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Selected Verse: Daniel 12:11 - King James

Verse	Translation	Text
Da 12:11	King James	And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
from . . . sacrifice . . . taken way . . . abomination-- (Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see AUBERLEN'S translation, "summit," Dan 9:27), and the measure of iniquity be full, before Messiah comes. thousand two hundred and ninety days--a month beyond the "time, times, and a half" (Dan 12:7). In Dan 12:12, forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. CUMMING thinks the 1260 years begin when Justinian in 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See Lev 26:24, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on Dan 8:14. The seventh millenary of the world [CLINTON] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare Mat 24:36; Act 1:7; Th1 5:2; Pe2 3:10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. HALES makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

from . . . sacrifice . . . taken way . . . abomination-- (Dan 11:31). As to this epoch, which probably is prophetically germinant and manifold; the profanation of the temple by Antiochus (in the month Ijar of the year 145 B.C., till the restoration of the worship by Judas Maccabeus on the twenty-fifth day of the ninth month [Chisleu] of 148 B.C., according to the Seleucid era, 1290 days; forty-five days more elapsed before Antiochus' death in the month Shebat of 148 B.C., so ending the Jews' calamities [MAURER]); by pagan Rome, after Christ's death; by Mohammed; by Antichrist, the culmination of apostate Rome. The "abomination" must reach its climax (see AUBERLEN'S translation, "summit," Dan 9:27), and the measure of iniquity be full, before Messiah comes.

thousand two hundred and ninety days--a month beyond the "time, times, and a half" (Dan 12:7). In Dan 12:12, forty-five days more are added, in all 1335 days. TREGELLES thinks Jesus at His coming will deliver the Jews. An interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, and 1335 days. CUMMING thinks the 1260 years begin when Justinian in 533 subjected the Eastern churches to John II, bishop of Rome; ending in 1792, when the Code Napoleon was established and the Pope was dishonored. 1290 reach to 1822, about the time of the waning of the Turkish power, the successor to Greece in the empire of the East. Forty-five years more end in 1867, the end of "the times of the Gentiles." See Lev 26:24, "seven times," that is, 7 X 360, or 2520 years: 652 B.C. is the date of Judah's captivity, beginning under Manasseh 2520 from this date end in 1868, thus nearly harmonizing with the previous date, 1867. See on Dan 8:14. The seventh millenary of the world [CLINTON] begins in 1862. Seven years to 1869 (the date of the second advent) constitute the reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or else Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (compare Mat 24:36; Act 1:7; Th1 5:2; Pe2 3:10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. HALES makes the periods 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wycliffe and Huss.

