Footnotes

1. Revelation 20:1 The dragon is enchained for a thousand years in the abyss, the dwelling of the powers of evil (see Rev 9:2). This refers to Satan’s defeat when Jesus died and rose from the dead. The thousand year period means “for a long time.” Satan’s power is limited (as if he is imprisoned for a long time). Yet he still tempts the holy ones on the earth during this period.
2. Revelation 20:4 While waiting for the History of Salvation to be completed, the witnesses to Christ’s love already reign with Jesus when they take up their crosses and follow Jesus. However, before the final triumph arrives—the great Judgment that one imagines must complete history—evil unleashes a last terrible assault on the Church, as envisaged by Ezekiel (chs. 36–39) and Paul (2 Thes 2). Then will be fulfilled the prophecy of Genesis (3:15) that in advance sketched the profound link of the drama of history and its end: the annihilation of the serpent, the personification of evil.
   A reign of a thousand years? This passage has served as the basis of all the millenniarist interpretations, which await the coming of a political kingdom of Christ on earth. Must we at least imagine a first earthly accomplishment of the Kingdom of God before the final and eternal transformation? But the author does not speak of a return of Christ in earthly conditions. He wants to affirm above all that those who have died as witnesses of Jesus are not separated from him while awaiting the full resurrection (vv. 11-13); he also wishes to suggest that from now on believers have access to the tree of life in heaven—of which the figure “one thousand” may be a symbol—hence that they partake in the communion of God. In any case, the thousand-year reign is a symbolic representation, which thus prohibits all speculation. At best it evokes a length of time and a life of the Church beyond persecutions. But we must not forget that for God a thousand years are like one day (see Ps 90:4).
3. Revelation 20:4 A thousand years: early tradition took this verse literally: after a first real resurrection, that of the martyrs, Christ would return to earth and reign there for a thousand years. The Church has rejected this literal millenniarism.
4. Revelation 20:6 Blessed: the fifth beatitude (see note on Rev 1:3). The second death: eternal death, or damnation, which cannot be followed by a resurrection.
5. Revelation 20:8 Ezekiel speaks of “Gog, king of Magog.” Here the two names symbolize the pagan nations gathered together against the Church at the end of the world.
6. Revelation 20:9 The earth is Palestine; the beloved city is Jerusalem, a symbol of the Church.
7. Revelation 20:11 The earth and the sky disappear; the first creation is abolished. Human beings alone remain, responsible toward God.
8. Revelation 20:12 This is a grandiose final sequence. As in Daniel (12:1-7) and Matthew (25:31-36), all human beings appear before the tribunal of God and are judged according to their choices and life commitments. (This principle of judgment according to one’s works is also found in Ps 62:12; Jer 17:10; Rom 2:6; 1 Pet 1:17 and elsewhere.) Everything is laid bare before the Lord—the same idea expressed in the symbol of books in Daniel (7:10). There is another book—that of Life; it contains the names of those who have resolutely chosen Christ in the face of idolatry and are now destined for glory (see Rev 13:8; 17:8). When one knows all that is represented by the concept of the netherworld, the sojourn of death and the power of death personified in the Bible, verse 14 announces the end of the anguish and fear that have weighed heavily on humankind throughout history.
9. Revelation 20:14 The second death, in which death itself is swallowed up, is the definitive failure, the condemnation from which no resurrection can rescue (Rev 2:11; 20:6; 21:8).
10. Revelation 21:1 A new city for human beings descends from heaven, as beautiful as a new bride; a new universe replaces the old; life gushes up in floods, and an endless feast begins. How can we interpret these marvelous images? We must let ourselves be captivated by the poetic evocation, by the incantation of this exciting symphony. We must project all the attention of people and the Church toward this meeting and this reconciliation, which we regard as the sole definitive condition for humankind—creating a mystical impetus toward Christ, a hope without frontiers.
    Let us then strive to highlight some themes that this vision overlaps on one another. At the end of the work of salvation, it is a new creation that God accomplishes (v. 1), surpassing all the images of paradise. Gone are all things that constrained, all limits, imperfections, implacable necessities, evil: the sea, the sun and moon, and the night. Streams spring forth more attractive than those of Eden, for they are a share in the unfathomable life of God; the tree of life finds its power multiplied to infinity (Rev 22:2).
    For human beings, this work of salvation is essentially the gathering of the People of God for a definitive Covenant with the Lord. It is presented as a wedding feast in which is realized—in unimaginable fullness—the love of God and human beings, of Christ and the Church, which in keeping with beautiful Biblical texts is expressed as a wedding (see Isa 54:5; 62:4; Mt 9:15; Jn 3:29; 2 Cor 11:2; Rev 19:1-10).
    Dreams of the restoration of Jerusalem haunted the Jewish people, and the Prophets wrote about its spectacular resurrection like an image of the coming of God and the salvation of the people (see Ezek 40–48; Isa 65–66; Zec 14); the chant of Jerusalem is a crown-jewel in the Bible (see Pss 87; 122; 137; Isa 33:17-23). One day this movement finds its accomplishment far beyond all warrior or political images. We can think of inexpressible repatriation of human beings in the friendship of God, joy, and happiness. The future city of God’s elect is no longer built up by force of arms—it is a gift and grace coming from on high; it is nothing less than splendor (Rev 21:15-21).
    There is no more need of institutions and signs for worship—the temple itself is surpassed: the risen Jesus is the sole place where may be found the joy of really and directly encountering God (see Heb 9:11; Jn 2:21). What extraordinary and joyous celebration in the eternal face-to-face vision of the Lord!
11. Revelation 21:1 The sea, the usual dwelling of the dragon and a symbol of evil, will disappear before the victorious march of the new Israel, as it did in the days of the Exodus, but this time for good.
12. Revelation 21:3 This verse contains a combination of the classic formula of the Covenant (“You will be my people, and I will be your God”) and the name Immanuel (“God-with-us”), which was regarded as a name of the Messiah (Mt 1:23)—a fine assertion of the divinity of Christ, who is God and man. The complete and definitive Covenant between God and humankind will be accomplished at the end of time (see Isa 12:6; Joel 4:17, 21; Zep 3:15-17; Zec 2:14).
13. Revelation 21:6 Alpha, Omega, Beginning, End: on these divine titles see note on Rev 1:4-8. Spring of life-giving water: see note on Rev 7:17.
14. Revelation 21:7 He will be my son: this expression is reserved in the Old Testament for the King Messiah (2 Sam 7:14). Jesus reveals its full meaning by proclaiming his own divine sonship. Believers now share in this state of Christ.
15. Revelation 21:8 Second death: see note on Rev 20:6.
16. Revelation 21:10 In the spirit: see note on Rev 1:10.
17. Revelation 21:12 Twelve gates: see Ezek 48:30-35. The number twelve here most likely stresses that the Church of the New Testament is a continuation of the People of God of the Old Testament. See v. 14, in which the twelve foundation stones bear the names of the twelve apostles.
18. Revelation 21:15 Measure the city: see Ezek 40–41. The measuring in Rev 11 was to ensure protection; here it is done to indicate the size and symmetry of the eternal dwelling place of God’s people.
19. Revelation 21:16 Fifteen hundred miles: literally, “twelve hundred stadia,” about twelve thousand furlongs. In the mind of the ancients the square was the perfect form. When the number twelve, which symbolizes the new Israel, is multiplied by 1000, it signifies supreme perfection. The city possesses the symmetrical dimensions of a perfect cube, which is akin to its earthly counterpart, the inner sanctuary in the tabernacle and temple (see 1 Ki 6:20).
20. Revelation 21:17 One hundred and forty-four cubits: a cubit measured about eighteen inches in length.
21. Revelation 21:18 The materials used show that this is not an earthly city. The twelve foundation stones of the wall are decorated with twelve precious stones, which correspond to the twelve stones on the high priest’s breastplate (see Ex 28:39). The gems form a magnificent kaleidoscope of colors symbolizing the ineffable glory of God.
22. Revelation 21:24 The author is alluding to Isa 60:1-20, which foretells the entrance of the nations into the People of God. The open gates are a sign of an everlasting feast.
23. Revelation 21:27 Book of life: see notes on Rev 3:5 and 20:12-15.
24. Revelation 22:1 An allusion to the Trinity, since “the river of the water of life” symbolizes the Spirit (see Jn 7:37-39). See also note on Rev 7:17.
25. Revelation 22:2 Tree of life: see Gen 2:9; 3:22; Ezek 47:12.
26. Revelation 22:4 See his face: no human could see God’s face and live (Ex 33:20-23). This was in keeping with the custom in ancient times whereby criminals were banished from the king’s presence (see Est 7:8; see also 2 Sam 14:24). However, the residents of heaven will look on God without harm because they are now holy (see Mt 5:8; Jn 1:18; 1 Cor 13:12; 1 Tim 6:16; 1 Jn 3:2).
27. Revelation 22:5 They will reign: see Rev 5:10; 20:6; Dan 7:18, 27.
28. Revelation 22:6 The Epilogue is a series of disparate propositions in which we find: statements of Christ and John that authenticate the Book (vv. 6-9, 16); a notification from Christ about the coming fulfillment of the prophecy (vv. 10-15); a warning from Christ to falsifiers of the Scripture (vv. 18-19); the word of Christ’s promise and the word of the Christians’ faith (v. 20); and the epistolary greeting (v. 21).

