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End Times Chart

Introduction and Key


AD70 Dispensationalism: According to that view, AD70 was the end of 'this age' and the start of the 'age to come'.    Those who lived before AD70 could only 'see in part' and such, lacking the resurrection and redemptive blessings which supposedly came only when Herod's Temple in Jerusalem fell.    Accordingly, AD70 was not only the end of Old Testament Judaism, but it was also the end of the revelation of Christianity as seen in the New Testament.


"Full preterist" material is being archived for balanced representation of all preterist views, but is classified under the theological term hyper (as in beyond the acceptable range of tolerable doctrines) at this website.  The classification of all full preterism as Hyper Preterism (HyP) is built upon well over a decade of intense research at, and the convictions of the website curator (a former full preterist pastor).  The HyP theology of final resurrection and consummation in the fall of Jerusalem, with its dispensational line in AD70 (end of old age, start of new age), has never been known among authors through nearly 20 centuries of Christianity leading up to 1845, when the earliest known full preterist book was written.  Even though there may be many secondary points of agreement between Historical/Modern Preterism and Hyper Preterism, their premises are undeniably and fundamentally different.


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070: Clement: First Epistle of Clement

075: Baruch: Apocalypse Of Baruch

075: Barnabus: Epistle of Barnabus

090: Esdras 2 / 4 Ezra

100: Odes of Solomon

150: Justin: Dialogue with Trypho

150: Melito: Homily of the Pascha

175: Irenaeus: Against Heresies

175: Clement of Alexandria: Stromata

198: Tertullian: Answer to the Jews

230: Origen: The Principles | Commentary on Matthew | Commentary on John | Against Celsus

248: Cyprian: Against the Jews

260: Victorinus: Commentary on the Apocalypse "Alcasar, a Spanish Jesuit, taking a hint from Victorinus, seems to have been the first (AD 1614) to have suggested that the Apocalyptic prophecies did not extend further than to the overthrow of Paganism by Constantine."

310: Peter of Alexandria

310: Eusebius: Divine Manifestation of our Lord

312: Eusebius: Proof of the Gospel

319: Athanasius: On the Incarnation

320: Eusebius: History of the Martyrs

325: Eusebius: Ecclesiastical History

345: Aphrahat: Demonstrations

367: Athanasius: The Festal Letters

370: Hegesippus: The Ruin of Jerusalem

386: Chrysostom: Matthew and Mark

387: Chrysostom: Against the Jews

408: Jerome: Commentary on Daniel

417: Augustine: On Pelagius

426: Augustine: The City of God

428: Augustine: Harmony

420: Cassian: Conferences

600: Veronica Legend

800: Aquinas: Eternity of the World




1265: Aquinas: Catena Aurea

1543: Luther: On the Jews

1555: Calvin: Harmony on Evangelists

1556: Jewel: Scripture

1586: Douay-Rheims Bible

1598: Jerusalem's Misery ; The dolefull destruction of faire Ierusalem by Tytus, the Sonne of Vaspasian

1603: Nero : A New Tragedy

1613: Carey: The Fair Queen of Jewry

1614: Alcasar: Vestigatio arcani sensus in Apocalypsi

1654: Ussher: The Annals of the World

1658: Lightfoot: Commentary from Hebraica

1677: Crowne - The Destruction of Jerusalem

1764: Lardner: Fulfilment of our Saviour's Predictions

1776: Edwards: History of Redemption

1785: Churton: Prophecies Respecting the Destruction of Jerusalem

1801: Porteus: Our Lord's Prophecies

1802: Nisbett: The Coming of the Messiah

1805: Jortin: Remarks on Ecclesiastical History

1810: Clarke: Commentary On the Whole Bible

1816: Wilkins: Destruction of Jerusalem Related to Prophecies

1824: Galt: The Bachelor's Wife

1840: Smith: The Destruction of Jerusalem

1841: Currier: The Second Coming of Christ

1842: Bastow : A (Preterist) Bible Dictionary

1842: Stuart: Interpretation of Prophecy

1843: Lee: Dissertations on Eusebius

1845: Stuart: Commentary on Apocalypse

1849: Lee: Inquiry into Prophecy

1851: Lee: Visions of Daniel and St. John

1853: Newcombe: Observations on our Lord's Conduct as Divine Instructor

1854: Chamberlain: Restoration of Israel

1854: Fairbairn: The Typology of Scripture

1859: "Lee of Boston": Eschatology

1861: Maurice: Lectures on the Apocalypse

1863: Thomas Lewin : The Siege of Jerusalem

1865: Desprez: Daniel (Renounced Full Preterism)

