Biographizing The Eschaton: The Proleptic Eschatology Of The Gospels

Biographizing the Eschaton: The Proleptic Eschatology of the Gospels

Eli Kittim

The canonical epistles strongly indicate that the narratives concerning the revelation of Jesus in the New Testament (NT) gospel literature are proleptic accounts. That is to say, the NT gospels represent the future life of Jesus as if presently accomplished. The term “prolepsis,” here, refers to the anachronistic representation of Jesus’ generation as if existing before its actual historical time. Simply put, the gospels are written before the fact. They are conveyed from a theological angle by way of a proleptic narrative, a means of biographizing the eschaton as if presently accomplished. In other words, these are accounts about events that haven’t happened yet, which are nevertheless narrated as if they have already occurred.

By contrast, the epistles demonstrate that these events will occur at the end of the age. This argument is primarily founded on the authority of the Greek NT Epistles, which affirm the centrality of the future in Christ’s only visitation! In the epistolary literature, the multiple time-references to Christ being “revealed at the end of the ages” (1 Pet. 1.20; cf. Heb. 9.26b) are clearly set in the future, including his birth, death, and resurrection (see Gal. 4.4; Eph. 1.9-10; Rev 12.5). It is as though NT history is written in advance (cf. Isa. 46.10)!

The Proleptic versus the Prophesied Jesus

The historical view is extremely problematic, involving nothing less than a proleptic interpretation of Jesus. It gives rise to numerous chronological discrepancies that cannot be easily reconciled with eschatological contexts of critical importance. What is even more troubling is that it evidently contradicts many explicit passages from both the Old and New Testaments regarding an earthly, end-time Messiah and uses bizarre gaps and anachronistic juxtapositions in chronology in order to make heterogeneous passages appear homogeneous (e.g. Job 19.25; Isa. 2.19; Dan. 12.1—2; Zeph. 1.8—9, 15—18; Zech. 12.9—10; Lk. 17.30; Acts 2.17—21; 2 Thess. 2.1—3, 7—8; Heb. 1.1—2; 9.26; 1 Pet. 1.20; Rev 12.5, 7—10).

Intertextuality in the Gospels

The canonical gospel accounts add another level of intertextual reference to the Old Testament (OT). Almost every event in Jesus’ life is borrowed from the OT and reworked as if it’s a new event. This is called “intertextuality,” meaning a heavy dependence of the NT literature on Hebrew Scripture. A few examples from the gospels serve to illustrate these points. It’s well-known among biblical scholars that the Feeding of the 5,000 (aka the miracle of the five loaves and two fish) in Jn 6.5-13 is a literary pattern that can be traced back to the OT tradition of 2 Kings 4.40-44. The magi are also taken from Ps. 72.11: “May all kings fall down before him.” The phrase “they have pierced my hands and my feet” is from Ps. 22.16; “They put gall in my food and gave me vinegar for my thirst” is from Ps. 69.21. The virgin birth comes from a Septuagint translation of Isa. 7.14. The “Calming the storm” episode is taken from Ps. 107.23-30, and so on & so forth. Is there anything real that actually happened which is not taken from the Jewish Bible? Moreover, everything about the trial of Jesus is at odds with what we know about Jewish Law and Jewish proceedings. It could not have occurred in the middle of the night during Passover, among other things.

There is only One Coming, not Two

The belief in the two comings of Christ equally contradicts a number of NT passages (e.g. 1 Cor. 15.22—26, 54—55; 2 Tim. 2.16—18; Rev 19.10; 22.7, 10, 18—19), not to mention those of the OT that do not separate the Messiah’s initial coming from his reign (e.g. Isa. 9.6—7; 61.1—2). Rather than viewing them as two separate and distinguishable historical events, Scripture sets forth a single coming and does not make that distinction (see Lk. 1.31—33). Indeed, each time the “redeeming work” of Messiah is mentioned, it is almost invariably followed or preceded by some kind of reference to judgment (e.g. “day of vengeance”), which signifies the commencement of his reign on earth (see Isa. 63.4). In 2 Thess 2, the author implores us not to be deceived by any rumors claiming that the Lord has already appeared: “to the effect that the day of the Lord is already here” (v. 2; cf. v. 1). His disclaimer insists that these conventions are divisive in view of the fact that they profess to be Biblically based, “as though from us” (v. 2), even though this is not the official message of Scripture.

