Sir Robert Anderson's Dates ???

[Biblewriter]

It is true that Josephus spoke both of the many abominations that had been committed. And he spoke of the fact that Daniel had spoken of the Romans destroying the city.

but Josephus never connected these two together on one place. The only place that was done, that either of you can quote, is not a comment by Josephus, but a comment about what he said.

You are forgetting that Daniel 9:26 very clearly says that "the city and the sanctuary" would be destroyed after Messiah was cut off. And you can provide a total of zero evidence that this was not the passage in Daniel that Josephus was referring to.

The real truth is that Josephus never connected these words, anywhere in his writings. If I am wrong, prove it.

 

[Rev20]

It is not "replaced" by anything. It is simply not there. as in most translations into English.

Are you saying that you have personally seen the Hebrew scrolls that the Septuagint was translated from, Biblewriter? Or, are you guessing.

 

[Biblewriter]

Are you saying that you have personally seen the Hebrew scrolls that the Septuagint was translated from, Biblewriter? Or, are you guessing.

I personally examined a printed copy of the Lennengrad codex. And there was absolutely no Hebrew word whatsoever in the place where the Septuagint added the Greek word sun (with.) Nor was there any such word in an online translation of the Masoretic text.

 

[Biblewriter]

Some have imagined that the concept of calculating the length od Daiel's seventy weeks by using twelve Jewish months as a year, as Sir Robert Anderson did, was a modern invention by dispensationalists in an attempt to prop up their (as they think) ridiculous ideas.

But I have recently discovered that this idea goes back as far ae we can trace Christian teaching on end time prophecy. There was a writer from the same general time frame as Irenaeus and Hyppolytus, or perhaps at most a generation later than Hyppolytus, that very clearly alculated the seventy weeks this way. I had missed this writer earlier because no copies of his commentary on Daniel have survived. But I recently decided to read a fifth century commentary by Jerome, and found the following quotation from Africanus.

We know very little about Africanus. We know only that he was born sometime around AD 160-180, and died around AD 240-250. We do not even know the name of the document Jerome quoted.

But Jerome said:

