http://www.orthodoxfaith.com/history_timeline.html

From: http://www.time.com/time/world/article/0,8599,1710844,00.html

N.T. Wright speaks from the perspective New Testament teaching developed within the minds of that 1st Generation of Christians who were living just prior to the Jesus' Return around 70AD. NT Wright, like many futurists, is among those who have carefully climbed into the mind of the 1st Generation Christian, filling his shoes, looking out through his eyes, anticipating the future Return of Christ and all its ramifications. For the sake of audience relevance, to better grasp what the New Testament meant to its first hearers, let us go back in time to see what they expected to begin at the Lord's Return ...

(Afterward, let us look at the history that followed 70AD to see if anything like what was anticipated ever came to pass, The Raising Up of the Saints).

Wright, 58, talked by phone with TIME's David Van Biema.

TIME: At one point you call the common view of heaven a "distortion and serious diminution of Christian hope."

Wright: It really is. I've often heard people say, "I'm going to heaven soon, and I won't need this stupid body there, thank goodness.' That's a very damaging distortion, all the more so for being unintentional.

TIME: How so? It seems like a typical sentiment.

Wright: There are several important respects in which it's unsupported by the New Testament. First, the timing. In the Bible we are told that you die, and enter an intermediate state. St. Paul is very clear that Jesus Christ has been raised from the dead already, but that nobody else has yet. Secondly, our physical state. The New Testament says that when Christ does return, the dead will experience a whole new life: not just our soul, but our bodies. And finally, the location. At no point do the resurrection narratives in the four Gospels say, "Jesus has been raised, therefore we are all going to heaven." It says that Christ is coming here, to join together the heavens and the Earth in an act of new creation.

TIME: Is there anything more in the Bible about the period between death and the resurrection of the dead?

Wright: We know that we will be with God and with Christ, resting and being refreshed. Paul writes that it will be conscious, but compared with being bodily alive, it will be like being asleep. The Wisdom of Solomon, a Jewish text from about the same time as Jesus, says "the souls of the righteous are in the hand of God," and that seems like a poetic way to put the Christian understanding, as well.

TIME: But it's not where the real action is, so to speak?

Wright: No. Our culture is very interested in life after death, but the New Testament is much more interested in what I've called the life after life after death — in the ultimate resurrection into the new heavens and the new Earth. Jesus' resurrection marks the beginning of a restoration that he will complete upon his return. Part of this will be the resurrection of all the dead, who will "awake," be embodied and participate in the renewal. John Polkinghorne, a physicist and a priest, has put it this way: "God will download our software onto his hardware until the time he gives us new hardware to run the software again for ourselves." That gets to two things nicely: that the period after death is a period when we are in God's presence but not active in our own bodies, and also that the more important transformation will be when we are again embodied and administering Christ's kingdom.

TIME: That is rather different from the common understanding. Did some Biblical verse contribute to our confusion?

Wright: There is Luke 23, where Jesus says to the good thief on the cross, "Today you will be with me in Paradise." But in Luke, we know first of all that Christ himself will not be resurrected for three days, so "paradise" cannot be a resurrection. It has to be an intermediate state. And chapters 4 and 5 of Revelation, where there is a vision of worship in heaven that people imagine describes our worship at the end of time. In fact it's describing the worship that's going on right now. If you read the book [of Revelation] through, you see that at the end we don't have a description of heaven, but, as I said, of the new heavens and the new earth joined together.

TIME: Why, then, have we misread those verses?

Wright: It has, originally, to do with the translation of Jewish ideas into Greek. The New Testament is deeply, deeply Jewish, and the Jews had for some time been intuiting a final, physical resurrection. They believed that the world of space and time and matter is messed up, but remains basically good, and God will eventually sort it out and put it right again. Belief in that goodness is absolutely essential to Christianity, both theologically and morally. But Greek-speaking Christians influenced by Plato saw our cosmos as shabby and misshapen and full of lies, and the idea was not to make it right, but to escape it and leave behind our material bodies. The church at its best has always come back toward the Hebrew view, but there have been times when the Greek view was very influential.

TIME: Can you give some historical examples?

Wright: Two obvious ones are Dante's great poetry, which sets up a Heaven, Purgatory and Hell immediately after death, and Michelangelo's Last Judgment in the Sistine chapel, which portrays heaven and hell as equal and opposite last destinations. Both had enormous influence on Western culture, so much so that many Christians think that is Christianity.

TIME: But it's not.