1870: Fall of Jerusalem and the Roman Conquest

1871: Dale: Jewish Temple and Christian Church (PDF)

1879: Warren: The Parousia

1882: Farrar: The Early Days of Christianity

1883: Milton S. Terry: Biblical Hermeneutics

1888: Henty: For The Temple

1891: Farrar: Scenes in the days of Nero

1896: Lee : A Scholar of a Past Generation

1902: Church: Story of the Last Days of Jerusalem

1917: Morris: Christ's Second Coming Fulfilled

1985: Lee: Jerusalem; Rome; Revelation (PDF)

1987: Chilton: The Days of Vengeance

2001: Fowler: Jesus - The Better Everything

2006: M. Gwyn Morgan - AD69 - The Year of Four Emperors

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The Truth:

A Companion to the Bible

"Christ's second coming (in AD70) is the pivotal fact of history"

Charles J. Guiteau

Murdered President Garfield
Executed by Hanging June 30, 1882

"This is going to turn Christendom upside down.  I'll have more people here than I have now. Copernicus said the world was round, and everybody believed him mad. There may be some who will say I am mad."


Yes, yes, thou Paul, waited only two years for thy "crown." Thou wert executed AD 68, and thy Master came at the destruction of Jerusalem, AD70, and gavest thee thy "crown" (Guiteau, p. 30)

During all these ages, Christ has not appeared in response to this expectation, and we propose to show that the reason He has not appeared is because He came at the siege of Jerusalem, A. D. 70, "in the clouds of heaven, with power and great glory," and judged "the quick and dead," the righteous and wicked of the primitive Church and Jewish nation. This is the proposition we intend to establish by a careful review of the New Testament. " (33)

he says that the "Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ, who shall punish them with everlasting destruction from the presence of the Lord and from the glory of His power;" II Thess. i. 10, he speaks of Christ's coming to be glorified in "His saints, and to be admired in all them that believe in that day;" thereby meaning the day of Christ's coming, which occurred at the destruction of Jerusalem, A. D. 70, when He judged the primitive Church and Jewish nation." (48)

In the interest of a sound theology it is of the utmost importance to know the truth about Christ's second coming. It is useless for Christendom to hope and pray for His coming, because it is a fact already accomplished. They may as well look it square in the face and adapt their faith and conduct to the fact. It is believed these views are destined to revolutionize the theology of eighteen centuries. Christendom must have a new theology a theology to fit the fact that Christ came A. D. 70. The great practical effect of this doctrine will be to establish the faith of Christendom in the Bible. This doctrine throws a calcium light upon the New Testament. It illuminates its otherwise mysterious words, verses, and chapters. No one can understand the Bible without thin view of the second coming. It is a living stream of water running through the New Testament. This doctrine is the missing link, uniting Primitive Christianity with modern Christianity, and, it is believed, Holy Ghost power will come to the church by a belief in this doctrine. Thousands have rejected the Bible, to their eternal death, on account of its apparent inconsistency, not knowing the truth concerning Christ's second coming." (53)

This doctrine ends the communion: "Do this," says Christ, "in remembrance of me, till I come." If we behold His coming eighteen centuries in the past, an ordinance commemorating Him as a conquering hero would be appropriate. A correct knowledge of Christ's second coining is almost as important as a knowledge of his first coming. (54)