Why Does the New Testament Refer to Christ’s Future Coming as a “Revelation”?

Why do the NT authors refer to Christ’s future coming as a “revelation”? The actual Greek word used is ἀποκάλυψις (apokalupsis). The English word apocalypse comes from the Greek word apokalupsis, which means “revelation.” The term revelation indicates the disclosure of something that was previously unknown. Thus, according to the meaning of the term revelation, no one knows the mystery or secret prior to its disclosure. Therefore, we cannot use the biblical term “revelation” to imply that something previously known is made known a second time. That’s not what the Greek term apokalupsis means. If it was previously revealed, then it cannot be revealed again. It’s only a revelation if it is still unknown. Thus, the word “revelation” necessarily implies a first time disclosure or an initial unveiling, appearing, or manifestation. It means that something that was previously unknown and/or unseen has finally been revealed and/or manifested. Thus, a revelation by default means “a first-time” occurrence. In other words, it’s an event that is happening for the very first time. By definition, a “revelation” is never disclosed twice.

Accordingly, the NT verses, which refer to the future revelation of Christ, never mention a second coming, a coming back, or a return, as is commonly thought. See the following verses:

1 Cor. 1.7-8; 4.5; 15.23; Phil. 1.6; 2.16; Col. 3.4; 2 Thess. 1.7; 1.10; 2.1-2; 1 Tim. 6.14; Titus 2.13; Jas. 5.7; 1 Pet. 1.13; 1 Jn. 2.28; Rev 1.1; 22.20.

In the aforementioned verses, a second coming is nowhere indicated. Conversely, Jesus’ Coming is variously referred to as an appearance, a manifestation, or a “revelation” in the last days, which seems to imply an initial coming, a first coming, and the only coming. Surprisingly, it’s not referred to as a return, a coming back, or a second coming. As N.T. Wright correctly points out, the eschatological references to Jesus in the New Testament don’t mention a second coming but rather a future appearance or manifestation. Not only do the NT writers refrain from calling Jesus’ future visitation “a second coming,” but, conversely, they further indicate that this is his first and only advent, a momentous event that will occur hapax (“once for all”) “in the end of the world” (Heb. 9.26 KJV), or “at the final point of time” (1 Peter 1.20 NJB). None of the NT authors refer to the future visitation of Christ as a second coming. It’s as though these communities expected Jesus to appear for the first time in the end of the world! The takeaway is that the NT is an apocalypse. It’s not a history.

Daniel’s 70 Weeks Decoded

Eli Kittim

Daniel 9:24–26:

“Seventy weeks are determined for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place. So you are to know and understand that from the going forth of the command to restore and build Jerusalem, until Messiah the Prince, there will be seven weeks and sixty-two weeks. … Then after the sixty-two weeks, the Messiah will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary.”

A common misconception is to assume that the starting point of this prophecy began after the Hebrews returned from the Babylonian exile in the 500s B.C.E. However, Daniel’s prophecy actually refers to the end of all visions and revelations, an end-time period that will in effect “seal up vision and prophecy” (Dan. 9:24). The fact that John of Patmos continued to furnish us with additional visions and revelations proves that the first century C.E. cannot possibly be the fulfillment of Daniel’s prophecy. John MacArthur, in describing Dan. 9:24, was once quoted as saying: “It’s got to be a final thing cause everything is a final. … Boy, that’s final stuff, isn’t it? The end, the finish, the seal, seal it up, close it up, that’s the way it is!” If it is “final stuff,” then the prophecy cannot possibly be referring to the time of Antiquity but rather to the time of the end! Notice that fulfillment of this prophecy requires the end of all transgression and sin, and the beginning of everlasting righteousness, which is reminiscent of the end-times in Rev 10:7 when “the mystery of God will be fulfilled.”

