Read the New Testament in 24 Weeks

Footnotes

1. Revelation 19:1 No other image could better evoke the fulfillment of all the expectations of believers than this vast heavenly liturgy and the vision of the wedding feast (see Mt 22:1-14; 25:1-13).
   The plea of the martyrs (see Rev 6:9) has been heard; the immense throng, along with the twenty-four elders and the four living beings, makes up the entire Church, reunited at last. The Kingdom of God reveals itself in all its reality. It is described as Christ’s marriage to the Church and as the complete manifestation of the Covenant, which is God’s ardent, jealous love for his people (see Isa 54:1-8; Hos 2:16-18) and Christ’s nuptial love for his Church (see Eph 5:23, 25, 32; see also Jn 3:29).
2. Revelation 19:1 Alleluia: an important exclamation of praise in the Psalms that is found only here in the New Testament. It is derived from two Hebrew words meaning “Praise the Lord.”
3. Revelation 19:9 Blessed: the fourth beatitude (see note on Rev 1:3).
4. Revelation 19:10 Witness to Jesus: the proclamation that the predictions of the Prophets have been truly fulfilled.
5. Revelation 19:11 There now follows a new series of six tableaus, which the imagination projects onto the destiny of the world. Is it necessary then to foresee a new series of events in an ever more distant future? And is the history of God’s judgments something that is forever beginning again? The author has no intention of setting forth an indefinite series of calendars of the future. But before sketching the tableau of the new heaven and the new earth, he wishes one last time to interpret the drama of the world; for he has at hand other materials, some of which greatly resemble those that he has already used. He organizes them to compose this rapid sequence: a powerful summary of the whole History of Salvation. It begins with Jesus and takes us well beyond the fall of Rome to the resurrection of the dead and the last judgment—a kind of tragic prelude whose contrast heightens the dazzling joy that will later inform the grand symphony of the heavenly Jerusalem.
6. Revelation 19:11 To describe the victory of Christ, the author uses the classic images of the warrior Messiah who establishes justice (Isa 11:4), annihilates hostile powers (Isa 63:3), subjects the nations (Ps 2:9), and traverses the world as the efficacious Word of God (see Wis 18:14-18). Through him justice reigns upon the world. He is the truthful and faithful one who fulfills God’s promise and makes his justice a reality.
7. Revelation 19:15 Will tread the winepress: the image was commonplace in the Prophets for symbolizing God’s destruction of the enemies of his people on the great day of his wrath (see Gen 49:9-12; Isa 63:1-6; Jer 25:30; Joel 4:13); the wine is the blood of the enemies.
8. Revelation 19:16 Thigh: this should probably be “standard”; the two words are quite similar in Hebrew and can be confused. King of kings and Lord of lords: see note on Rev 17:14.
9. Revelation 19:17 In a final, gigantic combat, the forces of destruction will be annihilated (see Rev 14:6-13). This is the terrible sacrifice of which Ezekiel speaks (39:2, 17-20).
10. Revelation 19:19 The beast and the false prophet are thrown into the fiery lake and destroyed. The vision sums up in a single scene all the tableaus of the fall of Rome, and corresponds to that in Rev 14:14-20. The beast, the false prophet, and the entire campaign aimed at imposing emperor worship are described in ch. 13.
11. 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.
12. 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).
13. 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.
14. 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.
15. 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.
16. Revelation 20:9 The earth is Palestine; the beloved city is Jerusalem, a symbol of the Church.
17. Revelation 20:11 The earth and the sky disappear; the first creation is abolished. Human beings alone remain, responsible toward God.
18. 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.
19. 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).