Read source passages and their interpretations here, or browse the full bibliography for additional works.
Joseph Smith
Predicts unprecedented national bloodshed and disasters, gathering to American Zion and Jerusalem, and return of lost tribes; explicitly says some then living will see the described things. Its Indigenous ancestry claims are Smith’s statements, not findings about Indigenous history.
Text available here
A warning to the United States →
The Rochester editor introduces an extract of Smith’s letter · commentary →
Joseph Smith, Frederick G. Williams and Oliver Cowdery
Makes denial of refuge and inheritance conditional on refusal of available material help. The fundraising context is essential to interpreting this prophetic warning.
Text available here
Helping Zion, or losing its refuge →
Joseph Smith, author; William Clayton, scribe
A letter Joseph Smith dictated in Nauvoo, Illinois, in September 1842 with instructions on recording baptisms for the dead. It links the practice to Malachi’s prophecy of Elijah and declares that the great day of the Lord is at hand. It is now Doctrine and Covenants 128.
Text available here
D&C 128: the welding link and the great day at hand →
View cited source · josephsmithpapers.org ↗Edition and location
Joseph Smith Papers featured historical witness: Loose manuscript letter, nine pages, Revelations Collection, CHL. 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-128-english).
Loose manuscript letter, nine pages, Revelations Collection, CHL
Joseph Smith
The last of three open letters Joseph Smith published in the Messenger and Advocate in 1835. It reads the parables of Matthew 13 as a history of the kingdom from Jesus’ day to the latter-day gathering, and answers the Church’s critics.
Text available here
Joseph Smith: the sower concerns the setting up of the kingdom in that age · commentary →
Joseph Smith reads the harvest parables as the latter-day gathering · commentary →
Joseph Smith: the Book of Mormon as the mustard seed of the last days · commentary →
Joseph Smith: the tares grow with the church until the harvest · commentary →
View cited source · josephsmithpapers.org ↗Edition and location
JS, Letter, Kirtland Township, Geauga Co., OH, to “the Elders of the Church of the Latter Day Saints,” [30 Nov.–1 Dec. 1835]. Featured version published in Latter Day Saints’ Messenger and Advocate, Dec. 1835, 2:225–230. Selected units pp. 226–227, 227 and 228–229. Joseph Smith Papers historical transcription (reading text), retrieved 30 September 2026. Page-break word divisions joined and page markers removed; typographic quotation marks as in the transcription; JSP editorial insertions in square brackets are omitted, including the silent expansion “Mr. [Eber D.] Howe’s,” which follows print p. 227 as “Mr. Howe’s.” Pages 226–227 compared word by word with the Internet Archive scan’s OCR text layer and p. 227 left column and right-column top visually checked; pp. 228–229 rely on the Joseph Smith Papers transcription because the scan’s OCR interleaves columns. No passages omitted within selected units.
Latter Day Saints’ Messenger and Advocate, Dec. 1835, 2:225–230
Joseph Smith
Connects consecration and recorded inheritance to protection at burning; promises a mighty and strong figure to order God’s house and warns the man steadying the ark of death.
Text available here
One mighty and strong →
Abbo of Fleury
Abbo of Fleury’s defence addressed to the French kings Hugh and Robert. In it he recalls opposing a Paris sermon that placed Antichrist at the completion of a thousand years.
Text available here
Abbo of Fleury on end-of-world preaching →
Joachim of Fiore
Joachim of Fiore’s Book of the Concord of the New and Old Testaments, first printed at Venice in 1519. It matches generations of the Old and New Testaments and counts forty-two generations of thirty years from Christ, which it equates with the forty-two months, the 1260 days and the “time and times and half a time”.
