Taking the ‘firstresurrection’ (Rev 20.4–6) as ‘heaven’ accordswith early Christian, non-chiliast views of martyrs and other blessed.Exegetical development of this interpretation requires plotting (in linewith the literary structure of Rev 4–22) the convergenceof complementary eschatologies: first, the millennium brings to a climaxa series of images expressing ‘vertical’ eschatology (thelife of God's witnesses after death); second, the whole narrativefocuses fulfilment of the Creator's scroll (‘what musttake place[γενε´σθαι]hereafter’) on the very end of the end-time (i.e.‘horizontally’, on the moment marked by the enthroned'svoice in 16.17, γη´γoνην, and 21.6,γη´oναν: ‘It/They has/havetaken place’), and on God's victory over those gatheredby powers of deception for ‘the war’ at Armageddon(16.12–16; 19.19–21; 20.7–10). Christ's kingdomin heaven is followed by the advent of God's sacred kingdom onearth.