Read source passages and their interpretations here, or browse the full bibliography for additional works.
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 →
View cited source · ebible.org ↗Edition and location
eBible American Standard Version (1901), electronic HTML; index/copyright reports generated 8 August 2026 from source files of that date
Mark 13:1-4; Mark 13:5-13; Mark 13:14-23; Mark 13:24-27; Mark 13:28-37
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 →
View cited source · ebible.org ↗Edition and location
eBible American Standard Version (1901), electronic HTML; index/copyright reports generated 8 August 2026 from source files of that date
Matthew 24:1-3; Matthew 24:4-14; Matthew 24:15-28; Matthew 24:29-31; Matthew 24:32-51
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 →
Hebrew Bible · Book of Haggai
Haggai describes God shaking heaven, earth, and nations while promising glory and peace for the Temple. That Temple setting matters when considering later applications of its cosmic language.
Text available here
Haggai’s promises to the builders →
Unknown; traditionally attributed to Paul
The Letter to the Hebrews, a New Testament homily with a letter ending, addressed to Christians in danger of abandoning their faith. It presents Christ as high priest and, in chapter 11, recounts the faith of Abel, Noah, Abraham, Moses and the prophets.
Text available here
Hebrews 11: the faithful who received not the promise →
N. H. Barbour, editor; unsigned article
Monthly prophetic paper edited by Nelson H. Barbour at Rochester, New York. After 1873 and 1874 passed, it argued that the day of the Lord was a period of time and that the time of harvest had begun in 1874.
Text available here
Barbour’s paper explains why 1873 and 1874 passed · commentary →
Barbour’s paper explains why 1873 and 1874 passed · commentary →
Herald of the Morning: the harvest will end in the spring of 1878, if the parallel holds · commentary →
Russell after the spring of 1878: translation not yet, the gathering takes three and a half years · commentary →
Herald of the Morning: the first half of Zion’s warfare measured at 1841½ years · commentary →
Barbour in January 1874: the Lord comes in the seventh month of 1874 · commentary →
View cited source · archive.org ↗Edition and location
Herald of the Morning (Rochester, N.Y.), No. 4, September 1875, unsigned article “Harmony in Prophetic Periods, or ‘The time of the end’,” pp. 57–59. Internet Archive scan “Herald of the Morning, N. H. Barbour, éditions de 1874 à 1880” (BookReader leaves 72–74; masthead on leaf 64). Transcribed from the page images; the OCR text layer was used only for comparison. Line-end hyphenation joined, italics rendered plain, typographic quotation marks as printed, whitespace normalized. Selected units: p. 58 last paragraph through p. 59 first column (“Those who do not understand” through “shows us our whereabouts.”) and p. 59 second column (“Now, as strange as it may seem” through “(Isa. 40: 2).”).
No. 4, September 1875, pp. 57–59
Rodulfus Glaber; Maurice Prou, editor
Rodulfus Glaber’s five books of Histories, written in Burgundy in the 1030s and 1040s. Book IV arranges famine, peace councils and portents around the thousandth year of the Passion.
Text available here
Glaber: the thousandth year of the Passion →
Glaber: a feared end of the human race, then calm and plenty in the thousandth year of the Passion · commentary →
Glaber: a feared end of the human race, then calm and plenty in the thousandth year of the Passion · commentary →
Historical account
Joseph Smith III and Heman C. Smith
An official Reorganized Church history preserving earlier letters, testimony and institutional claims.
Text available here
Briggs expects Zion’s restoration and a successor from Joseph’s family →
What this historical witness establishes · commentary →
Gurley reads Isaiah while reconsidering Strang’s leadership · commentary →
View cited source · archive.org ↗Edition and location
Joseph Smith III and Heman C. Smith, fourth edition, Lamoni: Board of Publication of the Reorganized Church, 1911. Centerplace transcription compared with printed pages 200–201 and 205–206; page breaks removed.
Joseph Smith III and Heman C. Smith, fourth edition, Lamoni: Board of Publication of the Reorganized Church, 1911. Centerplace transcription compared with printed pages 200–201 and 205–206; page breaks removed.
Historical compilation about Joseph Smith
A later historical account of Joseph Smith’s 10 March 1844 discourse about rainbows and Christ’s return. It can be read alongside the earlier recorded accounts.
Text available here
Joseph Smith’s rainbow discourse →
John Chrysostom
Interprets meeting the descending Lord as an honor comparable to citizens greeting a king; joins the resurrection and gathering rather than supplying a modern pretribulation timetable.