"I realize that this question has been argued over in various ways by men of greatest learning, and that each of them has expressed his views according to the capacity of his own genius. And so, because it is unsafe to pass judgment upon the opinions of the great teachers of the Church and to set one above another, I shall simply repeat the view of each, and leave it to the reader's judgment as to whose explanation ought to be followed. In the fifth volume of his Tempora ["Chronology"], Africanus has this to say concerning the seventy weeks (682) (and I quote him verbatim): 'The chapter (E) which we read in Daniel concerning the seventy weeks contains many remarkable details, which require too lengthy a discussion at this point; and so we must discuss only what pertains to our present task, namely that which concerns chronology. There is no doubt but what it constitutes a prediction of Christ's advent, for He appeared to the world at the end of seventy weeks. After Him the crimes were consummated and sin reached its end and iniquity was destroyed. An eternal righteousness also was proclaimed which overcame the mere righteousness of the law; and the vision and the prophecy were fulfilled, inasmuch as the Law and the Prophets endured until the time of (F) John the Baptist (Luke 16), and then the Saint of saints was anointed. And all these things were the objects of hope, prior to Christ's incarnation, rather (p. 543) than the objects of actual possession. Now the angel himself specified |96 seventy weeks of years, that is to say, four hundred and ninety years from the issuing of the word that the petition be granted and that Jerusalem be rebuilt. The specified interval began in the twentieth year of Artaxerxes, King of the Persians; for it was his cupbearer, Nehemiah (Neh. 1), who, as we read in the book of Ezra [the Vulgate reckons Nehemiah as II Esdras], petitioned the king and obtained his request that Jerusalem be rebuilt. And this was the word, or decree, which granted permission for the construction of the city and its encompassment with walls; for up until that time it had lain open to the incursions of the surrounding nations. But if one points to the command of King Cyrus, who granted to all who desired it permission to return to Jerusalem, the fact of the matter is that the high priest Jesus [Jeshua] and Zerubbabel, and later on the priest Ezra, together with the others who had been willing to set forth from Babylon with them, only made an abortive attempt to construct the Temple and the city with its walls, but were prevented by the surrounding nations from completing the task, on the pretext that the king had not so ordered. And thus the work remained incomplete until Nehemiah's time and the twentieth year of King Artaxerxes. Hence the captivity lasted for seventy years prior to the Persian rule. [This last sentence is bracketed by the editor.] At this period in the Persian Empire a hundred and fifteen years had elapsed since its inception, but it was the one hundred and eighty-fifth year from the captivity of Jerusalem when Artaxerxes first gave orders for the walls of Jerusalem to be built. [Actually only 141 years, the interval between 587 B.C. and 446 B.C.] Nehemiah was in charge of this undertaking, and the street was built and the surrounding walls were erected. Now if you compute (683) seventy weeks of years from that date, you can come out to the time of Christ. But if we wish to take any other date (A) as the starting point for these weeks, then the dates will show a discrepancy and we shall encounter many difficulties. For if the seventy weeks are computed from the time of Cyrus and his decree of indulgence which effectuated the release of the Jewish captives, then we shall encounter a deficit of a hundred years and more short of the stated number of seventy weeks [only seventy-eight years, by more recent computation, for Cyrus's decree was given in 538 B.C.]. If we reckon from the day when the angel spoke |97 to Daniel, the deficit would be much greater [actually not more than a few months or a year]. An even greater number of years is added, if you wish to put the beginning of the weeks at the commencement of the captivity. For the kingdom of the Persians endured for two hundred and thirty years until the rise of the Macedonian kingdom; then the Macedonians themselves reigned for three hundred years. From that date until the sixteenth (i.e., the fifteenth) year of Tiberius Caesar, when Christ suffered death, is an interval of sixty [sic!] years [reckoning from the death of Cleopatra, the last of the Macedonian Ptolemies]. All of these years added together come to the number of five hundred and ninety, with the result that a hundred years remain to be accounted for. On the other hand, the interval from the twentieth year of Artaxerxes to the time of Christ completes the figure of seventy weeks, if we reckon according to the lunar computation of the Hebrews, who did not number their months according to the movement of the sun, but rather according to the moon. For the interval from the one hundred fiftieth year of the Persian Empire, when Artaxerxes, as king thereof, attained the twentieth year of his reign (and this was the fourth year of the eighty-third Olympiad), up until the two hundred and second Olympiad (for it was the second year of that Olympiad which was the fifteenth year of Tiberius Caesar) comes out to be the grand total of four hundred seventy-five years. This would result in four hundred ninety Hebrew years, reckoning according to the lunar months as we have suggested. For according to their (p. 544) computation, these years can be made up of months of twenty-nine (variant: twenty-eight) and a half days each. This means that the sun, during a period of four hundred ninety years, completes its revolution in three hundred sixty-five days and a quarter, and this amounts to twelve lunar months for each individual year, with eleven and a fourth days left over to spare. Consequently the Greeks and Jews over a period of eight years insert three intercalary months (embolimoi). (684) For if you will multiply eleven and a quarter days by eight, you will come out to ninety days, which equal three months. Now if you divide the eight-year periods into four hundred seventy-five years, your quotient will be fifty-nine plus three months. These fifty-nine plus eight-year periods produce enough intercalary months to make up fifteen |98 years, more or less; and if you will add these fifteen years to the four hundred seventy-five years, you will come out to seventy weeks of years, that is, a total of four hundred and ninety years.'

"Africanus has expressed his views in these very words which we have copied out."

So RIP the claim that this is a modern idea.

The dates and even the length of the Jewish months alleged are different from those of Sir Robert Anderson. But Jerome went on to quote a number of other ancient writers, and they all calculated the seventy years in entirely different ways. For the ancient historical records are contradictory, and although scholars today think they have them correctly figured out, I am not that certain they are correct. And that is why I do not completely accept Anderson's dates, other than being certain they are correct in a general way.

 

[Rev20]

I personally examined a printed copy of the Lennengrad codex. And there was absolutely no Hebrew word whatsoever in the place where the Septuagint added the Greek word sun (with.) Nor was there any such word in an online translation of the Masoretic text.

