A.D. 70 Doctrine — Expanded Exegetical Refutations

Comprehensive Studies & Word Analysis — By Preacher Ed

Claim 1: “All prophecy was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: πλήρωμα & πληρόω

The NT verb πληρόω (plēroō) means “to bring to full completion according to intended purpose.” It does not mean “to cram every prophecy into one historical event.”Scripture distinguishes:

prophecies tied to Israel
prophecies tied to the nations
prophecies tied to the end of the age

A.D. 70 resolves **one** historical judgment, not all prophecy.

Exegetical Breakdown

Biblical events placed **after** Jerusalem’s destruction:

The universal resurrection (John 5:28–29)
The visible return of Christ (Acts 1:11)
The destruction of the present universe (2 Peter 3:10–13)
The final judgment of all nations (Matthew 25:31–46)
The end of death (1 Corinthians 15:26)

Too much remains unfulfilled. The claim collapses historically and exegetically.

Claim 2: “The resurrection occurred spiritually in A.D. 70.” — Expanded Refutation

Greek Analysis: ἀνάστασις

ἀνάστασις (anastasis) always refers to bodily rising except in unmistakable metaphor.

Paul’s Direct Rebuttal

2 Timothy 2:17–18 condemns the teaching that “the resurrection is already past.”

Scripture does not allow a past resurrection. The preterist position contradicts apostolic doctrine.

Claim 3: “Jesus returned invisibly in A.D. 70.” — Expanded Refutation

Greek Analysis: παρουσία

παρουσία (parousia) means “arrival / personal presence,” not invisibility.

Exegetical Breakdown

Acts 1:11 — “This same Jesus… will come in the same way you saw Him go.” Revelation 1:7 — “Every eye will see Him.”

There is no invisible return in Scripture. A.D. 70 cannot fit the language of the Second Coming.

Claim 4: “The dead were raised spiritually in A.D. 70.” — Expanded Refutation

Greek Analysis: σῶμα πνευματικόν

A “spiritual body” in 1 Cor 15 is still a **body**, made immortal by the Spirit.

No resurrection—physical or spiritual—occurred in 70. The claim has no historical or exegetical basis.

Claim 5: “We are now in the New Heavens and New Earth.” — Expanded Refutation

Hebrew & Greek Terms

חָדָשׁ (chadash) = radically new. καινός (kainos) = never-before-seen.

Revelation 21’s world is nothing like the present one. The claim fails logically and scripturally.

Claim 6: “Death was abolished in A.D. 70.” — Expanded Refutation

Greek Analysis: καταργέω

Means “to nullify, eliminate.”

Death remains universal. Therefore death was not abolished. A.D. 70 does not fit Paul’s teaching.

Claim 7: “The kingdom reached its final form in A.D. 70.” — Expanded Refutation

Greek Analysis: βασιλεία (kingdom)

βασιλεία refers to both:

the reign of Christ now (spiritual rule)
the future consummation of the kingdom at His appearing

The NT never merges the two.

Exegetical Breakdown

1 Corinthians 15:24 places the *final* phase of the kingdom: – after the resurrection – after Christ destroys every enemy – after the end of all earthly ruleA.D. 70 satisfies none of this.

Prophetic Alignment

Daniel 7:14, 27 describes the everlasting kingdom given in full glory after the final judgment — not in 70.

The kingdom is present, but not complete. A.D. 70 altered nothing about its final consummation.

Claim 8: “Judgment Day happened in A.D. 70.” — Expanded Refutation

Greek Analysis: κρίσις

κρίσις (krisis) in eschatological contexts refers to **judicial evaluation of all humanity**, not a local military judgment.

Exegetical Breakdown

John 5:28–29 connects judgment with: – universal resurrection – division of righteous and wicked – final destiniesMatthew 25:31–46 describes the Son of Man judging **all nations**.A.D. 70 was local, national, and historical — not universal.

Historical Reality

No record exists of a global judgment, universal resurrection, or appearance of Christ in that year.

Judgment Day did not happen in A.D. 70. The preterist claim overturns the scope and nature of Christ’s teaching.

Claim 9: “All enemies were put under Christ in A.D. 70.” — Expanded Refutation

Greek Analysis: ἐχθρός (enemy)

ἐχθρός refers in 1 Corinthians 15 to hostile powers resisting God — culminating in **death** itself.

Exegetical Breakdown

Paul’s order is: 1. Christ resurrected 2. Christ’s people resurrected 3. Then the end 4. Then all enemies defeated 5. Then death destroyedDeath remains. Resurrection has not happened.

Prophetic Correlation

Psalm 110 (quoted in 1 Cor. 15) shows Christ ruling **until** His enemies are subdued. The rule continues — meaning the enemies remain.

A.D. 70 subdued no cosmic enemies and destroyed no universal power. The text remains future.

Claim 10: “The Great Commission ended in A.D. 70.” — Expanded Refutation

Greek Analysis: συντέλεια τοῦ αἰῶνος

In Matthew 28:20, “end of the age” = συντέλεια τοῦ αἰῶνος. This term always refers to the **eschatological end**, not a historical crisis.

Exegetical Breakdown

Jesus promises to be with His people “always.” If the Commission ended in 70, His promise fails in its plain reading.Further: – Paul continued evangelizing long after 70 – Gentile missions expanded after 70 – Scripture never ties evangelism to Jerusalem’s fate

Prophetic Connection

Isaiah 2:2–4 describes the nations streaming to God’s word — ongoing, not finished.

The Commission stands until the actual end of the age. A.D. 70 has nothing to do with its completion.

Claim 11: “There is no future bodily resurrection.” — Expanded Refutation

Greek Analysis: μετασχηματίσει

Philippians 3:21 uses μετασχηματίσει — “to transform the physical form.” The promise is bodily, visible, and glorious.

Exegetical Breakdown

Romans 8:11 — the Spirit will give life to **your mortal bodies**. 1 Corinthians 15 devotes 58 verses to describing physical resurrection. John 5:28–29 places resurrection in the future, universal and unavoidable.

Prophetic Pattern

Daniel 12:2 predicts a bodily resurrection of both righteous and wicked.

The entire biblical witness affirms bodily resurrection. Preterism must deny clear Scripture to maintain its theory.

Claim 12: “Revelation was completely fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: μετὰ ταῦτα

The phrase μετὰ ταῦτα (“after these things”) marks successive visions that extend far beyond the first century.

Exegetical Breakdown

Revelation ends with: – final judgment – resurrection – destruction of Satan – destruction of the present world – creation of a new world – eternal separation of righteous and wickedNone of this happened in 70.

Prophetic Connection

Revelation quotes Daniel 7, 9, 12 — prophecies stretching beyond ancient Rome.

Revelation cannot be compressed into one year of Jewish history. The book foretells events still awaiting fulfillment.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 13–18)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 13–18 — Word Studies & Critical Analysis
By Preacher Ed

Claim 13: “Matthew 24 is only about A.D. 70.” — Expanded Refutation

Greek Analysis: περὶ δὲ τῆς ἡμέρας ἐκείνης

In Matthew 24:36 Jesus begins with περὶ δὲ — a Greek discourse marker meaning **“but concerning a different matter.”** He shifts topics intentionally.

Exegetical Breakdown

Matthew 24 contains **two horizons**:

The near horizon — fall of Jerusalem (vv. 1–35)
The far horizon — Christ’s return (vv. 36–51)

Indicators of the shift: – “Immediately after the tribulation of those days…” (v.29) – “But concerning that day and hour…” (v.36) – The parable sequence that follows points to global accountability

Prophetic Connection

Jesus blends Isaiah 13–14, Daniel 7, and Daniel 12 — prophecies that reach beyond Rome.

The chapter cannot be collapsed entirely into A.D. 70 without ignoring Jesus’ clear transition. The preterist reading is grammatically and contextually impossible.

Claim 14: “The Christian hope was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: μακαρία ἐλπίς (“the blessed hope”)

Titus 2:13 defines Christian hope as τὴν μακαρίαν ἐλπίδα… τῆς ἐπιφανείας — “the blessed hope, the appearing.”

Exegetical Breakdown

Biblical hope includes: – Christ’s appearing (not symbolic) – bodily resurrection – transformation into glory – final reward – destruction of deathNone occurred in 70.

Prophetic Structure

Colossians 3:4 ties hope to Christ’s visible revelation: “When Christ… is revealed, then you also will be revealed with Him in glory.”A.D. 70 reveals nothing of this.

Hope is not fulfilled by a Roman siege. Scripture grounds Christian hope in events that are still future.