Text available here
Welcoming the king, in Chrysostom’s reading · commentary →
View cited source · newadvent.org ↗Edition and location
NPNF first series 13 (1889); site credits John A. Broadus; New Advent revision
Homily 8, exposition of 1 Thessalonians 4:15–18
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 →
View cited source · newadvent.org ↗Edition and location
NPNF first series 13 (1889); site credits John A. Broadus; New Advent revision
Homily 4, exposition of 2 Thessalonians 2:6–12
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 →
Beatus of Liébana
Commentary on the Apocalypse compiled by Beatus, a monk of Liébana in Asturias, in the late eighth century, printed by Enrique Flórez in 1770. Book IV reckons that the sixth age of the world ends in the Spanish Era 838 (800 CE).
Text available here
Beatus: the sixth age ends in the Era 838 (800 CE) · commentary →
View cited source · bibliotecadigital.jcyl.es ↗Edition and location
Beatus of Liébana, Commentary on the Apocalypse, book IV, chapter VII, in Enrique Flórez (ed.), Sancti Beati presbyteri hispani Liebanensis in Apocalypsin ac plurimas utriusque foederis paginas commentaria (Madrid: Joachin Ibarra, 1770), p. 322 (Biblioteca Digital de Castilla y León, image 374 of 641). Transcribed from the page image; the library’s OCR layer was used to locate the passage. Flórez’s accents (à, verò), ligatures (æ) and ampersands retained; italics of the scripture quotations not distinguished; line-end hyphenation joined; Flórez’s note marker “(1)” after V.CCXXVII omitted (it refers to his prologue, n. 66, on these figures); marginal references omitted. Followed in the note by a new AI-assisted English translation (Rainbow Watch, 2026), labelled as such.
Book IV, ch. VII, Flórez ed. p. 322
Alice A. Bailey
Anticipates the World Teacher toward the middle or close of the author's century, with preparatory institutional changes. Wording provides a direct source against which later timing interpretations can be checked.
Text available here
The World Teacher in the twentieth century →
Who are the Masters? · commentary →
Several timeframes in one forecast · commentary →
Joseph Smith, attributed author; Oliver Cowdery probably assisted in preparation
An instruction on priesthood and church offices that Joseph Smith prepared in Kirtland, Ohio, in spring 1835 (between circa 1 March and circa 4 May, according to the Joseph Smith Papers), possibly presenting it to the Twelve Apostles in late April, and printed in the 1835 Doctrine and Covenants. It includes an account of Adam’s last blessing at Adam-ondi-Ahman. It is now Doctrine and Covenants 107.
Text available here
D&C 107: Adam’s last blessing at Adam-ondi-Ahman →
View cited source · josephsmithpapers.org ↗Edition and location
Joseph Smith Papers featured historical witness: Doctrine and Covenants, 1835 ed., pp. 82–89. 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-107-english).
Doctrine and Covenants, 1835 ed., pp. 82–89
Joseph Smith; reported by William Clayton and Willard Richards
D&C 130 collects Joseph Smith’s instructions at Ramus, Illinois, about divine appearances, the future earth and resurrection. It includes his account of a conditional promise about seeing the Son of Man at eighty-five, with his own uncertainty about its meaning.
Text available here
Joseph Smith’s conditional promise at eighty-five →
Smith recalls the South Carolina revelation in 1843 · commentary →
Clayton records both the promise and Smith’s uncertainty · commentary →
View cited source · churchofjesuschrist.org ↗Edition and location
Current official English scripture transcription, Doctrine and Covenants 130:1–23, accessed 10 September 2026. Complete verse body and numbering retained; modern heading, synopsis, footnotes and reference markers excluded; whitespace normalized. The section compiles reported instructions given on 2 April 1843 and was added to the Doctrine and Covenants in 1876.
D&C 130:1–23; complete section
Printed as Abbot Joachim’s
A Latin commentary on Jeremiah printed at Venice in 1525 as the work of Abbot Joachim, addressed in its explicit to the Emperor Henry VI. In chapter 20 the forty-two months of Revelation 11 are 42 generations of the Christian people’s affliction, ending in 1260.
