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“A. D. J.”: the saints’ change by the fall of 1881 interpretation
On: shalt stand up to thy lot
Source quotation · Article “How Long, O Lord?” signed “A. D. J.”, Zion’s Watch Tower, January 1881, pp. 4–5 (reprint [180]–[181]), from “The laying of the foundation-stone” through “the time given for building.” The laying of the foundation-stone, we think, would fitly represent the resurrection of the prophets, which resurrection would seem to be indicated by God’s statement to Daniel, viz: “Go thou thy way till the end be; for thou shalt rest. and stand in thy lot at the end of the days.” (Dan. xii. 13.) The days here referred to are mentioned in the 12th verse as “the thousand, three hundred and five and thirty days,” and from 538 when the abomination was set up, (so mentioned in verse 11,) 1335 years, if prolonged to their utmost, would reach to the year 1874. [For argument, see “Day Dawn.”] This is one of the arguments which prove the presence of Christ at that time, for Daniel could not stand in his lot or be resurrected until Christ came. Besides it is also a parallel to the baptism of Jesus in the Jewish age, at which time the harvest of that age begun and he was recognized as Lord of the harvest and Bridegroom. So we understand the bridegroom came at a parallel point in this age and those that were ready went in. (Matt. xxv. 10.) Since we find that going in includes the change to spiritual bodies, it is significant that the days of Daniel and the presence of the Bridegroom occur at the same time, viz: autumn of 1874, and if Daniel stood in his lot at that time, he was raised a spiritual body; and as he represents the order of prophets and their resurrection as shown by the laying of the foundation-stones of the temple, then it would seem that the temple began to be built at that time. If this be a correct application (and it seems harmonious) and the time of building is seven years, then we would expect our change by or before the fall of 1881, as from 1874 to then would be the time given for building.
Zion’s Watch Tower, January 1881 · Zion’s Watch Tower and Herald of Christ’s Presence (Pittsburgh), January 1881, article “How Long, O Lord?” signed “A. D. J.”, issue pp. 4–5 (reprint pagination [180]–[181]). Witness: the Watch Tower Society’s later reprint typesetting of the 1879–1881 issues (bracketed reprint page numbers), Internet Archive item magazines-zions-watchtower-and-herald-christ-presence-1881, leaves 6–7, page images inspected. Selected unit: from “The laying of the foundation-stone” through “the time given for building.” (the paragraph continues). Line-end hyphenation joined; italics rendered plain; whitespace normalized. The print reading “rest. and” (Dan. xii. 13 quotation) is retained.
Source reuse and transcription Nineteenth-century publication, public domain in the United States. The reprint reproduces the 1881 text.
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The laying of the foundation-stone, we think, would fitly represent the resurrection of the prophets, which resurrection would seem to be indicated by God’s statement to Daniel, viz: “Go thou thy way till the end be; for thou shalt rest. and stand in thy lot at the end of the days.” (Dan. xii. 13.) The days here referred to are mentioned in the 12th verse as “the thousand, three hundred and five and thirty days,” and from 538 when the abomination was set up, (so mentioned in verse 11,) 1335 years, if prolonged to their utmost, would reach to the year 1874. [For argument, see “Day Dawn.”] This is one of the arguments which prove the presence of Christ at that time, for Daniel could not stand in his lot or be resurrected until Christ came. Besides it is also a parallel to the baptism of Jesus in the Jewish age, at which time the harvest of that age begun and he was recognized as Lord of the harvest and Bridegroom. So we understand the bridegroom came at a parallel point in this age and those that were ready went in. (Matt. xxv. 10.) Since we find that going in includes the change to spiritual bodies, it is significant that the days of Daniel and the presence of the Bridegroom occur at the same time, viz: autumn of 1874, and if Daniel stood in his lot at that time, he was raised a spiritual body; and as he represents the order of prophets and their resurrection as shown by the laying of the foundation-stones of the temple, then it would seem that the temple began to be built at that time. If this be a correct application (and it seems harmonious) and the time of building is seven years, then we would expect our change by or before the fall of 1881, as from 1874 to then would be the time given for building.
Abraham bar Ḥiyya: Daniel’s days end in 5118 and 5163 interpretation
On: there shall be a thousand two hundred and ninety days
Source quotation · Abraham bar Ḥiyya, Megillat ha-Megalleh, second gate (ed. Poznański–Guttmann, Berlin, 1924, p. 46); new English translation by Rainbow Watch (2026). And if you give to the two thousand of the Messiah one thousand seven hundred and forty, double the days between the giving [of the Torah] and the destruction, and begin to count from the destruction, the two days will be completed in the year five thousand one hundred and eighteen. Of this year Daniel said: “And from the time the continual offering is removed and the appalling abomination is set up, days, one thousand two hundred and ninety.” If you count them from the Second Destruction, which was in the year three thousand eight hundred and twenty-eight, the reckoning ends in the year five thousand one hundred and eighteen, and the baraita agrees with the view of the one who answered, by the reckoning that we reckoned above. And if you count the thousands of the Messiah from the sealing of vision, at which the thousands of Torah were completed, and add two thousands of the Messiah to three thousand four hundred and forty-eight, you reach five thousand two hundred and twenty-eight years, which is near the last end that we found above, with only twenty years between them, as between the two reckonings of the sealing of vision: by the reckoning of the days and the generations the count of the fourth day was a thousand years less twenty and the sealing of vision fell in the year three thousand four hundred and twenty-eight, while by the reckoning of our Rabbis of blessed memory they are two thousand full years and the sealing of vision fell in the year three thousand four hundred and forty-eight; and if you count the thousands of the Messiah by their reckoning, they will be completed in the year five thousand two hundred and eight, the number of the last end, neither less nor more. This is the first opinion. The second opinion is that the thousands of the Torah were completed in the year three thousand four hundred and forty-eight or four hundred and twenty-eight, and two thousand five hundred and seventy-two remained to the world for three days, so that the two days of the hope of the Messiah are one thousand seven hundred and fourteen years, and they will be completed in the year five thousand one hundred and sixty-three. Of this year Daniel said: “Happy is he who waits and reaches days, one thousand three hundred thirty and five”; and if you begin to count them from the destruction, the reckoning ends in the year five thousand one hundred and sixty-three. This is the interpretation of the baraita concerning the hint hidden in it. What tractate Avodah Zarah gives from the words of our Rabbis of blessed memory on this baraita follows its plain sense, and it is true and essential, and we acknowledge it and rely on it, and we know and believe that the interpretation we have given was revealed to them, but they did not wish to reveal it, so that the length of the end would not weigh on those of little faith, who are most of the world; and now, since the end is not as far off as it was in their days, there is no sin in revealing it. And since these two ends have come into our hands, and both have been strengthened by proofs and supports from the Torah, the Prophets and the Writings and from the words of our Rabbis of blessed memory, our heart inclined to this reckoning and our mind settled on it, and we knew that both of them are true. And we said: perhaps the first end will be for the coming of the redeemer in the salvation of God, and the second end for the resurrection of the dead, for it has become clear to us and we have received by tradition that the resurrection of the dead comes after the redeemer.
Hebrew (Poznański edition, Berlin, 1924):
ואם תתן לשני אלפים משיח אלף תש״ם כפל הימים אשר בין המתן ובין החרבן ותתחיל למנות מן החרבן ישלמו שני הימים בשנת חמשת אלפים קי״ח שנה. ועל השנה הזאת אמר דניאל ומעת הוסר התמיד ולתת שיקוץ שומם ימים אלף מאתים ותשעים. אם אתה מונה אותם מחרבן שני שהיה בשנת ג׳ אלפים תתכ״ח יכלה החשבון בשנת ה׳ אלפים קי״ח שנה ותהיה הברייתא מוציאה אל דעת המתרץ בחשבון אשר חשבנו למעלה. ואם אתה מונה אלפי משיח מחתימת חזון אשר בו שלמו אלפי תורה ותהיה מוסיף שני אלפי משיח על ג׳ אלפים תמ״ח יעלה בידך ה׳ אלפים רכ״ח שנה והם קרוב מהקץ האחרון אשר מצאנו למעלה ואין ביניהם כי אם עשרים שנה כאשר בין שני החשבונים בחתימת חזון מפני שלדעת חשבון הימים והדורות היה מספר יום רביעי אלף שנה פחות עשרים וחתימת חזון בשנת ג׳ אלפים תכ״ח ולדעת רבותינו ז״ל הם אלפים שנה שלמות וחתימת חזון בשנת ג׳ אלפים תמ״ח ואם אתה מונה אלפי משיח לדעת חשבונם תהיה השלמתם בשנת ה׳ אלפים ר״ח כמנין הקץ האחרון לא פחות ולא יותר. זו היא הסברא הראשונה. והסברא השנית שאלפי התורה שלמו בשנת ג׳ אלפים תמ״ח או תכ״ח ונשארו לעולם אלפים תקע״ב לשלשה ימים ויהיו שני ימי תוחלת המשיח אלף תשי״ד שנה ותהיה השלמתם בשנת ה׳ אלפים קס״ג ועל השנה הזאת אמר דניאל אשרי המחכה ויגיע לימים אלף שלש מאות שלשים וחמשה ואם אתה מתחיל למנותם מן החרבן יכלה החשבון בשנת ה׳ אלפים קס״ג. וזה הוא פירוש הברייתא על הרמז הגנוז בה ואשר בא במסכת עבודה זרה מדברי רבותינו ז״ל על הברייתא הזאת הוא על דרך פשטה והוא אמת ועיקר ואנו מודים לו וסומכים עליו ויודעים ומאמינים שהפירוש הזה אשר פרשנו היה גלוי להם אלא שלא רצו לגלותו כדי שלא יהא אורך הקץ קשה בעיני קטני אמנה אשר הם רוב העולם ועתה כיון שהקץ אינו רחוק כל כך כאשר היה בימיהם אין בגלותו שום חטא. וכיון שעלה בידינו שני קצים אלו ונתחזקו שניהם בראיות וחזוקים מן התורה ומן הנביאים ומן הכתובים ומדברי רבותינו ז״ל נטה לחשבון הזה לבנו ונתישבה בו דעתנו וידענו ששניהם אמת. ואמרנו אולי יהיה הקץ הראשון לביאת הגואל בישועת האל והקץ השני לתחית המתים אשר נתברר לנו וקבלנו שתהית המתים באה אחרי הגואל.
Megillat ha-Megalleh · Abraham bar Ḥiyya, Megillat ha-Megalleh, ed. Adolf Poznański, completed by Julius Guttmann (Berlin: Mekize Nirdamim, 1924), second gate, p. 46, from “ואם תתן לשני אלפים משיח” to the end of the gate. Transcribed from the page image of the HebrewBooks scan (no. 6263, PDF page 87). Superscript apparatus letters and footnote numbers omitted; the editor’s chosen text printed. New Rainbow Watch translation (2026), AI-assisted, placed before the Hebrew; bracketed words supplied for sense.
Source reuse and transcription 1924 edition, public domain in the United States; Hebrew text medieval. New Rainbow Watch translation.
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Published revision history 2026-10-05T15:53:51+00:00
And if you give to the two thousand of the Messiah one thousand seven hundred and forty, double the days between the giving [of the Torah] and the destruction, and begin to count from the destruction, the two days will be completed in the year five thousand one hundred and eighteen. Of this year Daniel said: “And from the time the continual offering is removed and the appalling abomination is set up, days, one thousand two hundred and ninety.” If you count them from the Second Destruction, which was in the year three thousand eight hundred and twenty-eight, the reckoning ends in the year five thousand one hundred and eighteen, and the baraita agrees with the view of the one who answered, by the reckoning that we reckoned above. And if you count the thousands of the Messiah from the sealing of vision, at which the thousands of Torah were completed, and add two thousands of the Messiah to three thousand four hundred and forty-eight, you reach five thousand two hundred and twenty-eight years, which is near the last end that we found above, with only twenty years between them, as between the two reckonings of the sealing of vision: by the reckoning of the days and the generations the count of the fourth day was a thousand years less twenty and the sealing of vision fell in the year three thousand four hundred and twenty-eight, while by the reckoning of our Rabbis of blessed memory they are two thousand full years and the sealing of vision fell in the year three thousand four hundred and forty-eight; and if you count the thousands of the Messiah by their reckoning, they will be completed in the year five thousand two hundred and eight, the number of the last end, neither less nor more. This is the first opinion. The second opinion is that the thousands of the Torah were completed in the year three thousand four hundred and forty-eight or four hundred and twenty-eight, and two thousand five hundred and seventy-two remained to the world for three days, so that the two days of the hope of the Messiah are one thousand seven hundred and fourteen years, and they will be completed in the year five thousand one hundred and sixty-three. Of this year Daniel said: “Happy is he who waits and reaches days, one thousand three hundred thirty and five”; and if you begin to count them from the destruction, the reckoning ends in the year five thousand one hundred and sixty-three. This is the interpretation of the baraita concerning the hint hidden in it. What tractate Avodah Zarah gives from the words of our Rabbis of blessed memory on this baraita follows its plain sense, and it is true and essential, and we acknowledge it and rely on it, and we know and believe that the interpretation we have given was revealed to them, but they did not wish to reveal it, so that the length of the end would not weigh on those of little faith, who are most of the world; and now, since the end is not as far off as it was in their days, there is no sin in revealing it. And since these two ends have come into our hands, and both have been strengthened by proofs and supports from the Torah, the Prophets and the Writings and from the words of our Rabbis of blessed memory, our heart inclined to this reckoning and our mind settled on it, and we knew that both of them are true. And we said: perhaps the first end will be for the coming of the redeemer in the salvation of God, and the second end for the resurrection of the dead, for it has become clear to us and we have received by tradition that the resurrection of the dead comes after the redeemer.