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    These serve to exhort the readers to take this whole revelation seriously. They should realize that they are living at the decisive moment and so fix their attention on the Lord who is coming!

29. Revelation 22:7 I am coming soon: the speaker is Christ. Blessed: the sixth beatitude (see note on Rev 1:3).
30. Revelation 22:10 The history of humankind continues up to the return of Christ. We must take his part and be polarized by the idea of a definitive lot, by the expectation of Life and Light, by the joyous certitude of the Elect. The author draws here on Ps 62:13 and Isa 40:10; 41:4; 44:6.
31. Revelation 22:14 Blessed: the seventh beatitude (see note on Rev 1:3).
32. Revelation 22:15 Dogs: they were regarded as despicable creatures; when the term was applied to people it referred to all types of ceremonially unclean persons and also to people of low moral character: e.g., male prostitutes (Deut 23:18) and unfaithful leaders (Isa 56:10).
33. Revelation 22:16 At its beginning, the Book of Revelation took the form of a letter (Rev 1:4). Now it ends with the classic salutation of a letter—but a salutation preceded by a threat to forgers, who would otherwise be at ease in the exploitation of apocalyptic writings.
34. Revelation 22:16 The Root and the Offspring of David: see note on Rev 1:5; see also Isa 11:1, 10; Rom 1:3. The bright Morning Star: a beautiful title for Christ, already used in Rev 2:28 to signify his power.
35. Revelation 22:20 Come, Lord Jesus!: this is the ardent plea of those who, in the midst of persecutions and trials, await the return of Christ (see note on 1 Cor 16:22). The Church should ceaselessly strive to recover this fervent expectation for the one in whom she has placed her faith, her hope, and her love, the one from whom she awaits all things.
    The New Testament is not a book that one can close upon itself. It is the charter of the Covenant, the Good News from which one must live. It remains open toward its fulfillment: on the last page we have the beautiful and ancient liturgical prayer of Christians: “Come, Lord Jesus!”