Notes on the Bible, by Albert Barnes, [1834]
And from the time - Though the angel had said Dan 12:4, Dan 12:9 that his communication was closed, and that he imparted all that he was commissioned to communicate to Daniel, yet, as it would seem, in reply to the earnest request of Daniel, he volunteers an additional statement, in regard to certain important periods that were to occur in the future. The language, however, is very obscure; and it would appear, from Dan 12:13, that the angel scarcely expected that Daniel would understand it. The statement relates to certain periods that would succeed the time when the daily sacrifice would be taken away. Two such periods are mentioned as marking important epochs in the future. That the daily sacrifice shall be taken away - This is the point of reckoning - the terminus a quo. The "taking away of the daily sacrifice" refers, undoubtedly, to some act, or some state of things, by which it would be made to cease; by which the daily offerings at Jerusalem would be either temporarily suspended or totally abolished. See the notes at Dan 8:11; Dan 9:27; Dan 11:31. The language here is applicable to either of two events: to the act of Antiochus, causing the daily sacrifice to cease in Jerusalem Dan 8:11; Dan 11:31, or to the final closing of those sacrifices by the death of the Messiah as the great offering to whom they referred, and the destruction of the temple and the altar by the Romans, Dan 9:27. The view taken in the interpretation of this passage will depend on the question to which of these there is allusion here by the angel, or whether there is an allusion to both. The language evidently is applicable to both, and might be employed with reference to either. And the abomination that maketh desolate set up - See these words explained in the notes at Dan 8:13; Dan 9:27; Dan 11:31. The same remark may be made here which was made respecting the previous expression - that the language is applicable to two quite distinct events, and events which were separated by a long interval of time: to the act of Antiochus in setting up an image of Jupiter in the temple, and to a similar act on the part of the Romans when the temple was finally destroyed. The view which is taken of the time referred to here will depend on the question which of these is to be regarded as the stand-point or the terminus a quo, or whether the language is designedly so used that an important epoch was to occur in both cases within a specified period after these events. On these points there has been great diversity of opinion. There shall be a thousand two hundred and ninety days - If this is to be taken literally, it would be three years and two hundred and ten days, reckoning the year at 360 days, and is thirty days more than the three years and a half referred to in Dan 12:7. Prof. Stuart, who supposes that the time is to be taken literally, and that the passage refers exclusively to Antiochus Epiphanes, explains the application of the language in the following manner: "Antiochus took away the daily sacrifice as is here declared. This was in the latter part of May, 168 b.c. Profane history does not indeed give us the day, but it designates the year and the season. As we have already seen (compare the extract copied from Prof. Stuart on Dan 7:24-28), about three and a half years elapsed, after the temple worship was entirely broken up, before Judas Maccabeus expurgated the temple and restored its rites. The terminus ad quem is not mentioned in the verse now before us; but still it is plainly implied. The end of the 1290 days must, of course, be marked by some signal event, just as the commencement of them is so marked. And as the suppression of the temple rites constitutes the definitive mark of the commencement, so it would seem plain that the restoration of the same rites must mark the conclusion of the period which is designated. The 'time of the end,' i. e., the period at the close of which the persecutions of Antiochus would cease, is distinctly adverted to in Dan 7:25; Dan 11:30-35; Dan 12:7. The nature of the case, in the verse before us, shows that the same period is tacitly referred to in the words of the speaker. No doubt remains that his march (the march of Antiochus) from Antioch to Egypt, for hostile purposes, was in the spring of the year 168 b.c. He was delayed for some time on this march by ambassadors from Egypt, who met him in Coelo-Syria. Very naturally, therefore, we may conclude that he arrived opposite Jerusalem in the latter part of May, and that there and then he commissioned Apollonius to rifle and profane the temple. The exact time from the period when this was done, down to the time of the expurgation, seems to have been, and is designated as being, 1290 days." - Hints on Prophecy, pp. 94, 95. It is evident, however, that there is here no clear making out of the exact time by any historical records, though it is in itself not improbable. Still the great difficulty is, that in the supposition that the "time, and times, and an half" refers to Antiochus, as denoting the period of his persecutions, thus limiting it to three years and a half - a period which can be made out without material difficulty (compare the notes at Dan 7:24-28) - that another time or period should be mentioned here of thirty days more, concerning which there is no corresponding event in the historical facts, or at least none that can now be demonstrated to have occurred. See the remarks at the close of the next verses.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
abomination (See Scofield) - (Dan 9:27).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The angel gives to the prophet yet one revelation more regarding the duration of the time of tribulation and its end, which should help him to understand the earlier answer. The words, "from the time that the daily sacrifice shall be taken away, and the abomination of the desolation," so distinctly point back to Dan 11:31, that they must here be referred, as there, to the wickedness of Antiochus in his desecrating the sanctuary of the Lord. The circumstance that the שׁקּוּץ (abomination) is here described as שׁמם and in Dan 11:31 as משׁמם, indicates no material distinction. In Dan 11:31, where the subject spoken of is the proceedings of the enemy of God causing desolation, the abomination is viewed as משׁמם, bringing desolation; here, with reference to the end of those proceedings, as שׁמם, brought to desolation; cf. under Dan 9:27. All interpreters therefore have found in these two verses statements regarding the duration of the persecutions carried on by Antiochus Epiphanes, and have sought to compare them with the period of 2300 evening-mornings mentioned in Dan 8:14, in order thus to reckon the duration of the time during which this enemy of God shall prosecute his wicked designs. But as the opinion is regarding the reckoning of the 2300 evening-mornings in Dan 8:14 are very diverse from each other, so also are they here. First the interpretation of ולתת (and set up) is disputed. Wieseler is decidedly wrong in thinking that it designates the terminsu ad quem to הוּסר מעת (from the time shall be removed), as is generally acknowledged. Hitzig thinks that with ולתת the foregoing infin. הוּסר is continued, as Ecc 9:1; Jer 17:10; Jer 19:12, and therewith a second terminus a quo supposed. This, however, is only admissible if this second terminus stands in union with the first, and a second terminus ad quem also stands over against it as the parallel to the later terminus ad quem. Both here denote: the daily sacrifice shall be taken away forty-five days before the setting up of the βδέλυγμα ἐρημώσεως, and by so much the date in Dan 12:12 comes below that of Dan 12:11. According to this, both verses are to be understood thus: from the time of the taking away of the daily sacrifice as 1290 days, and from the time of the setting up of the abomination of desolation are 1335 days. But this interpretation is utterly destitute of support. In the first place, Hitzig has laid its foundation, that the setting up of the idol-abomination is separated from the cessation of the worship of Jehovah by forty-five days, only by a process of reasoning in a circle. In the second place, the המחכּה אשׁרי (blessed is he that waiteth), Dan 12:12, decidedly opposes the combining of the 1335 days with the setting up of the idol-abomination; and further, the grammatical interpretation of ולתת is not justified. The passages quoted in its favour are all of a different character; there a clause with definite time always goes before, on which the infinitive clause depends. Kranichfeld seeks therefore to take הוּסר also not as an infinitive, but as a relative asyndetical connection of the praeter. proph. to עת, by which, however, no better result is gained. For with the relative interpretation of הוּסר: the time, since it is taken away ... ולתת cannot so connect itself that this infinitive yet depends on עת. The clause beginning with ולתת cannot be otherwise interpreted than as a final clause dependent on וגו הוּסר מעת; thus here and in Dan 2:16, as in the passages quoted by Hitzig, in the sense: to set (to set up) the abomination, so that the placing of the abomination of desolation is viewed as the object of the taking away of the תּמיד (daily sacrifice). From this grammatically correct interpretation of the two clauses it does not, however, follow that the setting up of the idol-abomination first followed later than the removal of the daily sacrifice, so that ולתת signified "to set up afterwards," as Kliefoth seeks to interpret it for the purpose of facilitating the reckoning of the 1290 days. Both can be done at the same time, the one immediately after the other. A terminus ad quem is not named in both of the definitions. This appears from the words "blessed is he that waiteth ... ." By this it is said that after the 1335 days the time of tribulation shall be past. Since all interpreters rightly understand that the 1290 and the 1335 days have the same terminus a quo, and thus that the 1290 days are comprehended in the 1335, the latter period extending beyond the former by only forty-five days; then the oppression cannot properly last longer than 1290 days, if he who reaches to the 1335 days is to be regarded as blessed. With regard to the reckoning of these two periods of time, we have already shown that neither the one nor the other accords with the 2300 evening-mornings, and that there is no ground for reckoning those 2300 evening-mornings for the sake of these verses before us as 1150 days. Moreover, we have there already shown how the diversity of the two statements is explained from this, that in Dan 8:14 a different terminus a quo is named from that in Dan 12:11.; and besides have remarked, that according to 1 Macc. 1:54, 59, cf. with 4:52, the cessation of the Mosaic order of worship by sacrifice lasted for a period of only three years and ten days. Now if these three years and ten days are reckoned according to the sun-year at 365 days, or according to the moon-year at 354 days with the addition of an intercalary month, they amount to 1105 or 1102 days. The majority of modern interpreters identify, it is true, the 1290 days with the 3 1/2 times (= years), and these two statements agree so far, since 3 1/2 years make either 1279 or 1285 days. But the identifying of the two is not justified. In Dan 12:11 the subject plainly is the taking away of the worship of Jehovah and the setting up of the worship of idols in its stead, for which the Maccabean times furnish an historical fulfilment; in Dan 12:7,however, the angel speaks of a tribulation which extends so far that the strength of the holy people is altogether broken, which cannot be said of the oppression of Israel by Antiochus, since a stop was put to the conduct of this enemy by the courageous revolt of the Maccabees, and the power of valiant men put an end to the abomination of the desolation of the sanctuary. The oppression mentioned in Dan 12:7 corresponds not only in fact, but also with respect to its duration, with the tribulation which the hostile king of the time of the end, who shall arise from the fourth world-kingdom, shall bring upon the holy people, since, as already remarked, the 3 1/2 times literally correspond with Dan 7:25. But Dan 12:11 and Dan 12:12 treat of a different, namely, an earlier, period of oppression than Dan 12:7, so the 1290 and the 1335 days are not reckoned after the 3 1/2 times (Dan 12:11 and Daniel 7:35); and for the Maccabean period of tribulation there remain only the 2300 evening-mornings (Dan 8:14) for comparison, if we count the evening-mornings, contrary to the usage of the words, as half-days, and so reduce them to 1150 days. But if herewith we take into consideration the historical evidence of the duration of the oppression under Antiochus, the 1290 days would agree with it only if we either fix the taking away of the legal worship from 185 to 188 days, i.e., six months and five or eight days, before the setting up of the idol-altar on Jehovah's altar of burnt-offering, or, if these two facta occurred simultaneously, extend the terminus ad quem by six months and five or eight days beyond the day of the re-consecration of the altar. For both suppositions historical evidence is wanting. The former is perhaps probable from 1 Macc. 4:45, cf. with v. 54; but, on the contrary, for the second, history furnishes no epoch-making event of such significance as that the cessation of the oppression could be defined by it. The majority of modern interpreters, in the reckoning of the 1290 and the 1335 days, proceed from Dan 8:14, and with them Kliefoth holds, firstly, that the 2300 evening-mornings are 1150 days, the termination of which constitutes the epoch of the re-consecration of the temple, on the 25th of the month Kisleu of the year 148 of the Seleucidan aera (i.e., 164 b.c.); and secondly, he supposes that the terminus a quo of the 2300 evening-mornings (Dan 8:14 and of the 1290 or 1335 days is the same, namely, the taking of Jerusalem by Apollonius (1 Macc. 1:29ff.), and the setting aside of the תּמיד which followed immediately after it was taken, about 140 days earlier than the setting up of the idol-altar. As the terminus ad quem of the 2300 evening-mornings the re-consecration of the temple is taken, with which the power of Antiochus over Israel was broken, and the beginning of the restoration made. No terminus ad quem is named in this passage before us, but perhaps it lies in the greater number of the days, as well as in this, that this passage speaks regarding the entire setting aside of the power of Antiochus-an evidence and a clear argument for this, that in Dan 12:11, Dan 12:12 a further terminus ad quem, reaching beyond the purification of the temple, is to be supposed. This terminus