Hebrew (Poznański edition, Berlin, 1924):
ואם תתן לשני אלפים משיח אלף תש״ם כפל הימים אשר בין המתן ובין החרבן ותתחיל למנות מן החרבן ישלמו שני הימים בשנת חמשת אלפים קי״ח שנה. ועל השנה הזאת אמר דניאל ומעת הוסר התמיד ולתת שיקוץ שומם ימים אלף מאתים ותשעים. אם אתה מונה אותם מחרבן שני שהיה בשנת ג׳ אלפים תתכ״ח יכלה החשבון בשנת ה׳ אלפים קי״ח שנה ותהיה הברייתא מוציאה אל דעת המתרץ בחשבון אשר חשבנו למעלה. ואם אתה מונה אלפי משיח מחתימת חזון אשר בו שלמו אלפי תורה ותהיה מוסיף שני אלפי משיח על ג׳ אלפים תמ״ח יעלה בידך ה׳ אלפים רכ״ח שנה והם קרוב מהקץ האחרון אשר מצאנו למעלה ואין ביניהם כי אם עשרים שנה כאשר בין שני החשבונים בחתימת חזון מפני שלדעת חשבון הימים והדורות היה מספר יום רביעי אלף שנה פחות עשרים וחתימת חזון בשנת ג׳ אלפים תכ״ח ולדעת רבותינו ז״ל הם אלפים שנה שלמות וחתימת חזון בשנת ג׳ אלפים תמ״ח ואם אתה מונה אלפי משיח לדעת חשבונם תהיה השלמתם בשנת ה׳ אלפים ר״ח כמנין הקץ האחרון לא פחות ולא יותר. זו היא הסברא הראשונה. והסברא השנית שאלפי התורה שלמו בשנת ג׳ אלפים תמ״ח או תכ״ח ונשארו לעולם אלפים תקע״ב לשלשה ימים ויהיו שני ימי תוחלת המשיח אלף תשי״ד שנה ותהיה השלמתם בשנת ה׳ אלפים קס״ג ועל השנה הזאת אמר דניאל אשרי המחכה ויגיע לימים אלף שלש מאות שלשים וחמשה ואם אתה מתחיל למנותם מן החרבן יכלה החשבון בשנת ה׳ אלפים קס״ג. וזה הוא פירוש הברייתא על הרמז הגנוז בה ואשר בא במסכת עבודה זרה מדברי רבותינו ז״ל על הברייתא הזאת הוא על דרך פשטה והוא אמת ועיקר ואנו מודים לו וסומכים עליו ויודעים ומאמינים שהפירוש הזה אשר פרשנו היה גלוי להם אלא שלא רצו לגלותו כדי שלא יהא אורך הקץ קשה בעיני קטני אמנה אשר הם רוב העולם ועתה כיון שהקץ אינו רחוק כל כך כאשר היה בימיהם אין בגלותו שום חטא. וכיון שעלה בידינו שני קצים אלו ונתחזקו שניהם בראיות וחזוקים מן התורה ומן הנביאים ומן הכתובים ומדברי רבותינו ז״ל נטה לחשבון הזה לבנו ונתישבה בו דעתנו וידענו ששניהם אמת. ואמרנו אולי יהיה הקץ הראשון לביאת הגואל בישועת האל והקץ השני לתחית המתים אשר נתברר לנו וקבלנו שתהית המתים באה אחרי הגואל.
Abravanel in Ma‘yenei ha-Yeshu‘ah: the scroll’s year is 5291, the end of the wonders interpretation
On: How long shall it be to the end of the wonders?
Linked by verbal allusion. Abravanel calls the year of the scroll “קץ הפלאות”, the end of the wonders, in the words of Daniel 12:6, the chapter his twelfth Ma‘yan expounds.
Source quotation · Isaac Abravanel, Ma‘yenei ha-Yeshu‘ah (Ferrara, 1551), Ma‘yan 12, Tamar 1, fol. 123r; new AI-assisted English translation by Rainbow Watch (2026) Rav Aḥa said that Rav Naḥman did not say in his message “after four thousand two hundred and ninety-one years the world will be orphaned”, but “after five thousand two hundred and ninety-one years it will be orphaned”; the one who reported it erred in the first number, saying “four thousand”, for it was five thousand. Rav Aḥa said nothing at all about the other sayings. From this we learn that those sages erred about the end of the redemption by a long time, more than a thousand years. It is also made clear that, in Rav Aḥa’s view, their saying and their tradition come very close to the time I have mentioned; and this was not their own conjecture, but plain testimony from that scroll that in the year five thousand two hundred and ninety-one will be the end of the wonders. For when they said “the world will be orphaned” they did not mean the destruction of the world, as the simple-minded think, but that the world in which we sit in exile will be orphaned. Our Sages of blessed memory in many places called this world exile: “A man may not fill his mouth with laughter in this world”; and also, “There is no difference between this world and the days of the Messiah except subjection to the kingdoms alone.” So you see that this world is the world of exile. And there will be wars of the sea monsters, that is, the kings of the earth fighting one another, and their war against Israel; and the war of Gog and Magog, which is the end of the exile, the vengeance of the LORD and His quarrel and His judgment against Edom and Ishmael. And “the remainder are the days of the Messiah” means, in truth, that the world of exile will be orphaned in the year five thousand two hundred and ninety-one of the creation of the world, and after it will come the days of the Messiah, in rest and quiet on the holy soil, until the end of the thousand.
Hebrew (Ferrara, 1551):
אמר רב אחא שלא אמר רב נחמן בשליחותו לאחר ד׳ אלפים ורצ״א שנה העולם יתום אלא לאחר ה׳ אלפים ורצ״א שנה יתום וטעה המגיד המספר הראשון באמרו ד׳ אלפים כי ה׳ אלפים היו ולא דבר רב אחא כלל על שאר המאמרים ויצא לנו הידיעה מזה והוא שטעו חכמים ההמה בקץ הגאולה לזמן ארוך מהם יותר מאלף שנה · והתבאר ג״כ שהיה מאמרם וקבלתם לדעת רב אחא קרובה מאד אל הזמן אשר זכרתי ולא היה זה מהם סברא אבל עדות מבוא׳ מאותה מגלה שבשנת ה׳ אלפים ורצ״א יהית קץ הפלאות כי באמרם העולם יתום לא כיוון על הפסד העולם כמחשבת הפתאי׳ רק שהעולם אשר יושבים אנו בגלות יתום · וכבר כנו חז״ל בהרבה מקומו׳ העולם הזה על הגלות אסור לאדם שימלא שחוק פיו בעולם הזה · וגם אין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד הרי לך שהעולם הזה הוא עולם הגלות ויהיו מלחמות תנינים שהם מלכי האדמה הלוחמים זה עם זה ומלחמתם על ישראל · ומלחמת גוג ומגוג שהוא סוף הגלות נקמת ה׳ וריבו ומשפטו על אדום וישמעאל · ושאר ימות המשיח פירושו כפי האמת כי יתום העולם הגלות בשנת ה׳ אלפים ורצ״א לבריאת העולם · ואחריו יהיו ימות המשיח בשובה ונחת על אדמת הקדש עד סוף האלף ·
Ma‘yenei ha-Yeshu‘ah · Isaac Abravanel, Ma‘yenei ha-Yeshu‘ah, commentary on Daniel ([Ferrara: Samuel], 1551 [5311]), Ma‘yan 12, Tamar 1, fol. 123r (קכג), from “אמר רב אחא שלא אמר רב נחמן” to “עד סוף האלף”. Transcribed from the Bayerische Staatsbibliothek copy (MDZ bsb10151078, image 48; the scroll as Abravanel quotes it on image 49, fol. 122v; colophon on image 15). Abbreviation strokes and numeral marks rendered with geresh (׳) and gershayim (״); the printer’s dots between clauses rendered ·; line breaks joined. The printed “יהית” (for יהיה) and “רב נחמן” (for Rav Ḥanan bar Taḥlifa of the Talmud) are kept as printed. New Rainbow Watch translation (2026), AI-assisted, placed before the Hebrew; quoted sayings are translated from Abravanel’s Hebrew.
Source reuse and transcription Hebrew text of a 1551 printing, public domain. Bayerische Staatsbibliothek image rights statement NoC-NC 1.0. New Rainbow Watch translation.
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Rav Aḥa said that Rav Naḥman did not say in his message “after four thousand two hundred and ninety-one years the world will be orphaned”, but “after five thousand two hundred and ninety-one years it will be orphaned”; the one who reported it erred in the first number, saying “four thousand”, for it was five thousand. Rav Aḥa said nothing at all about the other sayings. From this we learn that those sages erred about the end of the redemption by a long time, more than a thousand years. It is also made clear that, in Rav Aḥa’s view, their saying and their tradition come very close to the time I have mentioned; and this was not their own conjecture, but plain testimony from that scroll that in the year five thousand two hundred and ninety-one will be the end of the wonders. For when they said “the world will be orphaned” they did not mean the destruction of the world, as the simple-minded think, but that the world in which we sit in exile will be orphaned. Our Sages of blessed memory in many places called this world exile: “A man may not fill his mouth with laughter in this world”; and also, “There is no difference between this world and the days of the Messiah except subjection to the kingdoms alone.” So you see that this world is the world of exile. And there will be wars of the sea monsters, that is, the kings of the earth fighting one another, and their war against Israel; and the war of Gog and Magog, which is the end of the exile, the vengeance of the LORD and His quarrel and His judgment against Edom and Ishmael. And “the remainder are the days of the Messiah” means, in truth, that the world of exile will be orphaned in the year five thousand two hundred and ninety-one of the creation of the world, and after it will come the days of the Messiah, in rest and quiet on the holy soil, until the end of the thousand.
Hebrew (Ferrara, 1551):
אמר רב אחא שלא אמר רב נחמן בשליחותו לאחר ד׳ אלפים ורצ״א שנה העולם יתום אלא לאחר ה׳ אלפים ורצ״א שנה יתום וטעה המגיד המספר הראשון באמרו ד׳ אלפים כי ה׳ אלפים היו ולא דבר רב אחא כלל על שאר המאמרים ויצא לנו הידיעה מזה והוא שטעו חכמים ההמה בקץ הגאולה לזמן ארוך מהם יותר מאלף שנה · והתבאר ג״כ שהיה מאמרם וקבלתם לדעת רב אחא קרובה מאד אל הזמן אשר זכרתי ולא היה זה מהם סברא אבל עדות מבוא׳ מאותה מגלה שבשנת ה׳ אלפים ורצ״א יהית קץ הפלאות כי באמרם העולם יתום לא כיוון על הפסד העולם כמחשבת הפתאי׳ רק שהעולם אשר יושבים אנו בגלות יתום · וכבר כנו חז״ל בהרבה מקומו׳ העולם הזה על הגלות אסור לאדם שימלא שחוק פיו בעולם הזה · וגם אין בין העולם הזה לימות המשיח אלא שעבוד מלכיות בלבד הרי לך שהעולם הזה הוא עולם הגלות ויהיו מלחמות תנינים שהם מלכי האדמה הלוחמים זה עם זה ומלחמתם על ישראל · ומלחמת גוג ומגוג שהוא סוף הגלות נקמת ה׳ וריבו ומשפטו על אדום וישמעאל · ושאר ימות המשיח פירושו כפי האמת כי יתום העולם הגלות בשנת ה׳ אלפים ורצ״א לבריאת העולם · ואחריו יהיו ימות המשיח בשובה ונחת על אדמת הקדש עד סוף האלף ·
Alsted: the thousand years begin in 1694 or sooner interpretation
On: cometh to the thousand three hundred and five and thirty days
Source quotation · Johann Heinrich Alsted, The Beloved City (London, 1643; English translation of the Diatribe de mille annis, 1627), third class of arguments, reasons VI–VII, p. 57 Reasons, or Consequences.
[…] VI. The Period or limited time, for the Kingdom of Antichrist to continue, is almost expired, and at an end, as appears by the Revelation and History.
VII. Daniel Chap. 12. declares an end of his prophesie, when he expressely sets down, that 2625. years shall be finished after the end of his Lxx. Weeks, that is from the year of Christ 69. which years, if they be added to the other, the sum of 2694. years is made up. In which current of time all things shall happen out, which are foretold, except the last Judgement, and what follows thereon. Wherefore if from 2694. years, 1000 be subducted, we shall come by the year of Christ 1694. In this year then, or sooner our THOUSAND years shall take their beginning.
The Beloved City · Johann Heinrich Alsted, The Beloved City, or, The Saints Reign on Earth a Thousand Yeares (London, 1643), the English translation of his Diatribe de mille annis apocalypticis (1627), “Faithfully Englished” with notes (ESTC attributes the translation to William Burton); “The third Classis of Arguments”, “Reasons, or Consequences”, nos. VI–VII, p. 57 (heading p. 56). Transcribed from the EEBO-TCP keyed text (CC0; textcreationpartnership GitHub repository A25221). Long s (ſ) rendered s; TCP line-end hyphenation markers joined; page breaks joined; marginal notes and running heads omitted; roman and italic type not distinguished; spelling, capitalization and punctuation otherwise as keyed; omissions marked […].
Source reuse and transcription Seventeenth-century printed text, public domain; EEBO-TCP keyed transcription released under CC0 by the Text Creation Partnership.
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Reasons, or Consequences.
[…] VI. The Period or limited time, for the Kingdom of Antichrist to continue, is almost expired, and at an end, as appears by the Revelation and History.
VII. Daniel Chap. 12. declares an end of his prophesie, when he expressely sets down, that 2625. years shall be finished after the end of his Lxx. Weeks, that is from the year of Christ 69. which years, if they be added to the other, the sum of 2694. years is made up. In which current of time all things shall happen out, which are foretold, except the last Judgement, and what follows thereon. Wherefore if from 2694. years, 1000 be subducted, we shall come by the year of Christ 1694. In this year then, or sooner our THOUSAND years shall take their beginning.
