from it.

“The number ten may well point to the completion of their suffering. Cf. D.T. Niles, 'It is only for a limited time that you will have to endure, even though the endurance will be tested to the limit.' It certainly points to something more than three and a half days, which is John's usual expression for a trial of limited duration. Yet even ten has its limit. Not Satan but God has the last word in this matter.”

Parallel Passages

I find just as enlightening those commentators who point to other passages within or outside Scripture as possible parallels or precursors to Revelation 2:10:

Beale and McDonough: “The mention that the saints in Smyrna 'will have ten days of tribulation' is an allusion to Dan. 1:12-15, where the 'testing' of Daniel and his three friends for 'ten days' is mentioned three times. The emphasis is on a fixed, limited period of suffering that those in Smyrna must endure in a similar manner to Daniel and his friends as they underwent trial and were tempted.”

Ford: “The imprisonment is to last for ten days. This may simply imply 'a short period,' but it may have an indirect reference to such texts as Dan 1:12-14 where Daniel and his companions are 'tested' with a vegetarian diet for ten days and Gen 24:55 where Rebekah's family ask that she remain with them ten days...Smyrna is bidden to be faithful unto death. Perhaps here again there is an allusion to her history, for Cicero calls her 'the most faithful of our allies.' She is bidden to show the same loyalty on the spiritual level as she did on the political.” Thus, as Hendricksen says, “The faithfulness and loyalty of the Smyrnians became proverbial.”

Hartman and DiLella, writing on Daniel 1:12-14, state: “The period of ten days for a spiritual trial is a common motif in the literature of the time (cf. Rev 2:10; Jubilees 19:9; Testament of the Twelve Patriarchs, Joseph 2:7...).”

Beale also cites Genesis 24:55; 31:7,41; the plagues in Exodus; Numbers 14:22; and Job 19:2-3.

But not all scholars are convinced that the above passages form adequate parallels to or the same explanations for Revelation 2:10:

Wenham points out the translation problem with Genesis 24:55, for example. This verse reads literally 'days or ten.' Despite this ambiguity in interpretation, 'ten days' is the translation of NRSV, NIV, JB, NEB, etc.

Hemer is dubious in regard to the Daniel reference: “The phrase ['ten days'] is commonly referred back to Dan. 1:12 ff. But it is not clear whether this allusion would have been readily perceived in Smyrna unless mediated through some more specific tradition, for the imagery of the letters is often concrete and pointed. No firm solution, however, can be offered on these lines.” However, he points to one other possibility in a widely regarded writing of the time period, the Sibylline Oracle 4:45-87. Unfortunately, I have not been able to find that passage in order to compare it with Revelation 2:10.

In addition, Goldingay writes concerning Daniel 1 that “ten is not a symbolic number, nor is ten days a common period for a trial (against Bentzen; Rev. 2:10 is surely dependent on Dan 1). Ten is merely a standard round number...and ten days simply suggests a period short enough not to arouse suspicion yet long enough for effects to be seen (cf. Gen 24:55).”

I would add that ten days on a vegetarian diet is hardly on the same scale of tribulation as that facing Smyrna.

Seow says regarding Job 19:2-3: “Ten times [is] not to be taken literally. The expression means numerous times.” Also note that the phrase “ten days” is missing here, a rather damning criticism that also holds for the other passages proposed above as helping to illuminate Revelation 2:10. These include Genesis 31:7,41; Exodus 7-11; 34:28; Numbers 14:22; Deuteronomy 4:13; Job 19:2-3; Jubilees 19:9; and Testament of Joseph 2:7.

A Modest Proposal

Since the above critiques leave us with no sure-fire prior references to give us guidance on what the church at Smyrna would have made of the warning of “ten days,” I feel justified in adding my own possibility. You may have noticed that all of the suggested parallels above come from either the Old Testament or extrabiblical writings of the general time period as Revelation. Missing from the list is the one passage in the New Testament which contains the key phrase “ten days,” namely Acts 25:6.

That passage relates that Paul was in Roman captivity waiting for 8-10 days for the return of Festus from Jerusalem where the hostile Jews were trying to convince him to hand Paul over to them for judgment.

Although there remains uncertainly regarding the exact dates of the writing of Acts and Revelation, there is every possibility that Acts was written first and circulated throughout the Christian world before John wrote his apocalyptic book. F.F. Bruce is typical of most responsible conservative scholars in pointing to the time somewhat before A.D. 64 for the composition of Acts. By contrast, the dates given for John's Apocalypse range closer to A.D. 90-110. That would have given plenty of time for Acts to have been copied and widely distributed to Christians throughout the ancient world before Revelation was written.

The second thing to note is that unlike the supposed OT parallels to Revelation 2:10 which those at Smyrna might not have been that familiar with, they would have been extremely interested in reading about Paul's encounters with official and unofficial opposition close to their own neck of the woods. That is especially true since those in Smyrna were most probably converted, at least indirectly, through Paul's ministry trips to Asia Minor, perhaps by way of the fledgling Ephesian believers.

And there are other factors aligning Acts 25 with the letter to Smyrna in Revelation 2:

    In both cases, Christians are, or are predicted to be, in Roman captivity.

    In both cases, the Jewish opposition has taken the opportunity to slander the believers.

    In both cases, Christians must endure tribulation for ten days before their fate is decided.

    In both cases, the possibility of martyrdom is mentioned.

As the admonition to remain “faithful” is given in Revelation, so that same word is a favorite of Paul, who utilizes it 25 times in his writings.

In regard to the point just mentioned, II Timothy 4:7-8 is of special interest: “I have fought the good fight, I have finished my course, I have kept the faith. Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day, and not only to me but also to all who have loved his appearing.” Compare this to the similar promise to those in Smyrna that they will receive “the crown of life” if they are “faithful unto death.” (Revelation 2:10)