is the death of Antiochus. "It is true," Kliefoth further argues, "we cannot establish it to a day and an hour, that between the putting away of the daily sacrifice and the death of Antiochus 1290 days intervened, since of both facta we do not know the date of the day. But this we know from the book of the Maccabees, that the consecration of the temple took place on the 25th day of the month Kisleu in the 148th year of the Seleucidan aera, and that Antiochus died in the 149th year; and if we now add the 140 days, the excess of 2300 above 1290 after the consecration of the temple, we certainly come into the year 149. The circumstance also, that in the whole connection of this chapter the tendency is constantly toward the end of Antiochus, the Antichrist, induces us to place the death of that persecutor as the terminus ad quem of the 1290 days. Consequently we shall not err if, with Bleek, Kirmss, Hitzig, Delitzsch, Hofmann, Auberlen, Zndel, we suppose, that as the purifying of the temple is the end of the 2300 evening-mornings, so the death of Antiochus is the end of the 1290 days. The end of the 1335 days, Dan 12:12, must then be an event which lies forty-five days beyond the death of Antiochus, and which certainly attests the termination of the persecution under Antiochus and the commencement of better days, and which at least bears clear evidence of the introduction of a better time, and of a settled and secure state of things. We are not able to adduce proof of such a definite event which took place exactly fort-five days after the death of Antiochus, simply because we do not know the date of the death of Antiochus. The circumstances, however, of the times after the death of Antiochus furnish the possibility of such an event. The successor of Antiochus Epiphanes, Antiochus Eupator, certainly wrote to the Jews, after they had vanquished his host under Lysias, asking from them a peace; but the alienation between them continued nevertheless, and did not absolutely end till the victory over Nicanor, 2 Macc. 11-15. Hence there was opportunity enough for an event of the kind spoken of, though we may not be able, from the scantiness and the chronological uncertainty of the records of these times, to prove it positively." Hereupon Kliefoth enters upon the conjectures advanced by Hitzig regarding the unknown joyful event, and finds that nothing important can be brought forward in opposition to this especially, that the termination of the 1335 days may be the point of time when the tidings of the death of Antiochus, who died in Babylonia, reached the Jews in Palestine, and occasioned their rejoicing, since it might easily require forty-five days to carry the tidings of that even to Jerusalem; and finally he throws out the question, whether on the whole the more extended period of 1335 days must have its termination in a single definite event, whether by the extension of the 1290 days by fort-five days the meaning may not be, that whoever lives beyond this period of 1290 days, i.e., the death of Antiochus, in patience and in fidelity to the truth, is to be esteemed blessed. "The forty-five days were then only added to express the living beyond that time, and the form of this expression was chosen for the purpose of continuing that contained in Dan 12:11." We cannot, however, concur in this view, because not only is its principal position without foundation, but also its contents are irreconcilable with historical facts. To change the 2300 evening-mornings into 1150 days cannot be exegetically justified, because according to the Hebrew mode of computation evening and morning do not constitute a half but a whole day. But if the 2300 evening-mornings are to be reckoned as so many days, then neither their terminus a quo nor their terminus ad quem stands in a definite relation to the 1290 days, from which a conclusion may be drawn regarding the terminus ad quem of the latter. Then the death of Antiochus Epiphanes does not furnish a turning-point for the commencement of a better time. According to 1 Macc. 6:18-54, the war against the Jews was carried on by his successor Eupator more violently than before. And on the news that Philippus, returning from Persia, sought to deprive him of the government, Lysias advised the king to make peace with the Jews, and to promise to them that they would be permitted to live according to their own laws. On this the Jews opened the citadel of Zion; but the king, after he had entered into it, violated his oath, and ordered its walls to be demolished. It was not till two years after the death of Antiochus Epiphanes that Judas gained a decisive victory over Nicanor, which was celebrated by the Jews by a joyful festival, which they resolved to keep every year in memory of that victory (1 Macc. 7:26-50). In these circumstances it is wholly impossible to suppose an event forty-five days after the death of Antiochus which could clearly be regarded as the beginning of a better time, and of a settled and secure state of things, or to regard the reception in Palestine of the news of the death of Antiochus as an event so joyful, that they were to be esteemed as blessed who should live to hear the tidings. After all, we must oppose the opinion that the 1290 and the 1335 days are to be regarded as historical and to be reckoned chronologically, ad we are decidedly of opinion that these numbers are to be interpreted symbolically, notwithstanding that days as a measure of time are named. This much seems to be certain, that the 1290 days denote in general the period of Israel's sorest affliction on the part of Antiochus Epiphanes by the taking away of the Mosaic ordinance of worship and the setting up of the worship of idols, but without giving a statement of the duration of this oppression which can be chronologically reckoned. By the naming of "days" instead of "times" the idea of an immeasurable duration of the tribulation is set aside, and the time of it is limited to a period of moderate duration which is exactly measured out by God. But this is more strictly represented by the second definition, by which it is increased by 45 days: 1335 days, with the expiry of which the oppression shall so wholly cease, that every one shall be blessed who lives till these days come. For 45 days have the same relation to 1290 that 1 1/2 have to 43, and thus designate a proportionally very brief time. But as to this relation, the two numbers themselves show nothing. If we reduce them to the measure of time usual for the definition of longer periods, the 1290 days amount to 54 months, or 3 years and 7 months, and the 1335 days to 44 1/2 months, or 3 years and 8 1/2 months, since generally, and still more in symbolical definitions of time, the year is wont to be reckoned at 12 months, and the months at 30 days. Each of the two periods of time thus amounts to a little more than 3 1/2 years; the first exceeds by 1 month and the second by 2 1/2 months, only a little more than the half of 7 years - a period occurring several times in the O.T. as the period of divine judgments. By the reduction of the days to years and parts of a year the two expressions are placed in a distinct relation to the 3 1/2 times, which already appears natural by the connection of the two questions in Dan 12:6, Dan 12:8. On the one hand, by the circumstance that the 1290 days amount to somewhat more than 3 1/2 years, the idea that "times" stands for years is set aside; but on the other hand, by the use of "days" as a measure of time, the obscurity of the idea: time, times, and half a time, is lessened, and Daniel's inquiry as to the end of the terrible things is answered in a way which might help him to the understanding of the first answer, which was to him wholly unintelligible. Such an answer contains the two definitions of the time under the supposition that the hostile undertakings of Antiochus against Judaism, in their progress and their issue, form a type of the persecution of the last enemy Antichrist against the church of the Lord, or that the taking away of the daily sacrifice and the setting up of the idol-abomination by Antiochus Epiphanes shows in a figure how the Antichrist at the time of the end shall take away the worship of the true God, renounce the God of his fathers, and make war his god, and thereby bring affliction upon the church of God, of which the oppression which Antiochus brought upon the theocracy furnished a historical pattern. But this typical relation of the two periods of oppression is clearly set forth in Daniel 11:21-12:3, since in the conduct and proceedings of the hostile king two stadia are distinguished, which so correspond to each other in all essential points that the first, Dan 11:21-35, is related to the second, Daniel 11:35-12:3, as the beginning and the first attempt is related to the complete accomplishment. This also appears in the wars of this king against the king of the south (Dan 11:25-29, cf. with Dan 11:40-43), and in the consequences which this war had for his relation to the people of God. On his return from the first victorious war against the south, he lifted up his heart against the holy covenant (Dan 11:28), and being irritated by the failure of the renewed war against the south and against the holy covenant, he desolated the sanctuary (vv. 30, 31); finally, in the war at the time of the end, when Egypt and the lands fell wholly under his power, and when, alarmed by tidings from the east and the north, he thought to destroy many, he erected his palace - tent in the Holy Land, so that he might here aim a destructive blow against all his enemies - in this last assault he came to his end (Dan 11:40-45). Yet more distinctly the typical relation shows itself in the description of the undertakings of the enemy of God against the holy covenant, and their consequences for the members of the covenant nation. In this respect the first stadium of his enmity against the God of Israel culminates in the taking away of His worship, and in the setting up of the abomination of desolation, i.e., the worship of idols, in the sanctuary of the Lord. Against this abomination the wise of the people of God raise themselves up, and they bring by their rising up "a little help," and accomplish a purification of the people (Dan 11:31-35). In the second stadium, i.e., at the time of the end, the hostile king raises himself against the God of gods, and above every god (Dan 11:37), and brings upon the people of God an oppression such as has never been from the beginning of the world till now; but this oppression ends, by virtue of the help of the archangel Michael, with the deliverance of the people of God and the consummation by the resurrection of the dead, of some to everlasting life, and of some to everlasting shame (Dan 12:1-3). If thus the angel of the Lord, after he said to Daniel that he might rest as to the non-understanding of his communication regarding the end of the wonderful things (Dan 12:7), because the prophecy shall at the time of the end give to the wise knowledge for the purifying of many through the tribulation, so answers the question of Daniel as to the אלּה אחרית that he defines in symbolically significant numbers the duration of the sufferings from the removal of the worship of Jehovah to the commencement of better times, with which all oppression shall cease, then he gave therewith a measure of time, according to which all those who have understanding, who have lived through this time of oppression, or who have learned regarding it from history, may be able to measure the duration of the last tribulation and its end so far beforehand, as, according to the fatherly and wise counsel of God, it is permitted to us to know the times of the end and of our consummation. For, from the comparison of this passage with that in Dan 8:14 regarding the duration of the crushing under feet of the holy people by the enemy rising from the Javanic world-kingdom, it is clear that as the 2300 evening-mornings do not contain a complete heptad of years, so the 1290 days contain only a little more than half a heptad. In this lies the comfort, that the severest time of oppression shall not endure much longer than half the time of the whole period of oppression. And if we compare with this the testimony of history regarding the persecution of the Old Covenant people under Antiochus, in consequence of which God permitted the suppression of His worship, and the substitution of idol-worship in its stead, for not fully 3 1/2 years, but only for 3 years and 10 days, then we are able to gather the assurance that He shall also shorten, for the sake of His elect, the 3 1/2 times of the last tribulation. We should rest here, that His grace is sufficient for us (Co2 12:9). For as God revealed to the prophets, who prophesied of the grace that should come unto us, the sufferings of Christ and the glory that should follow, that they might search and inquire what and what manner of time the Spirit of Christ who was in them did signify; so in the times of the accomplishment, we who are living are not exempted from searching and inquiring, but are led by the prophetic word to consider the signs of the times in the light of this word, and from that which is already fulfilled, as well as from the nature and manner of the fulfilment, to confirm our faith, for the endurance amid the tribulations which prophecy has made known to us, that God, according to His eternal gracious counsel, has measured them according to their beginning, middle, and end, that thereby we shall be purified and guarded for the eternal life.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The angel gives to the prophet yet one revelation more regarding the duration of the time of tribulation and its end, which should help him to understand the earlier answer. The words, "from the time that the daily sacrifice shall be taken away, and the abomination of the desolation," so distinctly point back to Dan 11:31, that they must here be referred, as there, to the wickedness of Antiochus in his desecrating the sanctuary of the Lord. The circumstance that the שׁקּוּץ (abomination) is here described as שׁמם and in Dan 11:31 as משׁמם, indicates no material distinction. In Dan 11:31, where the subject spoken of is the proceedings of the enemy of God causing desolation, the abomination is viewed as משׁמם, bringing desolation; here, with reference to the end of those proceedings, as שׁמם, brought to desolation; cf. under Dan 9:27. All interpreters therefore have found in these two verses statements regarding the duration of the persecutions carried on by Antiochus Epiphanes, and have sought to compare them with the period of 2300 evening-mornings mentioned in Dan 8:14, in order thus to reckon the duration of the time during which this enemy of God shall prosecute his wicked designs.