Archer: the seventh trumpet about 1666, Christ’s reign about 1700 interpretation
On: cometh to the thousand three hundred and five and thirty days
Source quotation · The Personall Reigne of Christ upon Earth (London, 1641), pp. 52–54; title page prints Henry Archer, catalogues attribute it to John Archer So then unto 360. or 366. in which this was done, let us adde the 1290. dayes, which is the time how long from this it should be before the Iewes should be delivered, and it makes 1650. or 1656. yeares of the Lord, in which the Israelites are to be delivered, by being called to Christianitie, both the Iewes (who are two Tribes, which were in Christs dayes) and the ten Tribes, which are Israel; and from this time of the Conversion of the Israelites, for fortie five yeares after, are the twelve Tribes to suffer great troubles: Therefore Dan. 12. 11. after 1290. dayes, hee saith, Hee is blessed that comes and waites unto 1335. dayes more, that is, fortie five yeares after, for to that time the troubles will be such as never were, Dan. 12. 1. namely, to the converted Israelites, but not to the Gentile Christians, for these have beene troubled by the Heathen Roman Emperours a long while, and after that by the Beast, which succeeded them, viz. the Papacie, all the time of the Papacie, and heavily afflicted at the end of the Papacie, by slaughter of all their Witnesses; therefore they, from thence-forward, shall have quietnesse: but the twelve Tribes, who till 656. lived without Religion, being converted to Christ, shall have sore trouble for fortie five yeares after (as their Fathers for fortie yeares wandred in the Wildernesse after they were come out of Ægypt, before they entred Ganaan) by the latter dayes of which time, the remaines of Papacie (after Romes ruine) will have spread and got some head againe, and joyne with the Enemies of the twelve Tribes in the East, and so generally both Mahumetans, Heathens, and Papists will combine together, to ruine the Iewes, and all other Gentiles who be true Christians; to save from which ruine, Christ will come from Heaven, and ruine with fire all those Nations of the wicked, Revel. 16. 13. to 17. And the seventeenth Verse is the seventh Viall or Woe of the seventh Trumpet, Revel. 11. 14, 15. whereby as verse 18. the Nations being angry, Christs wrath came and destroyed them; and then will Christ set up his Kingdome, and begin the thousand yeares, and rayse the dead Saints: And this comming of Christ will be sudden, as a Theefe hee will steale in on the World, Revel. 16. 15. 2 Pet. 3. 10. Which shewes, that Peter speakes of this comming of Christ, and not of the Worlds end. Therefore, of fortie five yeares after 656. Christ speakes to Daniel, Chap. 12. 12. He shall then stand in the Lot, that is, hee with the rest of the dead Prophets and Saints shall be raysed up from the dead. So that it is likely, that Christs comming from Heaven, and raysing the dead, and beginning his Kingdome, and the thousand yeares, will bee about the yeare of our Lord 1700. for it is to be about fortie five yeares after 1650. or 1656.
But yet I conceive, that there may be some conception or more remote beginning of Christs Kingdome sooner, even presently upon the end of the sixt Trumpet, which brings in the resurrection of the Witnesses, and fall of the tenth part of the Citie, and that by the beginning of the seventh Trumpet, which followeth presently upon it, about the yeare 1666. For it is sayd, upon the blast of the seventh Trumpet that the Temple was opened, &c. Revel. 11. 15, 19. and so Revel. 15. 5. which is the same with the other, as hath beene shewed. Now, the opening of the Temple is the Revelation of Gods Truth and Worship more clearely then was before, and so a state of greater Light and puritie of Worship then was before, which seemes necessarie to follow upon the resurrection of the Witnesses, and their ascension or taking up to God, and yet this is made the worke of the seventh Trumpet. Therefore I thinke, that the seventh Trumpet may begin presently after the ruine of Rome, Anno Domini 1666. and bring in a pure state of Churches, and yet Christ not to come and begin the thousand yeares, till Anno Domini 1700. for surely, in the thousand yeares there shall be no Temple, as was shewed before. If therefore the thousand yeares began at the first entrance of the seventh Trumpet, when and where should the Temple be opened which was measured, Revel. 11. 1. to be preserved and used, and goeth before the new Ierusalem, or the thousand yeares, Revel. 3. 11, 12. And whereas it is said, the Mysterie should be finished so soone as the seventh Trumpet sounded, Revel. 10. 7. and that the Kingdomes were Christs, Revel. 11. 15. I suppose it may be truly said, since so great a reformation shall be presently therewith, and within so few yeares after, viz. some thirtie foure yeares, the full setting up of the Kingdome.
The Personall Reigne of Christ upon Earth · The Personall Reigne of Christ upon Earth (London, 1641), pp. 52–54 (Internet Archive bim_early-english-books-1641-1700_the-personall-raigne-of-_archer-john-preacher_1641, leaves n53–n55; EEBO microfilm image). Selected unit from “So then unto 360. or 366.” to “the full setting up of the Kingdome.” The title page of this copy prints “By Henry Archer, sometimes Preacher of All-Hallows Lumbart-street” with “Henry” struck through and “John” written in by hand; library catalogues attribute the work to John Archer. Printed misreadings “656.” (for 1656) and “Ganaan” retained. Long s (ſ) rendered s; ligatures expanded; roman and italic type not distinguished; line-end hyphenation joined; spacing normalized (one space after punctuation, paragraph breaks as blank lines); running heads, catchwords, signatures, marginal notes and reference asterisks omitted; spelling, capitalization, u/v and i/j usage and punctuation otherwise as printed; omissions inside the selection marked […]. Transcribed from the Internet Archive page images and checked against the item's OCR text layer.
Source reuse and transcription Historical printed text, public domain (published before 1929). The historical wording is reproduced.
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So then unto 360. or 366. in which this was done, let us adde the 1290. dayes, which is the time how long from this it should be before the Iewes should be delivered, and it makes 1650. or 1656. yeares of the Lord, in which the Israelites are to be delivered, by being called to Christianitie, both the Iewes (who are two Tribes, which were in Christs dayes) and the ten Tribes, which are Israel; and from this time of the Conversion of the Israelites, for fortie five yeares after, are the twelve Tribes to suffer great troubles: Therefore Dan. 12. 11. after 1290. dayes, hee saith, Hee is blessed that comes and waites unto 1335. dayes more, that is, fortie five yeares after, for to that time the troubles will be such as never were, Dan. 12. 1. namely, to the converted Israelites, but not to the Gentile Christians, for these have beene troubled by the Heathen Roman Emperours a long while, and after that by the Beast, which succeeded them, viz. the Papacie, all the time of the Papacie, and heavily afflicted at the end of the Papacie, by slaughter of all their Witnesses; therefore they, from thence-forward, shall have quietnesse: but the twelve Tribes, who till 656. lived without Religion, being converted to Christ, shall have sore trouble for fortie five yeares after (as their Fathers for fortie yeares wandred in the Wildernesse after they were come out of Ægypt, before they entred Ganaan) by the latter dayes of which time, the remaines of Papacie (after Romes ruine) will have spread and got some head againe, and joyne with the Enemies of the twelve Tribes in the East, and so generally both Mahumetans, Heathens, and Papists will combine together, to ruine the Iewes, and all other Gentiles who be true Christians; to save from which ruine, Christ will come from Heaven, and ruine with fire all those Nations of the wicked, Revel. 16. 13. to 17. And the seventeenth Verse is the seventh Viall or Woe of the seventh Trumpet, Revel. 11. 14, 15. whereby as verse 18. the Nations being angry, Christs wrath came and destroyed them; and then will Christ set up his Kingdome, and begin the thousand yeares, and rayse the dead Saints: And this comming of Christ will be sudden, as a Theefe hee will steale in on the World, Revel. 16. 15. 2 Pet. 3. 10. Which shewes, that Peter speakes of this comming of Christ, and not of the Worlds end. Therefore, of fortie five yeares after 656. Christ speakes to Daniel, Chap. 12. 12. He shall then stand in the Lot, that is, hee with the rest of the dead Prophets and Saints shall be raysed up from the dead. So that it is likely, that Christs comming from Heaven, and raysing the dead, and beginning his Kingdome, and the thousand yeares, will bee about the yeare of our Lord 1700. for it is to be about fortie five yeares after 1650. or 1656.
But yet I conceive, that there may be some conception or more remote beginning of Christs Kingdome sooner, even presently upon the end of the sixt Trumpet, which brings in the resurrection of the Witnesses, and fall of the tenth part of the Citie, and that by the beginning of the seventh Trumpet, which followeth presently upon it, about the yeare 1666. For it is sayd, upon the blast of the seventh Trumpet that the Temple was opened, &c. Revel. 11. 15, 19. and so Revel. 15. 5. which is the same with the other, as hath beene shewed. Now, the opening of the Temple is the Revelation of Gods Truth and Worship more clearely then was before, and so a state of greater Light and puritie of Worship then was before, which seemes necessarie to follow upon the resurrection of the Witnesses, and their ascension or taking up to God, and yet this is made the worke of the seventh Trumpet. Therefore I thinke, that the seventh Trumpet may begin presently after the ruine of Rome, Anno Domini 1666. and bring in a pure state of Churches, and yet Christ not to come and begin the thousand yeares, till Anno Domini 1700. for surely, in the thousand yeares there shall be no Temple, as was shewed before. If therefore the thousand yeares began at the first entrance of the seventh Trumpet, when and where should the Temple be opened which was measured, Revel. 11. 1. to be preserved and used, and goeth before the new Ierusalem, or the thousand yeares, Revel. 3. 11, 12. And whereas it is said, the Mysterie should be finished so soone as the seventh Trumpet sounded, Revel. 10. 7. and that the Kingdomes were Christs, Revel. 11. 15. I suppose it may be truly said, since so great a reformation shall be presently therewith, and within so few yeares after, viz. some thirtie foure yeares, the full setting up of the Kingdome.
Arnold of Villanova: Antichrist about the seventy-eighth year of the fourteenth century interpretation
On: there shall be a thousand two hundred and ninety days
Source quotation · Arnold of Villanova, De tempore adventus Antichristi (1297), as printed by H. Finke, Aus den Tagen Bonifaz VIII. (1902), pp. CXXXI–CXXXII; English translation by Rainbow Watch (2026) Ad que nos. qui nunc ab adventu domini computamus M.CC.XCVII annos, procul dubio venimus, ut probabiliter credi potest. Que ideo ultima revera dicuntur, quia, priusquam duo centenaria compleantur, status presentis seculi finietur. […]
Audiamus igitur, quali computatione Daniel docet tempus huius abhominationis prenoscere. Inquit enim XII°. c.° circa finem: „A tempore, cum ablatum fuerit iuge sacrificium et posita fuerit“ id est usque ad tempus, quo ponetur „abhominatio in desolationem“ scilicet populi fidelis „dies mille ducenti nonaginta“. Et hic sicut supra per diem annus intelligitur.
Quod nobis tamen hic sufficit, istud est, scilicet quod completis mille CC.XC. annis a tempore, quo populus Judaicus amisit possessionem terre illus, stabit, ut ait dominus, abhominatio desolationis, scilicet Antichristus in loco sancto, quod erit circa septuagesimum octavum annum centenarii sequentis videlicat quarti decimi a salvatoris adventu. Nec determinare possum, quantum ante vel quantum post, ideo quoniam determinare nescio, quoto anno post eversionem Jerusalem perdidit Judaicus populus terram promissionis. Certum tamen est ex verbis prophete, quod ille numerus complebitur infra centenarium dictum vel sequens intelligendo per dies annos lunares sive solares ...
New Rainbow Watch translation (2026):
To these we, who now count 1297 years from the Lord’s coming, have without doubt arrived, as may be believed with probability. And they are truly called the last because, before two centuries are completed, the state of the present age will come to an end. […]
Let us hear, then, by what reckoning Daniel teaches us to know beforehand the time of this abomination. For he says in chapter 12, near the end: “From the time when the continual sacrifice shall be taken away and there shall be set up”, that is, until the time when there shall be set up “the abomination unto desolation”, namely of the faithful people, “a thousand two hundred and ninety days.” And here, as above, a day is understood as a year.
What suffices for us here, however, is this: that when one thousand two hundred and ninety years are completed from the time when the Jewish people lost possession of that land, the abomination of desolation, namely Antichrist, will stand in the holy place, as the Lord says; and this will be about the seventy-eighth year of the following century, that is, the fourteenth from the Saviour’s coming. I cannot determine how much before or how much after, because I do not know in what year after the overthrow of Jerusalem the Jewish people lost the land of promise. It is certain, however, from the words of the prophet, that that number will be completed within the said century or the next, taking the days as lunar or solar years ...
De tempore adventus Antichristi · Arnold of Villanova, Tractatus de tempore adventus Antichristi (first part 1297), excerpts printed from Cod. Vat. lat. 3824, fol. 50 ff., in Heinrich Finke, Aus den Tagen Bonifaz VIII.: Funde und Forschungen (Münster: Aschendorff, 1902), Quellen, pp. CXXXI–CXXXII (Internet Archive ausdentagenboni00finkgoog, leaves n450–n451). Transcribed from the page images. Finke’s spelling of the manuscript (abhominatio, terre illus, videlicat) retained; his errata (p. CCXXXII) correct “videlicat” to videlicet, and his footnote says “septuagesimum octavum” stands on a correction in the manuscript. Finke’s ellipses retained; his footnote markers omitted; German-style quotation marks as printed. Followed in the note by a new AI-assisted English translation (Rainbow Watch, 2026), labelled as such.
Source reuse and transcription Latin text of 1297 in a 1902 edition; public domain. The English translation in the note is new (Rainbow Watch, 2026). Historical printed text, public domain (published before 1929). The historical wording is reproduced.