Claim 15: “Daniel 12 was fulfilled in A.D. 70.” — Expanded Refutation

Hebrew Analysis: יָקוּמוּ (“shall arise”)

Daniel 12:2 uses יָקוּמוּ, literally “to stand up physically.” This is bodily resurrection language, not symbolic revival.

Exegetical Breakdown

Daniel 12 lists events: – A time of unparalleled distress – A bodily resurrection – Final judgment – The righteous shining foreverNone of this happened in 70.

Prophetic Timeline

Daniel’s sequence extends into: – post-Roman history – resurrection – final judgmentPreterism forces Daniel into a mold it cannot fit.

Daniel 12 cannot be reduced to Jewish national tragedy. Its language and sequence demand a future resurrection.

Claim 16: “The church is already perfected.” — Expanded Refutation

Greek Analysis: τελειόω

τελειόω means “to bring to full maturity or completion.” Scripture ties this to Christ’s appearing (Eph. 4:13; 1 John 3:2).

Exegetical Breakdown

1 John 3:2 — “We shall be like Him… when He appears.”The perfection is future, tied to: – resurrection – glorification – transformation

Prophetic Insight

Ephesians 5 describes the church being **prepared**, not completed. The wedding imagery points to Revelation 19 — still future.

The church is growing, not glorified. No NT writer suggests perfection was achieved in A.D. 70.

Claim 17: “Satan was destroyed in A.D. 70.” — Expanded Refutation

Greek Analysis: καταργήσω (“I will crush”)

Romans 16:20: συντρίψει — “will crush,” **future**, “shortly,” meaning “soon” in God’s prophetic timeline, not the same year.

Exegetical Breakdown

After A.D. 70: – Peter says Satan “walks about” (1 Peter 5:8) – Paul warns of Satanic activity (Eph. 6:11–12) – Jesus speaks of Satan’s final destruction in Revelation 20

Prophetic Structure

Satan’s defeat occurs: – after the millennium – after final rebellion – at the final judgmentNot in 70.

Satan was not crushed in A.D. 70. Biblical chronology and apostolic teaching contradict the claim entirely.

Claim 18: “All promises to Israel were completed in A.D. 70.” — Expanded Refutation

Hebrew Analysis: בְּאַחֲרִית הַיָּמִים (“in the latter days”)

This prophetic phrase points forward to the culmination of God’s plan, not the end of Jerusalem alone.

Exegetical Breakdown

Acts 1:6–7 — The disciples ask about Israel’s future. Jesus does **not** say the promises end in 70. He says the Father has reserved the timings.Romans 11 speaks of: – ongoing grafting – future fulfillment – God’s unrevoked promises

Prophetic Correlation

Isaiah 2, 11, 60–66 point to worldwide impact reaching far beyond 70.

A.D. 70 did not terminate God’s work with Israel. Scripture leaves room for God’s future purposes that preterism cannot account for.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 19–24)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 19–24 — Word Studies & Critical Analysis
By Preacher Ed

Claim 19: “The gospel age will never end.” — Expanded Refutation

Greek Analysis: εἶτα τὸ τέλος (“then the end”)

In 1 Corinthians 15:24 Paul writes: εἶτα τὸ τέλος — “then comes the end.” The phrase is absolute. No qualifiers. No symbolism. Paul places this after: – The resurrection – The return of Christ – The destruction of death

Exegetical Breakdown

The gospel age ends when: – Christ delivers the kingdom to the Father – All enemies are subdued – Death is abolishedNone of this happened in 70. History stands as an undeniable witness.

Prophetic Structure

Revelation 20–21 places the “end” after: – Final judgment – Resurrection – New creation

Paul does not allow a never-ending gospel age. Scripture places a terminus far beyond A.D. 70. Preterism contradicts the apostolic timeline outright.

Claim 20: “Christians received their eternal inheritance in A.D. 70.” — Expanded Refutation

Greek Analysis: ἀποκαλύπτεσθαι (“to be revealed”)

1 Peter 1:4–5 describes an inheritance: – “reserved in heaven” – “to be revealed” ἀποκαλύπτεσθαι – “in the last time”This is future revelation, not first-century upheaval.

Exegetical Breakdown

Hebrews 9:28 defines the moment believers receive full salvation: “He will appear a second time… unto salvation.”No such appearing occurred in 70.

Prophetic Correlation

Revelation 21 places the inheritance after: – Final judgment – New heavens and new earth – Bodily resurrection

The inheritance is future and heavenly. Nothing in A.D. 70 remotely fulfills the conditions Peter or Hebrews describe.

Claim 21: “All ‘coming’ language is symbolic only.” — Expanded Refutation

Greek Analysis: παρουσία vs. ἔρχομαι

Preterists collapse all comings into symbol. But the NT distinguishes: – παρουσία — bodily arrival, presence – ἔρχομαι — general coming – ἀποκάλυψις — revelation – ἐπιφάνεια — shining forthThese are not symbolic placeholders for national judgment.

Exegetical Breakdown

Acts 1:11 — “This same Jesus… will come in the same manner.” A bodily, visible return.1 Thessalonians 4:16 — “The Lord Himself will descend…” Audible, visible, universal.

Prophetic Insight

Zechariah 14, Daniel 7, and Revelation 1 describe global manifestations. Symbolic language does not erase the literal event it depicts.

The NT does not treat Christ’s return as symbolic. Reducing all comings to metaphor is hermeneutical collapse.

Claim 22: “A.D. 70 fulfilled Hebrews 11.” — Expanded Refutation

Greek Analysis: τελειωθῶσιν (“be perfected”)

Hebrews 11:40: τελειωθῶσιν — “be perfected.” The perfection is future and tied to resurrection glory.

Exegetical Breakdown

Hebrews 11 lists saints awaiting: – A heavenly city – A better resurrection – Final perfectionTheir hope stretches beyond any earthly event.

Prophetic Correlation

Hebrews 12 and 13 continue pointing forward to: – Christ’s appearing – Eternal kingdom – Unshakeable reality

A.D. 70 fulfilled none of the promises referenced in Hebrews 11. Preterism shrinks biblical hope into a historical footnote.

Claim 23: “John 14 was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: παραλήμψομαι ὑμᾶς (“I will receive you to Myself”)

The verb in John 14:3 — παραλήμψομαι — means “to take to oneself personally.” This is intimate, direct, and personal — not metaphorical or national.

Exegetical Breakdown

Jesus refers to: – The Father’s house – Prepared dwelling places – Receiving believers to HimselfNothing about 70 matches this language.

Prophetic Insight

John 14 connects directly to: – 1 Thessalonians 4 – John 5:28–29 – Revelation 21All future, all personal, all literal.

John 14 promises personal reunion with Christ, not survival of a Roman siege. Preterist interpretation is incompatible with the vocabulary, context, and theology of the passage.

Claim 24: “Because the time was short (1 Cor. 7:29), prophecy was nearly complete.” — Expanded Refutation

Greek Analysis: ὁ καιρὸς συνεσταλμένος (“the time has been shortened”)

Paul uses συνεσταλμένος — meaning compressed, urgent, requiring focus — not “prophetically ending.”

Exegetical Breakdown

Context shows: – Marriage concerns – Earthly distractions – Priorities under pressurePaul later affirms: “Our citizenship is in heaven… we eagerly wait for a Savior” (Phil. 3:20–21).That is future expectation, not imminent fulfillment.

Prophetic Insight

Paul’s eschatology is always: – urgent in tone – future in fulfillment

“Time is short” expresses pastoral urgency, not prophetic collapse. Paul refutes any idea that resurrection or Christ’s return had already occurred.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 25–30)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 25–30 — Word Studies & Critical Analysis
By Preacher Ed

Claim 25: “1 Thessalonians 5 was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: ἡμέρα Κυρίου (“day of the Lord”)

Paul uses ἡμέρα Κυρίου, a phrase drawn from the prophets (Isaiah 13, Joel 2, Zephaniah 1) denoting a **global** event involving judgment, resurrection, and cosmic upheaval — not a local military campaign.

Exegetical Breakdown

Features of 1 Thessalonians 5: – Sudden destruction “upon them” – Universal surprise (“as a thief in the night”) – Final salvation for believers – Wrath for the unbelieving worldNone of this fits A.D. 70: – The siege was not “unexpected” – It was local, not global – No resurrection occurred – No final separation took place

Prophetic Correlation

Paul ties this day directly to: – 1 Thessalonians 4 (resurrection) – 2 Thessalonians 1 (Christ revealed with angels)

1 Thessalonians 5 is inseparably linked to the final resurrection. A.D. 70 cannot satisfy Paul’s language, structure, or purpose.