I am quite familiar with the Masoretic text and its questionable history. But what I am asking you is if you have ever seen the Hebrew version of the Septuagint that was found in Qumran?

 

[Biblewriter]

I am quite familiar with the Masoretic text and its questionable history. But what I am asking you is if you have ever seen the Hebrew version of the Septuagint that was found in Qumran?

No, not that particular copy.

 

[Rev20]

Some have imagined that the concept of calculating the length od Daiel's seventy weeks by using twelve Jewish months as a year, as Sir Robert Anderson did, was a modern invention by dispensationalists in an attempt to prop up their (as they think) ridiculous ideas.

But I have recently discovered that this idea goes back as far ae we can trace Christian teaching on end time prophecy. There was a writer from the same general time frame as Irenaeus and Hyppolytus, or perhaps at most a generation later than Hyppolytus, that very clearly alculated the seventy weeks this way. I had missed this writer earlier because no copies of his commentary on Daniel have survived. But I recently decided to read a fifth century commentary by Jerome, and found the following quotation from Africanus.

We know very little about Africanus. We know only that he was born sometime around AD 160-180, and died around AD 240-250. We do not even know the name of the document Jerome quoted.

But Jerome said:

". . . Africanus has this to say concerning the seventy weeks (and I quote him verbatim): 'The chapter (E) which we read in Daniel concerning the seventy weeks contains many remarkable details, which require too lengthy a discussion at this point; and so we must discuss only what pertains to our present task, namely that which concerns chronology. There is no doubt but what it constitutes a prediction of Christ's advent, for He appeared to the world at the end of seventy weeks.
. . .
At this period in the Persian Empire a hundred and fifteen years had elapsed since its inception, but it was the one hundred and eighty-fifth year from the captivity of Jerusalem when Artaxerxes first gave orders for the walls of Jerusalem to be built. [Actually only 141 years, the interval between 587 B.C. and 446 B.C.] Nehemiah was in charge of this undertaking, and the street was built and the surrounding walls were erected. Now if you compute seventy weeks of years from that date, you can come out to the time of Christ.
. . .
On the other hand, the interval from the twentieth year of Artaxerxes to the time of Christ completes the figure of seventy weeks, if we reckon according to the lunar computation of the Hebrews, who did not number their months according to the movement of the sun, but rather according to the moon. . .
. . .
Now if you divide the eight-year periods into four hundred seventy-five years, your quotient will be fifty-nine plus three months. These fifty-nine plus eight-year periods produce enough intercalary months to make up fifteen |98 years, more or less; and if you will add these fifteen years to the four hundred seventy-five years, you will come out to seventy weeks of years, that is, a total of four hundred and ninety years. '

Maybe I am missing something, Biblewriter; but no matter how Africanus added up the weeks, how does his calculations show any historical support whatsoever for the lame-brain scheme affectionally known as the "Gap Theory?"

 

[Rev20]

No, not that particular copy.

Then how can you legitimately claim that the Hebrew text the Septuagint was based on did not include the word in question, Biblewriter?

 

[Biblewriter]

Then how can you legitimately claim that the Hebrew text the Septuagint was based on did not include the word in question, Biblewriter?

I did not say anything about the text used by the Septuagint translators. No one can even possibly say anything about that, because we do not have that text. But all the copies easily available do not have it, and it is widely known that there is very little variation between the various Hebrew texts.

 

[Biblewriter]

Maybe I am missing something, Biblewriter; but no matter how Africanus added up the weeks, how does his calculations show any historical support whatsoever for the lame-brain scheme affectionally known as the "Gap Theory?"

His calculations do not. But that was taught by Irenaeus and Hyppolytus.

 

[BABerean2]

Some have imagined that the concept of calculating the length od Daiel's seventy weeks by using twelve Jewish months as a year, as Sir Robert Anderson did, was a modern invention by dispensationalists in an attempt to prop up their (as they think) ridiculous ideas.

But I have recently discovered that this idea goes back as far ae we can trace Christian teaching on end time prophecy. There was a writer from the same general time frame as Irenaeus and Hyppolytus, or perhaps at most a generation later than Hyppolytus, that very clearly alculated the seventy weeks this way. I had missed this writer earlier because no copies of his commentary on Daniel have survived. But I recently decided to read a fifth century commentary by Jerome, and found the following quotation from Africanus.