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Ad que nos. qui nunc ab adventu domini computamus M.CC.XCVII annos, procul dubio venimus, ut probabiliter credi potest. Que ideo ultima revera dicuntur, quia, priusquam duo centenaria compleantur, status presentis seculi finietur. […]
Audiamus igitur, quali computatione Daniel docet tempus huius abhominationis prenoscere. Inquit enim XII°. c.° circa finem: „A tempore, cum ablatum fuerit iuge sacrificium et posita fuerit“ id est usque ad tempus, quo ponetur „abhominatio in desolationem“ scilicet populi fidelis „dies mille ducenti nonaginta“. Et hic sicut supra per diem annus intelligitur.
Quod nobis tamen hic sufficit, istud est, scilicet quod completis mille CC.XC. annis a tempore, quo populus Judaicus amisit possessionem terre illus, stabit, ut ait dominus, abhominatio desolationis, scilicet Antichristus in loco sancto, quod erit circa septuagesimum octavum annum centenarii sequentis videlicat quarti decimi a salvatoris adventu. Nec determinare possum, quantum ante vel quantum post, ideo quoniam determinare nescio, quoto anno post eversionem Jerusalem perdidit Judaicus populus terram promissionis. Certum tamen est ex verbis prophete, quod ille numerus complebitur infra centenarium dictum vel sequens intelligendo per dies annos lunares sive solares ...
New Rainbow Watch translation (2026):
To these we, who now count 1297 years from the Lord’s coming, have without doubt arrived, as may be believed with probability. And they are truly called the last because, before two centuries are completed, the state of the present age will come to an end. […]
Let us hear, then, by what reckoning Daniel teaches us to know beforehand the time of this abomination. For he says in chapter 12, near the end: “From the time when the continual sacrifice shall be taken away and there shall be set up”, that is, until the time when there shall be set up “the abomination unto desolation”, namely of the faithful people, “a thousand two hundred and ninety days.” And here, as above, a day is understood as a year.
What suffices for us here, however, is this: that when one thousand two hundred and ninety years are completed from the time when the Jewish people lost possession of that land, the abomination of desolation, namely Antichrist, will stand in the holy place, as the Lord says; and this will be about the seventy-eighth year of the following century, that is, the fourteenth from the Saviour’s coming. I cannot determine how much before or how much after, because I do not know in what year after the overthrow of Jerusalem the Jewish people lost the land of promise. It is certain, however, from the words of the prophet, that that number will be completed within the said century or the next, taking the days as lunar or solar years ...
Barbour’s table: “The 1335 days reach to 1873” interpretation
On: the thousand three hundred and five and thirty days
Source quotation · Nelson H. Barbour, Evidences for the Coming of the Lord in 1873, second edition (1871), printed p. 49 in the retyped transcription (PDF page 36); from “This double period of time” through the closing quotation of Daniel 12:13. Table lines kept as printed lines. This double period of time in the 11th and 12th verses, is given in answer to a single question. "What shall be the end of these things?" There was to be a scattering of the power of the holy people, a scattering, a coming out, a turning back of the foolish virgins, a division between those who do and those who do not understand; what does it mean? "I heard, but I understood not, then said I, ‘O my Lord, what shall be the end of these things?’" But the prophet is told to go his way. This knowledge belongs exclusive to the last generation, and to God’s people. The first thousand marks their tribulation. The 1290 days, or shorter limb, marks the beginning, and the 1335 days, or longer limb, the end of this movement.
THE TYPE.
The waiting time, or from the time we began to search out the prophecies in 1828, at the end of the thousand two hundred and ninety days, till we receive our inheritance and stand in our "lot" with Daniel in 1873, is forty- five years. From the time Israel sent men to search out their inheritance until it was divided to them by "lot" was forty- five years. Joshua 14:7,10.
"The time of the end," from 1798 to 1873, is 75 years.
The waiting time, from 1828 to 1873, is 45 years.
The tarrying time, from 1843 to 1873, is 30 years.
The 1260 days reach to the time of the end.
The 1290 days reach to the waiting time.
The 2300 days reach to the tarrying time.
The 1335 days reach to 1873.
"But go thou thy way till the END, for thou shalt rest, and stand in thy lot, at the end of the days."
Evidences for the Coming of the Lord in 1873 · Nelson H. Barbour, Evidences for the Coming of the Lord in 1873: or the Midnight Cry, second edition (Rochester, N.Y.: published by Nelson H. Barbour, 1871), from “An Exposition of the Parable of the Ten Virgins,” printed pp. 20–21, four consecutive paragraphs from “This is self- apparent” through “this present generation.” Witness: a modern retyped transcription that keeps the 1871 page numbers, hosted by the Internet Archive (PDF pages 14–15, page images inspected). Wording, spelling, straight quotation marks and the transcription’s spaced hyphens (“self- apparent,” “faith- not,” “sin- cursed”) are kept as the transcription gives them; italics rendered plain; page markers and ornamental rules removed; whitespace normalized. No omissions within the unit.
Source reuse and transcription Nineteenth-century publication, public domain in the United States. The retyped electronic transcription adds no protectable editorial text to the selected paragraphs.
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This double period of time in the 11th and 12th verses, is given in answer to a single question. "What shall be the end of these things?" There was to be a scattering of the power of the holy people, a scattering, a coming out, a turning back of the foolish virgins, a division between those who do and those who do not understand; what does it mean? "I heard, but I understood not, then said I, ‘O my Lord, what shall be the end of these things?’" But the prophet is told to go his way. This knowledge belongs exclusive to the last generation, and to God’s people. The first thousand marks their tribulation. The 1290 days, or shorter limb, marks the beginning, and the 1335 days, or longer limb, the end of this movement.
THE TYPE.
The waiting time, or from the time we began to search out the prophecies in 1828, at the end of the thousand two hundred and ninety days, till we receive our inheritance and stand in our "lot" with Daniel in 1873, is forty- five years. From the time Israel sent men to search out their inheritance until it was divided to them by "lot" was forty- five years. Joshua 14:7,10.
"The time of the end," from 1798 to 1873, is 75 years.
The waiting time, from 1828 to 1873, is 45 years.
The tarrying time, from 1843 to 1873, is 30 years.
The 1260 days reach to the time of the end.
The 1290 days reach to the waiting time.
The 2300 days reach to the tarrying time.
The 1335 days reach to 1873.
"But go thou thy way till the END, for thou shalt rest, and stand in thy lot, at the end of the days."
Baxter, June 1887: Passover Week 1901 is the last week of this age, ending Thursday, 11 April 1901 interpretation
On: there shall be a thousand two hundred and ninety days
Source quotation · Rev. M. Baxter, 15 Predicted Events from 1892 to 1901 (London: Christian Herald Office), p. [1] and footnote; the 1901 dates were added in June 1887. Passover Week in 1901 is indicated to be the Last Week of this Age, because its last day, which will be Thursday, April 11, in 1901, is exactly 45 years (the excess of the 1,335 beyond the 1,290 years in Daniel xii. 11, 12), from the last day of Passover Week in April, 1856, on which eventful day the Crimean War Treaty of Peace was ratified by the European Powers, guaranteeing civil and religious liberty and freedom of worship to Judæa and the rest of Turkey. This was the initial “cleansing of the sanctuary” of the Holy Land from the desolating Mohammedan persecution with which cleansing the 2,300 years and 1,290 years were predicted by Daniel to end conjointly in April, 1856 leaving only 45 years more to elapse before Millennial blessedness. …
[Footnote] The first edition of this little pamphlet was written and in print in 1866, and was enlarged in 1880. The diagrams and explanations of the prophetic dates ending in Passover Week, 1901, were added in June, 1887.
15 Predicted Events from 1892 to 1901 · Rev. M. Baxter, 15 Predicted Events from 1892 to 1901 (London: “Christian Herald” Office; New York: Bible House), a pamphlet whose footnote dates the 1901 diagrams and explanations to June 1887; this copy reprints its pages in October 1891 (bracketed note, p. 11). Internet Archive item 15predictedevent00baxt (University of British Columbia Library), BookReader leaf 4, p. [1]: the paragraph from “Passover Week in 1901” through “before Millennial blessedness.” and the footnote “The first edition of this little pamphlet” through “June, 1887.” Transcribed from the page image. Small capitals rendered plain; line-end hyphenation joined; broken commas after “Thursday” and “1856” read as commas; broken type read as “of” (“of the Holy Land”); whitespace normalized; omissions marked “…”.
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Passover Week in 1901 is indicated to be the Last Week of this Age, because its last day, which will be Thursday, April 11, in 1901, is exactly 45 years (the excess of the 1,335 beyond the 1,290 years in Daniel xii. 11, 12), from the last day of Passover Week in April, 1856, on which eventful day the Crimean War Treaty of Peace was ratified by the European Powers, guaranteeing civil and religious liberty and freedom of worship to Judæa and the rest of Turkey. This was the initial “cleansing of the sanctuary” of the Holy Land from the desolating Mohammedan persecution with which cleansing the 2,300 years and 1,290 years were predicted by Daniel to end conjointly in April, 1856 leaving only 45 years more to elapse before Millennial blessedness. …
[Footnote] The first edition of this little pamphlet was written and in print in 1866, and was enlarged in 1880. The diagrams and explanations of the prophetic dates ending in Passover Week, 1901, were added in June, 1887.
Bickersteth: the 2,300 years end in 1867–8, the 1335 years in 1868 interpretation
On: there shall be a thousand two hundred and ninety days
Source quotation · Edward Bickersteth, A Practical Guide to the Prophecies (Philadelphia, 1841, from the sixth London edition), p. 146. 2,300.—Dan. viii. 13.
… If this 2,300 years be taken from Ezra’s decree, 457 years before Christ, it will bring us to 1843, the beginning of the cleansing of the sanctuary, and of the restoration of the Jews, and of the approach of the great tribulation. If taken from Nehemiah’s completed cleansing in 433—4, it will bring us to 1867—8, the completed Jewish restoration.
…
1,290 and 1335.—Dan. xii. 11, 12.
These years date from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up. This is connected also with the time, times, and a half, verse 7. It is the spiritual aspect of, and the counterpart to, the interruption of the temple service and the daily worship; or the rise of Popery in the Christian church, A. D. 533.
From 533, the period of 1290 would bring us to 1822, which is remarkable for the separation of Greece from Turkey; the pouring out of the sixth vial, and the preaching of the second advent.
From 533, the period of 1335 years would bring us to 1868, as the commencement of the full blessedness of the earth.
A Practical Guide to the Prophecies (Philadelphia, 1841), p. 146 · Edward Bickersteth, A Practical Guide to the Prophecies, with Reference to Their Interpretation and Fulfilment, and to Personal Edification, “from the sixth London edition, enlarged” (Philadelphia: Orrin Rogers; E. G. Dorsey, printer, 1841), p. 146: the heading “2,300.—Dan. viii. 13.” and its second paragraph, and the heading “1,290 and 1335.—Dan. xii. 11, 12.” with its three paragraphs. Internet Archive item practicalguideto00bick (Princeton Theological Seminary Library), BookReader leaves 14 (title page) and 159. Transcribed from the page images. Italics rendered plain; line-end hyphenation joined; whitespace normalized; omissions marked “…”.
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2,300.—Dan. viii. 13.
… If this 2,300 years be taken from Ezra’s decree, 457 years before Christ, it will bring us to 1843, the beginning of the cleansing of the sanctuary, and of the restoration of the Jews, and of the approach of the great tribulation. If taken from Nehemiah’s completed cleansing in 433—4, it will bring us to 1867—8, the completed Jewish restoration.
…
1,290 and 1335.—Dan. xii. 11, 12.
These years date from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up. This is connected also with the time, times, and a half, verse 7. It is the spiritual aspect of, and the counterpart to, the interruption of the temple service and the daily worship; or the rise of Popery in the Christian church, A. D. 533.
From 533, the period of 1290 would bring us to 1822, which is remarkable for the separation of Greece from Turkey; the pouring out of the sixth vial, and the preaching of the second advent.
From 533, the period of 1335 years would bring us to 1868, as the commencement of the full blessedness of the earth.
Cumming expects a crisis in 1867 interpretation
On: a thousand two hundred and ninety days.
Source quotation · John Cumming, The Great Tribulation, Second Series (1860) “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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”—Daniel xii. 11, 12.
This is a very difficult passage, but we have no right to pass it by; and if the discussion should seem uninteresting we must pardon the necessity of it, while we accept conclusions only in as far as they seem borne out by data. But my discussion will be less the expression of opinions of my own, and rather what I have been collecting during many years—the opinions and the interpretations of some of the best, and wisest, and most laborious men who have given their attention to this very important subject. What I shall endeavor to show now is this, that whatever theories of the fulfilment of these dates are held, whether they fix the commencement at this period, or at that period, or at some other period, nearly all concur in one remarkable conclusion, namely, that 1867 is to be the great crisis, the testing crisis in the events of history, in the fulfilment of prophecy, and in the experience of mankind. What I wish to show is that the best, the wisest, and the most thoughtful of writers on the subject of prophecy, however much they may differ in certain details—and they do differ—nearly all coincide in this, that 1867 is to be a great crisis; and that if all that some expect to occur at that period do not occur, we are at least on the eve of events, as Lord Carlisle has expressed it in his work upon Daniel, the most stupendous, if not ushering in the very close of this present Christian economy, we must carefully weigh the quotations, that thus we may be able to judge whether the data on which these writers have come to their conclusions be correct or not.
The Great Tribulation; or, Things Coming on the Earth — Second Series · John Cumming, The Great Tribulation; or, Things Coming on the Earth, Second Series (New York: Rudd & Carleton; London: Richard Bentley, 1860), Lecture XXI, 1867, printed pp. 9–10. Title and both source pages visually collated. Complete biblical epigraph and opening paragraph, ending before Elliot and Mede. Line-end hyphenation joined; whitespace normalized; italics rendered plain; small capitals rendered title case. Archive page-image n8 is the title, n14–15 are printed pp. 9–10.
