Revelation 11:11, the breath of life from God entered them

John adds from God. Ezekiel's breath enters into them (eis autous); John's in them (en autois), and some scribes later changed John's text to match Ezekiel's Greek, Beale notes. Ezekiel's bones are a whole nation in exile; John's are two witnesses, three and a half days dead. Ezekiel ends with a great army; John's witnesses go up to heaven.

Ezekiel 37 promised Israel's return from exile as a resurrection. Beale says John sees it fulfilled in the faithful church, vindicated before its enemies at the end. The NIV Biblical Theology Study Bible and the ESV Study Bible read the church's resurrection here, if the witnesses are the church. Their enemies are seized with great fear.

Beale says the resurrection is taken directly from Ezekiel 37:5, 10 in the Septuagint, and that some copyists changed eiselthen en autois to eiselthen eis autous to match Ezekiel 37:10 exactly. Ezekiel 37:1-14 pictures exiled Israel as slain corpses brought back to life (37:9), and Judaism sometimes read it as the final resurrection. The vault's Septuagint has Ezekiel 37:5 pneuma zoes and 37:10 eiselthen eis autous to pneuma, and then estesan epi ton podon auton. The NIV Biblical Theology Study Bible says the verse alludes to Ezekiel 37:5, 10; the CSB Study Bible and the ESV Study Bible cite Ezekiel 37; Wright says Ezekiel's vision of breath coming into corpses will come true. Keener and the NIV Cultural Backgrounds Study Bible hear Genesis 2:7, God breathing life into Adam, and Keener adds perhaps Ezekiel 37. The grade is drawn here by Beale's definitions: the words are nearly identical to Ezekiel's Greek.