But as the opinion is regarding the reckoning of the 2300 evening-mornings in Dan 8:14 are very diverse from each other, so also are they here. First the interpretation of ולתת (and set up) is disputed. Wieseler is decidedly wrong in thinking that it designates the terminsu ad quem to הוּסר מעת (from the time shall be removed), as is generally acknowledged. Hitzig thinks that with ולתת the foregoing infin. הוּסר is continued, as Ecc 9:1; Jer 17:10; Jer 19:12, and therewith a second terminus a quo supposed. This, however, is only admissible if this second terminus stands in union with the first, and a second terminus ad quem also stands over against it as the parallel to the later terminus ad quem. Both here denote: the daily sacrifice shall be taken away forty-five days before the setting up of the βδέλυγμα ἐρημώσεως, and by so much the date in Dan 12:12 comes below that of Dan 12:11. According to this, both verses are to be understood thus: from the time of the taking away of the daily sacrifice as 1290 days, and from the time of the setting up of the abomination of desolation are 1335 days. But this interpretation is utterly destitute of support. In the first place, Hitzig has laid its foundation, that the setting up of the idol-abomination is separated from the cessation of the worship of Jehovah by forty-five days, only by a process of reasoning in a circle. In the second place, the המחכּה אשׁרי (blessed is he that waiteth), Dan 12:12, decidedly opposes the combining of the 1335 days with the setting up of the idol-abomination; and further, the grammatical interpretation of ולתת is not justified. The passages quoted in its favour are all of a different character; there a clause with definite time always goes before, on which the infinitive clause depends. Kranichfeld seeks therefore to take הוּסר also not as an infinitive, but as a relative asyndetical connection of the praeter. proph. to עת, by which, however, no better result is gained. For with the relative interpretation of הוּסר: the time, since it is taken away ... ולתת cannot so connect itself that this infinitive yet depends on עת. The clause beginning with ולתת cannot be otherwise interpreted than as a final clause dependent on וגו הוּסר מעת; thus here and in Dan 2:16, as in the passages quoted by Hitzig, in the sense: to set (to set up) the abomination, so that the placing of the abomination of desolation is viewed as the object of the taking away of the תּמיד (daily sacrifice). From this grammatically correct interpretation of the two clauses it does not, however, follow that the setting up of the idol-abomination first followed later than the removal of the daily sacrifice, so that ולתת signified "to set up afterwards," as Kliefoth seeks to interpret it for the purpose of facilitating the reckoning of the 1290 days. Both can be done at the same time, the one immediately after the other.

