The prophetic time periods of 1,290 days, and 1,335 days, are mentioned in Dan. 12:11-12. The 1,260 days is found in Rev. 11:3 and 12:6. Each of these three periods is distinct, because each represents either the church age, or a portion of it. This is a diminishing period. The “time, times and a half” is symbolic, and the numbers associated with it are also symbolic. They are “models” having a character similar to other prophetic symbols. For example, the church is represented by a temple, or a candlestick; Christ is represented by the passover lamb, etc. Likewise, the duration of the church age is represented by three and a half symbolic years, that together with the ministry of Jesus, make a prophetic “week,” in which Christ confirms his covenant with his saints. [Dan. 9:27]
In Revelation 11:1, John is told to measure the temple of God, which in the gospel era, is the church. In verse 2 he is told to omit the outer court, which is given to Gentiles, who trample the holy city for 42 months.
The prophecy of Daniel 7 describes the saints as given into the hand of a little horn, which arises among the ten horns of the fourth beast, representing the Roman Empire. The “time, times and a half” in Daniel 7:25 is the duration of the period of warfare between the saints and the little horn.
David, Isaiah, Daniel, and other prophets asked God, “how long?” They looked for a time when God will no longer hide, [Psalm 13:1; 89:46] when the adversary would no longer reproach the saints, [Psalm 74:10], when God would turn away his anger, [Psalm 79:5] when the wicked would not triumph, [Psalm 94:3-4] when the land would no longer mourn, [Jeremiah 12:4] when the time periods of prophecy would be fulfilled, [Daniel 12:6] when God would save his people, [Habakkuk 1:2] and avenge the blood of the martyrs. [Revelation 6:10]
The antichrist spirit, and apostasy becoming dominant in the church, are described in Daniel’s prophecies. The reign of Antiochus IV, the Seleucid king of Syria in the 2nd century BC, was typical of events of a spiritual nature, not a repetition of events of the same kind. Because of his policies, the temple at Jerusalem was made desolate, and dedicated to Zeus, which was typical of the desolation of the true temple, which is the church. Daniel referred to this desolation as the abomination of desolation. In Daniel 7 it is represented by the little horn that emerged among the ten horns of the fourth beast. In chapter 8, a king of fierce countenance who “understands dark sentences” destroys many of the holy people.
In every generation since the first century, Jesus confirms the covenant, and the promise of God to Abraham, that in his seed all nations will be blessed. Paul called this promise the gospel, in Galatians 3:8. Throughout all the time since he ascended to heaven, after the crucifixion, and his resurrection from the grave, Jesus has been building his church, which is the heavenly Jerusalem. It is the subject of many prophecies, including the prophecy of Daniel 7, where Christians are referred to as the saints of the most high.
The prophecies of Daniel 7 and 8 each describe a little horn. The horn in each chapter appears in different beasts; the fourth beast in chapter 7 has ten horns, and is identified with the Roman empire; the male goat in chapter 8 has four horns that represent the hellenistic Greek kingdoms established after the conquests of Alexander. In both chapters the little horn is not numbered with the initial horns. The little horn that grows very tall in chapter 8 is connected with the Seleucid kingdom at Antioch, in Syria. Read more…
In Matthew 24, when the disciples asked Jesus what would be the sign of his coming, and the end of the world, Jesus listed several events, that would lead up to the end of the world. Preterists filter everything said in this prophecy, and in other prophecies in the Bible, through their interpretation of verse 34, where Jesus said, “Verily I say unto you, This generation shall not pass, till all these things be fulfilled.” Read more…
In the following, K. A. Auberlen discusses the prophecy contained in Daniel chapters 10-12. The quote is followed by a comment on Daniel 11:45 by Edward J. Young. Read more…
The phrase “a time, times and a half” defines a pattern with three components. The phrase occurs twice in Daniel, and once in Revelation. In the final verses of Daniel 12, it is described in terms of days. Two numbers are mentioned; 1,290 days, and 1,335 days. Since two numbers are given for it, the phrase could not mean a natural time period of years, or days, because a natural time period can not be equated with two different numbers of days; that would make no sense.
In contrast to natural time periods, a figurative time may be equated with two or more different numbers of days, where the days are symbolic. This is what the numbers mentioned in Daniel 12:11-12 represent. They fit the pattern of “a time, two times and a half,” where “time” is a variable that takes different units. This period extends to the end of the age, and so John referred to it as “the last time.” [1 John 2:18] Notice what Daniel says. Read more…
The church’s recognition of the abomination of desolation is mentioned in several prophecies. This is not completely negative news, as when that recognition occurs, the meaning of many prophecies will be understood. This is illustrated in Matthew 24, where Jesus says, “flee to the mountains.” He meant flee to the promises of God, which are represented by mountains in prophecy. He was not referring to people escaping in order to preserve their lives, as he said, “For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.” [Matthew 16:25]
Jesus referred to the abomination of desolation in his Olivet Discourse: Read more…
In 1993, Ernest L. Martin of The Associates for Scriptural Knowledge published an article in which he described destruction of the world because of an impact with a comet, or an asteroid. He wrote:  Read more…
Below is the second article of a series by Rev. David Brown, D.D., in which he critiques the premillennial theory, and presents his views on the Blessed Hope of the gospel.
