Daniel 12:11

_ _ from ... sacrifice ... taken way ... abomination — (Daniel 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,” Daniel 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” (Daniel 12:7). In Daniel 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 A.D. 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 Leviticus 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 Daniel 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 Matthew 24:36; Acts 1:7; 1 Thessalonians 5:2; 2 Peter 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.