We know very little about Africanus. We know only that he was born sometime around AD 160-180, and died around AD 240-250. We do not even know the name of the document Jerome quoted.

But Jerome said:

"I realize that this question has been argued over in various ways by men of greatest learning, and that each of them has expressed his views according to the capacity of his own genius. And so, because it is unsafe to pass judgment upon the opinions of the great teachers of the Church and to set one above another, I shall simply repeat the view of each, and leave it to the reader's judgment as to whose explanation ought to be followed. In the fifth volume of his Tempora ["Chronology"], Africanus has this to say concerning the seventy weeks (682) (and I quote him verbatim): 'The chapter (E) which we read in Daniel concerning the seventy weeks contains many remarkable details, which require too lengthy a discussion at this point; and so we must discuss only what pertains to our present task, namely that which concerns chronology. There is no doubt but what it constitutes a prediction of Christ's advent, for He appeared to the world at the end of seventy weeks. After Him the crimes were consummated and sin reached its end and iniquity was destroyed. An eternal righteousness also was proclaimed which overcame the mere righteousness of the law; and the vision and the prophecy were fulfilled, inasmuch as the Law and the Prophets endured until the time of (F) John the Baptist (Luke 16), and then the Saint of saints was anointed. And all these things were the objects of hope, prior to Christ's incarnation, rather (p. 543) than the objects of actual possession. Now the angel himself specified |96 seventy weeks of years, that is to say, four hundred and ninety years from the issuing of the word that the petition be granted and that Jerusalem be rebuilt. The specified interval began in the twentieth year of Artaxerxes, King of the Persians; for it was his cupbearer, Nehemiah (Neh. 1), who, as we read in the book of Ezra [the Vulgate reckons Nehemiah as II Esdras], petitioned the king and obtained his request that Jerusalem be rebuilt. And this was the word, or decree, which granted permission for the construction of the city and its encompassment with walls; for up until that time it had lain open to the incursions of the surrounding nations. But if one points to the command of King Cyrus, who granted to all who desired it permission to return to Jerusalem, the fact of the matter is that the high priest Jesus [Jeshua] and Zerubbabel, and later on the priest Ezra, together with the others who had been willing to set forth from Babylon with them, only made an abortive attempt to construct the Temple and the city with its walls, but were prevented by the surrounding nations from completing the task, on the pretext that the king had not so ordered. And thus the work remained incomplete until Nehemiah's time and the twentieth year of King Artaxerxes. Hence the captivity lasted for seventy years prior to the Persian rule. [This last sentence is bracketed by the editor.] At this period in the Persian Empire a hundred and fifteen years had elapsed since its inception, but it was the one hundred and eighty-fifth year from the captivity of Jerusalem when Artaxerxes first gave orders for the walls of Jerusalem to be built. [Actually only 141 years, the interval between 587 B.C. and 446 B.C.] Nehemiah was in charge of this undertaking, and the street was built and the surrounding walls were erected. Now if you compute (683) seventy weeks of years from that date, you can come out to the time of Christ. But if we wish to take any other date (A) as the starting point for these weeks, then the dates will show a discrepancy and we shall encounter many difficulties. For if the seventy weeks are computed from the time of Cyrus and his decree of indulgence which effectuated the release of the Jewish captives, then we shall encounter a deficit of a hundred years and more short of the stated number of seventy weeks [only seventy-eight years, by more recent computation, for Cyrus's decree was given in 538 B.C.]. If we reckon from the day when the angel spoke |97 to Daniel, the deficit would be much greater [actually not more than a few months or a year]. An even greater number of years is added, if you wish to put the beginning of the weeks at the commencement of the captivity. For the kingdom of the Persians endured for two hundred and thirty years until the rise of the Macedonian kingdom; then the Macedonians themselves reigned for three hundred years. From that date until the sixteenth (i.e., the fifteenth) year of Tiberius Caesar, when Christ suffered death, is an interval of sixty [sic!] years [reckoning from the death of Cleopatra, the last of the Macedonian Ptolemies]. All of these years added together come to the number of five hundred and ninety, with the result that a hundred years remain to be accounted for. On the other hand, the interval from the twentieth year of Artaxerxes to the time of Christ completes the figure of seventy weeks, if we reckon according to the lunar computation of the Hebrews, who did not number their months according to the movement of the sun, but rather according to the moon. For the interval from the one hundred fiftieth year of the Persian Empire, when Artaxerxes, as king thereof, attained the twentieth year of his reign (and this was the fourth year of the eighty-third Olympiad), up until the two hundred and second Olympiad (for it was the second year of that Olympiad which was the fifteenth year of Tiberius Caesar) comes out to be the grand total of four hundred seventy-five years. This would result in four hundred ninety Hebrew years, reckoning according to the lunar months as we have suggested. For according to their (p. 544) computation, these years can be made up of months of twenty-nine (variant: twenty-eight) and a half days each. This means that the sun, during a period of four hundred ninety years, completes its revolution in three hundred sixty-five days and a quarter, and this amounts to twelve lunar months for each individual year, with eleven and a fourth days left over to spare. Consequently the Greeks and Jews over a period of eight years insert three intercalary months (embolimoi). (684) For if you will multiply eleven and a quarter days by eight, you will come out to ninety days, which equal three months. Now if you divide the eight-year periods into four hundred seventy-five years, your quotient will be fifty-nine plus three months. These fifty-nine plus eight-year periods produce enough intercalary months to make up fifteen |98 years, more or less; and if you will add these fifteen years to the four hundred seventy-five years, you will come out to seventy weeks of years, that is, a total of four hundred and ninety years.'