For two thousand years, i. e., since His covenant with Abraham, He sent upon them the rain and sunshine of religious discipline, and the harvest was reaped at Christ's second coming. For nearly two thousand years, i. e., since Christ's coming, A. D. 70, the Gentiles have been under His care, and we believe the Gentile harvest is near at hand. We believe we are living in "the dispensation of the fullness of times" (Eph. i. 10, Rom. xi. 25) ; that the second resurrection and final judgment are in the immediate future, which will end the Gentile harvest. At the final judgment Christ will judge the world from His throne in heaven, and He has no need to return to earth for any purpose. It is not necessary, or even desirable, that Christ should return to earth again. When He was here He was badly treated. Heaven is a thousand times better than this sin-cursed earth. We submit, that our friends of the Prophetic Conference are in the dark, and we offer them this book, as the only rational solution of this matter. " (54-55)

We epitomize the history of the race thus : Adam, Noah, Abraham, Christ's birth, Christ's death and resurrection, Christ's second coming, A. D. 70. Christ's second coming is the pivotal fact of history. (55)

His appearing " in the clouds of heaven," at the destruction of Jerusalem, and the slaughter of eleven hundred thousand Jews, was the outward sign of that spiritual judgment, in which the Almighty judged the entire race, except those living on earth at the destruction of Jerusalem. All who had lived on the earth, and died, were judged at Christ's second coming, at the siege of Jerusalem, A. D. 70. (60)

There were two classes in the Primitive Church those that expected Christ's coming and those that did not. An individual's belief or disbelief in His coming decided his final destiny. He appeared at the siege of Jerusalem "with His mighty angels," to those who were looking for Him, and took them to glory. To those who looked not for Him He came not. They were left on earth, and their seed has represented Christianity all these ages. They were the unfaithful servants of whom Christ so often spake. (61)

On nearly every page of the New Testament, we find the speedy coming of Christ "in the clouds of heaven with power and great glory," held up by the Evangelists, and especially by the Apostle Paul, as an event which would give to the "saints " of the Primitive Church, and the righteous dead of past ages, a secure and glorious redemption. It was the consummation of their effort, the reward of their faith and devotion to the Master ; and yet, for eighteen centuries, Christendom has known it not. The very curse Paul says (II Thess. ii. 11) should come upon the church, has been upon it since Christ came, A. D. 70. " And for this curse," says Paul (thereby meaning the unbelief of the Antichrist part of the Primitive Church, concerning Christ's coming, then close at hand), "God shall send them" (meaning the Antichrist part of the Primitive Church, and which Christianity since has represented), "strong delusion," that they should "believe a lie"; and Christendom, for eighteen centuries, has not known the truth touching Christ's second coming. The reason they have not known it, is because it was the Antichrist part of the Primitive Church which Christ left on earth when he judged the race at the siege of Jerusalem. It is this apostate Christianity that has assumed to represent Christ all these ages. As they forsook the coming of the Lord, so has the church, commonly called Christian, done in all ages. (61-63)

WHEN Christ appeared at the destruction of Jerusalem, A. D. 70, the entire human race (save those then living on earth,) were judged ; i. e., the " sheep " were separated from the "goats ; " z. e., the righteous went to heaven and the wicked to eternal punishment. Prior to this resurrection and judgment, the entire human race (i. e., the dead part of it,) were in Hades, awaiting their resurrection and judgment, which took place when Christ appeared at the destruction of Jerusalem." (79)

As the entire human race (i. e., the dead part of it), prior to the destruction of Jerusalem, A. D. 70, were detained in Hades, awaiting their resurrection and judgment, so the inhabitants of this earth, since A. D. 70, have been detained in Hades awaiting their resurrection and judgment, which will take place at the end of the world. Paul (he was executed A. D. 68) only waited two years in the Paradise of Hades after his death for his "crown," i. e., till Christ came, A. D. 70. Abraham,* however, was * In Luke 16: 19-31, wo, are told that a rich man interviewed Abraham, and thereby learn that Hades is composed of two wards, the one for the righteous ; the other for the wicked. It is fortunate for us who love Christ that we live so near the judgment, as we are sure to see Him soon. (81-82)

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