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Read source passages and their interpretations here, or browse the full bibliography for additional works.
1160 bibliography entries
Shaul Shaked
Separates individual/universal eschatology, surveys source layers and recognizes evidential problems for proposed transmission into Judaism.
Bibliography entry · Read at the cited source
Encyclopaedia Iranica VIII/6 pp565–569
General observations; sources; Universal eschatology; influence discussion
Mohammad Ali Amir-Moezzi
Distinguishes public end-time transformation from individual initiatory knowledge; surveys conflicting reign durations and prohibitions on timing.
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Encyclopaedia Iranica online article, displayed author and publication/update dates
Collective dimension and individual dimension
Grzegorz Fraszczak
Documents Chieu Minh expectations of a Dragon-Flower Festival linked to human transformation; explicitly permits new-world replacement interpretation without obligatory physical destruction.
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CESNUR preliminary conference text
PDF1–6, especially final Millenarian Aspect section
Ellen G. White
Declares the return near while rejecting knowledge of its exact time, reading disasters and completed signs as reasons for warning the world and expecting family reunion.
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Ellen G. White Writings digital transcription; anthology or reprint details specified above
Review and Herald, November 22, 1906, paragraphs 1–13
Nelson H. Barbour
Nelson H. Barbour’s 1871 Second Adventist tract, published at Rochester, New York. It reads the parable of the ten virgins and the prophetic periods of Daniel as pointing to Christ’s coming in 1873.
Text available here
Barbour’s table: “The 1335 days reach to 1873” · commentary →
Nelson H. Barbour, Evidences for the Coming of the Lord in 1873: or the Midnight Cry, second edition (Rochester, N.Y.: published by Nelson H. Barbour, 1871), from “An Exposition of the Parable of the Ten Virgins,” printed pp. 20–21, four consecutive paragraphs from “This is self- apparent” through “this present generation.” Witness: a modern retyped transcription that keeps the 1871 page numbers, hosted by the Internet Archive (PDF pages 14–15, page images inspected). Wording, spelling, straight quotation marks and the transcription’s spaced hyphens (“self- apparent,” “faith- not,” “sin- cursed”) are kept as the transcription gives them; italics rendered plain; page markers and ornamental rules removed; whitespace normalized. No omissions within the unit.
Printed pp. 20–21
Joseph Smith, attributed source of the naming; George W. Robinson and James Mulholland, journal keepers
An entry in Joseph Smith’s 1838 journal, under 19 May, records that Spring Hill in Daviess County, Missouri, was named Adam-ondi-Ahman as the place where Adam would come to visit his people. The sentence is now Doctrine and Covenants 116.
Text available here
D&C 116: Adam-ondi-Ahman, where the Ancient of Days shall sit →
Joseph Smith Papers featured historical witness: JS, Journal, Mar.–Sept. 1838, pp. 43–44. Source note and historical introduction consulted 30 September 2026. Catalogue identity for the revelation; the selected reader text is the later official English scripture witness (edition-lds-dc-116-english).
JS, Journal, Mar.–Sept. 1838, pp. 43–44
Cyprian of Carthage
Uses the anticipated approach of Antichrist and martyrdom examples to encourage endurance under persecution.
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Robert Ernest Wallis, Ante-Nicene Fathers 5 (1886), New Advent revised transcription.
Preface 1; sections 11-12
W. C. White
Documents the editor’s account of 1846, 1850 and 1852 printings, omissions and 1931 changes. The digital version warns that italics marking restored material were lost in CD-ROM preparation.
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Ellen G. White Writings digital transcription; anthology or reprint details specified above
Explanatory Note, paragraphs SANC i.1–i.9
Ambrose
Interprets the final subjection and handover of the kingdom through Christ's human body and the obedience of his members.
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H. de Romestin, E. de Romestin and H. T. F. Duckworth; NPNF, second series 10 (1896), New Advent revised transcription.
Book V, numbered paragraphs 159-168
General Christianity
John Gill
Gill’s verse-by-verse exposition identifies Revelation’s beast with the papacy and proposes 1866 as the end of its reign, while explicitly calling the calculation uncertain.
Text available here
Gill proposes 1866, with a qualification · commentary →
Bible Hub English transcription of Gill’s exposition; print impression unspecified.
Matthew 24:29, entire note
John of Damascus
Distinguishes general antichrist language from a particular figure at the age's consummation and links his appearance to worldwide gospel proclamation.
