Texts and commentaries

General Audience on Christ's Final Coming

Francis

Interprets Matthew 25 as a summons to watchfulness, active use of gifts, and care for vulnerable people during the unknown interval before Christ's return.

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General Audience, 2013-12-04

Pope Francis; Holy See

Explains bodily resurrection at the last day, distinguishes Ezekiel's national restoration image from its Christian development, and describes present sacramental participation as anticipation.

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General Audience: Death and Christian Hope

Francis

Reads the raising of Lazarus and Jairus’s daughter as grounds for expecting an encounter with Christ beyond death.

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General Audience: Eschatology, the Expectation of the Parusia

Benedict XVI

Interprets Paul's vivid parousia imagery as expressing definitive presence with the Lord while relating the future to the resurrection already accomplished.

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General Audience: Heaven as Fullness of Communion

John Paul II

Explains heaven as communion with God rather than a physical place above the clouds and reads the encounter language of 1 Thessalonians relationally.

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General Audience: Hell as Definitive Exclusion

John Paul II

Describes final self-exclusion from God and cautions against identifying particular condemned people without revelation.

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General Audience: Hope and Vigilant Waiting

Francis

Joins expectation of an unknown date of Christ’s return to present work and peacemaking.

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Francis on watchfulness in daily life · commentary →

General Audience: Hope as Mutual Support

Francis

Connects resurrection hope and eternal welcome with the community’s duty to support vulnerable members while awaiting Christ.

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General Audience: Purgatory as Necessary Purification

John Paul II

Distinguishes purification after death from a further opportunity to change final destiny, and relates prayer for the dead to communion.

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General Audience: Second Coming of Christ at the End of Time

John Paul II

Explains present and future dimensions of eschatology and rejects attempts to supply a chronological date for the world's end.

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Genesis

Narrator unnamed in this chapter; traditional Mosaic attribution not asserted as established authorship

The opening book of the Torah narrates creation and the lives of Israel’s ancestors. Its garden narrative includes the words about enmity between the serpent and the woman’s offspring.

Text available here

Genesis 45: Joseph makes himself known to his brothers →

Genesis 3: the woman and the serpent →

Gharaib al-Quran wa-raghaib al-Furqan

Al-Hasan ibn Muhammad al-Naysaburi

Collects descent and resurrection arguments, a Qur’an referent, and a reported view that religious obligation ceases when Jesus returns. That last view is preserved as a reported opinion.

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Ghayba

Said Amir Arjomand

Traces occultation claims across different leaders and explains the argument that an absent Imam does not invalidate law.

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Ghost Dance and Standing Rock Sioux

Susannah Crockford

Documents renewal expectations and competing public Lakota accounts about the Black Snake prophecy's provenance. Identifies modern Standing Rock invocations separately from the 1890 movement.

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General Christianity

Gnomon of the New Testament

Johann Albrecht Bengel · William Fletcher translation

Bengel’s New Testament commentary gives a connected chronology of Revelation. The displayed historical translation preserves the predicted years and his qualification of their certainty.

Text available here

Bengel’s timetable: 1810, 1832 and 1836 · commentary →

Bengel’s timetable: 1810, 1832 and 1836 · commentary →

Bengel’s timetable: 1810, 1832 and 1836 · commentary →

God Passes By

Shoghi Effendi

Explicit retrospective identification of Berlin lament with post-WWI treaty; no earliestclaim established.

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Gospel according to John

Unknown; traditionally attributed to John

The Gospel according to John, the fourth canonical gospel. In its farewell discourse Jesus promises to come again and receive his disciples.

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John 14:1–23: I will come again →

Gospel according to Luke

Traditionally attributed to Luke

Luke 21 describes Jerusalem surrounded by armies, distress among nations, and the coming of the Son of man. Its warnings about Jerusalem and its instructions to remain alert can be read alongside Matthew and Mark.

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Luke 12: be ready for the returning master →

Jesus’ discourse on the Mount of Olives →

Gospel according to Mark

Traditionally attributed to Mark

Mark 13 connects the Temple’s destruction with persecution, cosmic signs, and the coming of the Son of man. It closes by urging watchfulness because the time is unknown.

Text available here

Jesus’ discourse on the Mount of Olives →

Gospel according to Matthew

Traditionally attributed to Matthew

Matthew 24 records Jesus’ teaching about the Temple’s destruction, coming troubles, celestial signs, and the coming of the Son of man. Its account includes warnings about false predictions and remaining watchful.

Text available here

Matthew 8:5–13: many shall come from the east and west →

Matthew 13: parables of the kingdom and the harvest →

Jesus’ discourse on the Mount of Olives →

Guidelines of Jainism

Bhadrabahu Vijay, as credited by the host

Explains alternating decline and recovery, identifies the present as the fifth phase of sorrow, and places absolute sorrow sixth. This supplies the time-cycle framework for the collection’s Jain future-age narratives.

Text available here

An endlessly recurring cycle · commentary →

Gur Aryeh

Judah Loew ben Bezalel (Maharal of Prague)

Defends Rashi’s messianic reading against the objection that Judah lost political authority. Distinguishes temporary absence from permanent removal and authority unavailable to all Israel from transfer away from Judah.

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Haamek Davar

Naftali Zvi Yehuda Berlin

The Hebrew argues against both David-only and Messiah-only readings and develops an interpretation dividing clauses between David and Messiah.

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Habakkuk

Traditional attribution; historical authorship not established here

Vision appointed for an end, instruction to wait despite apparent delay and righteous faithfulness.

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