Notes (1 of 2)

1. This is a fair, non-caricatured summary of full preterism's own self-description — the position that every eschatological promise (resurrection, parousia, judgment, new creation) reached complete fulfillment by AD 70, leaving nothing outstanding.

2. The AD 70 destruction of Jerusalem and the Second Temple by Roman forces under Titus is uncontested history, documented contemporaneously by Josephus (see note 8) and archaeologically confirmed.

3. Max R. King (1930–2023) is generally credited as full preterism's founding systematic theologian, with The Spirit of Prophecy (1971) as the founding text. Don K. Preston has been the movement's most prolific popularizer and public debater since.

4. The twelve-point framework was posted to the Preterist Doctrine Facebook group and drew responses from numerous named participants across several days.

5. Baker publishes at manifestedsonsofgodad70.wordpress.com under his own name, including a chapter specifically titled to describe his "IBV-R" position.

6. Independent objections to Point 1 came from three separate commenters answering the same public post, none of whom were responding to a request to address all twelve points systematically.

7. The Hebraic-versus-Greek anthropological framework (contrasting a holistic Hebrew view of personhood against a body/soul-dualist Greek one) draws on mid-20th-century biblical theology; full-preterist writers apply it specifically to argue that "body" language in Paul is routinely misread when filtered through Greek dualism.

8. Flavius Josephus, a Jewish historian and eyewitness participant in the events surrounding the Jewish-Roman War, wrote The Jewish War (Bellum Judaicum), completed within several years of Jerusalem's fall, with extensive detail on the siege, famine, and destruction.

9. Acts 1:9-11 (the ascension account and the angels' promise of Christ's return "in the same way").

10. 1 Corinthians 15:5-8 lists Cephas, the Twelve, more than 500 believers at once, James, and all the apostles as resurrection witnesses, in addition to the four Gospels' independent appearance narratives.

11. Paul's conversion from persecutor to apostle is recorded in Acts 9 and referenced in his own letters (Galatians 1:13-16, 1 Corinthians 15:9); James, Jesus's brother, moved from skepticism (John 7:5) to leadership in the Jerusalem church (Acts 15; Galatians 1:19) and is listed among resurrection witnesses at 1 Corinthians 15:7.

12. 1 Peter 3:18-20; 1 Peter 4:6; Ephesians 4:9; Revelation 1:18. The Apostles' Creed's descent clause ("he descended into hell" / descendit ad inferos) has a complex textual history and entered most creedal forms by the late fourth century.

13. Matthew 27:52-53.

14. John Calvin read the creed's descent clause as referring to Christ's spiritual anguish on the cross rather than a literal post-mortem descent (Institutes of the Christian Religion, Book II, Chapter 16, sections 8–12).

15. John 11 (Lazarus); Luke 7:11-17 (the widow of Nain's son); see also Mark 5:35-43 and parallels (Jairus's daughter) for a third pre-ascension example, raised more privately.

16. Deuteronomy 19:15; see also Numbers 35:30 and Deuteronomy 17:6, which apply the same standard to capital cases specifically.

17. Josephus, The Jewish War, Book 6, Chapter 5, Section 3, describing a cluster of ominous portents preceding the Temple's destruction, including priests hearing a voice at night saying "Let us remove hence."

18. Eusebius (Ecclesiastical History), Chrysostom, Jerome, and Augustine each connect the Olivet Discourse's judgment language to the events of AD 70 while continuing to affirm a future bodily resurrection and final judgment elsewhere in their writings — a near-fulfillment reading without a full-preterist conclusion. Note: Chrysostom specifically reads "this generation" as "the generation of the faithful" rather than as Jesus's contemporaries, a distinct point from his AD-70 reading of the discourse's events; the two shouldn't be conflated.

19. Max King's The Spirit of Prophecy (1971) is generally treated as the founding statement of full preterism as a complete, self-consistent system, distinct from earlier partial anticipations (e.g., J. Stuart Russell's The Parousia, 1878, which held a near-fulfillment reading but kept Revelation 20:5-10 future).

