The Prophecy of the Coming of the Savior in the End Times from the Perspectives of the Gospel, the Torah, and the Quran

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Introduction

The idea of the emergence of the savior in the end times is a shared belief among many Abrahamic religions. Judaism, Christianity, and Islam all agree that human history will reach its pinnacle with the arrival of a divine figure who will establish global justice. In Christianity, this promise is referred to as the "second coming of Jesus Christ," while in Judaism, it is associated with the "Messiah." From the Islamic perspective, these two promises will be fulfilled together; that is, Imam Mahdi (A.S) will emerge as the savior, while Jesus Christ (A.S) will appear as his helper. This article examines the existing texts of the Gospels and the Torah regarding these prophecies.

Section One:

The Prophecy of the Coming of the Savior in the Existing Gospels

1. Gospel of Matthew, Chapter 24
In this chapter, Jesus describes the signs of the end times: wars, famines, earthquakes, an increase in wickedness, and the cooling of love among people. He then states:
“Then the sign of the Son of Man will appear in heaven... and they will see the Son of Man coming on the clouds of heaven with power and great glory.”
These verses clearly refer to the second coming of Jesus and the final judgment.
2. Gospel of Mark, Chapter 13
Mark provides a similar account to Matthew’s and especially emphasizes the vigilance of believers:
“Therefore keep watch, because you do not know when the owner of the house will come...”
3. Gospel of Luke, Chapter 21
Luke, in addition to the natural and social signs, also refers to the spiritual aspect:
“Then they will see the Son of Man coming in a cloud with power and great glory.”
Here, too, the return of Christ is depicted as a global event.
4. Book of Acts 1:9–11
After the ascension of Jesus, two angels tell the apostles:
“This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.”
This statement is one of the clearest announcements of the second coming of Christ.
5. First Thessalonians 4:16–17
The Apostle Paul writes:
“For the Lord himself will come down from heaven, with a loud command... and after that, we who are still alive and are left will be gathered together with them in the clouds to meet the Lord”
In this description, the return of Christ is associated with a heavenly event and the resurrection of the dead.
6. Revelation of John, Chapters 19 and 20
This book presents a symbolic image of the return of Christ as “riding on a white horse,” who judges the nations with the sword of His word and defeats Satan.

Section Two:

The Prophecy of the Coming of the Savior in the Torah and the Books of the Old Testament

1. Genesis 49:10
“The scepter shall not depart from Judah... until Shiloh comes.”
Some Jewish and Christian interpreters consider “Shiloh” as a title for the savior of the Last Days.
2. Book of Isaiah, Chapter 11
In this chapter, a man from the lineage of David is described as being filled with the Spirit of God, who establishes justice and creates global peace, such that even wild animals live safely alongside domestic ones.
“The wolf will live with the lamb… and the earth will be filled with the knowledge of the Lord.”
3. Book of Jeremiah 23:5–6
“I will raise up for David a righteous Branch... He will reign and govern wisely, and will do what is just and right in the land.”
This righteous Branch is the promised savior.
4. Book of Daniel, Chapter 7
Daniel dreams that the “Son of Man” approaches the “Ancient of Days” and receives an everlasting kingdom that will never be destroyed. This is a global and eternal kingdom.
Note:
Who is the Ancient of Days?
- In the Hebrew text, it means "very ancient" or "one who is eternal." Almost all Jewish and Christian commentators see this as a title for God, especially to express His eternal and everlasting nature.
- In the description of Daniel, the "Ancient of Days" is seated on a throne from which fire flows, His hair is like white wool, and thousands of angels serve Him — this is a image of the ultimate judge and absolute ruler of the universe.
Who is the Son of Man?
- In Hebrew, “בן־אדם” (Ben-Adam) means "son of man" or "like a man."
- In the book of Daniel, this "Son of Man" comes from heaven and is brought before the "Ancient of Days," receiving an everlasting dominion, glory, and kingdom that will never be destroyed.
- In traditional Jewish interpretation, this "Son of Man" is sometimes seen as a symbol of the people of Israel or the "righteous nation of God" that ultimately prevails.
- In Christianity, it is more often interpreted as the promised savior or Christ, as Jesus frequently referred to Himself as the "Son of Man" in the Gospels.
- In Islamic interpretation, some scholars have equated this scene to the emergence of Imam Mahdi (A.S) or Jesus Christ (A.S) in the end times, meaning the "Son of Man" is the savior who receives a global mission from God.
5. Micah 4:1–4
These verses state that in the last days, the mountain of the house of the Lord will be exalted above all mountains, and all nations will come to it, and wars will cease.
Note:
The phrase "in the last days, the mountain of the house of the Lord will be exalted above all mountains" (also found in Isaiah 2:2) carries a symbolic and meaningful image:
- The mountain of the house of the Lord refers to the mountain on which the temple or the presence of God is established. In Jewish tradition, this specifically refers to Mount Zion in Jerusalem, where Solomon's temple was built and where the worship of Yahweh took place.
- Being exalted above all mountains symbolizes spiritual, political, and divine superiority, not necessarily an actual increase in height. In Hebrew language and ancient texts, "mountain" symbolized power, kingship, or a center of authority. Thus, this statement means:
In the end times, the authority and significance of the house of the Lord will prevail over all other powers in the world, and all nations will come there to worship Him.
- Apocalyptic meaning: This image foretells a period in which the worship of the true God becomes the main standard of the world, and all nations gather under His reign in peace and justice.
Therefore, the "mountain of the house of the Lord" is both a historical place (Mount Zion) and a symbol of the center of divine authority and worship that will triumph over all centers of human power and culture in the last days.
6. Book of Zechariah, Chapter 14
This chapter speaks of a day when the Lord will come down on the Mount of Olives, the nations will gather, but the Lord will prevail, and a kingdom will be established over the world.
Note:
In sacred texts, the "olive" is often symbolically associated with peace, blessing, and divine presence.
- In the Torah and the Old Testament, the olive branch brought back by the dove after the flood of Noah (Genesis 8:11) symbolizes the end of wrath and the beginning of peace.
- In Jewish-Christian literature, the Mount of Olives (near Jerusalem) is a sacred place and the site of prayer and the fulfillment of divine promises. The phrase “the Lord will come on the Mount of Olives” signifies divine presence and judgment, but since olives carry connotations of peace and blessing, it can also evoke the establishment of divine peace.
- From a symbolism perspective, the olive represents life, resilience, and tranquility after a crisis. Thus, it can be said that in this passage, the “Mount of Olives” is both a real, historical location and a symbol of the fulfillment of divine peace, although the original text primarily aims to convey the site of a significant event (the appearance of the Lord or Christ) rather than solely referring to the concept of peace.