Claim 26: “2 Thessalonians 1 refers to Roman vengeance in A.D. 70.” — Expanded Refutation

Greek Analysis: ἀποκαλύψει (“shall be revealed”)

Christ will be ἀποκαλύψει — “revealed” — **from heaven** (not Rome), **with angels** (not soldiers), **in flaming fire** (not torches), **rendering vengeance** (not Titus).

Exegetical Breakdown

2 Thessalonians 1 describes: – Christ’s visible revelation – angelic participation – eternal punishment – universal judgment – relief granted to believersA.D. 70 contains none of these elements.

Prophetic Insight

The imagery parallels: – Isaiah 66:15–16 – Malachi 4:1 – Matthew 25All concern final judgment.

To apply 2 Thessalonians 1 to A.D. 70 is to gut the passage of every theological and eschatological component Paul anchors it in. Nothing in the Roman siege matches Paul’s description.

Claim 27: “The ‘end of all things’ (1 Peter 4:7) was A.D. 70.” — Expanded Refutation

Greek Analysis: τὸ τέλος πάντων (“the end of all things”)

τὸ τέλος πάντων means **the end of all things**, not “the end of the temple,” not “the end of the nation,” but the termination of the present order.

Exegetical Breakdown

Peter’s eschatology includes: – fiery dissolution of the present heavens and earth (2 Peter 3:7,10–12) – new creation (3:13) – final judgment of the ungodlyPeter interprets his own phrase.

Prophetic Correlation

2 Peter 3 connects the “end” to: – Noahic typology – future cosmic judgment – universal renewalNot Jerusalem.

Peter defines his own terms. Preterism ignores Peter’s commentary on Peter. A.D. 70 does not qualify as “the end of all things.”

Claim 28: “Because ‘every eye shall see Him’ is symbolic, A.D. 70 qualifies.” — Expanded Refutation

Greek Analysis: ὄψεται αὐτὸν πᾶς ὀφθαλμός (“every eye will see Him”)

This phrase in Revelation 1:7 is drawn directly from: – Zechariah 12:10 – Daniel 7:13–14Both texts describe **global recognition**, not limited geography.

Exegetical Breakdown

Revelation 1:7 includes: – visible manifestation – universal mourning – Christ’s authority over all tribesA.D. 70 affected: – one city – one nation – one regionNothing global occurred.

Prophetic Insight

Daniel 7 depicts: – the Son of Man coming to the Ancient of Days – receiving everlasting dominion – worship among all nationsNot a Roman siege.

Symbolic does not mean small. Revelation 1:7 demands worldwide acknowledgment of Christ. A.D. 70 does not come close to satisfying the text.

Claim 29: “Gog and Magog were defeated in A.D. 70.” — Expanded Refutation

Hebrew Analysis: מָגוֹג (Magog), גּוֹג (Gog)

Ezekiel 38–39 uses these names symbolically for **final, universal rebellion**. Revelation 20 applies them **after the millennium**, not in the first century.

Exegetical Breakdown

Revelation 20 sequence: 1. Satan bound 2. Christ reigns 3. Satan released 4. Gog and Magog rebellion 5. Final destruction 6. Final judgment 7. New creationA.D. 70 fits none of this.

Prophetic Correlation

Ezekiel’s prophecy ends with: – worldwide knowledge of God – cleansing of Israel – defeat of final rebellionNot an early Roman war.

Gog and Magog belong to the final chapter of human rebellion. Forcing them into A.D. 70 is prophetic distortion.

Claim 30: “John 5:28–29 was spiritually fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: μνημείοις (“tombs”), ἀκούσουσιν (“will hear”)

Jesus states: – “All who are in the **tombs**” (literal graves) – “will **hear** His voice” – “will come out” (ἐκπορεύσονται)None of these terms support symbolism.

Exegetical Breakdown

Jesus describes: – physical location: graves – physical action: rising – universal scope: all – moral separation: life or judgmentThere is no apocalyptic metaphor here.

Prophetic Correlation

Parallels: – Daniel 12:2 — many awake bodily – 1 Thessalonians 4 — rising from the dead – Revelation 20 — resurrection of allAll point to bodily reality.

John 5:28–29 cannot be spiritualized. A.D. 70 offers nothing that resembles the universal resurrection Christ promised.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 31–36)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 31–36 — Word Studies & Critical Analysis
By Preacher Ed

Claim 31: “The marriage supper of the Lamb occurred in A.D. 70.” — Expanded Refutation

Greek Analysis: γάμος (“marriage”), δεῖπνον (“banquet/supper”)

Revelation 19 uses the term γάμος to denote a **completed union**, and δεῖπνον for the **victory feast** that follows Christ’s final triumph.The sequence is: 1. Heavenly celebration 2. Christ’s visible return 3. Destruction of the beast 4. Millennial reign 5. Final judgmentA.D. 70 fits none of this.

Exegetical Breakdown

Revelation 19 includes: – heaven opened – Christ riding in judgment – universal defeat of godless powersJerusalem’s fall was: – earthly – limited – not the final victory of Christ over all powers

Prophetic Correlation

Isaiah 25:6–9 foretells the “great feast” when **death is swallowed up forever** — not in A.D. 70.

The marriage supper celebrates Christ’s final victory, not Rome’s. Preterism shrinks the glory of Revelation to a local crisis. Scripture will not permit it.

Claim 32: “All miracles ended because Jesus returned in A.D. 70.” — Expanded Refutation

Greek Analysis: καταργηθήσονται (“will cease”)

1 Corinthians 13:8–10 says miraculous gifts καταργηθήσονται — “will be rendered inoperative” — **when the perfect (τὸ τέλειον)** arrives.“The perfect” refers to: – completed revelation – maturity of the church – fullness of what God delivered through the apostlesIt does **not** refer to A.D. 70.

Exegetical Breakdown

Paul ties the end of miracles to the completion of partial revelation, not to: – a return of Christ – a historical judgment – a transition of ages

Prophetic Insight

Miracles confirmed apostolic testimony (Mark 16:20; Hebrews 2:3–4). When the testimony was fully delivered, the confirming signs ceased.

Miracle cessation is textual, not historical. A.D. 70 has nothing to do with Paul’s argument in 1 Corinthians 13.

Claim 33: “The ‘times of the Gentiles’ ended in A.D. 70.” — Expanded Refutation

Greek Analysis: καιροὶ ἐθνῶν (“the seasons/times of the nations”)

Luke 21:24 states Jerusalem will be trodden down **until the times of the Gentiles are fulfilled**. The keyword καιροί refers to **extended periods**, not a single event.

Exegetical Breakdown

History shows: – Gentile influence continued after 70 – Jerusalem remained under Roman, Muslim, Crusader, Ottoman, and British control – The verse cannot be compressed into one event

Prophetic Insight

Daniel 2 and 7 outline a long sequence of Gentile powers, not a single crisis.

Luke 21:24 outlived A.D. 70 by centuries. Preterism collapses under the weight of its own timelines.

Claim 34: “The church’s mission changed in A.D. 70.” — Expanded Refutation

Greek Analysis: κήρυξον τὸν λόγον (“preach the word”)

2 Timothy 4:1–2 commands preaching: – in light of Christ’s future appearing – in light of the future judgment – in light of the kingdom still to comeNothing in Paul’s charge suggests a shift in A.D. 70.

Exegetical Breakdown

The mission includes: – teaching – reproving – evangelizing – edifyingAll continue until Christ’s appearing.

Prophetic Insight

Matthew 24:14 predicts the gospel preached to **all nations**, not merely the Roman empire.

The mission stands unchanged. The boundaries of the church’s mission are set by Christ’s return, not by Roman armies.

Claim 35: “1 Corinthians 15’s victory happened in A.D. 70.” — Expanded Refutation

Greek Analysis: καταποθῇ (“swallowed up”), νῖκος (“victory”)

Paul states death will be καταποθῇ — “swallowed up” — in νῖκος — “victory.”This victory includes: – bodily resurrection – transformation of mortality – immortality replacing corruptionNone of this occurred in 70.

Exegetical Breakdown

Paul is clear: – “we shall be changed” – “the last enemy destroyed is death” – “this mortal must put on immortality”Death continues. Therefore, the victory is future.

Prophetic Insight

Isaiah 25:8 — the source text — ties this victory to **the resurrection**, not a military conquest.

1 Corinthians 15 annihilates any attempt to confine resurrection victory to A.D. 70. Paul’s argument collapses if preterism is adopted.

Claim 36: “The ‘rest’ of Hebrews 4 was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: κατάπαυσιν (“rest”), σαββατισμός (“Sabbath-rest”)

Hebrews uses two key terms: – κατάπαυσιν — entering God’s rest – σαββατισμός — eternal Sabbath-restBoth refer to **eternal fellowship with God**, not national deliverance.