Isaac Newton—in his Observations Upon the Prophecies of Daniel (published 1733)—notes that we should not combine the seven and sixty two weeks as if they were one number. If the authorial intent was to impress upon us the notion that the numbers seven and sixty-two must be combined, using the same measurements, the author would have simply written sixty nine weeks. The fact that two sets of numbers are given in the text suggests that they are distinct. What is more—in stark contrast to the mainstream view—Newton also mentions in the aforesaid book that Daniel’s seventy weeks prophecy should not be confined to the time of Antiquity, but must be applicable to Christ’s eschatological coming. Just as in Rev 12:3-4 and verse 9 in which Satan’s final empire is contemporaneous with Christ—(i.e. “a great red dragon, with seven heads and ten horns … stood before the woman who was about to bear a child, so that he might devour her child as soon as it was born”)—so in Dan. 9:26 the two princes of Daniel’s prophecy are juxtaposed to suggest that they are contemporaries:

“After the sixty-two weeks, an anointed one shall be cut off and shall have nothing, and the troops of the prince who is to come shall destroy the city and the sanctuary.”

According to the text, there does not appear to be a two-thousand-year gap separating these two figures or events. Moreover, the Old Greek Daniel form of the Septuagint (LXX) says in Daniel 9:27, ἕως καιροῦ συντελείας, (i.e. “until the time of the end”; cf. Dan. 12:4 LXX), indicating that the context of this verse is clearly eschatological. The traditional Christian interpretation, however, breaks up the prophecy into two parts: one part fulfilled during the time of Antiquity, the other referring to the last week of the great tribulation. However, there is no indication of a long time-gap between these weeks.

Similar to Daniel’s 70 Weeks prophecy, Christ’s prophecy (in Matt. 24:34) is also about a future seventy-year generation. Jesus indicates that it will take one generation “until all these things take place” (Matt. 24:34; cf. 1 Thess. 4:15). But one generation from when? Answer: from the timing of the birth of the Messiah! Astoundingly, Matthew’s gospel imparts a clue pertaining to the future birth of the Messiah that hardly anyone knows about. Specifically, the ancestry of Christ, as recorded in Matthew’s gospel, is actually a mathematical riddle whose solution reveals the precise year of his birth! The key to solving this puzzle can be found in chapter 1 and verse 17. Notice that there is a constant repetition of 14 generations throughout the foregoing lineage. We also know from Scripture that a generation is equal to 70 years (Ps. 90:10). One final clue: the calculation does not begin from the time of Abraham but from the time of David who alone represents the Messiah! So, let’s work out the calculation. Matthew tells us that there were 14 generations from David to Babylon. Each generation is equal to 70 years. Thus, 14 x 70 = 980 years from David to Babylon. And there were 14 generations from the exile to the Messiah. Therefore, 14 x 70 = 980 years. So, from David to the exile are 980 years, and from the exile to the Messiah are another 980 years. Hence 980 (+) 980 = 1960, the year of the Messiah’s birth! Mind you, this is not a historical but rather an apocalyptic rendering, which contains a clue concerning the year of Jesus’ birth. Therefore, in Matt. 24:34, the birth of the Messiah becomes the preeminent sign as regards the end of days.

Returning to Dan. 9:24-26, the starting point of the 70 weeks prophecy is therefore the birth of the heavenly Jerusalem, namely, the Messiah, which occurred in 1960 (cf. Isa. 9:6). It also forecasts the atoning sacrifice of a forthcoming Messiah, an event which, according to the Danielic text, has not yet occurred. Furthermore, Dan. 9:26 informs us that the Messiah will be “cut off,” which in Biblical parlance means slain (cf. Ps. 37:9; Prov. 2:22; Isa. 53:8). In working out these calculations, one comes to realize the approximate date signifying the epoch of the forthcoming Messiah. So, if we apply Jesus’ prophecy (i.e. “this generation will not pass away until all these things take place”; Matt. 24:34) to Jeremiah’s seventy-year time frame (Dan. 9:1-3; cf. Ps. 90:10), we get one generation of approximately seventy years after the birth of the Messiah (1960), which would bring us to 2030 C.E., when all will be fulfilled!

