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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.



Systematic Hyper Preterism
(aka "Full Preterism")

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Hyper Preterism: Defining "Hyper Preterism"- Criticisms from the Inside - Criticisms from the Outside || Progressive Pret | Regressive Pret | Former Full Preterists | Pret Scholars | Normative Pret | Reformed Pret | Pret Idealism | Pret Universalism

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It is important to keep in mind that many ideas and doctrines full preterism appeals to - such as the complete end of the Old Covenant world in AD70 - are by no means distinctive to that view.   Many non HyPs believe this as well, so one need not embrace the Hyper Preterist system in order to endorse this view.   Following are exceptional doctrines which, so far as I've seen, are only taught by adherents of Hyper Preterism.:


  • All Bible Prophecy was Fulfilled By AD70

  • Atonement Incomplete at Cross ; Complete at AD70

  • The Supernatural Power of Evil Ended in AD70

  • The Spirit of Antichrist was Destroyed in AD70

  • "The Consummation of the Ages" Came in AD70

  • "The Millennium" is in the Past, From AD30 to AD70

  • Nothing to be Resurrected From in Post AD70 World ; Hades Destroyed

  • The Christian Age Began in AD70 ; Earth Will Never End

  • "The Day of the Lord" was Israel's Destruction ending in AD70

  • The "Second Coming" of Jesus Christ Took Place in AD70-ish

  • The Great Judgment took place in AD70 ; No Future Judgment

  • The Law, Death, Sin, Devil, Hades, etc. Utterly Defeated in AD70

  • "The Resurrection" of the Dead and Living is Past, Having Taken Place in AD70

  • The Context of the Entire Bible is Pre-AD70 ; Not Written To Post AD70 World

(under construction)

  • Baptism was for Pre-AD70 Era (Cessationism)

  • The Lord's Prayer was for Pre-AD70 Era (Cessationism)

  • The Lord's Supper was for Pre-AD70 Era (Cessationism)

  • The Holy Spirit's Paraclete Work Ceased in AD70 (Cessationism)

  • The Consummation in AD70 Caused Church Offices to Cease (Cessationism)

  • The Resurrection in AD70 Changed the "Constitutional Principle" of Marriage (Noyesism)

  • Israel and Humanity Delivered into Ultimate Liberty in AD70 (TransmillennialismTM)

  • The Judgment in AD70 Reconciled All of Mankind to God ; All Saved (Preterist Universalism)

  • Adam's Sin No Longer Imputed in Post AD70 World ; No Need to be Born Again (Preterist Universalism)

  • When Jesus Delivered the Kingdom to the Father in AD70, He Ceased Being The Intermediary (Pantelism/Comprehensive Grace?)

  • The Book of Genesis is an Apocalypse; is About Creation of First Covenant Man, not First Historical Man (Covenantal Preterism)



A Brief Study of Two Amazing Verses in Acts 24

By Walt Hibbard
March 2002

It is of more than passing interest that Acts chapter 24 contains two verses which provide the reader with guidance as to when the resurrection and judgment were to take place. You will recall that in this chapter, the Apostle Paul was proclaiming the hope of Israel before Felix. He made reference to both end time events in this important chapter in verses 15 and 25.

I am quoting below from three of the more literal translations, namely, the Literal Translation of the Bible (J. P. Green, Sr., ed.), Young's Literal Translation, and the Weymouth New Testament.

Vs. 15 "having hope toward God, which these themselves also admit, [of] a resurrection being about to be of [the] dead, both of the just and unjust ones." (LITV)

Vs. 15 "having hope toward God, which they themselves also wait for, that there is about to be a rising again of the dead, both righteous and unrighteous;" (YLT)

Vs. 15 "and having a hope directed towards God, which my accusers themselves also entertain, that before long there will be a resurrection both of the righteous and the unrighteous." (WNT)

I will now quote verse 25 from these same versions:

Vs. 25 "And [Paul] having reasoned concerning righteousness and self control, and the Judgment that is about to be, becoming afraid, Felix answered, For the present, go; but taking the time later, I will call for you;" (LITV)

Vs. 25 "and he reasoning concerning righteousness, and temperance, and the judgment that is about to be, Felix, having become afraid, answered, 'For the present be going, and having got time, I will call for thee;" (YLT)

Vs. 25 "But when he dealt with the subjects of justice, self-control, and the judgment which was soon to come, Felix became alarmed and said, 'For the present leave me, and when I can find a convenient opportunity I will send for you.'" (WNT)

The point of quoting from these biblical sources is to demonstrate that both of these end-time events were to take place soon (about to be, before long, soon to come) from the inspired author Luke's perspective, as well as from the perspective of his contemporaries in that first century A.D. We have to keep in mind that the New Testament books were originally and primarily written to those first century Christians, and not written directly to us living today. All of the Bible was written for us, but none of it was written to us. Sound hermeneutical principles of interpretation demand that audience relevancy and time limitations be recognized as we do our studies.

However, the English reader, who refers to any of the standard versions, is almost certain to miss the impact of the timing of the resurrection and the judgment. Most versions, such as the NKJV or the NIV, are content to translate the Greek word "mello" simply as "there will be" (vs.15) or as "to come" (vs. 25). Even the more literal NASB offers only "there shall certainly be" and "to come" in these two verses. Other standard versions follow the same pattern.