Exegetical Breakdown

Hebrews 4 points forward to: – final rest – cessation from labors – eternal communion – the heavenly country (Hebrews 11:16)Not an earthly event.

Prophetic Insight

Psalm 95 — the foundation — refers to entering God’s rest, not escaping geopolitical trouble.

Hebrews 4’s rest is eternal, heavenly, and future. A.D. 70 provides no fulfillment of the promised Sabbath-rest in Christ.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 37–42)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 37–42 — Greek & Hebrew Analysis
By Preacher Ed

Claim 37: “The Antichrist was Nero.” — Expanded Refutation

Greek Analysis: ἀντίχριστος (“antichrist”)

John uses ἀντίχριστος to describe: – false teachers – deceivers – deniers of Christ’s incarnationThe term: – appears only in John’s epistles – is not used in Revelation – is never linked to any emperor

Exegetical Breakdown

John writes: – “you have heard that antichrist is coming” – “even now many antichrists have arisen” – “this is that spirit of antichrist”His definition centers on **doctrinal rebellion**, not Roman political tyranny.

Prophetic Insight

Preterists attempt to merge: – “beast” (Revelation) – “man of sin” (2 Thessalonians 2) – “antichrist” (1–2 John)Scripture does not merge these.

Nero does not match John’s definition of antichrist. John’s antichrists were doctrinal corruptors inside the church, not Roman dictators outside it. The identification of Nero as “the Antichrist” is an invention, not exegesis.

Claim 38: “Creation stopped groaning in A.D. 70.” — Expanded Refutation

Greek Analysis: συστενάζει (“groans together”), συνωδίνει (“suffers birth pains together”)

Romans 8 uses: – συστενάζει — ongoing groaning – συνωδίνει — ongoing labor painsBoth verbs are **present tense**, expressing continual action until the future revealing of God’s children.

Exegetical Breakdown

Paul ties creation’s renewal to: – the resurrection – redemption of our bodies – glorification with ChristNone occurred in A.D. 70.

Prophetic Insight

Isaiah 65–66 foretells new creation **after** final judgment — not after a national catastrophe.

Romans 8 cannot be fulfilled while death continues, corruption persists, and the resurrection has not occurred. A.D. 70 changed Jerusalem, not creation.

Claim 39: “Spiritual death was the only death destroyed in A.D. 70.” — Expanded Refutation

Greek Analysis: θάνατος (“death”)

In 1 Corinthians 15, θάνατος refers to: – the physical enemy – the literal consequence of Adam – what is reversed in the resurrectionPaul states: – “this mortal must put on immortality” – “the dead shall be raised”Literal death — not spiritual estrangement — is defeated last.

Exegetical Breakdown

Spiritual death was resolved at conversion (Romans 6). Physical death remains until resurrection (Romans 8:11).

Prophetic Insight

Isaiah 25:8 — the key prophecy — says God will **swallow up death forever** after the resurrection feast.

Preterism reverses Paul’s entire argument. Spiritual death was already conquered in Christ long before 70. Literal death is the last enemy — and it still stands.

Claim 40: “Full salvation was realized in A.D. 70.” — Expanded Refutation

Greek Analysis: σωτηρία (“salvation”), φανερωθῇ (“shall appear”)

Peter writes of salvation: – “ready to be revealed” – “in the last time”φανερωθῇ indicates an outward, visible revelation tied to Christ’s appearing — not a historical crisis.

Exegetical Breakdown

Salvation in Scripture is: – past (we were saved) – present (we are being saved) – future (we shall be saved)The future aspect involves: – resurrection – glorification – inheritanceNone were realized in 70.

Prophetic Insight

Hebrews 9:28: Christ will appear a second time **unto salvation**. The writer fixes salvation on **His return**, not on Rome’s destruction.

Full salvation is tied to Christ’s appearing and resurrection, not to a Jewish-Roman war. Preterism places salvation on the wrong event.

Claim 41: “The judgment of Revelation 20 already happened.” — Expanded Refutation

Greek Analysis: μέγας λευκὸς θρόνος (“great white throne”)

The vision describes: – heaven and earth fleeing – all the dead standing before God – books opened – eternal destinies assignedNone of these occurred in the first century.

Exegetical Breakdown

Revelation 20’s sequence: 1. Satan bound 2. Millennial reign 3. Satan released 4. Final rebellion 5. Universal resurrection 6. Final judgment 7. New creationA.D. 70 fits nowhere in this chain.

Prophetic Insight

Daniel 7’s throne scene parallels Revelation 20 — and it concerns **final judgment**, not national collapse.

Revelation 20 describes the last judgment. Compressing it into A.D. 70 is theological vandalism. Nothing about the siege reflects the global scope of this passage.

Claim 42: “Revelation 22:12 (‘I come quickly’) proves A.D. 70.” — Expanded Refutation

Greek Analysis: ταχύ (“quickly”), meaning “suddenly,” “unexpectedly,” or “swiftly.”

ταχύ does not require “within a few years.” It often denotes: – suddenness – certainty – readiness – swiftness when the event arrives(cf. Luke 18:8, Romans 16:20)

Exegetical Breakdown

Revelation closes with: – final judgment – new creation – eternal reward – eternal punishmentNone occurred in the first century.

Prophetic Insight

“Quickly” language is common in prophetic literature to express **certainty**, not date-setting.

“I come quickly” signals Christ’s return is certain and will be sudden. It was never intended as a countdown to A.D. 70. Preterism forces a meaning the text will not bear.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 43–48)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 43–48 — Word Studies, Syntax, and Prophetic Context
By Preacher Ed

Claim 43: “The kingdom was delivered to the Father in A.D. 70.” — Expanded Refutation

Greek Analysis: παραδιδῶ (“to hand over/deliver”), τέλος (“the end”)

In 1 Corinthians 15:24, Paul teaches: – Christ reigns **until** all enemies are subdued – **then** (εἶτα) comes “the end” (τὸ τέλος) – after that He “delivers” (παραδιδῶ) the kingdom to the FatherThe sequence is: 1. Final resurrection 2. Destruction of death 3. The end 4. Kingdom deliveredA.D. 70 matches none of these events.

Exegetical Breakdown

Paul’s logic stands or falls on the future resurrection. Without it, there is no: – “end” – defeat of death – kingdom delivered to God

Prophetic Insight

Daniel 7 shows the kingdom’s final phase **after** judgment, not after the fall of Jerusalem.

The kingdom is delivered at the resurrection, not at a regional war. Preterism rearranges Paul’s chronology beyond recognition.

Claim 44: “The thousand years ended in A.D. 70.” — Expanded Refutation

Greek Analysis: χίλια ἔτη (“thousand years”)

Revelation 20 describes: – Satan bound – saints reigning – a period of gospel triumph – Satan’s release – global deception – final rebellion – final judgmentNone of this happened before or during A.D. 70.

Exegetical Breakdown

The text demands: – stability of gospel victory – world-wide deception afterward – fire from heaven – immediate great white throne judgmentA.D. 70 produced: – localized devastation – no universal rebellion – no heavenly fire – no final judgment

Prophetic Insight

Revelation 20 is patterned after Ezekiel 38–39, which concerns final rebellion — not first-century Rome.

Preterism compresses Revelation 20 into an event that does not match the sequence, the scope, or the substance of the prophecy.

Claim 45: “The dead were judged in A.D. 70.” — Expanded Refutation

Greek Analysis: κριθῆναι (“to be judged”), νεκροί (“the dead”)

Revelation 20:12–13 describes: – **all** the dead standing – books opened – judgment based on deeds – the sea giving up dead – death and Hades emptiedNo historian — Jewish, Roman, or Christian — records anything remotely like this.

Exegetical Breakdown

The judgment is: – universal – final – public – definitiveA national tragedy cannot fulfill a universal judgment.

Prophetic Insight

Daniel 12:2 parallels Revelation 20, showing: – resurrection of “many” – everlasting life or everlasting contemptNot fulfilled in the first century.

The judgment of the dead is a global event tied to the resurrection. Nothing in A.D. 70 remotely fits the description or scale.

Claim 46: “The second death is only spiritual and happened in A.D. 70.” — Expanded Refutation

Greek Analysis: ὁ θάνατος ὁ δεύτερος (“the second death”)

Revelation 20:14 defines the second death as: – final condemnation – lake of fire – eternal separation from GodIt is tied to the final judgment, not to national calamities.

Exegetical Breakdown

The second death follows: 1. universal resurrection 2. final throne judgment 3. reading of the books 4. assignment of eternal destinyNot one of these occurred in the first-century siege.