Section Three:

The Prophecy of the Coming of the Savior in the Quran

Although there are numerous verses in the Quran that, according to the interpretations of Shia scholars, point to the emergence of Imam Mahdi in the end times, to avoid prolonging the discussion, we will focus on two verses: Verse 55 of Surah An-Nur and Verse 5 of Surah Al-Qasas.

Verse 55 of Surah An-Nur

"Allah has promised those among you who believe and do good deeds that He will surely make them successors on the earth, as He made those before them successors, and will surely establish for them their religion which He has chosen for them, and will give them in exchange a security after their fear. They will worship Me and not associate anything with Me. And whoever disbelieves after that, they are the defiantly disobedient."
In this verse, Allah clearly promises the faithful and the righteous that He will make them stewards on the earth and grant them security so that they may worship Allah without any fear. The verse emphasizes that this is one of the divine traditions that has occurred before. The vast majority of Shia scholars and commentators interpret this verse as referring to the emergence of Imam Mahdi (A.S) in the end times, while some Sunni commentators have interpreted this verse in the context of the caliphate of the first four caliphs (Abu Bakr, Umar, Uthman, and Imam Ali).
Allameh Tabatabai has a noteworthy opinion regarding this. In his interpretation of the aforementioned verse, he states:
"This pure community (a society that worships God in ultimate peace, free from the disturbances and interference of disbelievers and oppressors) with the qualities of virtue and sanctity has never materialized since the mission of the Prophet (PBUH). Since the day the Prophet was commissioned until now, the world has not witnessed such a community. Undoubtedly, if this verse is to have a specific instance, it will be in the era of Mahdi, as multiple reports from the Messenger of God and the Imams of the Ahl al-Bayt indicate the characteristics of that Promised One (Imam Mahdi).
Therefore, if we truly wish to understand the meaning of the verse (and set aside all biases), there is no community that can match the community that will certainly be formed by the emergence of Mahdi."

Verse 5 of Surah Al-Qasas

"We intended to confer favor upon those who were oppressed in the land and to make them leaders and inherit the earth." From a narrational approach and the viewpoint of most Shia scholars, including Allameh Hakimi, this verse refers to the "granting of divine governance and power" to the savior of the end times, who will hold authority over all the heavens and the earth. Imam Mahdi is the "One" who will be appointed as the inheritor of divine governance on the Day of Resurrection and in the end times.
This verse represents a universal law for all eras, generations, nations, and societies: "We intended to bestow favor upon the oppressed and make them leaders and inheritors of the governance on earth." The implication of this verse is a promise concerning the victory of truth over falsehood and faith over disbelief. It is a proclamation for all free individuals who seek a just government and the dismantling of oppression throughout all ages.
Imam Ali (A.S) explains this verse, saying:
"This group is the descendants of Muhammad. Allah will raise them after the hardships and pressures they will face, and He will grant them honor while humiliating their enemies."

Conclusion

The discussion of the prophecy regarding the coming of the savior in the end times shows a shared inclination among Abrahamic sacred texts — the promise of the establishment of justice by the righteous. However, the manner in which this promise is presented in the Quran and Muslim interpretations differs from that in the Torah and the Gospels:
- In the Quran (Surah An-Nur 55 and Surah Al-Qasas 5), the emphasis is on the overall process of realizing the promise within the framework of divine justice — a promise that includes both historical occurrences (e.g., in the story of Moses) and the overarching path of the righteous to inherit the earth. This promise is less person-centered and more indicative of the concept of “divine tradition of aiding the righteous.”
- In the Torah and the New Testament, the promise of the savior is articulated in terms of specific figures — such as the sons of David, the Son of Man, and ultimately the return of Jesus Christ. This approach creates a clear and personal expectation within an eschatological framework.
Ultimately, what is significant is that both divine traditions reflect this promise — albeit in different forms — regarding the governance of the righteous or the savior on earth. And although various interpretations have emerged surrounding this concept, it presents a common and notable focal point for interfaith dialogue and human hope.

The Twelfth Imam