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Description: This essay confronts the “prejudicial aversion” among some Preterists to recognizing the historic extent of ancient Israel, beyond 70 AD It argues Revelation 20 depicts events spanning 73-136 AD, from Masada to the Bar Kokhba revolt, not just 66-70 AD. It highlights overlooked evidence of Jewish ambitions persisting after 70 AD, complicating overly neat “end of the age” conclusions. It questions assumptions that the Fall of Jerusalem wholly ended possibility of renewed temple plans or priesthood - memories and motives persisted. It notes the Jewish rebellions under Trajan and finally the vast Bar Kokhba uprising under Hadrian, are the “largest insurrection in Hebrew history.” It points out numbers involved in Bar Kokhba revolt totally eclipse the 66-70 AD conflict in scale and jeopardy to Rome. It reasons that if successful, Bar Kokhba could have reversed the 66 AD kingdom establishment and nullified Christianity’s gains. It also contrasts the small Sicarii faction at Masada with Revelation chapter 20's imagery of numberless hordes encompassing “the beloved city.” It critiques Max King’s Transmillennial Preterist interpretation of Rev 20 as incorrect, exaggerating AD 66- 9th70 events while abnegating any significance to the events surrounding the Bar Kokhba insurrection of 132-136 AD.
It calls for questioning assumptions that squeeze prophecy into a limited first century timeframe or ignore later epoch. It urges recognizing closure and coherence in Rev 20 applied to overlooked Second Jewish Commonwealth comeback attempt/Waterloo. The aim is assessing precedent, prophecy and history without selectivity or prejudice; recognizing Christianity emerged through extended tensions with second century Judaism rather than an abrupt break and parting of the ways in 70 AD.