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Read source passages and their interpretations here, or browse the full bibliography for additional works.
1160 bibliography entries
John Chrysostom
Explains perseverance until Christ's appearing and the fitting time of that appearance.
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Nicene and Post-Nicene Fathers, first series 13 (1889); host credits Philip Schaff as translator, New Advent revised transcription.
Homily 18, exposition of 1 Timothy 6:13-16
John Chrysostom; collection published from notes after his death
Uses the promised coming and unseen resurrection to encourage patient faith through delay.
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Frederic Gardiner, Nicene and Post-Nicene Fathers, first series 14 (1889), New Advent revised transcription.
Homily 21, exposition of Hebrews 10:37-11:1
John Chrysostom
Connects the awaited Savior from heaven with the transformation of the same body into incorruption.
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John A. Broadus, Nicene and Post-Nicene Fathers, first series 13 (1889), New Advent revised transcription.
Homily 13, exposition of Philippians 3:20-21
John Chrysostom
Reads creation's groaning as personification and its liberation as renewal accompanying humanity's bodily incorruption.
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J. Walker, J. Sheppard and H. Browne; revised by George B. Stevens, Nicene and Post-Nicene Fathers, first series 11 (1889), New Advent revised transcription.
Homily 14, exposition of Romans 8:19-23
John Chrysostom
Interprets the heavenly dwelling as the body made incorruptible and distinguishes universal resurrection from shared glory.
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Talbot W. Chambers, Nicene and Post-Nicene Fathers, first series 12 (1889), New Advent revised transcription.
Homily 10, sections 1-3, on 2 Corinthians 5:1-5
John Chrysostom
Prefers the Roman Empire interpretation of the restrainer, describes Nero as a type of Antichrist, and anticipates the latter’s defeat by Christ’s appearing.
Text available here
Chrysostom: the Roman Empire restrains the lawless one · commentary →
NPNF first series 13 (1889); site credits John A. Broadus; New Advent revision
Homily 4, exposition of 2 Thessalonians 2:6–12
John Chrysostom
Connects the promised crown with readiness for Christ's second coming and distinguishes his personal indwelling.
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Nicene and Post-Nicene Fathers, first series 13 (1889); host credits Philip Schaff as translator, New Advent revised transcription.
Homily 9, exposition of 2 Timothy 4:8 and following moral application
John Chrysostom
Understands the angels' promise as Christ returning bodily on a cloud to judgment.
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J. Walker, J. Sheppard and H. Browne; revised by George B. Stevens, Nicene and Post-Nicene Fathers, first series 11 (1889), New Advent revised transcription.
Homily 2, exposition of Acts 1:9-11 and recapitulation
Augustine of Hippo
Explains the long last hour and identifies opposition to Christ in teaching and conduct as antichrist.
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H. Browne, Nicene and Post-Nicene Fathers, first series 7 (1888), New Advent revised transcription.
Homily 3, sections 3-5 and 8-10
John Chrysostom
Explains the universal resurrection and Christ's authority to judge in John 5, distinguishing it from Lazarus's raising.
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Charles Marriott, Nicene and Post-Nicene Fathers, first series 14 (1889), New Advent revised transcription.
Homily 39, sections 3-4, on John 5:27-30
John Chrysostom
Distinguishes Jerusalem’s calamity from the later advent and reads the darkened sun as overwhelmed by Christ’s radiance.
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George Prevost translation, revised by M. B. Riddle, Nicene and Post-Nicene Fathers, first series, volume 10 (1888); New Advent revised transcription.
Homily 76, especially sections 2–4, on Matthew 24:23–31
Hilary of Poitiers
Distinguishes those already condemned, the righteous and those awaiting judgment in interpreting Psalm 1.
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E. W. Watson and L. Pullan, Nicene and Post-Nicene Fathers, second series 9 (1899), New Advent revised transcription.
Psalm 1, sections 20-24
John Chrysostom
Explains the blessed hope and glorious appearing as the reward encouraging present godliness.
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Nicene and Post-Nicene Fathers, first series 13 (1889); host credits Philip Schaff as translator, New Advent revised transcription.
Homily 5, exposition of Titus 2:11-14
Attributed to Ephrem the Syrian in inspected edition
Presents Christ’s resurrection as pledge that mortals will leave Sheol for a kingdom distinguishing works, whereas death receives bodies indiscriminately. Distinguishes incarnation language from future resurrection rather than treating every advent mention as Second Coming.
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A. Edward Johnston, NPNF second series 13 (1898 as website credits); New Advent revised HTML
Sections 1–2
Kurt von Meier, compiler; Thomas Banyacya, Ralph Selina and other identified Hopi speakers
Records conditional destruction, a coming Purifier, protection of those preserving traditional obligations, and renewed peaceful life. Speakers draw an explicit analogy with The Day the Earth Stood Still.
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Public web reproduction; provenance limits stated
Interview passages and appended With Hidden Noise excerpts, especially purification and new life
Hamid Algar
Explains the claim that Fazlallah was both returned Jesus and Mahdi and the esoteric reading of signs; later followers interpreted a ruler's victory as his return.
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Encyclopaedia Iranica online, displayed author and date metadata
Doctrinal cycles and Fazlallah's messianic identities; post-execution reception
Hebrew Bible · Book of Hosea
Hosea describes a long period of deprivation followed by Israel’s return to seek God and David their king in the latter days. The passage joins loss, return, and restored allegiance.
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JPS1917; Mechon-Mamre electronic English; Hebrew verse numbering
3:4–5
Sathya Sai International Organisation
Acknowledges death at age eighty-four and explains the discrepancy with longevity statements through a lunar-year interpretation.
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Public English edition identified above
Complete explanatory article
Max Heindel
Rejects another physical embodiment, expects an etheric return dependent on human spiritual development, and allows that it may be beyond the next millennium.
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Public English web edition
Dated lecture; sections III–IV
Shinran
Interprets the author’s age as a period of declining practice, shorter lives, increasing conflict, and concealed teaching.
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Collected Works of Shinran, 1997, Jōdo Shinshū Hongwanji-ha; English translation with source glosses distinguished from verse.
Pure Land Hymns on the Right, Semblance, and Last Dharma-Ages, hymns 2–10
Abraham ibn Ezra
The comment compares readings of awakening from dust, including resurrection associated with the redeemer and a figurative reading of Israel in exile.
Text available here
Ibn Ezra reads the peaceful animals as a figure of speech · commentary →
Ibn Ezra records messianic and Hezekiah readings · commentary →
Sefaria Hebrew Ibn Ezra on Daniel - Daat.
Daniel 12:2
Richard Hollinger
Documents Kheiralla's 1917 millennium teaching, reincarnation claims and identification of Abdu'l-Baha with Christ. Distinguishes teachings circulated by early converts from later doctrinal corrections and uncertain derivations from Shi'i return traditions.
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Kalimát Press, edited Juan R. Cole and Moojan Momen; hosted PDF
From Iran East and West, Studies in Babi and Bahai History 2; pp. 95–97, 103–107; notes 59–73
Charles Haddon Spurgeon
Links the expected resurrection of the dead to Christ's resurrection and coming judgment.
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Spurgeon Library transcription from Metropolitan Tabernacle Pulpit; printed volume listed on page
1 Corinthians 15:12–19; opening statement of gospel events
Paul Moon
Documents Rua’s claimed succession, the June 1906 royal encounter expectation, and a reported 1915 prediction about world leaders assembling in 2000.
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Edition specified above
Origins and early prophetic claims