Prophetic Insight

Isaiah 66:24 — the prophetic background — concerns **eternal punishment**, not temporal disaster.

The second death is eternal judgment, not a metaphor for Jerusalem’s fall. Preterism drains the doctrine of its biblical seriousness.

Claim 47: “The lake of fire is symbolic of A.D. 70.” — Expanded Refutation

Greek Analysis: λίμνη τοῦ πυρός (“lake of fire”)

The phrase is used consistently for: – final judgment (Revelation 20) – eternal punishment (Revelation 21:8) – the destiny of Satan, beast, false prophet, and the wickedNothing in A.D. 70 resembled the scope or purpose of this judgment.

Exegetical Breakdown

The lake of fire: – is the final state – appears after the new heavens and new earth – involves angels and humans alike – follows resurrection

Prophetic Insight

Jesus describes this same destiny in Matthew 25:41, 46 — eternal punishment after His return.

The lake of fire is an eschatological doctrine, not a poetic description of a first-century military catastrophe. Preterism attempts to convert eternal realities into temporary metaphors.

Claim 48: “‘No more tears’ (Rev. 21:4) was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: ἐξαλείψει (“will wipe away”) — future active willful action of God

Revelation 21:4 describes: – death removed – sorrow removed – pain removed – former things passed awayNone of these conditions exist today.

Exegetical Breakdown

Revelation 21 is placed: – after the new heavens and new earth – after the final judgment – after the defeat of deathA.D. 70 did not: – end death – end mourning – end crying – end pain

Prophetic Insight

Isaiah 65–66 again forms the backdrop, describing an age far beyond the scope of any historical conflict.

Revelation 21:4 is a promise of the eternal state, not a poetic description of relief after a war. Preterism forces a heavenly promise into an earthly event.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 49–54)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 49–54 — Word Studies, Syntax, and Prophetic Context
By Preacher Ed

Claim 49: “The book of life was opened in A.D. 70.” — Expanded Refutation

Greek Analysis: βιβλίον τῆς ζωῆς (“book of life”)

Revelation 20:12 describes the opening of the book of life **after**: – the resurrection of the dead – the final gathering before God’s throne – the universal judgmentThese events did not occur in the first century.

Exegetical Breakdown

The “book of life” appears at: – final judgment (Revelation 20:12–15) – new creation (Revelation 21:27)If the book of life was opened in A.D. 70: – final judgment already occurred – resurrection already occurred – new creation already arrivedAll of these contradict Scripture and reality.

Prophetic Alignment

Daniel 12:1 parallels this scene with “everyone found written in the book” being delivered. This is resurrection-based deliverance, not historical survival.

The opening of the book of life is tied to the final judgment, not a regional conflict. No event in A.D. 70 matches the scale or timing of this prophecy.

Claim 50: “The New Jerusalem descended spiritually in A.D. 70.” — Expanded Refutation

Greek Analysis: καταβαίνουσα (“descending”)

Revelation 21:2 describes the New Jerusalem descending: – after the first heaven and earth pass away – after death is destroyed – after the final judgment – after the lake of fireNone of these events are tied to 70 A.D.

Exegetical Breakdown

The New Jerusalem is: – the perfected community of the redeemed – the eternal dwelling of God – a place where no curse exists – a city where the Lamb is the lightThe world we live in does not fit this description.

Prophetic Alignment

Isaiah 65–66 foresees a transformed creation, not a symbolic adjustment in church history.

The New Jerusalem is an eternal promise, not a figurative description of the post-70 church. Preterism shrinks a heavenly reality into a historical metaphor.

Claim 51: “The new creation is the church age, fully realized in A.D. 70.” — Expanded Refutation

Greek Analysis: καινὴ κτίσις (“new creation”)

Paul uses “new creation” (2 Cor. 5:17; Gal. 6:15) to describe personal transformation. Revelation uses it in a cosmic sense: – first heaven and earth pass – no more sea (symbol of chaos) – God dwelling face-to-face with His peopleA.D. 70 did not produce a new cosmos.

Exegetical Breakdown

Revelation’s “new creation” is: – universal – visible – physical – finalIt is not a metaphor for the gospel age.

Prophetic Alignment

Isaiah’s new creation passages (Isaiah 65–66) include: – longevity of life – peace – absence of harm – divine presenceNone of which describe the age after 70 A.D.

The new creation is not a symbolic term for the church; it is the eternal state promised after the resurrection and judgment.

Claim 52: “The nations being healed (Rev. 22:2) began in A.D. 70.” — Expanded Refutation

Greek Analysis: θεραπεία τῶν ἐθνῶν (“healing of the nations”)

Revelation 22 describes: – tree of life restored – curse removed – face-to-face fellowship with GodThis is Eden restored, not church history recycled.

Exegetical Breakdown

“Healing” in this context is eschatological: – removal of the curse – perfection of redeemed humanity – everlasting lifeNot one of these happened in A.D. 70.

Prophetic Alignment

Ezekiel 47’s river of life points to a restored creation, not a temporary period of the church age.

The “healing of the nations” is part of the eternal order, not a byproduct of a Roman siege.

Claim 53: “The curse was removed in A.D. 70.” — Expanded Refutation

Greek Analysis: κατάθεμα / κατάρα (“curse”)

Revelation 22:3 declares: – “no more curse” – direct sight of God – no night – no temple – no sinA.D. 70 eliminated none of these.

Exegetical Breakdown

The curse is removed only: – after resurrection – after final judgment – after creation is restoredThe fall’s effects still remain.

Prophetic Alignment

Genesis 3 introduced the curse; Revelation 22 removes it permanently — not symbolically.

The world is still under the effects of the curse; therefore, Revelation 22:3 has not been fulfilled.

Claim 54: “We now reign fully with Christ because A.D. 70 completed His kingdom.” — Expanded Refutation

Greek Analysis: συμβασιλεύσομεν (“we shall reign”) — future tense

Paul teaches: – Christians “will reign with Him” (2 Tim. 2:12) — future – saints will judge the world (1 Cor. 6:2) — future – the faithful will reign in resurrection glory (Rom. 8:17–18) — futureA.D. 70 did not produce resurrection glory.

Exegetical Breakdown

Present reign = spiritual Final reign = glorified, resurrected, eternalPreterism confuses these categories.

Prophetic Alignment

Daniel 7 shows the saints receiving the kingdom **after** the final judgment of the horn.

Full reign requires full resurrection. A.D. 70 did not transform the people of God into glorified rulers. Therefore, the prophecy remains future.

A.D. 70 Doctrine — Expanded Exegetical Refutations (Claims 55–60)

A.D. 70 Doctrine — Expanded Exegetical Refutations

Claims 55–60 — Word Studies, Syntax, and Prophetic Context
By Preacher Ed

Claim 55: “Jesus’ coming ‘in glory’ refers to A.D. 70.” — Expanded Refutation

Greek Analysis: δόξα (glory), μετὰ τῶν ἀγγέλων (“with His angels”)

Matthew 25:31 reads: – “When the Son of Man comes in His glory” – “and all the angels with Him” – “He will sit on His glorious throne” – “and all nations will be gathered before Him”None of this occurred in A.D. 70.

Exegetical Breakdown

“All nations” (πάντα τὰ ἔθνη) is a universal gathering, not a local Roman siege.The throne scene matches: – Daniel 7:9–14 (heavenly court) – Revelation 20:11–15 (final judgment)These are final, not historical events.

Prophetic Alignment

Jesus’ return “in glory” involves: – angels – throne – judgment of nations – eternal destiniesAll absent in the first century.

“Glory” is not rubble and smoke. Jesus’ return in glory is the final judgment scene of Scripture, not a military event in Palestine.

Claim 56: “The saints inherited the kingdom in A.D. 70.” — Expanded Refutation

Greek Analysis: κληρονομήσετε τὴν βασιλείαν (“inherit the kingdom”)

Jesus ties the inheritance of the kingdom to: – final judgment (Matt. 25:34) – separation of righteous and wicked – eternal lifeThis is not an A.D. 70 reality.

Exegetical Breakdown

Inheritance follows: – resurrection (1 Cor. 15:50–54) – transformation – victory over deathThese have not happened.

Prophetic Alignment

Daniel 7:18 says the saints receive the kingdom “forever and ever,” after the judgment of the horn.The horn was not judged in A.D. 70.

Kingdom inheritance requires glorification. A.D. 70 produced no glorified saints, no resurrection, and no eternal inheritance.

Claim 57: “The final trumpet sounded in A.D. 70.” — Expanded Refutation

Greek Analysis: ἐν τῇ ἐσχάτῃ σάλπιγγι (“at the last trumpet”)

1 Corinthians 15:52 teaches the last trumpet will bring: – resurrection of the dead – transformation of the living – immortalityA.D. 70 had none of these.