"Africanus has expressed his views in these very words which we have copied out."

So RIP the claim that this is a modern idea.

The dates and even the length of the Jewish months alleged are different from those of Sir Robert Anderson. But Jerome went on to quote a number of other ancient writers, and they all calculated the seventy years in entirely different ways. For the ancient historical records are contradictory, and although scholars today think they have them correctly figured out, I am not that certain they are correct. And that is why I do not completely accept Anderson's dates, other than being certain they are correct in a general way.

We appreciate you showing Jerome's statement that the 70 weeks was completed.


It is not really surprising that others besides Sir Robert Anderson were trying to get the dates to match up between their viewpoint of scripture and the historical record.


However, since there was a connection between Scofield and Sir Robert Anderson, I do not think we can say Anderson's effort had nothing to do with Dispensational Theology.



Sir Robert Anderson
http://www.swordsearcher.com/christian-authors/sir-robert-anderson.html



.

 

[Jerico Miles]

These key things are included in that passage:

2. Christ destroys the city and sanctuary by sending a prince against it. History has shown that prince to be the Roman General, Titus, son of the Roman Emperor Vespasian. That is also a fulfillment of Zech 14:2-3:

"And I will gather all the Gentiles to Jerusalem to war, and the city shall be taken, and the houses plundered, and the women ravished; and half of the city shall go forth into captivity, but the rest of my people shall not be utterly cut off from the city. And the Lord shall go forth, and fight with those Gentiles as when he fought in the day of war." -- Zec 14:2-3 LXX​

You left out the remaining verses of Zechariah chapter 14 that explains what that scriptures is about. Sometimes it's best to read everything and not just a single verse because it helps readers understand not everything written in the bible is about 70AD.

2 And I will gather all the Gentiles to Jerusalem to war, and the city shall be taken, and the houses plundered, and the women ravished; and half of the city shall go forth into captivity, but the rest of my people shall not be utterly cut off from the city.

3 And the Lord shall go forth, and fight with those Gentiles as when he fought in the day of war. 4 And his feet shall stand in that day on the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave asunder, half of it toward the east and the west, a very great division; and half the mountain shall lean to the north, and half of it to the south. 5 And the valley of my mountains shall be closed up, and the valley of the mountains shall be joined on to Jasod, and shall be blocked up as it was blocked up in the days of the earthquake, in the days of Ozias king of Juda; and the Lord my God shall come, and all the saints with him. 6 And it shall come to pass in that day that there shall be no light, 7 and there shall be for one day cold and frost, and that day shall be known to the Lord, and it shall not be day nor night: but towards evening it shall be light.

