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By J. Webb Mealy

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167-68). In Barnabas's thinking, the millennium is God's final sabbath rest from creating the world, in the sense that the course of human history itself has been part of his creative activity. But at the same time, the millennium is an eighth day, in the sense that it is thefirstday in a new week of ages, the beginning of a flawless new creation. That is, the seventh and eighth millennia overlap one another. Hermans overstates the case when he claims Barnabas has 'suppressed' or 'cancelled' the seventh millennium in favour of the eighth ('II supprime tout simplement le septieme millenaire' [p.

W. Reader, Die Stadt Gottes in der Johannesapokalypse (doctoral dissertation, Georg-August-Universitat, Gottingen, 1971), pp. 240-41; and Rissi, The Future of the World, pp. 35-36. 5. This terminology follows P. Volz, who uses it to characterize a kind of Jewish national eschatological hope shared by the books of the Apocrypha, [earlier] rabbinic sources, Jewish prayers, Dan. 7, Pss. Sol. 17, etc. Cf. Die Eschatologie der jiidischen Gemeinde im neutestamentlichen Zeitalter (Hildesheim: Georg Olms, 1966 [1934]), pp.

93-95). 1. Cf. the discussion of Fiorenza's point 1, above. 2. One can see at this point the logic of such early church interpreters as 44 After the Thousand Years On this final point, in fact, I will go somewhat further than has Fiorenza. Whereas her model assumes a (non-literal) picture of the millennium in which the creation remains un-renewed and the heavenly Jerusalem has not yet descended to earth,1 it will be demonstrated in the following chapter that the re-creation of the world and the descent of the New Jerusalem (Rev.

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