The test model in a single overview — a framework, not a calendar
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In-depth:
This appendix gathers up the chronology that runs through Part VII and that has been worked out at greater length in the wider oeuvre (God's Algorithm), so that the reader may have the backbone in a single overview without needing to open another book. It is deliberately short and pointed: the reasoning stands in the chapters; here are the bones. And, before anything else, the rule that carries it all: this is a proof-of-concept, set down with conviction and held with an open hand. The structure (the framework) stands firm and is grounded in Scripture-with-Scripture; the dates (the calendar) bear the hallmark speculative.
The great scale: the week of the world. The furthest scale within which everything is drawn is the world-week: six "days" of a thousand years of world history each, followed by a seventh day of sabbath rest — the millennium — and the eternal eighth day of the new creation. The seed lies in "a thousand years in your eyes are as the day of yesterday" (Ps 90:4) and "one day is with the Lord as a thousand years" (2 Pet 3:8), set alongside the creation week of six days of labour and one of rest. On this scale we are nearing the end of the sixth day. The precise reckoning hangs on the chronology since creation (see the Expert note), and for that very reason it bears the lowest hallmark — but the shape (periods → sabbath rest → eternal day) is ancient, broadly held, and kin to Scripture.
The fine scale: the seventieth week of years. Within that great scale, Daniel 9 draws the final seven years. Sixty-nine weeks run from the decree of restoration (458 BC, counted from 457) to the Messiah, the Prince (AD 27), who "after the sixty-two weeks is cut off" (Dan 9:26) — the cross. Then the parenthesis falls: the Church age, the "until the fullness of the Gentiles has come in" (Rom 11:25). And then the seventieth week: a covenant for seven years, broken at its midpoint with the abomination (Dan 9:27), followed by the second half — "a time, times, and half a time," 1,260 days. Daniel closes with two fine numbers that reach just a little further: the 1,290 and the 1,335 days, with a beatitude upon the one who endures to the end of the count (Dan 12:11-12). This is the framework, and it stands apart from any date.
The four anchors. Project that structure onto our calendar — taking the chronology of God's Algorithm as the point of departure — and it yields four anchors, all bearing the hallmark speculative.
DossierThe four anchors of the test model
The structure beneath them stands firm; these dates are a tested working hypothesis, not a prediction.
Anchor
Working hypothesis
Ground in the structure
Hallmark
Resumption of the 70th week
± autumn 2027
end of the 6th day + decree-reckoning: 457 BC + 483 = AD 27, + 2,000 (God's Algorithm)
speculative
Removal of the Bride
± 2028-2029, before the heaviest wrath
around the sixth seal (chs. 27, 32)
speculative
The abomination ("day 0")
± Purim 2031
midpoint of the week (Dan 9:27) + festival anchor
speculative
The consummation (day 1335)
± Hoshana Rabbah 2034
Dan 12:12 counted out from day 0
speculative
Rule: shift one link in the chain, and the dates shift with it — but the framework (the seventieth week, the abomination, the two faces, the removal) stands firm. (The structure: weighed. The dates: speculative, a tested working hypothesis.)
The honest dependence. The dates are not derived in this book but taken over from God's Algorithm, where the six-thousand-year reckoning and the festival anchors are worked out. This is no concealed weakness but a deliberate division of labour (chapter 35): this book weighs whether the timeline squares with the text (the framework); the calculation itself (the calendar) belongs in the chronology-book. Whoever wants the grounding of the count will find it there; whoever wants the shape will find it here.
And so the test model stands: a great scale (the world-week), a fine scale (the seventieth week of years), and four anchors between them. Set down with conviction — for Scripture invites the reader to count (Daniel 12) and to recognize the season (Matt 24:33). Held with an open hand — for the precise dates bear the lowest hallmark. A framework, not a calendar; and the two words "mathematical proof" do not fall here either.
DossierThe wound and the abomination: the midpoint in two steps
The canonical midpoint-formulation; the precise moment of the wound Scripture leaves open.
Moment
What happens
Reckoning
The days before day 0
the deadly wound and the counterfeit resurrection
outside the count; Scripture leaves the precise moment open
Day 0 (± Purim 2031)
the abomination of desolation set up, the daily sacrifice halted; the lawless one takes his seat in the temple (2 Thess 2:4)
the 1,290 and 1,335 days count from here (Dan 12:11-12)
Day 30 (± Passover 2031)
the full beast-authority (the physical centre of the week); the mark in force worldwide; the nourishing of the woman begins
the 1,260 days begin (Rev 11:3; 12:6,14); the 42 months of the beast (13:5) were already running
The deadly wound (Rev 13:3 — καὶ μίαν τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη, kai mian tōn kephalōn autou hōs esphagmenēn eis thanaton, kai hē plēgē tou thanatou autou etherapeuthē, "one of his heads as though slain unto death, and his deadly wound was healed") falls in the days before day 0 — Scripture is silent on the precise moment; thereafter follows the counterfeit resurrection, and on day 0 the abomination. Institutionally the seventh head already bears a historical wound; the personal wound of the end-figure falls in the days before day 0. The window 1,290 − 1,260 = 30 days is precisely that between Purim and Passover. (The two-step midpoint-formulation and the 30-day window: weighed; the sequence wound → counterfeit resurrection → abomination: contested. Treated at length in Revelation Unsealed — Excursus H·7 — and The Covenant with the Many*.)*
Expert noteWhy the dates remain speculative: the chronology problem
The temptation is great to turn the world-week into an airtight date: if the world lasts six thousand years, when did it begin? Precisely there the certainty breaks. The reckoning "since creation" (anno mundi) hangs on the genealogies of Genesis 5 and 11 — and these diverge among the textual witnesses. The Masoretic Text, the Samaritan Pentateuch, and the Septuagint give different ages for the patriarchs at the birth of their sons, with the result that the Greek reckoning places creation roughly 1,300-1,500 years earlier than the Hebrew. With a margin of more than a millennium in the starting point, "the end of the six thousand years" cannot be pinned to a date. This is not a weakness that this book conceals but rather underscores: it is the hard reason behind the structure firm, the date loose. God's Algorithm makes a reasoned choice within this margin; this book carries the outcome as a tested working hypothesis, not as proof. The shape carries conviction; the date carries the lowest hallmark. (The chronology problem MT/SP/LXX: well-documented; the impossibility of deriving a hard date from it: the basis of the caution over dates.)
