One chronological account — from the claims about eternity past, through the promises and shadows of the Old Testament, into the incarnation, the cross, the empty tomb, and the visions of Revelation. Every entry carries its reference, its human author, and where it is taken up elsewhere in Scripture.
“Beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.” — Luke 24:27
Read top to bottom for the whole arc across twelve eras. Each node shows what kind of entry it is — a prophecy spoken forward, a type foreshadowing in an event or ritual, an event in history, or a vision in Revelation — with the passage, the human author, and an approximate date. Open a node for the substance, a note on that author, and the cross-references that pick it up, each tagged with its own writer.
The Authors tab reads the same material by who wrote it: how many entries each contributes and how often other writers cite them. Where a book's authorship or date is genuinely debated, the note says so rather than picking a side.
On authorship. The author named on each entry is the one the Christian tradition has attributed the book to, and the note on each entry says where that attribution is debated. The main cases flagged here: the four Gospels are formally anonymous, and the names Matthew, Mark, Luke, and John are early traditional attributions rather than internal claims; Hebrews names no author at all; Isaiah 40-66 is assigned by many scholars to a later prophet or school; Daniel is dated by many critical scholars to the second century BC rather than the sixth; Zechariah 9-14 is often assigned to a different hand than chapters 1-8; the Pentateuch's traditional attribution to Moses is held alongside a widespread scholarly view of a longer compositional history; and 2 Peter, the Pastoral Epistles, and the identity of the John who wrote Revelation are each debated. Naming these is not taking a side against the traditional view — it is refusing to present a contested question as settled.
On dates. Every date here is approximate and most are disputed within a range. The birth is placed around 6-4 BC because Herod the Great died in 4 BC; the crucifixion is usually dated to AD 30 or AD 33, with scholars divided; Luke 3:1 gives the only precise chronological anchor in the Gospels. Old Testament dates for the exodus, Joel, and Jonah vary by centuries depending on the framework used. Treat every figure as a scholarly estimate, not a fixed point.
On prophecy and fulfillment. The New Testament writers use the Old Testament in several different ways, and this timeline does not flatten them. Some citations are direct predictive fulfillment (Micah 5:2 and Bethlehem). Some are typological — Matthew applies Hosea 11:1 to Jesus although in Hosea the son is Israel, and he does this deliberately, reading Jesus as re-walking Israel's story. Some are analogical or homiletical. Where a connection is inference rather than explicit citation, the entry says so — Hosea 6:2 behind 'raised on the third day according to the Scriptures' is the clearest example, since Paul never names his text.
Passages where readings diverge sharply. Daniel 9's seventy sevens, the thousand years of Revelation 20, and the relationship between the Olivet Discourse and events in AD 70 are read very differently across the major Christian traditions. They are included because they belong to the arc, with a note that any specific chronology drawn from them should be held loosely. Matthew 27:9 attributes a quotation to Jeremiah whose wording is closest to Zechariah 11:12-13, likely a composite citation drawing on both — a question noted rather than resolved. Quotations follow the NIV.