Wright: Never at any point do the Gospels or Paul say Jesus has been raised, therefore we are we are all going to heaven. They all say, Jesus is raised, therefore the new creation has begun, and we have a job to do.

TIME: That sounds a lot like... work.

Wright: It's more exciting than hanging around listening to nice music. In Revelation and Paul's letters we are told that God's people will actually be running the new world on God's behalf. The idea of our participation in the new creation goes back to Genesis, when humans are supposed to be running the Garden and looking after the animals. If you transpose that all the way through, it's a picture like the one that you get at the end of Revelation.

TIME: And it ties in to what you've written about this all having a moral dimension.

Wright: Both that, and the idea of bodily resurrection that people deny when they talk about their "souls going to Heaven." If people think "my physical body doesn't matter very much," then who cares what I do with it? And if people think that our world, our cosmos, doesn't matter much, who cares what we do with that? Much of "traditional" Christianity gives the impression that God has these rather arbitrary rules about how you have to behave, and if you disobey them you go to hell, rather than to heaven. What the New Testament really says is God wants you to be a renewed human being helping him to renew his creation, and his resurrection was the opening bell. And when he returns to fulfil the plan, you won't be going up there to him, he'll be coming down here.

TIME: That's very different from, say, the vision put out in the Left Behind books.

Wright: Yes. If there's going to be an Armageddon, and we'll all be in heaven already or raptured up just in time, it really doesn't matter if you have acid rain or greenhouse gases prior to that. Or, for that matter, whether you bombed civilians in Iraq. All that really matters is saving souls for that disembodied heaven.

TIME: Has anyone you've talked to expressed disappointment at the loss of the old view?

Wright: Yes, you might get disappointment in the case where somebody has recently gone through the death of somebody they love and they are wanting simply to be with them. And I'd say that's understandable. But the end of Revelation describes a marvelous human participation in God's plan. And in almost all cases, when I've explained this to people, there's a sense of excitement and a sense of, "Why haven't we been told this before?"

http://www.time.com/time/world/article/0,8599,1710844,00.html

From: http://planetpreterist.com/news-5441.html

A timeline (Chronology) of the Life of Josephus and his Era, Judean Events

4 BC Herod the Great dies. His kingdom is divided among his heirs into Judea, Galilee, and other states.

6 AD Birth of Matthias ben Joseph, descendant of the Hasmonean (Maccaabean) kings and priests. Will be the father of Josephus.

6 AD Archalaeus, Ethnarch of Judea, is deposed. Judea ceases to be governed by Jews and becomes a Roman province under Procurator Coponius. Census and taxes imposed.

6 Resistance movement against Rome begun by Judas the Galilean and Zadok: "No ruler but the Almighty." Their insurgency will eventually lead to the War.

14 Emperor Augustus dies, is succeeded by Tiberias.

26 Pontius Pilate becomes Procurator of Judea.
Religious conflicts cause riots against him that are violently suppressed.

c. 31 Jesus of Nazareth gains following.

c. 33 Jesus executed in Jerusalem.

35 Pilate replaced by Marcellus.

37 Josephus born. His parents, of royal and priestly lines, are prominent in Jerusalem. 37 Tiberias dies. Gaius Caligula becomes Emperor.

41 Caligula assassinated. Claudius becomes emperor with the aid of Agrippa, grandson of Herod. Claudius bestows kingship of Judea and other lands on Agrippa.

c. 42-43 Agrippa I suppresses followers of Jesus, imprisons church leader Peter. Project to build "huge fortifications" around Jerusalem is begun.

44 Agrippa I dies. Judea again comes under the rule of a Roman procurator (Fadus).

50 Some Jewish lands assigned to kingship of Agrippa II.

51 Josephus at 14 is recognized for his understanding of Jewish law.

52 Felix becomes Procurator of Judea.

53 Josephus at 16 goes on spiritual search. Spends time with the Sadducees, Pharisees, and Essenes. Lives in desert with teacher Banus

54 Death of Claudius. Nero becomes Emperor.

56 Josephus returns to Jerusalem at age 19. Decides to align himself with the Pharisees. 54 and after. Jewish revolutionary activity heats up. "Sicarii" terrorists kill High Priest Jonathan. Felix uses force and executions to suppress revolt. Would-be prophets stir up the people; the "Egyptian," a Messianic figure, gains followers, many of whom are killed by Felix's army.