Exegetical Breakdown

“Last” (ἐσχάτῃ) indicates: – the final event in a divine sequence – the moment death is ended (v. 54)Since death continues, the last trumpet has not sounded.

Prophetic Alignment

The “great trumpet” of Isaiah 27:13 regathers exiles for worship — an image pointing toward final restoration, not national destruction.

A Roman army does not fulfill the “last trumpet.” Resurrection defines the trumpet, not history.

Claim 58: “The saints were revealed in glory in A.D. 70.” — Expanded Refutation

Greek Analysis: ἀποκαλύπτεσθαι (“to be revealed”), δόξῃ (“glory”)

Colossians 3:4: – “When Christ appears” – “you also will appear with Him in glory”This is resurrection language, not historical survival.

Exegetical Breakdown

“Appear with Him in glory” means: – bodily transformation – participation in His exaltation – visible revelation of the redeemedNone of this happened in 70.

Prophetic Alignment

Romans 8:18–23 ties the revelation of the sons of God directly to the redemption of the body.No bodies were redeemed in A.D. 70.

The saints did not appear in glory in the first century. They suffered, fled, and died — they did not shine with Christ.

Claim 59: “‘Every eye will see Him’ (Rev. 1:7) was fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: ὄψεται αὐτὸν πᾶς ὀφθαλμός (“every eye will see Him”)

Revelation 1:7 describes: – universal visibility – cosmic mourning – the appearing of Christ HimselfNot a symbolic “judgment through Rome.”

Exegetical Breakdown

The language mirrors: – Zechariah 12:10–12 – Daniel 7:13–14Both describe an event recognized worldwide.A local war does not match global recognition.

Prophetic Alignment

Jesus warned of false claims of a hidden coming (Matt. 24:23–27). The Son of Man’s appearing is unmistakable like lightning.

Revelation 1:7 requires a global, visible event. A.D. 70 was neither global nor visible beyond Israel.

Claim 60: “All things were fulfilled in A.D. 70.” — Expanded Refutation

Greek Analysis: πάντα πληρωθῇ (“all things be fulfilled”)

Jesus in Luke 24:44 says: – the Law – the Prophets – the Psalmsmust be fulfilled **in Him**, not in an army.

Exegetical Breakdown

Fulfillment includes: – resurrection (Ps. 16) – ascension (Ps. 68) – enthronement (Ps. 110) – judgment of nations – universal resurrection (Dan. 12) – new creation (Isa. 65–66)A.D. 70 matches none of these.

Prophetic Alignment

Christ-centered fulfillment is: – theological – redemptive – cosmic – finalNot political or regional.

“All things” centers on Christ’s victory in resurrection, judgment, and new creation — not on the fall of a city. Preterism reduces prophecy to rubble instead of redemption.

Scripture Index — A.D. 70 Doctrine Refutation

Scripture Index — Full Preterism Refuted

GENESIS

Scripture	Referenced In Claims
Genesis 1:27	48
Genesis 2:7	48
Genesis 3:15	44

EXODUS

Scripture	Referenced In Claims
Exodus 3:6	48

JOB

Scripture	Referenced In Claims
Job 19:25–27	49

PSALMS

Scripture	Referenced In Claims
Psalm 2	44
Psalm 16	44
Psalm 68	44
Psalm 110	44

ISAIAH

Scripture	Referenced In Claims
Isaiah 2:2–4	44
Isaiah 11	44
Isaiah 25:8	56
Isaiah 26:19	49
Isaiah 27:13	57
Isaiah 65–66	44, 60

EZEKIEL

Scripture	Referenced In Claims
Ezekiel 37	51
Ezekiel 38–39	29, 52

DANIEL

Scripture	Referenced In Claims
Daniel 2	44
Daniel 7:9–14	44, 55
Daniel 12:1–3	15, 49

HOSEA

Scripture	Referenced In Claims
Hosea 13:14	56

ZECHARIAH

Scripture	Referenced In Claims
Zechariah 12:10–12	28, 59

MATTHEW

Scripture	Referenced In Claims
Matthew 10:28	48
Matthew 16:27	55
Matthew 24:30–36	3, 13, 28, 52
Matthew 25:31–46	17, 55

MARK

Scripture	Referenced In Claims
Mark 16:15	10, 34

LUKE

Scripture	Referenced In Claims
Luke 12:4–5	48
Luke 21:24	33

JOHN

Scripture	Referenced In Claims
John 5:28–29	2, 30, 50
John 14:1–3	23

ACTS

Scripture	Referenced In Claims
Acts 1:6–11	1, 18, 53
Acts 17:31	8, 52
Acts 24:15	50

ROMANS

Scripture	Referenced In Claims
Romans 5:12	48
Romans 8:11, 18–23	4, 38, 52, 58
Romans 16:20	17, 52

1 CORINTHIANS

Scripture	Referenced In Claims
1 Corinthians 13:8–10	32
1 Corinthians 15	2, 4, 6, 9, 35, 39, 49, 56, 57

2 CORINTHIANS

Scripture	Referenced In Claims
2 Corinthians 5:1–10	49

GALATIANS

Scripture	Referenced In Claims
Galatians 1:4	43

EPHESIANS

Scripture	Referenced In Claims
Ephesians 4:13	16
Ephesians 6	43

PHILIPPIANS

Scripture	Referenced In Claims
Philippians 3:20–21	24, 11

COLOSSIANS

Scripture	Referenced In Claims
Colossians 3:4	14, 58

1 & 2 THESSALONIANS

Scripture	Referenced In Claims
1 Thessalonians 4:16–17	1, 3, 52
1 Thessalonians 5:1–10	25
2 Thessalonians 1:7–10	26
2 Thessalonians 2	52

1 TIMOTHY

Scripture	Referenced In Claims
1 Timothy 6:14	53

2 TIMOTHY

Scripture	Referenced In Claims
2 Timothy 2:17–18	2
2 Timothy 4:1–8	1, 7, 34, 53

HEBREWS

Scripture	Referenced In Claims
Hebrews 4:9–11	36
Hebrews 9:27–28	6, 52, 60
Hebrews 11:40	22

JAMES

Scripture	Referenced In Claims
James 5:7–9	53

1 & 2 PETER

Scripture	Referenced In Claims
1 Peter 1:4–5	20
1 Peter 1:5–7	27
1 Peter 4:7	27
1 Peter 5:4, 8	17
2 Peter 3:10–13	5, 47

1 JOHN

Scripture	Referenced In Claims
1 John 2:18	37
1 John 3:2	16

JUDE

Scripture	Referenced In Claims
Jude 14–15	52

REVELATION

Scripture	Referenced In Claims
Revelation 1:7	3, 28, 53, 59
Revelation 11	52
Revelation 19	31
Revelation 20	8, 29, 49, 52
Revelation 21:1–4	5
Revelation 22	52

Greek & Hebrew Word Index — A.D. 70 Doctrine Refutation

Greek & Hebrew Word Index

HEBREW TERMS

Hebrew Term	Definition & Relevance
נֶפֶשׁ — nephesh (Genesis 2:7)	Means “living being,” not “immortal soul.” Important in A.D. 70 debate because preterists often redefine “death” as purely spiritual. The Hebrew view affirms embodied life; resurrection must be bodily.
רוּחַ — ruach (Genesis 1:2; Ezekiel 37)	Spirit, wind, breath. Used in Ezekiel’s resurrection vision — which is symbolic but points to a real restoration fulfilled finally in bodily resurrection, not in 70 A.D.
אֱלֹהִים — Elohim (Psalm 82; Genesis 1)	Emphasizes divine authority and judgment. Preterists misuse divine judgment texts by collapsing all forms of judgment into one event at 70.
שְׁאוֹל — Sheol	The realm of the dead. A.D. 70 did not empty the dead. John 5 and Daniel 12 require physical rising, which Sheol-language anticipates.
קָהָל — qahal	Assembly, congregation. Important when reviewing claims that “the church was perfected” in 70. Hebrew concept implies ongoing covenant identity, not crisis-bound perfection.
צֶדֶק — tsedeq	Righteousness, justice. Prophetic righteousness in Isaiah 2, 11, and 65–66 was not realized in 70 — war does not fulfill righteousness.
יִשְׁעָה — yeshah	Salvation, deliverance. Appears in eschatological contexts pointing forward, not backward to Jerusalem’s fall.
חָדָשׁ — chadash (Isaiah 65–66)	New (as in “new heavens, new earth”). Always describes radical transformation, not historical upheaval. 70 A.D. never met Isaiah’s criteria.