Rev. David Brown, D.D. (1803-1897), was Professor of Theology at Free Church College, Aberdeen, Scotland, 1857-1887, and was elected principal in 1876. He served as moderator of the General Assembly of the Free Church in 1885. He is remembered as one of three editors of the popular Commentary, Critical, Experimental, and Practical, on the Old and New Testaments (6 vols., Glasgow, 1864-70); the other editors were R. Jamieson and A. R. Fausset. Brown contributed the sections on the Gospels, the Acts, and the Epistle to the Romans.
In 1870, Brown authored a series of articles for The Christian, a weekly newspaper published in London, on The Blessed Hope, in which he presented his defense of the Post-millennial view of prophecy. The Historical or Protestant view had been previously explained in a series of articles written by P. H. Gosse, and Futurist view was supported by Rev. Richard Chester. Below is the first article by Brown.
The prophecies of Daniel focus on events connected with ancient world powers, such as Babylon, the Persian empire, the kingdom of Alexander, the hellenistic kingdoms of the diadochi, the Roman empire. In the 8th chapter, a prophecy about the second century B.C. Seleucid king Antiochus IV was to be understood at “the time of the end.” [Daniel 8:17]
Karl August Auberlin considered Antiochus IV to be “a type of the last Antichrist.” Below is his discussion of Antiochus Epiphanes and his significance in Daniel 8. 
Pierre Jurieu (1637–1713) was professor of theology and Hebrew in the Huguenot academy of Sedan in northern France, which was closed down in 1681 by Louis XIV. Jurieu took refuge in Rotterdam, where he became a pastor in the Flemish Walloon Church. While in Rotterdam Jurieu wrote a book in which he applied the prophecies of Revelation to the troubles of the French Protestants.
William Kelly (1820-1906) was an early dispensationalist and a friend of John N. Darby. He published many books on prophecy promoting dispensationalism. He viewed the Israel of prophecy as meaning the Jews, rather than the Church. Jerusalem meant the earthly city. In centuries of scholarly investigation, no plausible figurative interpretation of the cleaving of the mount of Olives, and the displacement of the two halves of the mountain towards the north and towards the south, as described in Zechariah 14:4-5, had appeared. Perhaps Kelly was comforted by this. He assumed that surely, that prophecy must be a literal one, and could only refer to literal earth movements yet to occur, at Christ’s coming.
Charles H. H. Wright (1836-1909) wrote commentaries on Daniel, and on Zechariah, in which he opposed both the views of critical scholars, and the extreme claims of the futurists. He stated:
“The sober-minded theologian who compares Scripture with Scripture will find many a gap in Scripture revelation which he will not venture to fill up dogmatically from his own reasonings. If desirous to speculate on the subject he will modestly advance his opinions as speculations, and nothing more.” Dr. C. H. H. Wright. 
When the writing appeared on the wall at Belshazzar’s feast, the wise men of Babylon failed to explain it. None of their theories were successful. Similarly attempts by dispensationalists to explain the 70 weeks prophecy of Daniel are defective and unconvincing. Typically, their theories invoke major gaps in a time prophecy, which seems absurd. Time has no gaps! They invoke a gap between the end of the 70 years of exile in Babylon and the start of the 70 weeks, and another one between the 69th and the 70th week. A typical dispensationalist interpretation of the 70 weeks is illustrated in the timeline below.
The 70 weeks prophecy has to do with building the holy city. The start date for the 70 weeks prophecy is the decree of Cyrus, in 538 BC, as that decree initiated the return of the Jews, and the rebuilding of the temple, and the settlement of Jews in Jerusalem again. Beginning the 70 weeks with the decree of Cyrus, leads to a plausible interpretation, and a remarkably accurate prediction of the appearance of Christ, as illustrated in the chart below.
Does the 70 weeks prophecy apply to the church?
Which commandment began the 70 weeks?
Is the 70 weeks prophecy connected to Leviticus 26?
How do the 70 weeks “seal up the vision and prophecy”?
Why are there three sections in the 70 weeks?
When did the ministry of Jesus begin?
When did the ministry of Jesus end?
What covenant is confirmed for one week?
Did sacrifices cease in the midst of the week?
Was Jesus crucified in the 70th week?
What about gaps in the 70 weeks?
What is the flood at the end?
What war continues to the end?
What does the “wing” represent in verse 27?
What holy city has become desolate?
How does the 70 weeks prophecy relate to the gospel?
Is the last half of the 70th week a long period of time?