Read source passages and their interpretations here, or browse the full bibliography for additional works.
Thomas Beverley
Thomas Beverley’s 1684 chronology of Daniel’s 2,300 evenings and mornings. It ends the 1,260 days in 1697 and places the full cleansing of the sanctuary, the New Jerusalem, in 1772.
Text available here
Beverley in 1684: the 1,260 days end in 1697, the New Jerusalem in 1772 · commentary →
Beverley in 1684: the 1,260 days end in 1697, the New Jerusalem in 1772 · commentary →
View cited source · archive.org ↗Edition and location
Thomas Beverley, A Scripture-Line of Time, Drawn in Brief from the Lapsed Creation, to the Restitution of All Things (“Printed according to a Calendar, 1684”), p. 16 and p. 59 (Internet Archive scripturelineoft00beve, Princeton Theological Seminary copy, leaves n121 and n164). Transcribed from the EEBO-TCP keyed text (CC0; textcreationpartnership GitHub repository A27623). Long s (ſ) rendered s; TCP line-end hyphenation markers joined; page breaks joined; marginal notes and running heads omitted; roman and italic type not distinguished; spelling, capitalization and punctuation otherwise as keyed; omissions marked […]. Checked against the page images of both pages; no differences from the keyed text were found apart from long s.
pp. 16, 59
William Cuninghame
William Cuninghame of Lainshaw’s Supplement to his Dissertation on the Seals and Trumpets, its preface signed on 26 December 1837 and its title page dated 1838. It reckons the end of Daniel’s 1335 years in 1867, “little more than 29 years and two months” from the time of writing.
Text available here
Cuninghame, 1837: the 1335 years end in 1867, “little more than 29 years and two months” away · commentary →
View cited source · archive.org ↗Edition and location
William Cuninghame, A Supplement to A Dissertation on the Seals and Trumpets of the Apocalypse, and the Prophetical Period of Twelve Hundred and Sixty Years (London: Thomas Cadell; Hatchard & Son, and James Nisbet & Co., 1838), preface signed “Lainshaw, 26th December, 1837”: p. 16, the sentence “The 1260 years are computed by me” through “the 1335 years in 1867.”; and the note to p. 75 continued on p. 76, from “My dates of the terminations” through “the great day of Armageddon.” Bound after the third edition of the Dissertation (London, 1832) in Internet Archive item adissertationon01cunigoog (Tappan Presbyterian Association copy, digitized by Google), BookReader leaves 5 (title page of the Dissertation, 1832), 591 (title page of the Supplement), 608 (end of the preface), 626 (p. 16), 685 (p. 75) and 686 (p. 76). Transcribed from the page images. Small capitals rendered in capitals (“B. C.”); line-end hyphenation joined; whitespace normalized; […] marks the omission.
Pp. 16, 75–76
Orson Hyde
Orson Hyde’s letters from his 1840–1842 mission to Europe and the Near East, published in Liverpool in 1842. They include his account of the prayer he offered on the Mount of Olives in October 1841, dedicating the land for the gathering of the Jews.
Text available here
The 1840 Nauvoo conference: the time for the Jews’ return has arrived · commentary →
Orson Hyde dedicates the land for Judah’s gathering · commentary →
View cited source · gutenberg.org ↗Edition and location
Orson Hyde, A Voice from Jerusalem, or a Sketch of the Travels and Ministry of Elder Orson Hyde (Liverpool: P. P. Pratt, 1842), Letter III, dated Alexandria, 22 November 1841, pp. 28–32. Project Gutenberg eBook 46208 (Mormon Texts Project transcription), retrieved 30 September 2026, compared word by word with the Internet Archive voicefromjerusal00hyde OCR text layer; printed p. 29 visually checked. One omission in the transcription restored from print: “unto thee, O Father!” HTML markup removed and whitespace normalized; italics rendered plain. No passages omitted within the selected unit.
Letter III, pp. 28–32: prayer on the Mount of Olives, 24 October 1841
Parley P. Pratt
Parley P. Pratt’s exposition of Latter-day Saint teachings argues for literal fulfillment of biblical and Book of Mormon prophecy, including gathering, resurrection and the restoration of the earth.
Text available here
Parley P. Pratt reads Nebuchadnezzar’s image as history and the stone as the latter-day kingdom · commentary →
Parley P. Pratt: Ephraim’s record comes forth before the gathering · commentary →
Parley P. Pratt joins Zechariah 14 and Revelation 11 into one sequence · commentary →
Parley P. Pratt joins Zechariah 14 and Revelation 11 into one sequence · commentary →
Pratt identifies U.S. removal policy with the promised gathering · commentary →
Pratt locates the two Jerusalems before and after renewal · commentary →
View cited source · gutenberg.org ↗Edition and location
Eleventh edition, Deseret News Company, Salt Lake City, 1881. Project Gutenberg eBook 35554, Mormon Texts Project transcription. Chapter V. HTML formatting and paragraph whitespace normalized; original wording, quotations and reference numbering retained. Transcription checked.
Chapter V: restoration, two Jerusalems and the gathering
Joanna Southcott; visions attributed to Joseph Prescott
Connects contemporary spiritual visions with Joel and interprets the generation saying as fallen humanity. Attributes the visions to Prescott and the explanations to Southcott rather than treating them as a single witness.
Text available here
Southcott connects Prescott’s visions with Joel · commentary →
Amy A. Wright; The Church of Jesus Christ of Latter-day Saints
Applies Matthew 25 to spiritual preparation for the Lord's coming and distinguishes readiness from knowing whether one's own death is imminent.