GREEK TERMS

Greek Term	Definition & Relevance
παρουσία — parousia (Matthew 24; 1 Thessalonians 4)	Means “arrival,” “physical presence,” used of kings and emperors. Never means “invisible event.” Destroys the preterist idea of a hidden return in A.D. 70.
ἀνάστασις — anastasis (John 5:29; 1 Corinthians 15)	Literal rising of corpses. Used 40+ times in NT and always bodily unless metaphor is clearly indicated — and John 5 isn’t metaphor.
ἔγερσις — egersis	Raising up, particularly of the dead. Used to explain the physicality of resurrection. No “70 A.D.” fulfillment fits.
σῶμα — soma (1 Corinthians 15)	Body, physical structure. Paul emphasizes “this mortal body,” not a national entity changing covenants. Refutes corporate-only resurrection claims.
ψυχή — psychē	Soul, person, life. Not opposed to body — Scripture treats human existence as embodied. Preterism’s “spiritual resurrection” contradicts biblical anthropology.
γῆ — ge (Revelation, Olivet Discourse)	Earth, land. Preterists read “ge” as “land of Israel” everywhere, which fails contextually. Many prophecies refer to the entire creation.
αἰών — aiōn	Age, era. “The end of the age” in Matthew 13 and 28 is connected to resurrection and judgment, not the temple’s fall.
κρίσις — krisis (John 5; Revelation 20)	Final judgment. Never tied exclusively to 70 A.D. Revelation 20’s judgment scene occurs after resurrection, not before.
οἰκουμένη — oikoumenē (Acts 17:31)	The whole inhabited world. Paul says God will judge “the world,” not a city. Refutes the limitation of judgment to Jerusalem.
τέλος — telos (1 Corinthians 15:24)	The final end — climax of history. Paul ties it to resurrection and kingdom consummation, not 70 A.D.
φανέρωσις — phanerōsis (Colossians 3:4)	Appearing, revealing. Paul always places Christ’s appearing in the future and ties it to resurrection glory.
ἄγγελοι — angeloi (2 Thessalonians 1:7–10)	Angels. Christ’s return is “with mighty angels.” No angelic revelation occurred in A.D. 70.
φωνή — phōnē (John 5:28)	Voice. Used of Christ’s literal call to raise the dead — not symbolic renewal in national Israel.
κόσμος — kosmos (John, Paul)	World, humanity. Judgment texts employing “kosmos” cannot be shrunk to Israel’s geography.
πῦρ — pyr (2 Peter 3)	Fire. Symbolic at times, but 2 Peter 3 ties fire to the dissolution of the present cosmos, not a localized fire in Jerusalem.
καινός — kainos (Revelation 21:1)	“New in quality,” renewed by God. Preterists use “new covenant = new creation,” but Revelation 21 demands a post-resurrection reality.

The Collapse of Full Preterism — Final Evaluation

The Collapse of Full Preterism

Full preterism does not fall because of one weak verse or one disputed argument. It collapses under the collective weight of the entire biblical narrative—Genesis to Revelation. The system fails linguistically, prophetically, historically, theologically, and logically. It cannot hold together once Scripture is allowed to speak for itself.

1. The System Fails the Text of Scripture

Full preterism requires reinterpreting the clearest passages in Scripture—those that define the Christian hope—with meanings foreign to the text.

If the plain meaning of resurrection, judgment, or the appearing of Christ is altered, Christianity is altered.

A. Resurrection Language Cannot Be Spiritualized

Anastasis (resurrection) always means rising from the dead.
Soma (body) always means physical body unless context says otherwise.
Egersis is never used for national restoration.

To turn these into “covenant change” in A.D. 70 is to replace Scripture’s definitions with philosophical ones.

B. Judgment Passages Resist Shrinking

Jesus’ judgment scenes (Matthew 25; John 5) include:

all nations
resurrection of the just and unjust
eternal destinies

None of these match the events of A.D. 70.

2. The System Breaks the Structure of Biblical Prophecy

The Bible presents a unified prophetic arc:

Christ’s ascension
church age
His visible return
resurrection
final judgment
new heavens and new earth

Full preterism rearranges this order to force everything into the first century.

A. Prophecies with Universal Scope Cannot Fit A.D. 70

2 Peter 3 — cosmic dissolution
Revelation 20 — global resurrection
Romans 8 — creation’s liberation
Zechariah 12 — worldwide mourning

Jerusalem’s fall—tragic as it was—cannot contain these events.

3. The System Fails at the Level of Biblical Theology

Christian hope is not grounded in a historical crisis but in:

the return of Christ
the resurrection of the dead
the renewal of creation
the defeat of death

Full preterism eliminates each one.

A. The Defeat of Death Remains Future

Paul is explicit: “The last enemy to be destroyed is death” (1 Cor. 15:26). Death still reigns. Therefore, the last enemy is not yet destroyed.

B. The Hope of Glory Remains Future

Colossians 3:4 ties glory to Christ’s appearing, not to Jerusalem’s fall. Preterism strips hope from the gospel and replaces it with history.

4. The System Contradicts Itself

Full preterism cannot explain its own claims without shifting definitions.

A. It Says “All Prophecy Was Fulfilled,” but…

Death remains.
Creation groans.
Satan is active.
Judgment has not occurred.
The dead are not raised.

B. It Requires Two Sets of Definitions

One set for the first century. Another for every passage that does not fit.

When a system must redefine words to survive, the system has failed.

5. The System Fails Historically

No first-century writer—Christian or pagan—described A.D. 70 as:

the end of the world
a universal resurrection
a global judgment
the visible coming of Christ
the renewal of creation

If these things had happened, the entire world would have noted them. History is silent because the events never occurred.

6. The System Fails the Pastoral Test

Doctrine must strengthen faith, not destroy it. Paul warned that teaching “the resurrection is already past” would “overthrow the faith of some” (2 Tim. 2:18).

Full preterism does exactly that.

A. It Removes Hope

If there is no future resurrection, then death wins. If Christ already returned, there is no blessed hope.

B. It Removes Accountability

If judgment happened in A.D. 70, no future reckoning awaits.

The apostles preached a gospel anchored in future hope. A system that removes that hope is not apostolic.

7. Conclusion — Scripture Stands; Preterism Falls

After the text has been heard, the languages weighed, the prophecies examined, and the theology traced across Scripture, one truth stands clear:

Full preterism cannot bear the weight of Scripture. Its foundation is too narrow, its definitions too fluid, its conclusions too small.

The gospel proclaims something far greater than the fall of a city. It proclaims:

a risen Christ
a returning King
a future resurrection
a final judgment
a new creation

These promises remain ahead of us. They form the Christian hope. And no system that replaces that hope with A.D. 70 can claim the name of biblical faith.

Stand with confidence. The Scriptures are clear. Christ will come again.

30 Questions to Ask a Preterist

These questions force the system to critique itself. Each exposes an internal contradiction or a biblical inconsistency that full preterism cannot resolve.

1. If all prophecy was fulfilled in A.D. 70, why do Paul’s later letters teach a still-future return, resurrection, and judgment?

Preterist Answer: Paul was using “imminence language” for events that were spiritually fulfilled in 70. The return and resurrection were covenantal, not literal.

Response: Paul uses concrete, physical terms—trumpet, shout, archangel (1 Thess 4:16), transformation of the body (Phil 3:20–21). Nothing in those texts allows a “spiritual-only” fulfillment. If Paul meant Jerusalem in 70, he misled every reader in history.

2. If the resurrection happened in 70, where is a single historical record of graves opening or dead saints rising?

Preterist Answer: The resurrection was “spiritual,” referring to the vindication of the saints and transfer into the new covenant age.

Response: Jesus said “all who are in the tombs will hear His voice” (John 5:28). Tombs. Actual bodies. A “spiritual resurrection” guts the meaning of resurrection everywhere in Scripture.

3. Why does every NT use of anastasis refer to bodily resurrection unless context says otherwise?

Preterist Answer: Anastasis can mean spiritual rising or covenant restoration depending on context.

Response: NT usage is overwhelmingly physical. To read every resurrection as “covenantal” makes language meaningless. Scripture interprets words, not preterist necessity.

4. If death was destroyed in 70, why do people still die? Isn’t death the last enemy?

Preterist Answer: Death in 1 Corinthians 15 refers to spiritual separation, not physical mortality.

Response: Paul contrasts “mortal” with “immortal,” “corruption” with “incorruption”—physical terms. He calls death “the last enemy,” and that enemy remains.

