Annex EMethod, limits and sources

Method

• The timeline (Part I). Built from the sixty-six books alone under the eight reading rules. Each of the 52 events carries its verses and a footnote arguing its placement; seven passages that the text does not let a reader anchor are listed separately with the constraints the text gives.
• The readings (Parts II–III). For each teacher, his own sermons, commentaries, notes and books; for each tradition, its binding catechism, confession or doctrinal statement first, then its own agencies’ and seminaries’ teaching where the binding text is silent, marked “common.” Quotations are kept under twenty-five words. Every position in Annex D and in the score sheet carries a source.
• Lanes. Each lane reduces a reading to roughly eighteen events on the shared axis. Where a tradition has no future seven-year week, the week zone is annotated rather than populated.
• Scoring. Fourteen criteria drawn from the timeline’s own placements; Agree 2, Partial or open 1, Disagree 0, silence 1; maximum 28; ties broken by fewer disagreements, then by more points addressed. Identifications the text does not supply are never scored.

Limits

• The criteria are the timeline’s, not a neutral standard. They weight the seventieth week, the day-counts and the millennium because the text-only reading rests on them; a criteria set weighted toward the single-return passages would reorder the middle of the table, though not its ends.
• Silence is scored as open. The Methodist and Anglican standards sit mid-table largely because they say little; scored as disagreement they would fall below the Catholic and Reformed rows.
• Access. Gundry’s two books were reachable only through critics who quote him with page numbers (Walvoord, Rhodes) and one review; Hippolytus’s Daniel commentary was read in the ANF fragments rather than the full Schmidt translation; Smith’s books were not available in text form, so his C2000 transcripts stand in; the Greek Orthodox Archdiocese, Assemblies of God, Adventist and Baptist Press sites blocked automated reading in part, and their wording comes from official mirrors or search excerpts; Missler’s Revelation handbook is a 2020 Koinonia House edit of his session notes.
• Change over time. MacArthur’s sermons span 1973–2025 and he moved on Ezekiel 38 and hedged on the deadly wound and Satan’s casting out; Smith retracted his 1981 expectation; the Reformed papal clause and the LCMS softening have contested dates. The cells say where this matters.
• Minorities. Postmillennial Presbyterians, post-tribulational Pentecostals, amillennial Baptists, pre-wrath and mid-tribulational dispensationalists, and historic premillennialists who read the numbers symbolically are noted but not given lanes.

Sources for the denominational lanes, Gundry and the fathers

Sources for Missler, MacArthur and Smith are listed with the detailed matrix.