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“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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”—Daniel xii. 11, 12.
This is a very difficult passage, but we have no right to pass it by; and if the discussion should seem uninteresting we must pardon the necessity of it, while we accept conclusions only in as far as they seem borne out by data. But my discussion will be less the expression of opinions of my own, and rather what I have been collecting during many years—the opinions and the interpretations of some of the best, and wisest, and most laborious men who have given their attention to this very important subject. What I shall endeavor to show now is this, that whatever theories of the fulfilment of these dates are held, whether they fix the commencement at this period, or at that period, or at some other period, nearly all concur in one remarkable conclusion, namely, that 1867 is to be the great crisis, the testing crisis in the events of history, in the fulfilment of prophecy, and in the experience of mankind. What I wish to show is that the best, the wisest, and the most thoughtful of writers on the subject of prophecy, however much they may differ in certain details—and they do differ—nearly all coincide in this, that 1867 is to be a great crisis; and that if all that some expect to occur at that period do not occur, we are at least on the eve of events, as Lord Carlisle has expressed it in his work upon Daniel, the most stupendous, if not ushering in the very close of this present Christian economy, we must carefully weigh the quotations, that thus we may be able to judge whether the data on which these writers have come to their conclusions be correct or not.
Cuninghame, 1837: the 1335 years end in 1867, “little more than 29 years and two months” away interpretation
On: the thousand three hundred and five and thirty days
Source quotation · William Cuninghame, A Supplement to A Dissertation on the Seals and Trumpets (London, 1838), p. 16 and the note to p. 75 continued on p. 76; preface dated 26 December 1837. The 1260 years are computed by me to have expired in the year 1792, at the first sounding of the 7th Trumpet—and it hence follows that I reckon the end of 1290 years in 1822, and of the 1335 years in 1867.
[…]
My dates of the terminations of the prophetic periods of Daniel, were originally given to the public in a paper in the Christian Observer for November, 1807; and it was not till January, 1834, more than twenty-six years afterwards, that I saw the first clear ray of light, as to the scientific chronology, by the discovery of an exact period of 70 Jubilees, from the Exodus to the sounding of the Seventh Trumpet in 1792. If, after being informed of these circumstances, the intelligent reader will carefully ponder the weight of evidence produced from p. 16 to 23 of this Supplement, confirmatory of the foregoing dates, he will, I think, admit that it amounts to the highest possible degree of demonstration of which such a subject is capable. But to this evidence is further to be added, that brought forward in pp. 5 and 6, as to the geometrical progressive series of time from the sounding of the 1st Trumpet in 376, to that of the 7th in 1792, and the great series of time measured by 27 squares of 12, from Abraham’s probable arrival at Haran, B. C. 1073, to the holding of the four Winds in 1816, and also the series of geometrical progression, from the Deluge to the year 1792, which will be found in the Preface, pp. iv, v. If the whole of this evidence be considered and carefully weighed, it will, I think, be found impossible to question the accuracy of my dates.
This being the case, it follows that we are now little more than 29 years and two months from the end of Daniel’s 1335 years, all who reach which are emphatically pronounced blessed, Dan. xii. 12. Let us next consider the stupendous events which may be expected to fill this span of time. The judgments of God are to go forth against all nations, including the terrific manifestations of wrath in Isa. xxxiv. Jerem. xxv. and many other prophecies. Babylon is to be destroyed; the body of the fourth Beast given to the burning flame, and the whole materials of Daniel’s image are to be broken in pieces, and become as the chaff of the summer thrashing-floor, which the wind is to carry away. Israel is to be restored. Gog and the Beast, and kings of the earth are to come up against them, and are to be miraculously destroyed. Jerusalem is to be re-established in glory, and the wicked cut off from the earth. Such are the mighty, political, and earthly events for which little more than 29 years now remains, besides the other celestial events of the advent of our Lord, the rapture of his saints, and their subsequent descent on the great day of Armageddon.
A Supplement to A Dissertation on the Seals and Trumpets (1838), pp. 16 and 75–76 · William Cuninghame, A Supplement to A Dissertation on the Seals and Trumpets of the Apocalypse, and the Prophetical Period of Twelve Hundred and Sixty Years (London: Thomas Cadell; Hatchard & Son, and James Nisbet & Co., 1838), preface signed “Lainshaw, 26th December, 1837”: p. 16, the sentence “The 1260 years are computed by me” through “the 1335 years in 1867.”; and the note to p. 75 continued on p. 76, from “My dates of the terminations” through “the great day of Armageddon.” Bound after the third edition of the Dissertation (London, 1832) in Internet Archive item adissertationon01cunigoog (Tappan Presbyterian Association copy, digitized by Google), BookReader leaves 5 (title page of the Dissertation, 1832), 591 (title page of the Supplement), 608 (end of the preface), 626 (p. 16), 685 (p. 75) and 686 (p. 76). Transcribed from the page images. Small capitals rendered in capitals (“B. C.”); line-end hyphenation joined; whitespace normalized; […] marks the omission.
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The 1260 years are computed by me to have expired in the year 1792, at the first sounding of the 7th Trumpet—and it hence follows that I reckon the end of 1290 years in 1822, and of the 1335 years in 1867.
[…]
My dates of the terminations of the prophetic periods of Daniel, were originally given to the public in a paper in the Christian Observer for November, 1807; and it was not till January, 1834, more than twenty-six years afterwards, that I saw the first clear ray of light, as to the scientific chronology, by the discovery of an exact period of 70 Jubilees, from the Exodus to the sounding of the Seventh Trumpet in 1792. If, after being informed of these circumstances, the intelligent reader will carefully ponder the weight of evidence produced from p. 16 to 23 of this Supplement, confirmatory of the foregoing dates, he will, I think, admit that it amounts to the highest possible degree of demonstration of which such a subject is capable. But to this evidence is further to be added, that brought forward in pp. 5 and 6, as to the geometrical progressive series of time from the sounding of the 1st Trumpet in 376, to that of the 7th in 1792, and the great series of time measured by 27 squares of 12, from Abraham’s probable arrival at Haran, B. C. 1073, to the holding of the four Winds in 1816, and also the series of geometrical progression, from the Deluge to the year 1792, which will be found in the Preface, pp. iv, v. If the whole of this evidence be considered and carefully weighed, it will, I think, be found impossible to question the accuracy of my dates.
This being the case, it follows that we are now little more than 29 years and two months from the end of Daniel’s 1335 years, all who reach which are emphatically pronounced blessed, Dan. xii. 12. Let us next consider the stupendous events which may be expected to fill this span of time. The judgments of God are to go forth against all nations, including the terrific manifestations of wrath in Isa. xxxiv. Jerem. xxv. and many other prophecies. Babylon is to be destroyed; the body of the fourth Beast given to the burning flame, and the whole materials of Daniel’s image are to be broken in pieces, and become as the chaff of the summer thrashing-floor, which the wind is to carry away. Israel is to be restored. Gog and the Beast, and kings of the earth are to come up against them, and are to be miraculously destroyed. Jerusalem is to be re-established in glory, and the wicked cut off from the earth. Such are the mighty, political, and earthly events for which little more than 29 years now remains, besides the other celestial events of the advent of our Lord, the rapture of his saints, and their subsequent descent on the great day of Armageddon.
Cuninghame, 1838: the 1335 years end in 1867, by when the kingdom of God is established on earth interpretation
On: the thousand three hundred and five and thirty days
Source quotation · William Cuninghame, The Septuagint and Hebrew Chronologies (London, 1838), pp. 93–94; written 15 September 1838. It remains that I should briefly offer the reasons which appear to lead to the conclusion, that the stupendous series of time, terminating in the present year, is an unequivocal chronological indication of the nearness of the end. I must here, in the first place, refer the reader to my Dissertation on the Apocalypse, and the Supplement to the same, which I have lately published. In these Works it has, I think, been established, by arguments which cannot be answered, that the 1260 years of Daniel expired at the sounding of the Seventh Apocalyptic Trumpet in 1792, the 1290 years in 1822, and that the 1335 years will come out in the year 1867.
Now, as it is emphatically declared in Dan. xii. 12. that all who attain to the last period are blessed, it undeniably, I think, follows, that before then, or at that point of time, the kingdom of God, in all its blessedness, will have been established upon earth. Let us then consider, on the one hand, the brief space which separates us from that era, now only 28 years and a-half, and on the other, the mighty events which are to fill the intervening space. These are the destruction of the Fourth Kingdom of Daniel, or Christian Europe, by judgments of the most overwhelming nature, including in them all that is written in Dan. vii. 9—14, and remains yet unfulfilled; all that is declared in Isa. xxxiv.; Jer. xxv. 27—38; and Rev. xviii. and xix.; also the restoration of the Jews; the destruction of Babylon; the rebuilding of Jerusalem; the invasion and overthrow of Gog; and the celestial events of the second advent of Christ with the clouds of heaven, and the rapture of his saints, who are to be with Him, according to the promise in Rev. ii. 26, 27. when He dashes in pieces the nations. Now, if these things are to fill little more than 28 years, it appears, at least to our humble view, necessary they should begin immediately.
The Septuagint and Hebrew Chronologies (1838), pp. 93–94 · William Cuninghame, The Septuagint and Hebrew Chronologies Tried by the Test of Their Internal Scientific Evidence … Also, On the Great Periods Which Terminate in, and Mark the Year 1838 (London: J. Nisbet & Co., 1838), pp. 93–94: from “It remains that I should briefly offer the reasons” through “necessary they should begin immediately.” The footnote on p. 93 dates the writing “September 15th, 1838.” Bayerische Staatsbibliothek copy (bsb10410307), Internet Archive item 10410307bsb, BookReader leaves 4 (title page), 114 and 115. Transcribed from the page images. Small capitals (“Fourth Kingdom”, “Christian Europe”) rendered in title case; line-end hyphenation joined; whitespace normalized.
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It remains that I should briefly offer the reasons which appear to lead to the conclusion, that the stupendous series of time, terminating in the present year, is an unequivocal chronological indication of the nearness of the end. I must here, in the first place, refer the reader to my Dissertation on the Apocalypse, and the Supplement to the same, which I have lately published. In these Works it has, I think, been established, by arguments which cannot be answered, that the 1260 years of Daniel expired at the sounding of the Seventh Apocalyptic Trumpet in 1792, the 1290 years in 1822, and that the 1335 years will come out in the year 1867.
Now, as it is emphatically declared in Dan. xii. 12. that all who attain to the last period are blessed, it undeniably, I think, follows, that before then, or at that point of time, the kingdom of God, in all its blessedness, will have been established upon earth. Let us then consider, on the one hand, the brief space which separates us from that era, now only 28 years and a-half, and on the other, the mighty events which are to fill the intervening space. These are the destruction of the Fourth Kingdom of Daniel, or Christian Europe, by judgments of the most overwhelming nature, including in them all that is written in Dan. vii. 9—14, and remains yet unfulfilled; all that is declared in Isa. xxxiv.; Jer. xxv. 27—38; and Rev. xviii. and xix.; also the restoration of the Jews; the destruction of Babylon; the rebuilding of Jerusalem; the invasion and overthrow of Gog; and the celestial events of the second advent of Christ with the clouds of heaven, and the rapture of his saints, who are to be with Him, according to the promise in Rev. ii. 26, 27. when He dashes in pieces the nations. Now, if these things are to fill little more than 28 years, it appears, at least to our humble view, necessary they should begin immediately.
Irving, 1825: the blessed reign of Christ 75 years after 1792, “in 43 years from this time” interpretation
On: the thousand three hundred and five and thirty days
Source quotation · Edward Irving, Babylon and Infidelity Foredoomed of God (Philadelphia, 1828), pp. 81–82; written in 1825. That these two numbers reckon from the same beginning with the former one, of time, and times, and half-a-time, there can be no doubt; for these emblems, “the taking away of the daily sacrifice, and the setting up of the abomination that maketh desolation,” do always denote the supplanting of the true religion by a false one, and is used in the vision of the ram and he-goat of Mohammedanism—in this vision, and elsewhere, of the papacy. From the setting up of the papacy, therefore, there shall be 1290 days, till something, which is not determined by any event; and there shall be 1335 days till the term which is pronounced, blessed; blessed is he that waiteth, and cometh to it. There can be no doubt that this is the commencement of the glorious time when all shall be blessed in Christ, and all men shall call him blessed. No other epoch in holy writ is designated blessed. Therefore, we say, that in 75 years, over and beyond the 1260, that is, from the year of our Lord 1792, or in 43 years from this time (A. D. 1825), when I now write, the blessed reign of Christ shall have commenced. (The Lord lengthen out my life to see one of these days of the Son of man. Though in the extremest age, as of Simeon and Anna the prophetess, the Lord spare me to behold his glorious coming!)
Babylon and Infidelity Foredoomed of God (Philadelphia, 1828), pp. 81–82 · Edward Irving, Babylon and Infidelity Foredoomed of God: A Discourse on the Prophecies of Daniel and the Apocalypse, which Relate to These Latter Times (Philadelphia: published at the Church Missionary House, 1828; “stereotyped by L. Johnson”), pp. 81–82: from “That these two numbers reckon” through “to behold his glorious coming!)”. The preface calls the book pages “extracted from a larger work, in two volumes.” Internet Archive item babylonandinfid00irvigoog (University of Michigan copy, digitized by Google), BookReader leaves 6 (title page), 86 and 87. Transcribed from the page images. Small capitals (“blessed”) rendered in lower case; line-end hyphenation joined; whitespace normalized.