In the Bible, a prophetic year is often equal to a prophetic month. This interpretation is based on the mention of 3 and a half years (e.g. “time, times, and half a time") in some verses, and 42 months in other verses in Daniel and Revelation. In other words, the Bible sometimes uses months and years interchangeably (cf. Dan. 7:25; 12:7; Rev 11.2; 12.6, 14; 13.5). Moreover, the use of the sabbatical (seventh) month to count “weeks” as a cyclical series of sevens would be in line with the Hebrew calendar. Accordingly, the seven weeks in Dan. 9:25 seemingly represent seven weeks of months (seven times seven months), which equal to forty nine months or approximately four years, while the sixty two weeks apparently represent sixty two solar years. Taken together, they amount to approximately sixty six years on a 365-day Gregorian calendar. But on a Hebrew lunar calendar, which is a 360-day calendar, the seven weeks and sixty two weeks seem to represent roughly 65 years. Therefore, from a Biblical standpoint, the year of the Messiah is 2025! It equals to sixty-five years after the birth of the Messiah (cf. Gen. 5:21), which is signified by God’s command to send his son into the world in the fullness of time (τὸ πλήρωμα τοῦ χρόνου), or in the last days (see Dan. 9:25; Gal. 4:4; Eph. 1:9-10; Heb. 1:2; 1 Pet. 1:20; Rev 12:5). Based on other factors as well, such as the month of the Messiah’s birth, which I have written about elsewhere, it seems as though the Messiah will appear in the summer of 2025. Compare the parable of the fig tree in Matt. 24:32-34:

“Now learn the parable from the fig tree: as soon as its branch has become tender and sprouts its leaves, you know that summer is near; so you too, when you see all these things, recognize that He is near, right at the door. Truly I say to you, this generation will not pass away until all these things take place.”

Apparently, the year 2025 also seems to coincide with the start of the great tribulation (Dan. 12:1; Matt. 24:21), after which the Messiah will be slain. Daniel says: “then after the sixty-two weeks, the Messiah will be cut off.” That’s his death! That’s Jesus’ sacrifice “to make atonement for iniquity,” mentioned in Dan. 9:24 (cf. Heb. 9:26b). So, after 2025, the Messiah will be killed (cf. Isa. 53:3-5; Zeph. 1:7; Heb. 9:26b; Rev 12:4). And by 2030, the 70 Weeks prophecy will be fulfilled, which includes the rapture and the resurrection of the dead (Dan. 12:1-2; 1 Cor. 15:22-26; 1 Thess. 4:16-17; Heb. 9:28).

How can “weeks” be interpreted as years rather than heptads or seven-year periods? The first reason is that Gabriel himself imparts a cryptic clue which, in effect, equates the “seventy weeks” of Daniel (Dan. 9:2) with the “seventy-year” oracle revealed to Jeremiah (Jer. 29:10). The second reason why weeks can be interpreted as years has to do with the meaning of the Hebrew term for “weeks” (Heb. שָׁבֻעִ֨ים šā·ḇu·‘îm) in Dan. 9:24. This term comes from the Hebrew term “shabua,” which typically means a period of seven (days, years), heptad, week, etc. But it can also refer to a Feast of weeks (Shavuot), otherwise known as Pentecost (cf. Exod. 34:22; Num. 28:26; Deut. 16:10, 16; 2 Chr 8:13). Interestingly enough, a Shavuot occurs once per year. So, using this definition of one “week” or one Shavuot per year would give us “62 weeks” or 62 Shavuots in 62 years.

To sum up, in contrast to the historical starting points of Daniel’s 70-weeks prophecy that have been traditionally proposed, I have presented an alternative futurist-eschatological model, and one that is actually more faithful to the text’s grammar, canonical context, and authorial intent. Here’s a case in point. By way of allusion, Dan. 12:1 is almost certainly employing the messianic terminology of “an anointed prince” (Dan. 9:25; cf. 10:21; Isa. 9:6) to signify the Messiah’s death and resurrection at the time of the end. In the following verse (12:2), Daniel goes on to describe the general resurrection of the dead that will occur during the same time period. This time period is elsewhere referred to as καιροῦ συντελείας (Dan. 12:4 LXX), which is translated as “the end of time” in Daniel 9:27 LXX (cf. Dan. 12:9, 13 LXX). Despite the fact that we don’t know the precise date, nevertheless Daniel’s 70-Weeks prophecy strongly suggests that the messiah is right around the corner: “right at the door” (Matt. 24:33)! In fact, according to Matt. 24:34, the last generation that sees the end-times signs will also see all things fulfilled.

So how did I arrive at this conclusion? Answer: “by the revelation of Jesus Christ” (cf. Gal. 1:11-12). The reason why the calculation works is because I already knew the answer. I knew the year. So I started with the known outcome and then worked backwards to figure out how the Danielic equation fits. And it does! Here’s what I found out. The 7 weeks and 62 weeks are separated to show they have different values. The 7 weeks represent months, whereas the 62 weeks represent years. Israel (1948) doesn’t fit as the starting point of Daniel’s 70 Weeks prophecy. Nor does Jerusalem (1967). Rather, its starting point is the birth of the messiah (the heavenly Jerusalem)! And, as noted earlier, the year of the Messiah’s coming is 2025 (cf. Acts 2:1).