A terminus ad quem is not named in both of the definitions. This appears from the words "blessed is he that waiteth ... ." By this it is said that after the 1335 days the time of tribulation shall be past. Since all interpreters rightly understand that the 1290 and the 1335 days have the same terminus a quo, and thus that the 1290 days are comprehended in the 1335, the latter period extending beyond the former by only forty-five days; then the oppression cannot properly last longer than 1290 days, if he who reaches to the 1335 days is to be regarded as blessed.

With regard to the reckoning of these two periods of time, we have already shown that neither the one nor the other accords with the 2300 evening-mornings, and that there is no ground for reckoning those 2300 evening-mornings for the sake of these verses before us as 1150 days. Moreover, we have there already shown how the diversity of the two statements is explained from this, that in Dan 8:14 a different terminus a quo is named from that in Dan 12:11.; and besides have remarked, that according to 1 Macc. 1:54, 59, cf. with 4:52, the cessation of the Mosaic order of worship by sacrifice lasted for a period of only three years and ten days. Now if these three years and ten days are reckoned according to the sun-year at 365 days, or according to the moon-year at 354 days with the addition of an intercalary month, they amount to 1105 or 1102 days. The majority of modern interpreters identify, it is true, the 1290 days with the 3 1/2 times (= years), and these two statements agree so far, since 3 1/2 years make either 1279 or 1285 days. But the identifying of the two is not justified. In Dan 12:11 the subject plainly is the taking away of the worship of Jehovah and the setting up of the worship of idols in its stead, for which the Maccabean times furnish an historical fulfilment; in Dan 12:7,however, the angel speaks of a tribulation which extends so far that the strength of the holy people is altogether broken, which cannot be said of the oppression of Israel by Antiochus, since a stop was put to the conduct of this enemy by the courageous revolt of the Maccabees, and the power of valiant men put an end to the abomination of the desolation of the sanctuary. The oppression mentioned in Dan 12:7 corresponds not only in fact, but also with respect to its duration, with the tribulation which the hostile king of the time of the end, who shall arise from the fourth world-kingdom, shall bring upon the holy people, since, as already remarked, the 3 1/2 times literally correspond with Dan 7:25. But Dan 12:11 and Dan 12:12 treat of a different, namely, an earlier, period of oppression than Dan 12:7, so the 1290 and the 1335 days are not reckoned after the 3 1/2 times (Dan 12:11 and Daniel 7:35); and for the Maccabean period of tribulation there remain only the 2300 evening-mornings (Dan 8:14) for comparison, if we count the evening-mornings, contrary to the usage of the words, as half-days, and so reduce them to 1150 days. But if herewith we take into consideration the historical evidence of the duration of the oppression under Antiochus, the 1290 days would agree with it only if we either fix the taking away of the legal worship from 185 to 188 days, i.e., six months and five or eight days, before the setting up of the idol-altar on Jehovah's altar of burnt-offering, or, if these two facta occurred simultaneously, extend the terminus ad quem by six months and five or eight days beyond the day of the re-consecration of the altar. For both suppositions historical evidence is wanting. The former is perhaps probable from 1 Macc. 4:45, cf. with v. 54; but, on the contrary, for the second, history furnishes no epoch-making event of such significance as that the cessation of the oppression could be defined by it.