57 Paul visits Jerusalem to report to James about his efforts to gain followers among the non-Jews. While visiting the Temple he is accused of defiling the holy place and arrested.

59 Festus becomes Procurator. Paul presents his case to Festus and Agrippa II, then is sent to Rome to appeal to the Emperor.

59-62 Festus continues to battle Sicarii. Clashes between Jews and Greeks in Caesarea. An "impostor" promises salvation to Jews who followed him into the desert; he and his followers are killed by Festus' cavalry. High priest Ismael and others are imprisoned in Rome by Nero after a dispute with Agrippa II.

62/63 Josephus, at 26, travels to Rome to free priests imprisoned there. with the help of a Jewish stage actor he gains the favor of Nero's wife Poppaea, who attains their release. 62 Festus dies. While Judea waits for the new Procurator to arrive, the recently appointed High Priest Ananus arrests and executes "James, the brother of Jesus called the Christ." Prominent Jews are angered and denounce Ananus to Agrippa II, who subsequently deposes Ananus after three months as High Priest.

62 Albinus is made Procurator.

62-65 Albinus wages an anti-terrorist campaign. Hostage-taking by the sicarii becomes commonplace.

65 Florus becomes Procurator. HIs abuses of power cause the sedition to gain followers. Violence breaks out in Caesarea and spreads to Jerusalem.

65 Josephus returns to Jerusalem to find revolt beginning and the Antonia fortress captured. He advocates against war. 66, Summer. Jewish War begins. Sacrifices for the Emperor are halted in the Temple. Masada is seized by the Zealots. The Roman garrison at the Antonia Fortress is captured. The High Priest is slain by the rebels.

66, Autumn. Gallus advances on Jerusalem with the Twelfth Roman Legion but withdraws. His forces are pursued into Syria.

66 The revolutionary government appoints Josephus commander of Galilee. He fortifies the major cities.

Spring 67 The Roman forces under Vespasian march into Galilee. The city of Gadara falls. Josephus withdraws to Jotapata.

July 67 Jotapata falls after a six-week siege. Josephus captured. Claims that the Messianic prophecies that began the war actually applied to Vespasian, who therefore was destined to become Emperor. Vespasian, charmed, retains Josephus as hostage and interpreter.

67-68 Vespasian continues operations in Galilee. Prepares for assault on Jerusalem.

68 Nero commits suicide. Galba and Otho, in turn become Emperor and are killed.

July 69 Vespasian's legions proclaim him Emperor after he uprooted the 3 previous Roman Emperors, (Galba, Otho and Vitellius), who lasted briefly under Vespasion's subversive campaign to gain the throne, (see Tacitus' "The Murderous Year of the 4 Emperors" ). Josephus' prophecy having come true, he is freed. He takes Vespasian's family name of Flavius and marries a captive.

70, Winter. Vitellius beheaded. Vespasian travels to Rome. Titus, the son of Vespasian, takes command of the forces in Judea. Josephus divorces his wife, marries another in Alexandria.

70, May 1. Titus encamps outside Jerusalem, beginning the siege. Josephus attempts to persuade the leaders of the revolt to surrender, but fails.

70, Tenth of Av (August 30). The Temple of Jerusalem is destroyed. Jerusalem is taken by Titus. The War effectively ends.

71 Josephus rewarded with land in Judea, but moves to Rome. Becomes Roman citizen. Is given a commission by Vespasian to write a history of the war.

73 Birth of Josephus' son Hyrcanus.

c. 75 Josephus receives a gift of land in Judea from Vespasian. Divorces his second wife. Marries a Jewish woman of Crete.

76 Birth of Josephus' son Justus.

c. 78 The Jewish War, Josephus' first-hand account, is published.

78 Birth of Josephus' son Simonides Agrippa.

79 Death of Vespasian. Titus becomes Emperor.

81 Death of Titus. Domitian becomes Emperor.

93 Antiquities of the Jews

c. 95-100 Against Apion, a defense of his previous work. 95 Death of Agrippa II.

c. 100 The Life of Josephus, an autobiography.

? Death of Josephus.

1070AD-REFORMATION: Satan's Release

Revelation 20:7-9

7 Now when the thousand years have expired, Satan will be released from his prison 8 and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. 9 They went up on the breadth of the earth...
NKJV

Revelation 20:7-9

And when the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9 And they came up on the broad plain of the earth and surrounded the camp of the saints...
NASB

From: http://en.wikipedia.org/wiki/Great_Seljuq_Empire