The Little Book of Revelation

A Study of the Sequence of EndTime Events

Get your copy now!! 📚 ⬇️⬇️⬇️

XlibrisUS

The Little Book of Revelation

Winner of 2015 Religion & Spirituality Double Decker Books Awards on Goodreads This book is a fascinating study in search of the real Je

Christ, Antichrist, and the Coming Apocalypse

Modern Christianity is a Joke

Eli Kittim

On their podcasts and platforms, Christians are constantly talking about God, Christ, and the Bible, explaining the gospel, debating about theology and prophecy, while assuming to know what scripture teaches, right down to the last detail. And yet none of them know what they’re talking about or what’s really going on (Rom. 3:11). Yet they all have millions of followers flocking to their social media platforms to hear them speak, and they’re deceiving all of them (intentionally or unintentionally) with lies and misinformation. But this has already been prophesied. In fact, Matthew 24 and 1 Timothy 4:1 clearly state that the end-times will be characterized by global deception, as many false prophets and teachers will arise and mislead many. Paul himself knew that after his departure Christianity would eventually decline and become a church of heretics (Acts 20:29). All that has happened. Most teachings today are about the Nephilim, aliens, and ancient civilizations.

All the biblical doctrines that are being taught today——whether at the university, the seminary, or in social media platforms——are false. Why? Because they have nothing to do with the Holy Spirit. None of these so-called pundits have received any revelations from God in the manner that Paul describes (see Gal. 1:11-12). To preach things based on personal guesswork or mere speculation is not the same as teaching according to the Holy Spirit. John 14:26 says that “the Holy Spirit … will teach you all things.”

It’s gotten so bad that even the Pope is now teaching that it’s a dangerous heresy to have a personal relationship with Jesus outside the church. A Facebook friend of mine——a Christian apologist by the name of Marcia Montenegro——has gone so far as to condemn any attempt to open your mind and spirit to God through the prayer of stillness (which btw is still used in both the Catholic and Orthodox Churches), denouncing it as a so-called satanic practice that opens your spirit to demonic influences, even though that is precisely what the Bible requires in order for rebirth and salvation to take place. How else can God transform your carnal nature unless he recreates your identity? (Eph. 4:22-24). How can God live within you and create a new operating system unless the old one is deleted? How else can you receive the Holy Spirit, who changes your personality, turning a sinner to a saint, as it did with Paul? Romans 8:9 says categorically and unequivocally:

“if anyone does not have the Spirit of Christ,

they do not belong to Christ.”

Then there are the nominal Christians. These are Christians in name only. They pretend to be Christ-like but act like demons. I know a few well-known Christian writers and bible prophecy teachers who have privately sent me viruses because I criticized their views. People would be surprised to know that Richard H. Perry did such a thing when i criticized his view that George Bush represents the white horseman of Revelation. I obviously had to block him. Another famous lawyer turned author by the name of Mark L. Hitchcock took me by surprise when he reported me to YouTube, which resulted in google permanently shutting down my platform. And he did this just because I complained that his YouTube channel was deleting all my comments and articles. As a result, I ended up losing all my videos and all my content that had been running on the web for the past 12 years. I was aghast that someone of his stature would resort to this. That was so mean. It completely took me by surprise. I didn’t see that one coming. This type of spitefulness is uncharacteristic of Christian believers. Their fruits bear no love. I seriously doubt whether such a person is in-dwelt by the Holy Spirit. Needless to say, I have lost all respect for him. I obviously blocked him, too. Good riddance!

Christianity has gotten so bad that Christian pastors are preying on crippled children, promising to heal them if they sow a financial seed to the ministry. People like Kenneth Copeland, Benny Hinn, and more recently, Kathryn Krick, all falsely claim to heal people suffering of serious disorders. Then you have YouTubers who are openly deceiving people, claiming that God speaks to them. Troy Black is a case in point. He has half a million victims, I mean subscribers, who are being lied to on a daily basis.