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That these two numbers reckon from the same beginning with the former one, of time, and times, and half-a-time, there can be no doubt; for these emblems, “the taking away of the daily sacrifice, and the setting up of the abomination that maketh desolation,” do always denote the supplanting of the true religion by a false one, and is used in the vision of the ram and he-goat of Mohammedanism—in this vision, and elsewhere, of the papacy. From the setting up of the papacy, therefore, there shall be 1290 days, till something, which is not determined by any event; and there shall be 1335 days till the term which is pronounced, blessed; blessed is he that waiteth, and cometh to it. There can be no doubt that this is the commencement of the glorious time when all shall be blessed in Christ, and all men shall call him blessed. No other epoch in holy writ is designated blessed. Therefore, we say, that in 75 years, over and beyond the 1260, that is, from the year of our Lord 1792, or in 43 years from this time (A. D. 1825), when I now write, the blessed reign of Christ shall have commenced. (The Lord lengthen out my life to see one of these days of the Son of man. Though in the extremest age, as of Simeon and Anna the prophetess, the Lord spare me to behold his glorious coming!)
Joachim of Fiore: forty-two generations of thirty years, the 1260 days interpretation
On: a time, times, and a half
Source quotation · Joachim of Fiore, Liber concordie novi ac veteris Testamenti (Venice, 1519), book V, chapter 118, fol. 134r; English translation by Rainbow Watch (2026) Namque vt supra scripsimus in hoc opere ab Adam vsque ad Iacob fuere generationes .21. a Iacob vero vsque ad christum generationes quadragitadue. Similiter ab Ozia vsque ad christum generationes .21. et a christo vsque ad tempus huius tyranni / sicut nostra tenet opinio / quasi quadragintadue. Iste quadragintadue generationes tricenarij sunt annorum / et dicuntur menses quadragintaduo siue dies .1260. siue tempus et tempora / et dimidium temporis. Iste quadragintadue generationes que spiritales sunt / non fuerunt scripte in libris / quia future erant eo tempore quo condita fuit scriptura noui testamenti / sed pro eis posuit Mat. generationes quadragintaduas secundum carnem. Sunt autem ab Adam simul omnes / vsque ad annum millesimum ducentesimum incarnationis dominice generationes / centum quinque: quamuis due vltime incerti sint temporis et momenti. Sane concordia nulla inueniri potest sine numero isto, qui continet in se tempus et tempora et dimidium temporis: hoc est generationes 42e.
New Rainbow Watch translation (2026):
For, as we wrote above in this work, from Adam to Jacob there were 21 generations, and from Jacob to Christ forty-two generations. Likewise from Uzziah to Christ 21 generations, and from Christ to the time of this tyrant, as our opinion holds, about forty-two. These forty-two generations are of thirty years each, and they are called forty-two months, or 1260 days, or a time and times and half a time. These forty-two generations, which are spiritual, were not written in the books, because they were still to come at the time when the scripture of the New Testament was composed; in their place Matthew set down forty-two generations according to the flesh. From Adam, all together, up to the one thousand two hundredth year of the Lord's incarnation, there are one hundred and five generations, although the last two are uncertain as to time and moment. Indeed no concord can be found without this number, which contains in itself a time and times and half a time: that is, the 42 generations.
Liber concordie novi ac veteris Testamenti · Joachim of Fiore, Liber concordie novi ac veteris Testamenti (Venice: Simon de Luere, 1519), book V, chapter 118, fol. 134r, right column (Internet Archive ita-bnc-mag-00002895-001, Biblioteca Nazionale Centrale di Firenze copy, leaf n281), from “Namque vt supra scripsimus” to “generationes 42e.” Abbreviations expanded (vsq; vsque, vo vero, generatões generationes, Tironian et, ꝓ pro, q̃drag quadrag, ꝯm secundum, cẽtum centum, q̃ꝫuis quamuis, ꝗ qui, tpis temporis); the printed “quadragitadue” and the superscript of “42e” kept; u/v and i/j usage, capitals, virgules (/) and punctuation as printed; spacing normalized. English translation new (Rainbow Watch, 2026). Transcribed from the Internet Archive page image.
Source reuse and transcription Joachim’s Latin and the Venice 1519 printing are public domain. Historical printed text, public domain (published before 1929). The English translation beside it is new (Rainbow Watch, 2026).
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Namque vt supra scripsimus in hoc opere ab Adam vsque ad Iacob fuere generationes .21. a Iacob vero vsque ad christum generationes quadragitadue. Similiter ab Ozia vsque ad christum generationes .21. et a christo vsque ad tempus huius tyranni / sicut nostra tenet opinio / quasi quadragintadue. Iste quadragintadue generationes tricenarij sunt annorum / et dicuntur menses quadragintaduo siue dies .1260. siue tempus et tempora / et dimidium temporis. Iste quadragintadue generationes que spiritales sunt / non fuerunt scripte in libris / quia future erant eo tempore quo condita fuit scriptura noui testamenti / sed pro eis posuit Mat. generationes quadragintaduas secundum carnem. Sunt autem ab Adam simul omnes / vsque ad annum millesimum ducentesimum incarnationis dominice generationes / centum quinque: quamuis due vltime incerti sint temporis et momenti. Sane concordia nulla inueniri potest sine numero isto, qui continet in se tempus et tempora et dimidium temporis: hoc est generationes 42e.
New Rainbow Watch translation (2026):
For, as we wrote above in this work, from Adam to Jacob there were 21 generations, and from Jacob to Christ forty-two generations. Likewise from Uzziah to Christ 21 generations, and from Christ to the time of this tyrant, as our opinion holds, about forty-two. These forty-two generations are of thirty years each, and they are called forty-two months, or 1260 days, or a time and times and half a time. These forty-two generations, which are spiritual, were not written in the books, because they were still to come at the time when the scripture of the New Testament was composed; in their place Matthew set down forty-two generations according to the flesh. From Adam, all together, up to the one thousand two hundredth year of the Lord's incarnation, there are one hundred and five generations, although the last two are uncertain as to time and moment. Indeed no concord can be found without this number, which contains in itself a time and times and half a time: that is, the 42 generations.
John Thomas revises Elpis Israel in 1867: 2400 for 2300, about 1868, and the kingdom after forty years interpretation
On: the thousand three hundred and five and thirty days
Source quotation · John Thomas, Elpis Israel, fourth edition, revised (West Hoboken, 1867), p. 372 (one paragraph) and p. 373 (one paragraph, after the diagram); omission marked. The solution of this problem will be found on page 27 of the Chronikon Hebraikon appended to this edition. It is there shown that the “evening-morning” period of Dan. viii. 14, should read 2400 instead of 2300; and that the reed or rule by which the beginning of this time of the vision should be ascertained is, that the time of a vision must be computed from the first event foreshadowed in the vision: inasmuch that it cannot be perceived that there is any valid reason for the exclusion of any of the events of a vision from its time. My suspicion was not awakened with regard to the correctness of the reading of this text on the publication of the former editions of this work. I am, however, now satisfied that 2300 is a corruption of some of the Hebrew manuscripts in the hands of Western Jews, from which it found its way into modern versions.
…
From this diagram it will be seen that the 2400 terminated a few years later than the period of 1290 years; and that the time of the end, and the 1335, come to a coalescence, about A. D. 1868; or rather the one ends and the other begins in the epoch 1860-68. I have set down the end of the 2400 years according to the true time; and I would say here that the 1860 is the same year as what should be styled 1864. When the next three years are passed, the numbers of Daniel, and of John’s apocalypse, will have all come to an end. But before the world is brought into subjection to the sceptre of Jesus Christ, 40 years more will have passed away. During this time the nations are being subdued by Israel, who are at the same time being disciplined “as in days of old,” when they came out of Egypt under Moses, preparatory to their being planted in Canaan, and re-constituted the kingdom of God, of David, and of Christ their son. I have represented this period in the diagram by adding on a parallelogram which projects from that beginning the time of the end, and 1868; then comes the kingdom of God which absorbs everything.
Elpis Israel (1867, fourth edition) · John Thomas, Elpis Israel: Being an Exposition of the Kingdom of God, with Reference to the Time of the End, and the Age to Come, fourth edition, revised (West Hoboken, Hudson Co., N.J.: published by the author, 1867). Internet Archive scan john-thomas-elpis-israel-1867-4th-edition (Google digitization), page images inspected: p. 372, the paragraph “The solution of this problem” through “into modern versions.”; p. 373, the paragraph “From this diagram it will be seen” through “absorbs everything.” (the diagram between them, quoted in the timeline basis, was read from the image). The omission is marked “…”. Italics rendered plain; line-end hyphenation joined; whitespace normalized.
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The solution of this problem will be found on page 27 of the Chronikon Hebraikon appended to this edition. It is there shown that the “evening-morning” period of Dan. viii. 14, should read 2400 instead of 2300; and that the reed or rule by which the beginning of this time of the vision should be ascertained is, that the time of a vision must be computed from the first event foreshadowed in the vision: inasmuch that it cannot be perceived that there is any valid reason for the exclusion of any of the events of a vision from its time. My suspicion was not awakened with regard to the correctness of the reading of this text on the publication of the former editions of this work. I am, however, now satisfied that 2300 is a corruption of some of the Hebrew manuscripts in the hands of Western Jews, from which it found its way into modern versions.
…
From this diagram it will be seen that the 2400 terminated a few years later than the period of 1290 years; and that the time of the end, and the 1335, come to a coalescence, about A. D. 1868; or rather the one ends and the other begins in the epoch 1860-68. I have set down the end of the 2400 years according to the true time; and I would say here that the 1860 is the same year as what should be styled 1864. When the next three years are passed, the numbers of Daniel, and of John’s apocalypse, will have all come to an end. But before the world is brought into subjection to the sceptre of Jesus Christ, 40 years more will have passed away. During this time the nations are being subdued by Israel, who are at the same time being disciplined “as in days of old,” when they came out of Egypt under Moses, preparatory to their being planted in Canaan, and re-constituted the kingdom of God, of David, and of Christ their son. I have represented this period in the diagram by adding on a parallelogram which projects from that beginning the time of the end, and 1868; then comes the kingdom of God which absorbs everything.
John Thomas: the 1335 end about 1865, then forty years interpretation
On: cometh to the thousand three hundred and five and thirty days
Source quotation · John Thomas, Elpis Israel (London, 1849), p. 373, one paragraph following his diagram of the 2300, 1290 and 1335 years. From this diagram it will be seen that the 2300 terminated a few years later than the period of 1290 years; and that the time of the end, and the 1335, come to a conclusion together, about A.D. 1865, which is 1868 years from the true An. Dom. For the same reason 1820 is really 1823. I have set down the end of the 2300 years according to the true time; and I would repeat here that the 1846 is the same year as what is commonly styled 1843. When the next fifteen years are passed, the numbers of Daniel, and of John’s apocalypse, will have all come to an end. But before the world is brought into subjection to the sceptre of Jesus Christ, 40 years more will have passed away. During this time the nations are being subdued by Israel, who are at the same time being disciplined “as in days of old,” when they came out of Egypt under Moses, preparatory to their being planted in Canaan, and re-constituted the kingdom of God, of David, and of Christ their son. I have represented this period in the diagram by adding on a parallelogram which projects from that enclosing the time of the end, and 1865; then comes the kingdom of God which absorbs everything.
Elpis Israel (1849) · John Thomas, Elpis Israel; a Book for the Times: Being an Exposition of the Kingdom of God, with Reference to “the Time of the End” and “the Age to Come” (London: published by the author, 1849), p. 373, one paragraph from “From this diagram it will be seen” through “absorbs everything.” Internet Archive scan of the 1849 first edition, page image inspected (leaf 391); the diagram above the paragraph (labels quoted in the timeline basis) was read from the image. Line-end hyphenation joined; italics rendered plain; whitespace normalized.
Source reuse and transcription Nineteenth-century publication, public domain in the United States.
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From this diagram it will be seen that the 2300 terminated a few years later than the period of 1290 years; and that the time of the end, and the 1335, come to a conclusion together, about A.D. 1865, which is 1868 years from the true An. Dom. For the same reason 1820 is really 1823. I have set down the end of the 2300 years according to the true time; and I would repeat here that the 1846 is the same year as what is commonly styled 1843. When the next fifteen years are passed, the numbers of Daniel, and of John’s apocalypse, will have all come to an end. But before the world is brought into subjection to the sceptre of Jesus Christ, 40 years more will have passed away. During this time the nations are being subdued by Israel, who are at the same time being disciplined “as in days of old,” when they came out of Egypt under Moses, preparatory to their being planted in Canaan, and re-constituted the kingdom of God, of David, and of Christ their son. I have represented this period in the diagram by adding on a parallelogram which projects from that enclosing the time of the end, and 1865; then comes the kingdom of God which absorbs everything.
Nahmanides: 1,290 years from the destruction to the Messiah son of Ephraim, 1,335 to complete redemption interpretation
On: from the time that the continual burnt-offering shall be taken away
Source quotation · Moses ben Naḥman (Nahmanides), Sefer ha-Geulah, fourth gate (ed. Lipschütz, London, 1909, pp. 30–31); new English translation by Rainbow Watch (2026). Our speaking of it does no harm to keeping the end hidden, as we have recounted, nor on that account, because our words about the end are words of “perhaps” and “possibly”, and we have nothing in it on which to decree a true decree or to make a definite statement that it is so, for we are not prophets to say so of the secrets of God. But we hope for the time that will come, and we believe in the matter as a whole, and from the ordering of the words and the appointed times in our interpretation we say: perhaps it is as we say, and blessed is He who knows the truth. Know, may God help you and reveal to you every hidden thing, that our opinion agrees with some of the earlier authorities about the number at the end of the book of Daniel: it is the reckoning of the end of the redemption, and the time the continual offering was removed is the day of the destruction of the House, when it was removed entirely, and not the half of the week in which he made sacrifice and offering cease, for it was not removed then. The days written here are years, as in “like days shall his redemption be”, and he said them in the language of days because he wished to seal the vision. He said that from the time the continual offering was removed at the destruction of the House until the abomination that removed it is made desolate and ended from the world, years: one thousand two hundred and ninety, for then the Messiah son of Ephraim, of whom we have received a tradition, will be revealed and will make the abomination desolate. It is said of him in tradition, in the Chapters of the Heikhalot, that for forty years he will go and gather some of the dispersed and wage wars, and will die in the wars of Gog, until the Messiah son of David is revealed and defeats them and gathers us with a complete gathering and purifies us; and then we shall be delivered, according to all that is found written in all the books of the prophets. These days will be five years, and these are the forty-five additional days in “Happy is he who waits and reaches days, one thousand three hundred thirty and five.” […] And know that the Sages of the Mishnah testify explicitly that … the kingdom took hold over the people of the Second House when they defeated the Greeks, from a time two hundred and six years before the destruction; and when you add this number to the one thousand three hundred and thirty-five, which is the end of our complete redemption, it is found that we have stood under the hand of Rome and its neighbours, to whom it sold us, one thousand five hundred and forty years; for in the year one thousand three hundred and thirty-five our redemption will be complete. Happy is he who reaches it.