Text available here
Super Hieremiam: the forty-two months are 42 generations, ending in 1260 · commentary →
View cited source · archive.org ↗Edition and location
Interpretatio preclara Abbatis Ioachim in Hieremiam Prophetam (Venice: Bernardinus Benalius, 10 November 1525; colophon “Impressum Venetiis per Bernardinum Benalium. 1525. Die. 10. Nouembris.”, leaf n174), chapter 20, fol. 45v, left column, from “[Atrium] dico graecorum” to “in anno christi 1260.” (Internet Archive bub_gb_hjr_h4c--JMC, leaf n132; running head of fol. 45r “Super Hieremiam prophetam. ca. xx.”, leaf n131; margin “Ap. 11.” beside the selection). The explicit names the work as Abbot Joachim’s, “quem scripsit ad Henricum. vi. Imperatorem”. Abbreviations expanded (Atriū Atrium, græcoꝝ graecorum, qđ quod, nõ non, pticipãs participans, gẽtibus gentibus, .ſ. scilicet, gñalis generalis, gñaliter generaliter, vſq; vsque, gñationes generationes, qbus quibus, xp̃i christi, ꝛ and &); the printed “iu finem” kept; the lemma brackets ⌊ ⌋ rendered [ ]; æ rendered ae; u/v and capitals as printed; spacing normalized. English translation new and AI-assisted (Rainbow Watch, 2026). Transcribed from the Internet Archive page image.
Ch. 20, fol. 45v
Hebrew Bible · Book of Isaiah
Isaiah 11 describes a ruler from Jesse’s family who judges fairly, a peaceful world pictured through animals, and the gathering of dispersed people. These images form part of Jewish and Christian messianic interpretation.
Text available here
Isaiah 60: arise, shine, for thy light is come →
Isaiah 52: the herald of good tidings →
Isaiah 52:13–53:12: the servant of the LORD →
Isaiah 29: a voice from the dust and a sealed book →
The mountain of the Lord and peace among nations →
The branch from Jesse →
Aryika Jnanamati Mataji; English translation N. L. Jaina
Digambara-oriented cosmology gives repeated Kalkis and future Tirthankara list that differ from Hemacandra narrative.
Text available here
Decline and renewal in a Digambara account · commentary →
View cited source · encyclopediaofjainism.com ↗Edition and location
Vira Jnanodaya Granthamala 281, Digambar Jain Institute of Cosmographic Research, Hastinapura
English imprint PDF page 2; printed pp. 20–22, plus hosted chapter 02 future-cycle sections
Attributed Jamasp; translation Jivanji Jamshedji Modi
The Jamasp Namak presents questions from King Vishtasp and replies attributed to Jamasp, including signs of Ushedar’s approach, the coming saviors and the renewal of the world.
Text available here
Sixteen signs before Ushedar →
Ushedar, Ushedarmah and Soshyant: the world's renewal →
Jamieson, Fausset and Brown
Distinguishes the primary application to Jerusalem from a greater final realization at Christ's personal coming.
Text available here
Jamieson, Fausset and Brown connect the tribulation to the Jewish war · commentary →
View cited source · biblehub.com ↗Edition and location
Bible Hub English transcription of Jamieson-Fausset-Brown Bible Commentary; exact print edition requires collation.
Mark 13:24-27
Karl F. Klein
Life story of Karl F. Klein in The Watchtower of 1 October 1984. A footnote reports J. F. Rutherford’s own remark about his statements on 1925.
Text available here
Karl Klein recalls Rutherford: “I made an ass of myself” · commentary →
View cited source · wol.jw.org ↗Edition and location
Karl F. Klein, “‘Jehovah Has Dealt Rewardingly With Me’” (as told by Karl F. Klein), The Watchtower, 1 October 1984, pp. 21–28, footnote b (keyed in paragraph 24, p. 24), complete. Watchtower Online Library transcription, retrieved 1 October 2026. HTML and footnote letter removed.
The Watchtower, p. 24, footnote b
Daesoon Jinrihoe; sayings/actions attributed to Kang Jeungsan
The Jeon-gyeong records teachings and actions attributed to Kang Jeungsan, revered as Sangje. This scripture of Daesoon Jinrihoe includes expectations for a transformed later world. In Reordering Works 2, paragraphs 18 and 20–23 describe sustenance, ritual balancing, rival spiritual activity, grievance resolution and economic exchange. Paragraph 26 records a diagram dated to the fourth lunar month of 1908. These ritual accounts provide context.
Text available here
Cha Gyeong-Seok’s following →
War at the Great Opening →
Remarriage in the Later World →
What the fifty-thousand-year decision concerns · commentary →
Marriage and balance · commentary →
Waiting for the proper time · commentary →
Islam — Ahmadiyya
Mirza Ghulam Ahmad
Mirza Ghulam Ahmad argues that Jesus survived crucifixion, travelled east and died in Kashmir. He interprets the promised return of Jesus as spiritual and identifies himself as the Promised Messiah. His reading of Matthew 24:30 is included here in his own words.
Text available here
Ghulam Ahmad identifies himself with Jesus’ spiritual return · commentary →