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Source. Translated by E.W. Watson and L. Pullan. From Nicene and Post-Nicene Fathers, Second Series, Vol. 9. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1899.) New Advent revised web edition.
Book IV, chapter 26
Alexander Maclaren
Treats Jerusalem's destruction as a type of the final coming and emphasizes watchfulness despite uncertain chronology.
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Bible Hub English transcription of Expositions of Holy Scripture; exact print edition requires collation.
Watching for the King, introduction and first section, on Matthew 24:42-51
Augustine of Hippo
Distinguishes Christ's coming through apostolic preaching from his final advent to judge the whole world.
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J. E. Tweed, Nicene and Post-Nicene Fathers, first series 8 (1888), New Advent revised transcription.
Psalm 96 in host title (95 in embedded numbering), sections 14-15
William Burkitt
Distinguishes gospel expansion, Jerusalem's destruction and final judgment as three comings sharing suddenness.
Text available here
Burkitt: three meanings of Christ’s coming · commentary →
StudyLight English transcription of Expository Notes with Practical Observations on the New Testament; exact printed witness requires collation.
Matthew 24:27-30
Robert Pearson Flaherty
Explains how UFO movements reinterpret biblical clouds and return language, and distinguishes Aetherius, Unarius, Heaven's Gate, and Raëlian salvation schemes.
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Web edition identified above
UFOs and the Bible; Ashtar, Sananda; ET Religious Movements
Traditional attribution; historical authorship not established here
Dry bones vision explicitly identified as the house of Israel, restored breath and return to land; avoid universal-resurrection-only paraphrase.
Text available here
Ezekiel 40: the gates and courts of the visionary temple →
Ezekiel 37: dry bones and two sticks joined →
JPS1917; Mechon-Mamre electronic English; Hebrew verse numbering
37:1–14
Thomas Kelly
Challenges survivorship bias and prevailing classifications of failed-prophecy movements. Separates institutional survival, individual belief and causal explanations.
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Published article; precise inspection limits stated
International Journal for the Study of New Religions, pages 48–55
John Fairburn, publisher; author unnamed
Reports Tozer’s August 1814 expectation of a mid-October birth and peace without labor or war. Reprints Southcott’s conditional warnings to bishops and September denial of seal sales and extravagant gifts.
Text available here
IAPSOP scanned historical print
Title; PDF pp. 26–29, 36–43, printed pp. 21–24, 31–38
Mahdi Hadavi Tehrani; Porch of Wisdom Cultural Institution
Distinguishes certain and contingent reappearance signs; allows symbolic readings of Dajjal and Sufyani while discussing heavenly cry and innocent soul. Attributes a sun-from-west interpretation to Mutahhari concerning Khomeini in Paris.
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English translation by A Group of Muslim Scholars; Islamic Education Board, World Federation of KSIMC; ISBN 1-898449-84-8
Question 25, Brief and Detailed Answers; book metadata
Raelian Movement
Combines an expectation of Elohim arriving before 2035 with conditions of an embassy and welcome. Its identification of earlier religious prophets as extraterrestrial messengers is an internal teaching.
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Edition specified in date and inspection fields
Questions explaining the embassy requirement and arrival before2035
Siddiq Hasan Khan al-Qannawji
Prefers Jesus’ descent while retaining Qur’an, miraculous birth and Muhammad interpretations; compares reading variants and explains the call to follow revelation.
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Arabic HTML transcription at Quran-tafsir.net.
Quran 43:61, full commentary entry
Muhammad ibn Ali al-Shawkani
The exposition lists several interpretations, preferring the Messiah’s emergence as a sign while recording Qur’an, miraculous birth and Muhammad alternatives.
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Arabic HTML transcription, Quran-tafsir.net commentary library.
Qur’an 43:61, substantive commentary entry
Abd al-Munim Ahmad Tuaylib
Quotes Ibn Kathir’s preference for descent and rejection of alternative referents, then cites Muslim’s Damascus and Ludd narrative. Distinguishes the later commentator’s selection from the older quoted material.
Bibliography entry · Read at the cited source
Arabic HTML transcription at Quran-tafsir.net.
Quran 43:61, full commentary entry
Benedict XVI
Benedict XVI says Fatima’s prophetic mission remains open and prays that the seven years to its centenary hasten the triumph of Mary’s heart. The passage expresses a prayer.
Text available here
Benedict XVI on Fatima’s continuing mission · commentary →
Official English HTML publication; text inspected using web tool
Closing prophetic-mission paragraph
Official Vatican English web text
Closing discussion of Fatima's prophetic mission