There are at least nine texts calling themselves the "Apocalypse of Daniel." This text, written in Coptic, dates from the crusader period, a little after 1187 AD, and is extant in Ms. Paris, BNF copte. 58. It was published by Woide, Appendix ad editionem N. T. graeci e codici Alexandrino, Oxford, 1799, and translated into French by Frédéric Macler in 1896. The journal is online here, although non-US viewers must currently use an anonymizer in order to access it. In the manuscript which transmits the text to us, the book of Daniel appears, divided into thirteen "visions." It is then followed by this text, called the "Fourteenth vision."

Matthias Henze has prepared the editio princeps of the Syriac Apocalypse of Daniel, a hitherto unknown apocalypse composed in the early seventh century A.D. in Syriac and preserved in a single manuscript only. Following an introduction to the Apocalypse, the book includes an edition of the Syriac text, an English translation, and a detailed commentary.Like the biblical Daniel on which it is closely modelled, the Syriac Apocalypse of Daniel is an 'historical' apocalypse, i.e. it has two parts: the 'historical' first part relates the adventures of Daniel in midrashic form, from his deportation by Nebuchadnezzar until his return to Persia from Jerusalem which he visits with King Darius. Upon returning to Persia, Daniel has a sequence of apocalyptic visions which are recorded in the latter, eschatological part of the text and which describe the gradual unfolding of the end of time.The Syriac Apocalypse has preserved a number of motifs worth exploring: the messianic woes, the Gates of the North erected by Alexander the Great, a description of Antichrist's physiognomy, the Second Coming of Christ, and the new Jerusalem. Equally important, the Syriac Apocalypse of Daniel bears testimony to the vibrant apocalyptic currency in Syriac Christianity.

The final book of the Bible, Revelation prophesies the ultimate judgement of mankind in a series of allegorical visions, grisly images and numerological predictions. According to these, empires will fall, the "Beast" will be destroyed and Christ will rule a new Jerusalem. With an introduction by Will Self.

This collection illustrates the place of the Bible in Arab Christianity as a source of authority and information about Christian experiences under early Islam, and the importance attached to upholding its authenticity in the face of Muslim criticisms.

Proposes that the Middle East and the Islamic faith--rather than Europe and Christianity--will initiate the End of Times, discussing the connections between the Bible, current world events, the Koran, and the Antichrist.

This Festschrift contains forty-one original essays and six tribute papers in honour of Michael E. Stone, Gail Levin de Nur Professor Emeritus of Religious Studies and Professor Emeritus of Armenian Studies at the Hebrew University of Jerusalem. The volume’s main theme is Old Testament Pseudepigrapha, envisioned in its broadest sense: apocryphal texts, traditions, and themes from the Second-Temple period to the High Middle Ages, in Judaism, Christianity and, to a lesser extent, Islam. Most essays present new or understudied texts based on fresh manuscript evidence; the others are thematic in approach. The volume’s scope and focus reflect those of Professor Stone’s scholarship, without a special emphasis on Armenian studies.