8 And in that day living water shall come forth out of Jerusalem; half of it toward the former sea, and half of it toward the latter sea: and so shall it be in summer and spring. 9 And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name one, 10 compassing all the earth, and the wilderness from Gabe unto Remmon south of Jerusalem. And Rama shall remain in its place. From the gate of Benjamin to the place of the first gate, to the gate of the corners, and to the tower of Anameel, as far as the king’s winepresses, 11 they shall dwell in the city; and there shall be no more any curse, and Jerusalem shall dwell securely.


Zacharias

 

[Rev20]

You left out the remaining verses of Zechariah chapter 14 that explains what that scriptures is about. Sometimes it's best to read everything and not just a single verse because it helps readers understand not everything written in the bible is about 70AD.

Jericho, where did you get the impression that I have not read all of Zechariah? I have been at this for over half-century. I am not claiming that I understand it (not by any stretch of the imagination), but I have certainly read it.
.

2 And I will gather all the Gentiles to Jerusalem to war, and the city shall be taken, and the houses plundered, and the women ravished; and half of the city shall go forth into captivity, but the rest of my people shall not be utterly cut off from the city.

3 And the Lord shall go forth, and fight with those Gentiles as when he fought in the day of war. 4 And his feet shall stand in that day on the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave asunder, half of it toward the east and the west, a very great division; and half the mountain shall lean to the north, and half of it to the south. 5 And the valley of my mountains shall be closed up, and the valley of the mountains shall be joined on to Jasod, and shall be blocked up as it was blocked up in the days of the earthquake, in the days of Ozias king of Juda; and the Lord my God shall come, and all the saints with him. 6 And it shall come to pass in that day that there shall be no light, 7 and there shall be for one day cold and frost, and that day shall be known to the Lord, and it shall not be day nor night: but towards evening it shall be light.

8 And in that day living water shall come forth out of Jerusalem; half of it toward the former sea, and half of it toward the latter sea: and so shall it be in summer and spring. 9 And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name one, 10 compassing all the earth, and the wilderness from Gabe unto Remmon south of Jerusalem. And Rama shall remain in its place. From the gate of Benjamin to the place of the first gate, to the gate of the corners, and to the tower of Anameel, as far as the king’s winepresses, 11 they shall dwell in the city; and there shall be no more any curse, and Jerusalem shall dwell securely.

You posted a series of verses from Zechariah, but you have not shown you understand them, either. For example, from the few I understand, verse 8 is referring to the Comforter --the Holy Ghost--given on the day of Pentecost. These are some background prophecies:

"For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." -- Jer 2:13​

"O Lord, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the Lord, the fountain of living waters." -- Jer 17:13​

"And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:" -- Joel 2:28​

Now compare the wording in Zechariah with the words of Christ:

"And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be." -- Zec 14:8​

"In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)" -- John 7:37-39​

This was Jesus speaking to his disciples, after the resurrection, and before his ascension to the Father:

"And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." -- Acts 1:4-5​

This is when the Holy Ghost was given, beginning in Jerusalem, exactly like Zechariah prophecied:

"And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." -- Acts 2:1-5​

.

Now, Zechariah 14:9 was fulfilled upon Christ's resurrection. This is Christ shortly before his ascension:

"And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth." -- Matt 28:18 KJV​

And this is Peter on the day of Pentecost:

"Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool." -- Acts 2:29-35​

Paul also comfirmed that Christ has been reigning since the first century:

"For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death." -- 1Cor 15:25-26 KJV​

"But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom." -- Heb 1:8​

Peter, again:

"Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." -- 1Pet 3:22​

Aside from those two verses, and verses 1 through 3, the remainder of the verses are virtually incomprehensible. I would be wary of anyone who claims to completely understand them.

 

[Choose Wisely]

You left out the remaining verses of Zechariah chapter 14 that explains what that scriptures is about. Sometimes it's best to read everything and not just a single verse because it helps readers understand not everything written in the bible is about 70AD.