This appendix gathers up the chronology that runs through Part VII and that has been worked out at greater length in the wider oeuvre (God's Algorithm), so that the reader may have the backbone in a single overview without needing to open another book. It is deliberately short and pointed: the reasoning stands in the chapters; here are the bones. And, before anything else, the rule that carries it all: this is a proof-of-concept, set down with conviction and held with an open hand. The structure (the framework) stands firm and is grounded in Scripture-with-Scripture; the dates (the calendar) bear the hallmark speculative.
The great scale: the week of the world. The furthest scale within which everything is drawn is the world-week: six "days" of a thousand years of world history each, followed by a seventh day of sabbath rest — the millennium — and the eternal eighth day of the new creation. The seed lies in "a thousand years in your eyes are as the day of yesterday" (Ps 90:4) and "one day is with the Lord as a thousand years" (2 Pet 3:8), set alongside the creation week of six days of labour and one of rest. On this scale we are nearing the end of the sixth day. The precise reckoning hangs on the chronology since creation (see the Expert note), and for that very reason it bears the lowest hallmark — but the shape (periods → sabbath rest → eternal day) is ancient, broadly held, and kin to Scripture.
The fine scale: the seventieth week of years. Within that great scale, Daniel 9 draws the final seven years. Sixty-nine weeks run from the decree of restoration (458 BC, counted from 457) to the Messiah, the Prince (AD 27), who "after the sixty-two weeks is cut off" (Dan 9:26) — the cross. Then the parenthesis falls: the Church age, the "until the fullness of the Gentiles has come in" (Rom 11:25). And then the seventieth week: a covenant for seven years, broken at its midpoint with the abomination (Dan 9:27), followed by the second half — "a time, times, and half a time," 1,260 days. Daniel closes with two fine numbers that reach just a little further: the 1,290 and the 1,335 days, with a beatitude upon the one who endures to the end of the count (Dan 12:11-12). This is the framework, and it stands apart from any date.
The four anchors. Project that structure onto our calendar — taking the chronology of God's Algorithm as the point of departure — and it yields four anchors, all bearing the hallmark speculative.
DossierThe four anchors of the test model
The structure beneath them stands firm; these dates are a tested working hypothesis, not a prediction.
Rule: shift one link in the chain, and the dates shift with it — but the framework (the seventieth week, the abomination, the two faces, the removal) stands firm. (The structure: weighed. The dates: speculative, a tested working hypothesis.)
The honest dependence. The dates are not derived in this book but taken over from God's Algorithm, where the six-thousand-year reckoning and the festival anchors are worked out. This is no concealed weakness but a deliberate division of labour (chapter 35): this book weighs whether the timeline squares with the text (the framework); the calculation itself (the calendar) belongs in the chronology-book. Whoever wants the grounding of the count will find it there; whoever wants the shape will find it here.
And so the test model stands: a great scale (the world-week), a fine scale (the seventieth week of years), and four anchors between them. Set down with conviction — for Scripture invites the reader to count (Daniel 12) and to recognize the season (Matt 24:33). Held with an open hand — for the precise dates bear the lowest hallmark. A framework, not a calendar; and the two words "mathematical proof" do not fall here either.
DossierThe wound and the abomination: the midpoint in two steps
The canonical midpoint-formulation; the precise moment of the wound Scripture leaves open.
The deadly wound (Rev 13:3 — καὶ μίαν τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη, kai mian tōn kephalōn autou hōs esphagmenēn eis thanaton, kai hē plēgē tou thanatou autou etherapeuthē, "one of his heads as though slain unto death, and his deadly wound was healed") falls in the days before day 0 — Scripture is silent on the precise moment; thereafter follows the counterfeit resurrection, and on day 0 the abomination. Institutionally the seventh head already bears a historical wound; the personal wound of the end-figure falls in the days before day 0. The window 1,290 − 1,260 = 30 days is precisely that between Purim and Passover. (The two-step midpoint-formulation and the 30-day window: weighed; the sequence wound → counterfeit resurrection → abomination: contested. Treated at length in Revelation Unsealed — Excursus H·7 — and The Covenant with the Many*.)*
Expert noteWhy the dates remain speculative: the chronology problem
The temptation is great to turn the world-week into an airtight date: if the world lasts six thousand years, when did it begin? Precisely there the certainty breaks. The reckoning "since creation" (anno mundi) hangs on the genealogies of Genesis 5 and 11 — and these diverge among the textual witnesses. The Masoretic Text, the Samaritan Pentateuch, and the Septuagint give different ages for the patriarchs at the birth of their sons, with the result that the Greek reckoning places creation roughly 1,300-1,500 years earlier than the Hebrew. With a margin of more than a millennium in the starting point, "the end of the six thousand years" cannot be pinned to a date. This is not a weakness that this book conceals but rather underscores: it is the hard reason behind the structure firm, the date loose. God's Algorithm makes a reasoned choice within this margin; this book carries the outcome as a tested working hypothesis, not as proof. The shape carries conviction; the date carries the lowest hallmark. (The chronology problem MT/SP/LXX: well-documented; the impossibility of deriving a hard date from it: the basis of the caution over dates.)