The majority of modern interpreters, in the reckoning of the 1290 and the 1335 days, proceed from Dan 8:14, and with them Kliefoth holds, firstly, that the 2300 evening-mornings are 1150 days, the termination of which constitutes the epoch of the re-consecration of the temple, on the 25th of the month Kisleu of the year 148 of the Seleucidan aera (i.e., 164 b.c.); and secondly, he supposes that the terminus a quo of the 2300 evening-mornings (Dan 8:14 and of the 1290 or 1335 days is the same, namely, the taking of Jerusalem by Apollonius (1 Macc. 1:29ff.), and the setting aside of the תּמיד which followed immediately after it was taken, about 140 days earlier than the setting up of the idol-altar. As the terminus ad quem of the 2300 evening-mornings the re-consecration of the temple is taken, with which the power of Antiochus over Israel was broken, and the beginning of the restoration made. No terminus ad quem is named in this passage before us, but perhaps it lies in the greater number of the days, as well as in this, that this passage speaks regarding the entire setting aside of the power of Antiochus-an evidence and a clear argument for this, that in Dan 12:11, Dan 12:12 a further terminus ad quem, reaching beyond the purification of the temple, is to be supposed. This terminus is the death of Antiochus. "It is true," Kliefoth further argues, "we cannot establish it to a day and an hour, that between the putting away of the daily sacrifice and the death of Antiochus 1290 days intervened, since of both facta we do not know the date of the day. But this we know from the book of the Maccabees, that the consecration of the temple took place on the 25th day of the month Kisleu in the 148th year of the Seleucidan aera, and that Antiochus died in the 149th year; and if we now add the 140 days, the excess of 2300 above 1290 after the consecration of the temple, we certainly come into the year 149. The circumstance also, that in the whole connection of this chapter the tendency is constantly toward the end of Antiochus, the Antichrist, induces us to place the death of that persecutor as the terminus ad quem of the 1290 days. Consequently we shall not err if, with Bleek, Kirmss, Hitzig, Delitzsch, Hofmann, Auberlen, Zndel, we suppose, that as the purifying of the temple is the end of the 2300 evening-mornings, so the death of Antiochus is the end of the 1290 days. The end of the 1335 days, Dan 12:12, must then be an event which lies forty-five days beyond the death of Antiochus, and which certainly attests the termination of the persecution under Antiochus and the commencement of better days, and which at least bears clear evidence of the introduction of a better time, and of a settled and secure state of things. We are not able to adduce proof of such a definite event which took place exactly fort-five days after the death of Antiochus, simply because we do not know the date of the death of Antiochus. The circumstances, however, of the times after the death of Antiochus furnish the possibility of such an event. The successor of Antiochus Epiphanes, Antiochus Eupator, certainly wrote to the Jews, after they had vanquished his host under Lysias, asking from them a peace; but the alienation between them continued nevertheless, and did not absolutely end till the victory over Nicanor, 2 Macc. 11-15. Hence there was opportunity enough for an event of the kind spoken of, though we may not be able, from the scantiness and the chronological uncertainty of the records of these times, to prove it positively." Hereupon Kliefoth enters upon the conjectures advanced by Hitzig regarding the unknown joyful event, and finds that nothing important can be brought forward in opposition to this especially, that the termination of the 1335 days may be the point of time when the tidings of the death of Antiochus, who died in Babylonia, reached the Jews in Palestine, and occasioned their rejoicing, since it might easily require forty-five days to carry the tidings of that even to Jerusalem; and finally he throws out the question, whether on the whole the more extended period of 1335 days must have its termination in a single definite event, whether by the extension of the 1290 days by fort-five days the meaning may not be, that whoever lives beyond this period of 1290 days, i.e., the death of Antiochus, in patience and in fidelity to the truth, is to be esteemed blessed. "The forty-five days were then only added to express the living beyond that time, and the form of this expression was chosen for the purpose of continuing that contained in Dan 12:11."

