Source library
Read source passages and their interpretations here, or browse the full bibliography for additional works.
1160 bibliography entries
Amir Abd al-Aziz
Identifies Jesus’ descent as a condition preceding the Hour, asserts the broad transmission of the reports, and explains following divine commands as the straight path.
Bibliography entry · Read at the cited source
Arabic HTML at Quran-tafsir.net; complete comment inspected.
Quran 43:61, complete comment
Muhammad Sayyid Tantawi
Tantawi favors Jesus as the referent from context, explaining his future descent and citing Alusi and Ibn Kathir.
Bibliography entry · Read at the cited source
Arabic HTML transcription, Quran-tafsir.net commentary library.
Qur’an 43:61, substantive commentary entry
Muhammad al-Tahir ibn Ashur
Ibn Ashur favors the Qur’an as the referent and considers supplying Jesus’ descent in the wording an unconvincing interpretation.
Bibliography entry · Read at the cited source
Arabic HTML transcription, Quran-tafsir.net commentary library.
Qur’an 43:61, substantive commentary entry
General Islam
Muhammad ibn Ahmad ibn Juzayy al-Kalbi
Ibn Juzayy sets out Jesus, Muhammad and the Qur’an as possible antecedents and explains how each reading relates to knowledge of the Hour.
Text available here
Three ways to read the pronoun · commentary →
Arabic HTML transcription hosted by Quran-tafsir.net.
Quran 43:61, commentary entry
General Islam
Ali ibn Ahmad al-Wahidi
Al-Wāḥidī identifies Jesus and says his descent makes the coming of the Hour known. The brief Arabic quotation is the complete hosted entry for this verse.
Text available here
Al-Wāḥidī’s brief gloss · commentary →
Arabic HTML transcription hosted by Quran-tafsir.net.
Quran 43:61, commentary entry
Hebrew Bible · Book of Amos
Amos closes with the restoration of David’s fallen dwelling, abundant harvests, and people settled securely in their land. The passage combines political restoration with images of agricultural plenty.
Text available here
Amos: the fallen house of David →
JPS1917; Mechon-Mamre electronic English; Hebrew verse numbering
9:11–15
Joseph Jowett
Addresses believers nearly twenty-seven years after Southcott’s death, arguing for continuing expectation of a restored innocent kingdom. Closing note describes limited printed circulation as an alternative to copying letters, not general publication.
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IAPSOP historical scan; edition details noted separately
PDF/printed pp. 1–3 and 19–20
Tertullian; received textual attribution
Uses Daniel and other prophetic texts to distinguish a humble first advent from a glorious second advent.
Bibliography entry · Read at the cited source
S. Thelwall, Ante-Nicene Fathers 3 (1885), New Advent revised transcription.
Chapter 14
William Whiston
William Whiston’s commentary on Revelation. The 1706 edition dates the commencement of Christ’s kingdom to 1716; the 1744 second edition acknowledges that failure and proposes 1764 and 1766.
Text available here
Whiston: Christ’s kingdom to commence in 1716 · commentary →
Whiston admits the failed 1716 reckoning · commentary →
Whiston admits the failed 1716 reckoning · commentary →
Whiston’s revised dates: 1764 and 1766 · commentary →
William Whiston, An Essay on the Revelation of Saint John, so far as concerns the Past and Present Times (Cambridge: University Press, for B. Tooke, MDCCVI [1706]), Part I, Proposition XIII heading (p. 81) and its Corollary (p. 82) (Internet Archive bub_gb_2vI2AAAAMAAJ, Google scan, leaves n86–n87); the proof between them omitted and marked […]. The OCR layer misreads the corollary’s date as 1715; the page image reads “A. D. 1716.” Long s (ſ) rendered s; ligatures expanded; roman and italic type not distinguished; line-end hyphenation joined; spacing normalized (one space after punctuation, paragraph breaks as blank lines); running heads, catchwords, signatures, marginal notes and reference asterisks omitted; spelling, capitalization, u/v and i/j usage and punctuation otherwise as printed; omissions inside the selection marked […]. Transcribed from the Internet Archive page images and checked against the item's OCR text layer.