5. If Satan was crushed in 70, why does Peter say after that time, “your adversary the devil walks about” (1 Pet 5:8)?

Preterist Answer: Peter wrote before 70; Satan was active until the final judgment in that event.

Response: The earliest dating of 1 Peter ranges A.D. 62–68. If Satan was destroyed in 70, the entire NT would teach a post-70 Satan-free world. It doesn’t. James 4:7 still commands resistance.

6. How can “all enemies” be subdued if death—named as the last enemy—still reigns?

Preterist Answer: Paul is using kingdom language metaphorically; death was defeated covenantally, not physically.

Response: Paul directly ties the defeat of death to the resurrection (1 Cor 15:52–54). If death still functions, the last enemy is not destroyed. Their entire timeline collapses.

7. Why did Paul condemn the teaching that “the resurrection is past already” (2 Tim 2:17–18)?

Preterist Answer: Hymenaeus taught the wrong kind of resurrection; preterists teach the right kind.

Response: Paul’s problem wasn’t the “type” of resurrection but the timing claim. Saying “it already happened” destroys faith. Full preterism repeats precisely that error.

8. If Jesus “returned” invisibly in 70, how does that match “every eye shall see Him”?

Preterist Answer: “Every eye” means every eye in the covenant world of Israel; it is poetic judgment language.

Response: John ties it to global mourning (Rev 1:7), not regional awareness. The text expands the audience beyond Israel, not restricts it.

9. Why does Paul tie the resurrection to a trumpet, shout, and archangel—none of which happened in 70?

Preterist Answer: These are symbolic descriptions of covenant transition.

Response: Symbolic language still represents real events. If Paul meant “you will not see or hear anything,” this language is misleading at best, deceptive at worst.

10. If Matthew 24 is fully fulfilled, why does Jesus shift in v. 36 to an unknown day and hour?

Preterist Answer: The whole chapter is one event; “that day” refers to 70 but from another angle.

Response: The shift is linguistic and thematic. Before v. 36: signs. After v. 36: no signs. Two different events. The apostles understood it, the early church taught it, preterists erase it.

11. How can the Great Commission be finished if there are still nations untouched by the gospel?

Preterist Answer: “All nations” refers only to the Roman world. Once the gospel reached the empire, the Commission was fulfilled.

Response: Jesus defines “all nations” universally (Matt 28:19). Paul still speaks of reaching regions beyond (2 Cor 10:16). Limiting “nations” to Rome shrinks Christ’s command to fit a theory.

12. If Revelation 20 is fulfilled, when did the devil get thrown into the lake of fire?

Preterist Answer: The lake of fire is symbolic of the complete defeat of Satan in A.D. 70.

Response: John places the lake-of-fire judgment after the millennium, after the final rebellion, after the final resurrection (Rev 20:10–15). A.D. 70 matches none of these sequences.

13. Why does Revelation 21 describe the removal of pain, sorrow, tears, and death—none of which ended in 70?

Preterist Answer: These promises are metaphorical of spiritual blessings in the new covenant age.

Response: “No more death” cannot be reduced to a metaphor without destroying its comfort. Revelation ties these promises to the visible new creation, not to Roman warfare.

14. If the new heavens and new earth arrived in 70, why does creation still look exactly like the old one?

Preterist Answer: The new creation is spiritual, not physical. It refers to covenant renewal, not environmental change.

Response: Peter ties the new creation to the destruction of the heavens and elements (2 Pet 3:10–13). Nothing of the sort happened in 70. The entire context is cosmic, not covenantal.

15. If the world was judged in 70, how did only one city experience the event?

Preterist Answer: “World” often means the world of Israel or the covenant world, not the whole globe.

Response: The NT uses “world” (kosmos) overwhelmingly to refer to humanity at large. Stretching it to mean “Israel only” removes the word’s meaning everywhere else.

16. Why didn’t any early Christian writer interpret A.D. 70 as the Second Coming, final judgment, or resurrection?

Preterist Answer: The early church misunderstood prophecy. Their ignorance doesn’t change the truth.

Response: The disciples of the apostles unanimously rejected preterism. If the apostles taught full preterism, their own students somehow missed everything. That is impossible.

17. How can the fall of Jerusalem fulfill prophecies that explicitly concern the entire world?

Preterist Answer: Prophetic language expands local events using universal symbolism.

Response: Local events cannot fulfill global predictions. When Isaiah, Daniel, Jesus, and Paul describe earth-wide upheaval, it cannot be compressed into a single city’s destruction.

18. If believers received their inheritance in 70, why does Peter say it is “reserved in heaven…to be revealed in the last time”?

Preterist Answer: Peter meant the inheritance was revealed spiritually, not physically.

Response: Peter ties the inheritance to Christ’s appearing (1 Pet 1:5). The appearing is visible and future (1 Pet 5:4). A.D. 70 involved neither.

19. If the church was perfected in 70, why did inspired writers still speak of growth and maturity afterward?

Preterist Answer: “Perfected” means covenantal completeness, not sinless maturity.

Response: Paul defines perfection as complete transformation into Christ’s likeness (Eph 4:13). That is future, not past. The church today is still imperfect.

20. Why does Paul describe Christ’s return as “in flaming fire” with “mighty angels” if it was merely Rome invading Jerusalem?

Preterist Answer: This is symbolic language for divine judgment accomplished through Roman armies.

Response: Paul’s language is heavenly, not earthly. Angels are not metaphors for soldiers. Fire belongs to divine judgment, not Roman siegecraft.

21. If A.D. 70 fulfilled Daniel 12, where is the universal resurrection “to everlasting life or shame”?

Preterist Answer: Daniel 12 describes covenantal resurrection, not bodily resurrection.

Response: Daniel’s language mirrors John 5:28–29. Both point to bodily resurrection. There was no resurrection of any kind in 70 except in preterist imagination.

22. If preterism is true, why didn’t the apostles ever teach it plainly?

Preterist Answer: They did, but the language was symbolic and misunderstood by later readers.

Response: Apostolic doctrine is clear. The apostles warned constantly about false teachers. If full preterism were their actual teaching, the biblical record would show it clearly—it does not.

23. Why does preterism rely on redefining nearly every major eschatological word in Scripture?

Preterist Answer: The Bible uses symbolic and covenantal language that modern readers must decode.

Response: When a doctrine requires rewriting “coming,” “world,” “resurrection,” “heavens,” and “earth” to survive, the doctrine—not Scripture—is the problem.

24. If Jesus’ coming was “spiritual,” why does Acts 1:11 say He will return “in like manner”—visible and bodily?

Preterist Answer: “In like manner” refers to the certainty of His coming, not the form of it.

Response: Luke clarifies the manner—“as you saw Him go.” They saw Him physically ascend. He will return physically. Words have meaning.

25. If the judgment occurred in 70, where are the sheep and goats separated?

Preterist Answer: The sheep-goat judgment represents the separation between believers and unbelievers during the covenant transition.

Response: Jesus ties this judgment to “when the Son of Man comes in His glory…with all the angels” (Matt 25:31). That did not happen in 70. The passage refutes preterism directly.

26. Why does Matthew 13 tie “the end of the age” to the resurrection if preterism claims it was 70?

Preterist Answer: “End of the age” refers to the end of the Jewish age.

Response: Jesus defines the event: “the righteous will shine forth…then the wicked are cast into the furnace.” That is the resurrection and final judgment, not Jerusalem’s fall.

27. If 2 Peter 3 was fulfilled in 70, why has the universe not dissolved as Peter describes?

Preterist Answer: The cosmic language is prophetic hyperbole for covenant collapse.

Response: Peter compares the coming destruction to the literal flood of Noah. The flood was not metaphorical. Neither is the coming destruction.

28. How can A.D. 70 fulfill Revelation when the book describes events that transcend Jerusalem completely?

Preterist Answer: Revelation uses apocalyptic imagery to describe the fall of the covenant world.

Response: Revelation includes global plagues, worldwide conflict, the fall of Babylon, the millennium, the final battle, resurrection, and new creation. A single regional war cannot absorb all of that.

29. Why does full preterism reduce universal language to local meaning whenever necessary for the system to work?

Preterist Answer: Prophets spoke in covenantal categories; universal terms can describe local events.

Response: When “earth” means land, “world” means Israel, “coming” means judgment, and “resurrection” means renewal, Scripture becomes a codebook only preterists can interpret. That’s not biblical interpretation.

30. If the Second Coming, resurrection, judgment, and new creation are past, what future hope remains for Christians?

Preterist Answer: The hope is realized in the presence of God through the new covenant age.

Response: The NT places our hope in Christ’s appearing, our resurrection, our inheritance, and the new creation. If all of that is past, Christianity loses its future hope and collapses into realized eschatology.