Text available here
What it means to abide the day · commentary →
Unknown; traditionally attributed to Luke
Acts of the Apostles continues the Gospel of Luke. Its speeches and narratives include Jesus’ ascension with the promise that he will come in like manner, Peter’s call to repent before the times of restitution, and Paul’s announcement of an appointed day of judgment.
Text available here
Acts 1:6–11: the times not given to know, and Jesus to come in like manner →
Acts 17:22–31: a day appointed for judging the world →
Acts 3:19–26: times of refreshing and the restitution of all things →
View cited source · ebible.org ↗Edition and location
King James Version (1769 standard text), eBible.org electronic witness; see the source editions for each selection.
Acts 1:6–11; 3:19–26; 17:22–31
Irenaeus
Warns against confidently naming Antichrist despite numerical speculation; discusses 666 and a rival reading. Names proposed in the text are possibilities, not confirmed identities.
Text available here
Irenaeus on 666, rival names and Antichrist’s reign · commentary →
Irenaeus includes animals in the restoration · commentary →
View cited source · newadvent.org ↗Edition and location
Translated by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised for New Advent by Kevin Knight.
Book V, chapter 30, sections 1–3
Traditional Agni narration; N.Gangadharan English
Kalki restores social/religious order and returns to heaven before Krita; preceding portrayal of Buddhism/Jainism is polemical Hindu text, not those traditions' self-description.
Text available here
Kalki restores order at the end of Kali yuga →
Dutt’s explanation of Arhata · commentary →
The four religious orders · commentary →
Dutt’s gloss of Pāshandinas · commentary →
Hasan ibn Yusuf al-Hilli; commentary by Miqdad al-Fadil al-Hilli
Al-Hilli’s theological treatise and its accompanying commentary discuss bodily resurrection, intercession and the gathering of persons.
Text available here
The twelve successors and the promised ruler of justice →
Al-Miqdad explains the hidden Imam’s continuing life · commentary →
General Islam
Abu Hayyan Muhammad ibn Yusuf al-Andalusi
Abū Ḥayyān prefers Jesus as the antecedent of the pronoun, while recording readings that refer it to the Qur’an or Muhammad. He also discusses variant vocalizations.
Text available here
Abū Ḥayyān: Jesus, the Qur’an or Muhammad? · commentary →
General Islam
Al-Samin al-Halabi
Al-Samīn al-Ḥalabī explains the vocalizations of the verse and how a sign can supply knowledge of the Hour. His entry preserves the Jesus, Qur’an and Prophet readings.
Text available here
Knowledge or a sign? · commentary →
General Islam
Makki ibn Abi Talib
Makkī connects Jesus’ descent with the Hour and collects attributed reports about his actions, pilgrimage and burial. He also preserves Qur’an and Muhammad readings. The reports remain as transmitted in this commentary.
Text available here
Makkī gathers reports about Jesus’ descent · commentary →
General Islam
Al-Thaalibi
Alongside Jesus, Muhammad and the Qur’an, al-Thaʿālibī suggests a pronoun referring to the matter itself, emphasizing the gravity of the hereafter. His own comment is marked (ت) in the Arabic.
Text available here
Al-Thaʿālibī adds another reading · commentary →
Muhammad ibn Yaqub al-Kulayni
Reports concealment, disputed birth, confusion, twelve ambiguous banners, Joseph analogy, differing durations and two occultations. Report7 supplies six days/months/years followed by divine freedom; report19 distinguishes short and long concealment.
Text available here
The imam’s absence →
Six days, months or years · commentary →
Joseph’s journey is an analogy · commentary →
A short absence and a long absence · commentary →
The narrator and the imam share a designation · commentary →
Jalal al-Din al-Suyuti
Jalal al-Din al-Suyuti’s treatise of 898 AH answering a fatwa that placed the Hour before the year 1000. He argues from reports on the world’s seven thousand years that the community will last beyond a thousand years and less than fifteen hundred.
Text available here
al-Suyuti: the community exceeds the thousand →
View cited source · archive.org ↗Edition and location
Manuscript copy, Haram Makki Library (Internet Archive 1_20200418_20200418_2122)
Opening and first section; images n0–n1
General Islam
Ahmad ibn Muhammad al-Thalabi
Al-Thaʿlabī records Jesus’ descent and a report placing it at Afiq, followed by prayer and confrontation with the Dajjal. He also records the interpretation that the pronoun refers to the Qur’an.
Text available here
The descent at Afiq · commentary →
General Islam
Umar ibn Ali ibn Adil
Ibn ʿĀdil combines discussion of the pronoun and its readings with reports describing Jesus’ return and prayer according to Muhammad’s law. Alternative reports of the prayer time remain in the source.
Text available here
The returning Jesus and Muhammad’s law · commentary →
General Islam
Ali ibn Muhammad al-Mawardi
Al-Māwardī distinguishes the Qur’an, Jesus’ raising of the dead and Jesus’ future descent as interpretations of the verse. He then rejects a reported view that religious obligation ends when Jesus descends.
Text available here
Does Jesus’ return end religious obligation? · commentary →
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 →
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 →
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 →
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 →
View cited source · archive.org ↗Edition and location
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 →
View cited source · ccel.org ↗Edition and location
CCEL Works of Jonathan Edwards, volume two, transcription
Part I, section I, Explanatory Introduction