2 And I will gather all the Gentiles to Jerusalem to war, and the city shall be taken, and the houses plundered, and the women ravished; and half of the city shall go forth into captivity, but the rest of my people shall not be utterly cut off from the city.

3 And the Lord shall go forth, and fight with those Gentiles as when he fought in the day of war. 4 And his feet shall stand in that day on the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave asunder, half of it toward the east and the west, a very great division; and half the mountain shall lean to the north, and half of it to the south. 5 And the valley of my mountains shall be closed up, and the valley of the mountains shall be joined on to Jasod, and shall be blocked up as it was blocked up in the days of the earthquake, in the days of Ozias king of Juda; and the Lord my God shall come, and all the saints with him. 6 And it shall come to pass in that day that there shall be no light, 7 and there shall be for one day cold and frost, and that day shall be known to the Lord, and it shall not be day nor night: but towards evening it shall be light.

8 And in that day living water shall come forth out of Jerusalem; half of it toward the former sea, and half of it toward the latter sea: and so shall it be in summer and spring. 9 And the Lord shall be king over all the earth: in that day there shall be one Lord, and his name one, 10 compassing all the earth, and the wilderness from Gabe unto Remmon south of Jerusalem. And Rama shall remain in its place. From the gate of Benjamin to the place of the first gate, to the gate of the corners, and to the tower of Anameel, as far as the king’s winepresses, 11 they shall dwell in the city; and there shall be no more any curse, and Jerusalem shall dwell securely.


Zacharias

Nicely done. There will be no competent response to this.

 

[Interplanner]

Sure there will.
1, the idea that people here think everything is about 70AD is ridiculous. There is more about 30-33 AD than all of the above combined. Therefore there is more about the 70th week of the atonement clock than there is about 70AD as well. But 66-70 has its place because 'it was the time of punishment of all that was written' says Luke 21.

2, No NT passage bothered to explain the favorite futurist parts of Zech 14, even though the NT uses the OT 2500 times! What does that tell the thinking person? The same is true of the last 10 chs of Ezekiel. It's not what you think.

3, living water. That's an expression that the NT does refer to. It is about Christ' offer of regeneration through faith.

 

[Biblewriter]

We appreciate you showing Jerome's statement that the 70 weeks was completed.


It is not really surprising that others besides Sir Robert Anderson were trying to get the dates to match up between their viewpoint of scripture and the historical record.


However, since there was a connection between Scofield and Sir Robert Anderson, I do not think we can say Anderson's effort had nothing to do with Dispensational Theology.



Sir Robert Anderson
Sir Robert Anderson - Biography and available works - SwordSearcher Bible Software



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Actually, if you had bothered to read what Jerome actually said, you would have realized that he refrained to even express an opinion on the matter. (Re-read his first few sentences that I quoted.)

He also gave the conclusion of Hyppolytus that the seventieth week was still future.

 

[BABerean2]

Actually, if you had bothered to read what Jerome actually said, you would have realized that he refrained to even express an opinion on the matter. (Re-read his forst few sentences that I quoted.)

He also gave the conclusion of Hyppolytus that the seventieth week was still future.

I did read it a couple of times, however the quotes seemed to run together.

Thanks for correcting my mistake.

Respectfully,

 

[101]

457 appears to be a solid date from which to begin.

I'm not going to bother to discuss Anderson's lunacy.

However, just remember that Hebrew years are the only types of years important in the Hebrew Bible (and even New Testament writings). The calender has been a lunar one of 354 days and a leap month of 2 Adar of 29 or 30 days every 3 years to correct the drift.

Also remember that the Hebrew civil year begins in September of the previous year. So 26 would need to move back to autumn of 25 for its beginning.

 

[Gideon]

457 appears to be a solid date from which to begin.

... So 26 would need to move back to autumn of 25 for its beginning.

Did you remember to add a year when crossing from BC to AD?

I'm not going to bother to discuss Anderson's lunacy.

That's what we are discussing on this thread. If you want to change the subject, start a new topic.

 

[101]

Did you remember to add a year when crossing from BC to AD?


That's what we are discussing on this thread. If you want to change the subject, start a new topic.

You mean like ' BC -1 0 1+ AD'?