We cannot, however, concur in this view, because not only is its principal position without foundation, but also its contents are irreconcilable with historical facts. To change the 2300 evening-mornings into 1150 days cannot be exegetically justified, because according to the Hebrew mode of computation evening and morning do not constitute a half but a whole day. But if the 2300 evening-mornings are to be reckoned as so many days, then neither their terminus a quo nor their terminus ad quem stands in a definite relation to the 1290 days, from which a conclusion may be drawn regarding the terminus ad quem of the latter. Then the death of Antiochus Epiphanes does not furnish a turning-point for the commencement of a better time. According to 1 Macc. 6:18-54, the war against the Jews was carried on by his successor Eupator more violently than before. And on the news that Philippus, returning from Persia, sought to deprive him of the government, Lysias advised the king to make peace with the Jews, and to promise to them that they would be permitted to live according to their own laws. On this the Jews opened the citadel of Zion; but the king, after he had entered into it, violated his oath, and ordered its walls to be demolished. It was not till two years after the death of Antiochus Epiphanes that Judas gained a decisive victory over Nicanor, which was celebrated by the Jews by a joyful festival, which they resolved to keep every year in memory of that victory (1 Macc. 7:26-50). In these circumstances it is wholly impossible to suppose an event forty-five days after the death of Antiochus which could clearly be regarded as the beginning of a better time, and of a settled and secure state of things, or to regard the reception in Palestine of the news of the death of Antiochus as an event so joyful, that they were to be esteemed as blessed who should live to hear the tidings.

After all, we must oppose the opinion that the 1290 and the 1335 days are to be regarded as historical and to be reckoned chronologically, ad we are decidedly of opinion that these numbers are to be interpreted symbolically, notwithstanding that days as a measure of time are named. This much seems to be certain, that the 1290 days denote in general the period of Israel's sorest affliction on the part of Antiochus Epiphanes by the taking away of the Mosaic ordinance of worship and the setting up of the worship of idols, but without giving a statement of the duration of this oppression which can be chronologically reckoned. By the naming of "days" instead of "times" the idea of an immeasurable duration of the tribulation is set aside, and the time of it is limited to a period of moderate duration which is exactly measured out by God. But this is more strictly represented by the second definition, by which it is increased by 45 days: 1335 days, with the expiry of which the oppression shall so wholly cease, that every one shall be blessed who lives till these days come. For 45 days have the same relation to 1290 that 1 1/2 have to 43, and thus designate a proportionally very brief time. But as to this relation, the two numbers themselves show nothing. If we reduce them to the measure of time usual for the definition of longer periods, the 1290 days amount to 54 months, or 3 years and 7 months, and the 1335 days to 44 1/2 months, or 3 years and 8 1/2 months, since generally, and still more in symbolical definitions of time, the year is wont to be reckoned at 12 months, and the months at 30 days. Each of the two periods of time thus amounts to a little more than 3 1/2 years; the first exceeds by 1 month and the second by 2 1/2 months, only a little more than the half of 7 years - a period occurring several times in the O.T. as the period of divine judgments. By the reduction of the days to years and parts of a year the two expressions are placed in a distinct relation to the 3 1/2 times, which already appears natural by the connection of the two questions in Dan 12:6, Dan 12:8. On the one hand, by the circumstance that the 1290 days amount to somewhat more than 3 1/2 years, the idea that "times" stands for years is set aside; but on the other hand, by the use of "days" as a measure of time, the obscurity of the idea: time, times, and half a time, is lessened, and Daniel's inquiry as to the end of the terrible things is answered in a way which might help him to the understanding of the first answer, which was to him wholly unintelligible.