Hebrew (Lipschütz edition, London, 1909):
והנה דברנו אנחנו איננו מזיק הרחקתו כאשר ספרנו ולא בטעם הזה מפני שדברינו בקץ דברי שמא ואיפשר ואין אצלנו בו דבר ראוי לגזור עליו גזרה אמתית ולאמר בו מאמר חלוט שהוא ככה כי אין אנו נביאים לאמר כן בסודות האלהים אבל אנחנו מקוים אל הזמן שיבא ונאמין בכלל הדבר ומן תיקון הדברים והמועדים בפירושנו נאמר שמא כדברינו כן הוא וברוך היודע אמת. דע יעזרך האלהים ויגלה לך כל סתום כי דעתנו הסכימה עם קצת ראשונים במספר שבסוף ספר דניאל שהוא חשבון קץ הגאולה ועת הוסר התמיד הוא יום חרבן הבית שהוסר לגמרי ואיננו בחצי השבוע שהשבית זבח ומנחה כי אז לא הוסר וימים הכתובים בכאן הם שנים כמו ימים תהיה גאלתו ואמרן בלשון ימים לרצותו בסתימת החזון ואמר כי מעת הוסר התמיד בחרבן הבית עד תתי השקוץ שהסיר אותו שמם וכלה מן העולם שנים אלף מאתים ותשעים כי אז יתגלה משיח בן אפרים אשר אנחנו מקבלים בענינו ויתן השקוץ שמם ונאמר עליו בקבלה בפרקי היכלות כי ארבעים שנה ילך ויקבץ מן הנדחים וילחם מלחמות וימות במלחמות גוג עד שיתגלה משיח בן דוד וינצח אותם ויאספנו אוסף שלם ויטהר אותנו ואז נמלט ככל הנמצא כתוב בכל ספרי הנביאים והימים האלה יהיו חמש שנים ואלה הם מ״ה ימים הנוספים באשר המחכה ויגיע לימים אלף שלש מאות שלשים וחמשה […] ודע כי חכמי המשנה מעידים בביאור כי... תפסה מלכות על אנשי בית שני בנצחם את היונים מזמן מאתים ושש שנה קודם החרבן וכשתוסיף המספר הזה על אלף של״ה שהוא קץ גאלתנו השלמה נמצא שעמדנו תחת יד רומה ושכניה אשר מכרה אותנו להם אלף תק״ם שנה כי שנת אלף של״ה בה תהיה גאלתנו שלמה אשרי המגיע אליה.
Sefer ha-Geulah · Moses ben Naḥman (Nahmanides), Sefer ha-Geulah, ed. Jacob Lipschütz (London, 1909), from British Museum MS 28894, fourth gate, pp. 30–31, from “והנה דברנו אנחנו” to “אשרי המגיע אליה”, with one marked omission. Transcribed from the page images of the HebrewBooks scan (no. 38457, PDF pages 30–31). The printed ellipsis after “בביאור כי” is the editor’s. New Rainbow Watch translation (2026), AI-assisted, placed before the Hebrew; bracketed words supplied for sense.
Source reuse and transcription 1909 edition, public domain; Hebrew text medieval. New Rainbow Watch translation.
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Our speaking of it does no harm to keeping the end hidden, as we have recounted, nor on that account, because our words about the end are words of “perhaps” and “possibly”, and we have nothing in it on which to decree a true decree or to make a definite statement that it is so, for we are not prophets to say so of the secrets of God. But we hope for the time that will come, and we believe in the matter as a whole, and from the ordering of the words and the appointed times in our interpretation we say: perhaps it is as we say, and blessed is He who knows the truth. Know, may God help you and reveal to you every hidden thing, that our opinion agrees with some of the earlier authorities about the number at the end of the book of Daniel: it is the reckoning of the end of the redemption, and the time the continual offering was removed is the day of the destruction of the House, when it was removed entirely, and not the half of the week in which he made sacrifice and offering cease, for it was not removed then. The days written here are years, as in “like days shall his redemption be”, and he said them in the language of days because he wished to seal the vision. He said that from the time the continual offering was removed at the destruction of the House until the abomination that removed it is made desolate and ended from the world, years: one thousand two hundred and ninety, for then the Messiah son of Ephraim, of whom we have received a tradition, will be revealed and will make the abomination desolate. It is said of him in tradition, in the Chapters of the Heikhalot, that for forty years he will go and gather some of the dispersed and wage wars, and will die in the wars of Gog, until the Messiah son of David is revealed and defeats them and gathers us with a complete gathering and purifies us; and then we shall be delivered, according to all that is found written in all the books of the prophets. These days will be five years, and these are the forty-five additional days in “Happy is he who waits and reaches days, one thousand three hundred thirty and five.” […] And know that the Sages of the Mishnah testify explicitly that … the kingdom took hold over the people of the Second House when they defeated the Greeks, from a time two hundred and six years before the destruction; and when you add this number to the one thousand three hundred and thirty-five, which is the end of our complete redemption, it is found that we have stood under the hand of Rome and its neighbours, to whom it sold us, one thousand five hundred and forty years; for in the year one thousand three hundred and thirty-five our redemption will be complete. Happy is he who reaches it.
Hebrew (Lipschütz edition, London, 1909):
והנה דברנו אנחנו איננו מזיק הרחקתו כאשר ספרנו ולא בטעם הזה מפני שדברינו בקץ דברי שמא ואיפשר ואין אצלנו בו דבר ראוי לגזור עליו גזרה אמתית ולאמר בו מאמר חלוט שהוא ככה כי אין אנו נביאים לאמר כן בסודות האלהים אבל אנחנו מקוים אל הזמן שיבא ונאמין בכלל הדבר ומן תיקון הדברים והמועדים בפירושנו נאמר שמא כדברינו כן הוא וברוך היודע אמת. דע יעזרך האלהים ויגלה לך כל סתום כי דעתנו הסכימה עם קצת ראשונים במספר שבסוף ספר דניאל שהוא חשבון קץ הגאולה ועת הוסר התמיד הוא יום חרבן הבית שהוסר לגמרי ואיננו בחצי השבוע שהשבית זבח ומנחה כי אז לא הוסר וימים הכתובים בכאן הם שנים כמו ימים תהיה גאלתו ואמרן בלשון ימים לרצותו בסתימת החזון ואמר כי מעת הוסר התמיד בחרבן הבית עד תתי השקוץ שהסיר אותו שמם וכלה מן העולם שנים אלף מאתים ותשעים כי אז יתגלה משיח בן אפרים אשר אנחנו מקבלים בענינו ויתן השקוץ שמם ונאמר עליו בקבלה בפרקי היכלות כי ארבעים שנה ילך ויקבץ מן הנדחים וילחם מלחמות וימות במלחמות גוג עד שיתגלה משיח בן דוד וינצח אותם ויאספנו אוסף שלם ויטהר אותנו ואז נמלט ככל הנמצא כתוב בכל ספרי הנביאים והימים האלה יהיו חמש שנים ואלה הם מ״ה ימים הנוספים באשר המחכה ויגיע לימים אלף שלש מאות שלשים וחמשה […] ודע כי חכמי המשנה מעידים בביאור כי... תפסה מלכות על אנשי בית שני בנצחם את היונים מזמן מאתים ושש שנה קודם החרבן וכשתוסיף המספר הזה על אלף של״ה שהוא קץ גאלתנו השלמה נמצא שעמדנו תחת יד רומה ושכניה אשר מכרה אותנו להם אלף תק״ם שנה כי שנת אלף של״ה בה תהיה גאלתנו שלמה אשרי המגיע אליה.
Napier: the day of judgment between 1688 and 1700 interpretation
On: cometh to the thousand three hundred and five and thirty days
Source quotation · John Napier, A Plaine Discovery of the Whole Revelation of Saint John (Edinburgh, 1593), Proposition 14 14. Proposition.
The day of Gods iudgement appears to fall betwixt the yeares of Christ, 1688. and 1700.
[…] Therfore, from this yeare of Christ 365. wee are commaunded to reckon 1335. years, which falles in An. 1700. And then (saith Daniel vers. 6) shall be the end of all wonders, euen the wonderous and great day of the Lord: But yet, as this Prophecie doth abridge the foresaid prophecie of Elias, so also Christs foresaid saying in Matthew, that came after this Prophecie, doth apparãtly abridge somwhat of this time: for the which, now we proceed to the last Prophecie in the Reuelat. Fourthlie therfore, it is reasoned in the former proposition, that euerie thundering Angell of three, contained 49. yeares, and then comes the great day of the Lord: and by the 12. Proposition, the first thundring Angel, began in An. 1541. to which ad thrise 49. yeares, which is 147. yeares: and so by that account, the latter day will fall in An. Christi 1688. Wherfore, appearinglie betwixt this 1688. yeare, according to the Reuelation, and the 1700 yeare, according to Daniel, the said latter day should fall. And for further confirmation hereof, there is a number put in the end of the 14. chap. of the Reuelation, which appears to be a date of the latter day: for that chapter altogether speaketh of the Lordes great haruest, and latter judgement. There (saith Iohn) The blood came out of the Wine-presse vnto the Horse bridles, by the space of a thousand and sixe hundred stades or courses: as if appearinglie, he would meane metaphoricallie, as wine may be thought to flowe from the presse, or the blood of slaine men in a fielde, to ascend to the horse bridles: so, æternallie shall the torment of the wicked ascend, after that a thousand and sixe hundred yeares be accomplished: For, these Stades agree well to meane yeares, seeing a stade is that race or course, that one may be thought to run with one breath, before he begin to renewe his breath againe: as one yeare is that race or course, that the Sunne maketh in a circuit, before he begin to renewe his circuit againe. Nowe, counting therefore, a thousande and sixe hundreth yeares, from the time that this was written, which was about the 97. yeare of Christ, as Eusebius in his Chronicle saith, or in the end of the raign of Domitian, as Irenæus saith, which was in Anno Christi 99. The end of the count shall fall about the yeare of Christ 1697. or the yeare 1699. which is betwixt the saide terme 1688. and 1700. And so the difference of these dates is but small, and if the time of histories wer surely written and obserued, it may be thought, that the difference would bee either lesse, or vtterlie nothing at all.
A Plaine Discovery of the Whole Revelation of Saint John · John Napier, A Plaine Discovery, of the Whole Revelation of Saint Iohn (Edinburgh: Robert Walde-grave, 1593), first treatise, Proposition 14, pp. 16 and 20–22 (Internet Archive NapierJohn.APlaineDiscoveryOfTheWholeRevelationOfSaintJohnSet, two-page spreads at BookReader leaves n15, n17, n18). Proposition heading from p. 16; reckoning from p. 21 (“Therfore, from this yeare of Christ 365.”) to p. 22 (“vtterlie nothing at all.”); the intervening argument on pp. 16–21 omitted and marked […]. Long s (ſ) rendered s; ligatures expanded; roman and italic type not distinguished; line-end hyphenation joined; spacing normalized (one space after punctuation, paragraph breaks as blank lines); running heads, catchwords, signatures, marginal notes and reference asterisks omitted; spelling, capitalization, u/v and i/j usage and punctuation otherwise as printed; omissions inside the selection marked […]. Transcribed from the Internet Archive page images and checked against the item's OCR text layer. Tilde abbreviation retained in “apparãtly”; “æternallie” and “Irenæus” keep the printed ligature.
Source reuse and transcription Historical printed text, public domain (published before 1929). The historical wording is reproduced.
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14. Proposition.
The day of Gods iudgement appears to fall betwixt the yeares of Christ, 1688. and 1700.
[…] Therfore, from this yeare of Christ 365. wee are commaunded to reckon 1335. years, which falles in An. 1700. And then (saith Daniel vers. 6) shall be the end of all wonders, euen the wonderous and great day of the Lord: But yet, as this Prophecie doth abridge the foresaid prophecie of Elias, so also Christs foresaid saying in Matthew, that came after this Prophecie, doth apparãtly abridge somwhat of this time: for the which, now we proceed to the last Prophecie in the Reuelat. Fourthlie therfore, it is reasoned in the former proposition, that euerie thundering Angell of three, contained 49. yeares, and then comes the great day of the Lord: and by the 12. Proposition, the first thundring Angel, began in An. 1541. to which ad thrise 49. yeares, which is 147. yeares: and so by that account, the latter day will fall in An. Christi 1688. Wherfore, appearinglie betwixt this 1688. yeare, according to the Reuelation, and the 1700 yeare, according to Daniel, the said latter day should fall. And for further confirmation hereof, there is a number put in the end of the 14. chap. of the Reuelation, which appears to be a date of the latter day: for that chapter altogether speaketh of the Lordes great haruest, and latter judgement. There (saith Iohn) The blood came out of the Wine-presse vnto the Horse bridles, by the space of a thousand and sixe hundred stades or courses: as if appearinglie, he would meane metaphoricallie, as wine may be thought to flowe from the presse, or the blood of slaine men in a fielde, to ascend to the horse bridles: so, æternallie shall the torment of the wicked ascend, after that a thousand and sixe hundred yeares be accomplished: For, these Stades agree well to meane yeares, seeing a stade is that race or course, that one may be thought to run with one breath, before he begin to renewe his breath againe: as one yeare is that race or course, that the Sunne maketh in a circuit, before he begin to renewe his circuit againe. Nowe, counting therefore, a thousande and sixe hundreth yeares, from the time that this was written, which was about the 97. yeare of Christ, as Eusebius in his Chronicle saith, or in the end of the raign of Domitian, as Irenæus saith, which was in Anno Christi 99. The end of the count shall fall about the yeare of Christ 1697. or the yeare 1699. which is betwixt the saide terme 1688. and 1700. And so the difference of these dates is but small, and if the time of histories wer surely written and obserued, it may be thought, that the difference would bee either lesse, or vtterlie nothing at all.
