Notes (4 of 4)

84. Don K. Preston, Foreword to Alan Bondar, The Journey Between the Veils, p. 10; Bondar, The Journey Between the Veils, pp. 180 and 185. All three quotations are taken from Samuel M. Frost, "Jesus' Body in Hyper-Preterism (2)," postmillennialworldview.com/2018/12/04/jesus-body-in-hyper-preterism-2/ (December 4, 2018; read 10/25/26), which quotes them with those page numbers. The book itself was not opened, and the page numbers are Frost's. The quotations are: Preston, "Bondar shows that it was necessary that Christ lay off 'the body of flesh' to enter the Most Holy Place"; Bondar, "the physical body of Christ was permanently destroyed at his ascension" (p. 180) and "that Christ had a glorified body after his resurrection is unfounded" (p. 185). A fuller quotation from Preston on the same subject, attributed to donkpreston.com in an earlier draft, could not be found and is not used.

85. Brad M. Baker, "Original Sin Nature & Where it Comes From," manifestedsonsofgodad70.wordpress.com (page revised 10/2/26; retrieved 10/25/26). The three-way split on whether anyone remains in Adam is Baker's own report of positions in the movement; he states that he differs from both of the first two. The same page, and his "Immanuel, His Bride, their Spiritual Offspring & Nation Born in One Day," set out a larger teaching about how people born after AD 70 become children of God. That teaching is not argued here. It is one writer's self-described hypothesis, it belongs to a different doctrine than the one this essay tests, and it is left for separate treatment.

86. Keith A. Mathison, ed., When Shall These Things Be? A Reformed Response to Hyper-Preterism (Phillipsburg, NJ: P&R, 2004). The chapter titles named here (Charles Hill, "Eschatology in the Wake of Jerusalem's Fall"; Douglas Wilson, "Sola Scriptura, Creeds, and Ecclesiastical Authority"; Robert Strimple, "Hyper-Preterism on the Resurrection of the Body") were not rechecked against the book's table of contents. Kenneth Gentry's Have We Missed the Second Coming? is confirmed by title on his site; its publication details were not confirmed, so none are given. Samuel Frost, Why I Left Full Preterism, is named by title; its publisher and year were not independently confirmed. House Divided: Bridging the Gap in Reformed Eschatology is named by title as the movement's reply. Its first chapter is reported to critique creedal authority, but that chapter title was not confirmed and is not quoted. The Mathison volume is cited only for what is on its title and in the table of contents; this essay does not claim to have read the chapters.

87. Greg Kinser, "My Journey Out In and Out of Darkness," posted on Kenneth Gentry's blog (PMW 2023-020, March 10, 2023). The author line was confirmed on the page. Quoted: the lexicon sentence about mellō ("a certainty of action") and the sentence calling the John 5:28-29 passage "the first Scriptural passage that dealt a fierce blow to my full preterism." Kinser is a person who left the movement and reports his own reasons. The essay cites him for that and for nothing larger.

88. Luke 21:24 (NET). A full-preterist reply is that "the times of the Gentiles" are the forty-two months of Revelation 11:2, ending in AD 70. That is a contested reading, and this essay uses the verse only to show that Luke 21 itself marks an interval after the trampling begins. The argument does not depend on how the reply is settled.

89. Matthew 24:36-39 (NET). The NET's Matthew 24:36 reads "not even the angels in heaven—except the Father alone," with no "nor the Son." Mark 13:32 (NET) reads "neither the angels in heaven, nor the Son—except the Father." Both are cited as the NET words them. The essay does not rest anything on the difference between the two.

90. Brad M. Baker, "Fall Feast & Appointed Times Fulfilled in AD70," manifestedsonsofgodad70.wordpress.com (retrieved 10/25/26). The page reads: "Unlike the Spring Feasts, which were fulfilled through visible events in the natural realm, the Fall Holy Convocations were largely fulfilled in the unseen spiritual realm." Earlier versions of this essay quoted a different wording ("generally accomplished in the unseen realm") that does not appear on the page; this version quotes the page.

91. 1 Corinthians 15:55 and Hosea 13:14. The NET reads at 1 Corinthians 15:55, "Where, O death, is your victory? Where, O death, is your sting?" and at Hosea 13:14, "O Death, bring on your plagues! O Sheol, bring on your destruction!" Baker quotes the verse in the NKJV (note 80), which has "O Hades" in the second line because it follows a later manuscript tradition. In Brenton's English translation of the Greek Old Testament, Hosea 13:14 reads, "where is thy penalty, O death? O Hades, where is thy sting?" The critical Greek text of 1 Corinthians 15:55 (the SBL Greek New Testament, which agrees with Westcott-Hort and Tregelles) has "death" in both lines. The Byzantine text has "Hades" in the second line and reverses the order of "sting" and "victory." The argument in Seam Thirteen does not depend on this.

92. Kenneth L. Gentry Jr., "Jesus and Preterism (2)," PMW 2019-083 (October 15, 2019), read in the Goodreads copy of his blog (goodreads.com/author_blog_posts/18959983-jesus-and-preterism-2), 10/25/26. That copy links to the original at postmillennialworldview.com/2019/10/15/jesus-and-preterism-2/, which did not load when checked, so the copy is the source cited. Gentry is responding to a critic's observation that most partial preterists regard full preterism as heretical. The sentence quoted, "This is certainly true, and important," is his. The sentence naming Mathison's volume, and the note on creeds and councils (reprinted from his The Beast of Revelation), are on the same page, and the second is paraphrased, not quoted. The same page calls the movement "heterodox."

93. 1 John 2:28, NET: "And now, little children, remain in him, so that when he appears we may have confidence and not shrink away from him in shame when he comes back." John 15 is cited for the shared verb "remain" and is not quoted.

94. Matthew 16:27 (NET): "For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done." Acts 3:20 and 3:22 (NET), quoted in part; Acts 3:22-23 gives Moses's promise of a prophet like himself, which Peter applies to Jesus. The Greek verb mellō at Matthew 16:27 is the same verb discussed at Acts 24:15 in "What to Call It." Mark 13:32 is paraphrased in the third link and quoted in Seam Eight.