In vs. 15, the Greek word "mello" is used in the "present infinitive" case. The NKJV translates the word as "was going to be" in Acts 11:28, as "may be" in Acts 19:27, as "lay in wait" in Acts 23:30, as "shortly" in Acts 25:4, as "will end" in Acts 27:10, and as "suddenly" in Acts 28:6. Yet in each of these cases, the three literal translations cited above, being more consistent and accurate, use the phrase "about to be" or similar wording.

In vs. 25, the word "mello" is used as a "present participle." The NKJV translates the word as "is to come" in Matt. 11:14, as "intend to do" in Acts 5:35, as "will judge" in Acts 17:31, as "what you do" in Acts 22:26, as "will strike" in Acts 23:3, as "would suffer" in I Thess. 3:4, etc. Again, in each of these cases, Young's Literal and the other two literal translations render all of these as "about to be" or similar wording.

Now it will be readily granted that, in the case of the non-prophetic portions of Scripture above that are quoted from the NKJV, this standard translation usually translates the word "mello" in a manner that actually does very little injustice to the sense of the text. In other words, the English reader usually has no difficulty in gaining a proper understanding of the passage. But a major problem arises when we begin to deal with the word "mello" relating to the prophetic Scriptures. The reader of the NKJV, for instance, is actually given an extremely vague understanding of whether the described events are to take place very soon from the author's perspective or whether it could be 1000 or 2000 years or more into the future.

The reader of Young's Literal Translation or J. P. Green's Literal Translation or the Weymouth New Testament, however, is presented with a translation that makes it very clear that the described events are close at hand, or very soon, or coming shortly, as rendered by the preferred literal translation of the word "mello" as "about to be." It is therefore much easier for the reader to gain a more accurate understanding of the timing of the described events from the normal definition and usage of words such as "soon," "about to," or "very near," which banish any idea of a fulfillment thousands of years into the future.

What is even more interesting, it seems to me, is that a student with access to Greek language helps can also see where the standard translators do, on occasion, use the phrase "about to" when making reference to non-prophetic events from the word "mello." The following references are just a few examples where the translators actually do use the phrase "about to" in the NKJV: Matt. 17:12, 22; 20:22; Luke 9:31, 44; 10:1; John 6:15; Acts 3:3, 12:6, 16:27, 18:14, 21:37, 27:33; Rev. 2:10 and 10:4. But none of these passages would be considered to be of prophetic nature. Now, if the translators were able to correctly translate the word "mello" in the non-prophetic passages, why would they not translate the prophetic verses in the same way? The literal versions are both more accurate and consistent in their treatment of both kinds of texts.

My information is taken from Wigram's Analytical Greek Lexicon and A Greek-English Lexicon of the New Testament by J. H. Mayer. I understand that other authoritative sources, such as Arndt and Gingrich, also give "about to be" as the first definition of "mello."

I will now quote a brief paragraph from the pen of Dr. Jesse E. Mills, Jr., in his book, Results of Fulfilled Prophecy, page 157.

"In most translations, 'mello' is incorrectly rendered 'shall' most of the time, especially in prophetic texts, with no indication that a near time of occurrence is involved. The use of 'mello' indicates something is 'about to be' or 'about to' occur, so the English word 'shall,' which simply implies a future action with no indication of timing, is not adequate to express the inherent imminency of the word 'mello.' This becomes very important when we look at prophetic texts that use this word in reference to the return of Christ and other end time events. This implies that those events were 'about to' occur. Since most translators believe the events are still future, they have difficulty translating it with an 'about to' sense, especially in prophetic texts."

Dr. Mills' observations are quite revealing, aren't they? They point to the need for the non-Greek reader to become aware of some very serious limitations with most of the standard Bible translations today. This is especially crucial as one studies the eschatological statements of our Lord and His disciples. We need to have ready access to the more literal translations, in order to gain the correct meaning of many New Testament portions.

More than that, we need to be sure, as non-Greek readers, that we rely on the more literal translations, such as the LITV, YLT or the WNT, in order to be certain that our exegetical studies are done as accurately as possible, resulting in precisely defined theological conclusions. While it is true that most of our standard translations, such as the KJV, NKJV, NASB, NIV, RSV, and the new ESV, excel in ease of reading, proper sentence structures, average-or-below level of vocabulary, and suitability for pulpit reading, they often fall short in accuracy.

Therefore, when doing serious biblical studies to determine precise time of fulfillment, especially in the prophetic texts, dare we neglect referring to these literal versions? Perhaps this study will serve as a good first step toward a more accurate understanding of numerous other portions of God's Word as well."


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17 Jun 2004


Walt, thanks for quoting these 3 literal translations. I am amazed that all other translations I have seen leave out this sense of the nearness of the resurrection/judgement in these verses. This makes me wonder what translations leave out in other verses. I will be looking for these literal translations to purchase and carry with me, I already have them on a bible program in my computer. I will now be searching the "literal scriptures", not scriptures that leave out something as important as the nearnes of the judgment/ressurrection at the time it was written thanks again, Tim Terry

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