1706: Part I, Proposition XIII; 1744: pp. 327–328
Jonathan Edwards
Interprets Zechariah's nations seeking God as a future enlargement of the church beyond return from Babylon, including the gathering of Jews after Antichrist's fall.
Text available here
Edwards: the millennium perhaps about Lowman’s time, after 2000 · commentary →
CCEL Works of Jonathan Edwards, volume two, transcription
Part I, section I, Explanatory Introduction
Anton F. Haddad
Reports Kheiralla's early Cairo initiation and identification of Abdul Kerim with Revelation's four beasts. Embedded letter argues factional conflict fulfills prophetic expectation, illustrating rival uses of apocalyptic authority in early American Bahai transmission.
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Bahai Library Online transcription of copy with original page markers
Pages 1–5; quoted Kheiralla letter pages 23–24
Senchu Murano
Explains earth-emerging bodhisattvas, Maitreya's chronological question and the Buddha's apparent extinction as teaching strategy.
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Contemporary Religions in Japan 8/1, pp. 16–84
Introduction and chapter XV–XVI outline, printed pp. 51–55 (PDF pp. 36–40)
Bernardo Bortolin Kerr
Distinguishes eternal divine presence, messenger revelation, progressive dispensations and historical apocalypse. Argues that historical fulfillment narratives require theological context and active human response.
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Author-posted English essay, archive PDF
Pages 1–6: introduction, ever-present apocalypse and messengers as apocalypse
Later Pali Buddhist poem; attribution uncertain in this packet · Text frames the Buddha as speaker; historical author not established
Later Metteyya narrative places advent later in this auspicious cycle after a crore-of-years interval, not a new cycle.
Text available here
Who will encounter Metteyya? →
K.R.Norman revision in JPTS28(2006)
Norman translation vv1–11, printedpp19–20; PDFpp25–26
K. R. Norman, Journal of the Pali Text Society XXVIII (2006), pp. 1–37; edition and English translation
Translation v.5, printed p.19 (PDF page index 24); framing vv.1–4
Pope Benedict XVI; Holy See
Presents Advent as past incarnation, present reception and future judgment; introduces Spe Salvi.
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Official Holy See English web presentation
Main address before After the Angelus notices
Pope Benedict XVI; Holy See
Interprets the talents parable as responsible use of divine gifts while waiting for the Lord's return; fear that produces inaction is rejected.
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Official Holy See English web presentation
Main address before After the Angelus notices
Pope Benedict XVI; Holy See
Distinguishes the finite created heavens from God and describes the enduring word as a present seed of eventual bodily resurrection.
Bibliography entry · Read at the cited source
Official Holy See English web presentation
Main address before After the Angelus notices
Pope Benedict XVI; Holy See
Reads Mark 13's cosmic language around Christ as its center and explicitly discourages curiosity about prediction dates.
Bibliography entry · Read at the cited source
Official Holy See English web presentation
Main address before After the Angelus notices
Pope Benedict XVI; Holy See
Connects incarnation, final return and ongoing evangelization; the interval is unknown and proclamation to all nations precedes the end.
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Official Holy See English web presentation
Main address before After the Angelus notices
Pope Francis; Holy See
Interprets Luke 21 against false messiahs and fear, linking expectation of the Lord's day with working for a better world.
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Official Holy See English web presentation
Main address before After the Angelus notices
Pope Francis; Holy See
Reads Luke 21's temple destruction and calamities through history's purpose and hope, opposing fear while encouraging active peacemaking.
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Official Holy See English web presentation
Main address before After the Angelus notices
Pope Francis; Holy See
Distinguishes passing cosmic realities from enduring divine words and love; applies eschatology to concrete moral choices.
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Official Holy See English web presentation
Main address before After the Angelus notices
Pope Francis; Holy See
Reads Mark 13 through what passes and what endures, connecting impermanent earthly experience with resurrection and recovery in Christ.
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Official Holy See English web presentation
Main address before After the Angelus notices
Mission of Maitreya
Distinguishes this movement's claimed 1977–1982 revelations and its THOTH text from Benjamin Creme's contemporaneous publicity.
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Online English edition identified by URL; precise limits stated in inspection note
First Declaration, page1 of3, opening three paragraphs