Text available here
Joachim of Fiore: forty-two generations of thirty years, the 1260 days · commentary →
Joachim of Fiore: forty-two generations of thirty years, the 1260 days · commentary →
View cited source · archive.org ↗Edition and location
Joachim of Fiore, Liber concordie novi ac veteris Testamenti (Venice: Simon de Luere, 1519), book V, chapter 118, fol. 134r, right column (Internet Archive ita-bnc-mag-00002895-001, Biblioteca Nazionale Centrale di Firenze copy, leaf n281), from “Namque vt supra scripsimus” to “generationes 42e.” Abbreviations expanded (vsq; vsque, vo vero, generatões generationes, Tironian et, ꝓ pro, q̃drag quadrag, ꝯm secundum, cẽtum centum, q̃ꝫuis quamuis, ꝗ qui, tpis temporis); the printed “quadragitadue” and the superscript of “42e” kept; u/v and i/j usage, capitals, virgules (/) and punctuation as printed; spacing normalized. English translation new (Rainbow Watch, 2026). Transcribed from the Internet Archive page image.
Book V, chapter 118, fol. 134r
Watch Tower Bible and Tract Society; unsigned institutional book
Watch Tower Society book of 1966 on the liberation of human creation. Its first chapter dates man’s creation to 4026 B.C.E. and the end of six thousand years of human history to the fall of 1975, followed by a chart of dates from creation to 7000 A.M.
Text available here
Life Everlasting: six thousand years end in 1975 · commentary →
View cited source · archive.org ↗Edition and location
Life Everlasting—in Freedom of the Sons of God (Brooklyn: Watchtower Bible and Tract Society of New York, International Bible Students Association; copyright 1966 by Watch Tower Bible & Tract Society of Pennsylvania), first edition, chapter 1 “Why Human Creation Will Yet Be Set Free”: paragraph 41 complete (pp. 28–29), the first sentence of paragraph 42 (p. 29) and paragraph 43 complete (p. 30); the rest of paragraph 42 (Psalm 90 and the six days) is omitted and marked […]. Internet Archive item watchtowerbooks, file 1966_Life_Everlasting_in_Freedom_of_the_Sons_of_God, leaves 29–31, page images inspected; copyright page leaf 3; chart of significant dates p. 35 (leaf 36). Paragraph numbers, footnote markers, footnotes and study questions omitted; line-end hyphenation joined; whitespace normalized.
Chapter 1, pp. 28–30, paragraphs 41–43; chart p. 35
D. Hughson
Polemical biography quotes claims of New Jerusalem visions and Satan’s defeat through a woman. Its psychiatric insults and historical attributions are the critic’s framing, not neutral findings.
Bibliography entry · Read at the cited source
Traditional attribution Vyasa; host identifies J. L. Shastri edition
Pramiti's twenty-year campaign and destruction precede surviving communities, returning sages and renewed Krita age; cycles recur rather than terminate once.
Bibliography entry · Read at the cited source
Ajahn Chah; Sangha of Wat Pah Nanachat translators
Distinguishes loss of practiced teaching from loss of timeless truth and describes recurring renewal without an imminent deadline.
Bibliography entry · Read at the cited source
View cited source · accesstoinsight.org ↗Edition and location
Wat Pah Nanachat English translation1994, Access to Insight HTML
Living in the World with Dhamma, passages on the teaching's unchanging truth and recurring disappearance/re-establishment, following critique of learning without practice
Ryuei McCormick
Offers a modern nonliteral interpretation of calamity predictions through responsible governance and human effects on disaster outcomes.
Bibliography entry · Read at the cited source
Ellen G. White
Responds to criticism of decades of imminent-advent preaching, denies revelation of an exact date and maintains the need for continuing preparation.
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View cited source · m.egwwritings.org ↗Edition and location
Ellen G. White Writings digital transcription; anthology or reprint details specified above
Signs of the Times, June 24, 1889, paragraphs 1–7
Ala al-Din Ali ibn Muhammad al-Khazin
Collects Jesus’ descent reports, including forty years followed by death and Muslim funeral prayer, the imam report and its explanation, and the Afiq/Jerusalem narrative; also preserves a Qur’an referent.
Bibliography entry · Read at the cited source
Second Vatican Council; promulgated by Paul VI
Describes cosmic restoration as begun in Christ yet awaiting fullness in new heavens and a new earth.