Not to mention the multiple scandals involving priests and pastors who are texting pornographic materials to their congregants and have inappropriate relations with them. Some pastors are even teaching that you don’t even need to believe in Jesus in order to be saved, while others, like Steven Anderson, are claiming that you don’t need to stop sinning, but only to believe in Jesus. Some Christian writers are teaching that you don’t even need God or Jesus, and you certainly don’t need to hear from them or even experience them personally. All you need is to read the Bible. There are some well-known pastors, like Justin Peters, who teach this doctrine. Not to mention those scholars, like David Bentley Hart, who claim that all people will eventually be saved, whether they believe in Jesus or not. But how exactly are we saved? Does anyone know? A well-known pastor, named Ken Raggio, recently posted on Instagram that “God changes us from sinner to saint … by … divine discipline. As we OBEY the Word.” This is totally and completely wrong! We cannot save our selves by ourselves. That’s why we need a savior. Jesus criticized the Pharisees for washing their hands but not cleansing their heart, showing that their legalism and discipline was totally ineffective in changing them from within. That’s why he said to Nicodemus the Pharisee: you must be “born again” (Jn 3:3). Only God can recreate us (2 Cor. 5:17). We are not saved by works or through personal efforts and behaviors.

And the core doctrines of modern Christianity are all wrong. The modern Christian faith centers on certain core beliefs regarding the historical birth, life, death and resurrection of Jesus Christ. But these events haven’t happened yet. According to the Bible, they will take place in the endtimes (see Isa. 2:19; Dan. 12:1-2; Zeph. 1:7; Lk 17:30; Acts 3:19:21; 1 Cor. 15:22-24; Gal. 4:4; Eph. 1:9-10; Heb. 1:1-2; 9:26b; 1 Pet. 1:10-11; 1:20; Rev 12:5; 19:10d). My chief objection is that the TIMING of these events is totally wrong. This is all based on a misunderstanding of Greek and a misreading of genre.

The internal evidence supports my view. It’s in both the Old and New Testaments! Zephaniah 1:7 declares that the Lord’s sacrifice will occur during “the day of the Lord” (not in antiquity). Isaiah 2:19 says that people will hide in caves when “the Lord … arises to terrify the earth.” Similarly, Daniel 12:1 puts the resurrection of the anointed prince just prior to the great tribulation. I can prove it with detailed exegesis from the Greek text. The LXX (Dan 12:1) says παρελεύσεται, which means to “pass away,” & the Theodotion has ἀναστήσεται, meaning a bodily resurrection in the end-times. In the following verse (12:2), the plural form of the exact same word (ἀναστήσονται) is used to describe the general resurrection of the dead! In other words, if the exact same word means resurrection in Daniel 12:2, then it must also necessarily mean resurrection in Daniel 12:1! Acts 3:20-21 similarly says that Christ will not be sent to earth until the consummation of the ages. First Corinthians 15:22-24 also tells us that Christ will be the first to be resurrected in the end-times! Revelation 12:5 tells us that the messiah is born in the end times, and the next verse talks about the great tribulation. Galatians 4:4 says that Jesus will be born during the consummation of the ages, expressed by the apocalyptic phrase τὸ πλήρωμα τοῦ χρόνου, which is defined in Ephesians 1:10 as the end of the world! First Peter 1:20 says that although Christ was foreknown before the creation of the world, he was initially revealed “at the final point of time.” It’s supported by Hebrews 1:2 which says that Jesus speaks to mankind in the “last days,” not in antiquity. And Hebrews 9:26 says EXPLICITLY that Jesus will die for the sins of mankind “once in the end of the world” (ἐπὶ συντελείᾳ τῶν αἰώνων)! Revelation 19:10 also informs us that the TESTIMONY to Jesus is prophetic (not historical). Read Acts 10:40-41 where we are told that Jesus’ resurrection was based on visions because it was only visible “to witnesses who were chosen beforehand by God.” Similarly, 1 Peter 1:10-11 says that the New Testament prophets “predicted the sufferings of the Messiah” in advance (cf. Isa 46:10).

This short video will clarify everything I’ve said so far:

A Biblical Greek translation of the New Testament that changes everything we thought we knew about Jesus

What if the Crucifixion of Christ is a Future Event?

Read the PDF of my article, published in the Journal of Higher Criticism, vol. 13, no. 3 (2018).