20. Both answered the same public Facebook post within the same week.

21. Isaiah 13:10 (Babylon) and Isaiah 34:4 (Edom) both use cosmic-collapse language — darkened sun, falling stars — for the fall of specific historical nations, an established feature of ancient Near Eastern judgment poetry.

22. Matthew 24:36, "But concerning that day and hour no one knows..." — peri de ("but concerning") is a topic-transition formula attested elsewhere in Matthew's own Gospel (24:36's parallel construction recurs at 22:31, introducing a new question on the resurrection of the dead) and word-for-word in Mark 13:32, not only in Paul's epistolary usage (1 Corinthians 7:1, 8:1, 12:1, 16:1, 12), which an earlier draft of this footnote leaned on more heavily than the in-Gospel evidence warranted. Its precise scope at 24:36 remains genuinely debated among careful interpreters on both sides — see note 37 for the strongest full-preterist challenge to it and the partial-preterist reply.

23. Daniel 7:13-14. Scholarship on the "one like a son of man" scene (e.g., John J. Collins's commentary on Daniel) generally reads it as a heavenly enthronement/vindication scene — approach to the Ancient of Days's throne — rather than a description of movement toward earth; the text itself is explicit about the destination (the throne) without specifying the direction of travel.

24. Baker develops this reading at length in "Christ's Second Coming 'In Like Manner' — Understanding Acts 1:9–11 in Light of the Old Testament," published at manifestedsonsofgodad70.wordpress.com, tying Acts 1:9's cloud imagery to Old Testament theophanic cloud-language rather than to ordinary visible descent.

25. Acts 1:11 (Greek): houtos ho Iēsous... houtōs eleusetai hon tropon etheasasthe auton poreuomenon eis ton ouranon — "this Jesus... will come in the same way you gazed upon him going into heaven." Theaomai is an emphatic seeing-verb (root of "theater"), also used at John 11:45 for the crowd witnessing Lazarus's resurrection and in 1 John 1:1 for eyewitness apostolic testimony.

26. Acts 1:9 (blepontōn autōn, from blepō), 1:10 (atenizontes, from atenizō — the same verb at Acts 3:4 and Acts 6:15), 1:11 (etheasasthe, from theaomai).

27. This extension of the spiritual/covenantal hermeneutic to Genesis 1-11's historicity appears in some full-preterist-adjacent literature; readers pursuing the primary sources should note this is not universal across the movement and is more prominent in some writers' work than others'.

28. 2 Timothy 2:17-18.

29. 1 Corinthians 11:26.

30. Matthew 24:42; see also the parable of the thief (Matthew 24:43-44), the wise and foolish virgins (Matthew 25:1-13), and the parable of the talents/servants left in charge (Matthew 25:14-30, Luke 12:35-48).

31. Matthew 28:18-20.

32. Colossians 1:6, 1:23; Romans 10:18 (itself echoing Psalm 19:4). These texts describe the gospel's proclamation reaching "the whole world" / "all creation under heaven" within the apostolic era, and are the standard full-preterist proof-texts for treating the Great Commission's geographic scope as already fulfilled.

33. Revelation 20:13: "and the sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each one was judged according to his deeds."

34. 2 Peter 3:5-7: "For they deliberately suppress this fact, that by the word of God heavens existed long ago and an earth was formed out of water and by means of water. Through these things the world existing at that time was destroyed when it was deluged with water. But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly."

35. Luke 21:27-32 moves from the Son of Man coming in a cloud (v. 27) through the fig tree parable (vv. 29-31) directly into "this generation will not pass away until all these things take place" (v. 32), with no clause paralleling Matthew 24:36 / Mark 13:32's "concerning that day and hour no one knows, not even the angels in heaven — except the Father alone." The material resembling Matthew's post-verse-36 section (sudden judgment amid ordinary life, the days of Noah) appears in Luke's Gospel at 17:26-30 instead, as separate teaching outside the Olivet discourse proper.