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Mufti Muhammad Shafi
Records two readings of Jesus as knowledge of the Hour: miraculous birth proving resurrection possible, and future descent signaling the Hour. Prefers the latter majority reading and calls supporting reports mutawatir; that assessment is Shafi's.
Bibliography entry · Read at the cited source
View cited source · quran.com ↗Edition and location
Quran.com English Ma'arif al-Qur'an resource 168; author confirmed by resource metadata, translator and print edition not displayed in inspected response
Commentary on Quran 43:61–62
Al-Husayn ibn Masud al-Baghawi
The entry connects Jesus’ descent with the Hour, cites reports about his return and records an alternative Qur’an referent.
Bibliography entry · Read at the cited source
Isaac Abravanel
Isaac Abravanel’s commentary on Daniel, completed at Monopoli in [5]257 (1496) and printed at Ferrara in 1551. In its twelfth Ma‘yan he reads the scroll of Sanhedrin 97b as naming 5291 for the end of the wonders.
Text available here
Abravanel’s own ends in Ma‘yenei ha-Yeshu‘ah: the dominion of Rome and the divided kingdoms both end in 5263 · commentary →
Abravanel in Ma‘yenei ha-Yeshu‘ah: the scroll’s year is 5291, the end of the wonders · commentary →
Abravanel in Ma‘yenei ha-Yeshu‘ah: the scroll’s year is 5291, the end of the wonders · commentary →
View cited source · digitale-sammlungen.de ↗Edition and location
Isaac Abravanel, Ma‘yenei ha-Yeshu‘ah, commentary on Daniel ([Ferrara: Samuel], 1551 [5311]), Ma‘yan 12, Tamar 1, fol. 123r (קכג), from “אמר רב אחא שלא אמר רב נחמן” to “עד סוף האלף”. Transcribed from the Bayerische Staatsbibliothek copy (MDZ bsb10151078, image 48; the scroll as Abravanel quotes it on image 49, fol. 122v; colophon on image 15). Abbreviation strokes and numeral marks rendered with geresh (׳) and gershayim (״); the printer’s dots between clauses rendered ·; line breaks joined. The printed “יהית” (for יהיה) and “רב נחמן” (for Rav Ḥanan bar Taḥlifa of the Talmud) are kept as printed. New Rainbow Watch translation (2026), AI-assisted, placed before the Hebrew; quoted sayings are translated from Abravanel’s Hebrew.
Ma‘yan 12, Tamar 1, fol. 123r
General Islam
Yahya ibn Ziyad al-Farra
Al-Farrāʾ records readings associated with Ubayy and Ibn ʿAbbās, including remembrance, knowledge and sign, and calls their meanings close.
Text available here
Al-Farrāʾ compares the readings · commentary →
Abu al-Barakat Abd Allah ibn Ahmad al-Nasafi
Reads Jesus’ descent as making the Hour known and records the alternative reading meaning a sign. The brief entry connects the command to follow with divine guidance or the Messenger.
Bibliography entry · Read at the cited source
Fakhr al-Din al-Razi
The entry reads Jesus as a sign of the Hour and cites a descent narrative including prayer behind the community’s imam.
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Traditional Vyasa attribution; Kisari Mohan Ganguli English translator
Markandeya's end-yuga sequence introduces Kalki at Sambhala and restored Krita age; not identical to later Puranas.
Text available here
Bhagavadgītā 4: appearing age after age →
Telang explains divine birth · commentary →
Jamal al-Din al-Qasimi
Presents the Qur’an, descent and miracles interpretations, then approves an explanation of Jesus and his miracles as grounds for knowing resurrection is possible.
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N. Vasram and A. Toussi
Compares Tabarsi and Tabatabai, including disputes over whether general promises may exclusively identify the Mahdi. Preserves Tabatabai's concerns about applying fragmentary or singly transmitted reports to a verse rather than treating all Shia commentary as one assertion.
Bibliography entry · Read at the cited source
View cited source · al-islam.org ↗Edition and location
Ansariyan Publications first edition2008, ISBN9789642190188, English Al-Islam.org HTML
Chapter 3, discussions of Quran 21:105, 24:55 and 4:159