Such an answer contains the two definitions of the time under the supposition that the hostile undertakings of Antiochus against Judaism, in their progress and their issue, form a type of the persecution of the last enemy Antichrist against the church of the Lord, or that the taking away of the daily sacrifice and the setting up of the idol-abomination by Antiochus Epiphanes shows in a figure how the Antichrist at the time of the end shall take away the worship of the true God, renounce the God of his fathers, and make war his god, and thereby bring affliction upon the church of God, of which the oppression which Antiochus brought upon the theocracy furnished a historical pattern. But this typical relation of the two periods of oppression is clearly set forth in Daniel 11:21-12:3, since in the conduct and proceedings of the hostile king two stadia are distinguished, which so correspond to each other in all essential points that the first, Dan 11:21-35, is related to the second, Daniel 11:35-12:3, as the beginning and the first attempt is related to the complete accomplishment. This also appears in the wars of this king against the king of the south (Dan 11:25-29, cf. with Dan 11:40-43), and in the consequences which this war had for his relation to the people of God. On his return from the first victorious war against the south, he lifted up his heart against the holy covenant (Dan 11:28), and being irritated by the failure of the renewed war against the south and against the holy covenant, he desolated the sanctuary (vv. 30, 31); finally, in the war at the time of the end, when Egypt and the lands fell wholly under his power, and when, alarmed by tidings from the east and the north, he thought to destroy many, he erected his palace - tent in the Holy Land, so that he might here aim a destructive blow against all his enemies - in this last assault he came to his end (Dan 11:40-45).

Yet more distinctly the typical relation shows itself in the description of the undertakings of the enemy of God against the holy covenant, and their consequences for the members of the covenant nation. In this respect the first stadium of his enmity against the God of Israel culminates in the taking away of His worship, and in the setting up of the abomination of desolation, i.e., the worship of idols, in the sanctuary of the Lord. Against this abomination the wise of the people of God raise themselves up, and they bring by their rising up "a little help," and accomplish a purification of the people (Dan 11:31-35). In the second stadium, i.e., at the time of the end, the hostile king raises himself against the God of gods, and above every god (Dan 11:37), and brings upon the people of God an oppression such as has never been from the beginning of the world till now; but this oppression ends, by virtue of the help of the archangel Michael, with the deliverance of the people of God and the consummation by the resurrection of the dead, of some to everlasting life, and of some to everlasting shame (Dan 12:1-3).

If thus the angel of the Lord, after he said to Daniel that he might rest as to the non-understanding of his communication regarding the end of the wonderful things (Dan 12:7), because the prophecy shall at the time of the end give to the wise knowledge for the purifying of many through the tribulation, so answers the question of Daniel as to the אלּה אחרית that he defines in symbolically significant numbers the duration of the sufferings from the removal of the worship of Jehovah to the commencement of better times, with which all oppression shall cease, then he gave therewith a measure of time, according to which all those who have understanding, who have lived through this time of oppression, or who have learned regarding it from history, may be able to measure the duration of the last tribulation and its end so far beforehand, as, according to the fatherly and wise counsel of God, it is permitted to us to know the times of the end and of our consummation. For, from the comparison of this passage with that in Dan 8:14 regarding the duration of the crushing under feet of the holy people by the enemy rising from the Javanic world-kingdom, it is clear that as the 2300 evening-mornings do not contain a complete heptad of years, so the 1290 days contain only a little more than half a heptad. In this lies the comfort, that the severest time of oppression shall not endure much longer than half the time of the whole period of oppression. And if we compare with this the testimony of history regarding the persecution of the Old Covenant people under Antiochus, in consequence of which God permitted the suppression of His worship, and the substitution of idol-worship in its stead, for not fully 3 1/2 years, but only for 3 years and 10 days, then we are able to gather the assurance that He shall also shorten, for the sake of His elect, the 3 1/2 times of the last tribulation. We should rest here, that His grace is sufficient for us (Co2 12:9). For as God revealed to the prophets, who prophesied of the grace that should come unto us, the sufferings of Christ and the glory that should follow, that they might search and inquire what and what manner of time the Spirit of Christ who was in them did signify; so in the times of the accomplishment, we who are living are not exempted from searching and inquiring, but are led by the prophetic word to consider the signs of the times in the light of this word, and from that which is already fulfilled, as well as from the nature and manner of the fulfilment, to confirm our faith, for the endurance amid the tribulations which prophecy has made known to us, that God, according to His eternal gracious counsel, has measured them according to their beginning, middle, and end, that thereby we shall be purified and guarded for the eternal life.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
From the time that the daily sacrifice shall be taken away - See the notes on Dan 11:25-27 (note). The abomination that maketh desolate set up - I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc. Adrian's temple, built in the place of God's temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up a.d. 612. If we reckon one thousand two hundred and ninety years, Dan 11:11, from that time, it will bring us down to a.d. 1902, when we might presume from this calculation, that the religion of the False Prophet will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.

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¹⁰ But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.

² For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

⁷ And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

³⁶ But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

¹⁴ And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

²⁴ Then will I also walk contrary unto you, and will punish you yet seven times for your sins.

¹² Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

⁷ And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

²⁷ And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

²⁴ And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.
²⁵ And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
²⁶ But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
²⁷ And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
²⁸ Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

³⁰ For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.
³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
³² And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
³³ And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
³⁴ Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
³⁵ And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.

²⁵ And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.

³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

¹³ Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?

³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

¹¹ Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.

¹¹ Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.

¹³ But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

⁹ And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.

⁴ But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

⁹ And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.

¹⁴ And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.

¹ And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
² And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
³ And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

³⁷ Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.

³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
³² And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
³³ And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
³⁴ Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
³⁵ And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.

⁴⁰ And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
⁴¹ He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.
⁴² He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.
⁴³ But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.
⁴⁴ But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.
⁴⁵ And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

²⁸ Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.

²⁵ And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.
²⁶ Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
²⁷ And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed.
²⁸ Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.
²⁹ At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.

²¹ And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries.
²² And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant.
²³ And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.
²⁴ He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers' fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time.
²⁵ And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.
²⁶ Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain.
²⁷ And both these kings' hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed.
²⁸ Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.
²⁹ At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter.
³⁰ For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant.
³¹ And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.
³² And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
³³ And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
³⁴ Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
³⁵ And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.

⁸ And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

⁶ And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?