Newton on understanding prophecy through events interpretation
On: seal the book, even to the time of the end
Source quotation · Isaac Newton · Observations upon the Prophecies of Daniel, and the Apocalypse of St. John This Prophecy is called the Revelation, with respect to the scripture of truth, which Daniel was commanded to shut up and seal, till the time of the end. Daniel sealed it until the time of the end; and until that time comes, the Lamb is opening the seals: and afterwards the two Witnesses prophesy out of it a long time in sack-cloth, before they ascend up to heaven in a cloud. All which is as much as to say, that these Prophecies of Daniel and John should not be understood till the time of the end: but then some should prophesy out of them in an afflicted and mournful state for a long time, and that but darkly, so as to convert but few. But in the very end, the Prophecy should be so far interpreted as to convince many. Then, saith Daniel, many shall run to and fro, and knowledge shall be encreased. For the Gospel must be preached in all nations before the great tribulation, and end of the world. The palm-bearing multitude, which come out of this great tribulation, cannot be innumerable out of all nations, unless they be made so by the preaching of the Gospel before it comes. There must be a stone cut out of a mountain without hands, before it can fall upon the toes of the Image, and become a great mountain and fill the earth. An Angel must fly thro' the midst of heaven with the everlasting Gospel to preach to all nations, before Babylon falls, and the Son of man reaps his harvest. The two Prophets must ascend up to heaven in a cloud, before the kingdoms of this world become the kingdoms of Christ. 'Tis therefore a part of this Prophecy, that it should not be understood before the last age of the world; and therefore it makes for the credit of the Prophecy, that it is not yet understood. But if the last age, the age of opening these things, be now approaching, as by the great successes of late Interpreters it seems to be, we have more encouragement than ever to look into these things. If the general preaching of the Gospel be approaching, it is to us and our posterity that those words mainly belong: In the time of the end the wise shall understand, but none of the wicked shall understand. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein.
The folly of Interpreters has been, to foretel times and things by this Prophecy, as if God designed to make them Prophets. By this rashness they have not only exposed themselves, but brought the Prophecy also into contempt. The design of God was much otherwise. He gave this and the Prophecies of the Old Testament, not to gratify men's curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own Providence, not the Interpreters, be then manifested thereby to the world. For the event of things predicted many ages before, will then be a convincing argument that the world is governed by providence. For as the few and obscure Prophecies concerning Christ's first coming were for setting up the Christian religion, which all nations have since corrupted; so the many and clear Prophecies concerning the things to be done at Christ's second coming, are not only for predicting but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this Prophecy, thus proved and understood, will open the old Prophets, and all together will make known the true religion, and establish it. For he that will understand the old Prophets, must begin with this; but the time is not yet come for understanding them perfectly, because the main revolution predicted in them is not yet come to pass. In the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God shall be finished, as he hath declared to his servants the Prophets: and then the kingdoms of this world shall become the kingdoms of our Lord and his Christ, and he shall reign for ever, Apoc. x. 7. xi. 15. There is already so much of the Prophecy fulfilled, that as many as will take pains in this study, may see sufficient instances of God's providence: but then the signal revolutions predicted by all the holy Prophets, will at once both turn mens eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath been already fulfilled.
Amongst the Interpreters of the last age there is scarce one of note who hath not made some discovery worth knowing; and thence I seem to gather that God is about opening these mysteries. The success of others put me upon considering it; and if I have done any thing which may be useful to following writers, I have my design.
Observations upon the Prophecies of Daniel, and the Apocalypse of St. John · Project Gutenberg ebook 16878, transcription of the 1733 English edition; Part II, chapter I, final three paragraphs before the notes. Complete consecutive paragraphs retained. Editorial footnotes and web note markers excluded; source paragraph breaks retained and whitespace normalized. No scan collation claimed.
Source reuse and transcription Public-domain historical English author text; modern editorial notes and website material excluded.
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This Prophecy is called the Revelation, with respect to the scripture of truth, which Daniel was commanded to shut up and seal, till the time of the end. Daniel sealed it until the time of the end; and until that time comes, the Lamb is opening the seals: and afterwards the two Witnesses prophesy out of it a long time in sack-cloth, before they ascend up to heaven in a cloud. All which is as much as to say, that these Prophecies of Daniel and John should not be understood till the time of the end: but then some should prophesy out of them in an afflicted and mournful state for a long time, and that but darkly, so as to convert but few. But in the very end, the Prophecy should be so far interpreted as to convince many. Then, saith Daniel, many shall run to and fro, and knowledge shall be encreased. For the Gospel must be preached in all nations before the great tribulation, and end of the world. The palm-bearing multitude, which come out of this great tribulation, cannot be innumerable out of all nations, unless they be made so by the preaching of the Gospel before it comes. There must be a stone cut out of a mountain without hands, before it can fall upon the toes of the Image, and become a great mountain and fill the earth. An Angel must fly thro' the midst of heaven with the everlasting Gospel to preach to all nations, before Babylon falls, and the Son of man reaps his harvest. The two Prophets must ascend up to heaven in a cloud, before the kingdoms of this world become the kingdoms of Christ. 'Tis therefore a part of this Prophecy, that it should not be understood before the last age of the world; and therefore it makes for the credit of the Prophecy, that it is not yet understood. But if the last age, the age of opening these things, be now approaching, as by the great successes of late Interpreters it seems to be, we have more encouragement than ever to look into these things. If the general preaching of the Gospel be approaching, it is to us and our posterity that those words mainly belong: In the time of the end the wise shall understand, but none of the wicked shall understand. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein.
The folly of Interpreters has been, to foretel times and things by this Prophecy, as if God designed to make them Prophets. By this rashness they have not only exposed themselves, but brought the Prophecy also into contempt. The design of God was much otherwise. He gave this and the Prophecies of the Old Testament, not to gratify men's curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own Providence, not the Interpreters, be then manifested thereby to the world. For the event of things predicted many ages before, will then be a convincing argument that the world is governed by providence. For as the few and obscure Prophecies concerning Christ's first coming were for setting up the Christian religion, which all nations have since corrupted; so the many and clear Prophecies concerning the things to be done at Christ's second coming, are not only for predicting but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this Prophecy, thus proved and understood, will open the old Prophets, and all together will make known the true religion, and establish it. For he that will understand the old Prophets, must begin with this; but the time is not yet come for understanding them perfectly, because the main revolution predicted in them is not yet come to pass. In the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God shall be finished, as he hath declared to his servants the Prophets: and then the kingdoms of this world shall become the kingdoms of our Lord and his Christ, and he shall reign for ever, Apoc. x. 7. xi. 15. There is already so much of the Prophecy fulfilled, that as many as will take pains in this study, may see sufficient instances of God's providence: but then the signal revolutions predicted by all the holy Prophets, will at once both turn mens eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath been already fulfilled.
Amongst the Interpreters of the last age there is scarce one of note who hath not made some discovery worth knowing; and thence I seem to gather that God is about opening these mysteries. The success of others put me upon considering it; and if I have done any thing which may be useful to following writers, I have my design.
Paton’s Day Dawn: the 1335 years end in 1873 or 1874; resurrection and translation before 1914 interpretation
On: the thousand three hundred and five and thirty days
Source quotation · J. H. Paton, The Day Dawn (Pittsburg: A. D. Jones, 1880), “Times and Seasons,” pp. 73–74. The exact time when the resurrection of the dead, or the translation of the living church is due, we do not pretend to know, but think we have good reason for believing that they will have taken place before “The time of the end” has expired, or before 1914. We will not in this chapter attempt to give our reason for fixing upon 1914 as the end of “the time of the end.” The evidence will properly belong to the chapter on “The Times of the Gentiles.” We are more interested now in the fact that we are in “The time of the end.” The application of “the abomination that maketh desolate,” not only shows us where “The time of the end” began, but also gives us a date, after which, and in this time the resurrection of Daniel is due.
In connection with what Daniel was told which we have already considered, we learn that a period of thirteen hundred and thirty-five (1335) years, from the setting up of the abomination referred to, reaches to the “end” of something. And a blessing is pronounced upon him “that waiteth and cometh” to that end. Verse 12. “But go thy way (Daniel) till the end: for thou shalt rest, and stand in thy lot at the end of the days.” Here Daniel’s resurrection is brought to view in contrast with his resting; and with Daniel, comes the order to which he belongs,—(prophets, Rev. xi: 18.) “Every man in his own order.” From 538 where the abomination was set up, 1335 years would reach to the year 1873, or if prolonged to its utmost to 1874. It is three o’clock till it is four in law, and 1335 till it is 1336. There are cases mentioned in the Bible where time was prolonged a large fraction of a year. Compare II Sam. v: 4, 5, and I Chron. xxix: 27.
There is to be presented in other chapters the evidence that the end or harvest of the gospel age began in 1874. “The harvest is the end of the age,”—Matt. xiii: 39. The harvest, or reaping the Earth, (Rev. xiv: 14–16,) would include the gathering together unto Christ, all the orders of His church, “prophets, saints, and them that fear His name, small and great,”—Rev. xi: 18. Then we may read the statement to Daniel thus: “Go thy way till the harvest;” and where the 1335 days (years) end, “the time of the harvest” begins.
The Day Dawn; or, The Gospel in Type and Prophecy (1880) · J. H. Paton, The Day Dawn; or, The Gospel in Type and Prophecy (Pittsburg, Pa.: published by A. D. Jones, 1880; printed by M. C. Richardson & Co., Lockport, N.Y.), chapter “Times and Seasons,” pp. 73–74: from “The exact time when the resurrection” through ““the time of the harvest” begins.” Internet Archive item TheDayDawn (document 1880_Day_Dawn_First_Edition), BookReader leaves 72–73; title page leaf 1. Transcribed from the page images. Line-end hyphenation joined (“resurrec tion”); spaces before colons and semicolons closed; whitespace normalized. “Verse 12.” is printed before the words of Daniel 12:13 and kept.
Source reuse and transcription Nineteenth-century publication, public domain in the United States.
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The exact time when the resurrection of the dead, or the translation of the living church is due, we do not pretend to know, but think we have good reason for believing that they will have taken place before “The time of the end” has expired, or before 1914. We will not in this chapter attempt to give our reason for fixing upon 1914 as the end of “the time of the end.” The evidence will properly belong to the chapter on “The Times of the Gentiles.” We are more interested now in the fact that we are in “The time of the end.” The application of “the abomination that maketh desolate,” not only shows us where “The time of the end” began, but also gives us a date, after which, and in this time the resurrection of Daniel is due.
In connection with what Daniel was told which we have already considered, we learn that a period of thirteen hundred and thirty-five (1335) years, from the setting up of the abomination referred to, reaches to the “end” of something. And a blessing is pronounced upon him “that waiteth and cometh” to that end. Verse 12. “But go thy way (Daniel) till the end: for thou shalt rest, and stand in thy lot at the end of the days.” Here Daniel’s resurrection is brought to view in contrast with his resting; and with Daniel, comes the order to which he belongs,—(prophets, Rev. xi: 18.) “Every man in his own order.” From 538 where the abomination was set up, 1335 years would reach to the year 1873, or if prolonged to its utmost to 1874. It is three o’clock till it is four in law, and 1335 till it is 1336. There are cases mentioned in the Bible where time was prolonged a large fraction of a year. Compare II Sam. v: 4, 5, and I Chron. xxix: 27.
There is to be presented in other chapters the evidence that the end or harvest of the gospel age began in 1874. “The harvest is the end of the age,”—Matt. xiii: 39. The harvest, or reaping the Earth, (Rev. xiv: 14–16,) would include the gathering together unto Christ, all the orders of His church, “prophets, saints, and them that fear His name, small and great,”—Rev. xi: 18. Then we may read the statement to Daniel thus: “Go thy way till the harvest;” and where the 1335 days (years) end, “the time of the harvest” begins.
The 1948 printing: 1957 kept in the text; the Note on Revisions on 1957 and 1963 interpretation
On: the thousand three hundred and five and thirty days
Source quotation · J. E. Esslemont, Bahá’u’lláh and the New Era (Bahá’í Publishing Committee, eleventh printing, February 1948), pp. 302–303, and the publishers’ Note on Revisions, pp. viii–ix. The paragraph is Esslemont’s, as revised in 1937; the Note on Revisions is the publishers’, citing the Guardian. In the last two verses of the Book of Daniel occur the cryptic words:—
“Blessed is he that waiteth and cometh to the thousand, three hundred and thirty-five days. But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.”
Many have been the attempts of learned students to solve the problem of the significance of these words. In a table-talk at which the writer was present, ‘Abdu’l-Bahá said that these 1,335 days mean 1,335 solar years from the Hijrat. (Flight of Muhammad from Mecca to Medina, marking the beginning of the Muhammad era.)
As the Hijrat occurred in 622 A.D. the date referred to is, therefore, 1957 (i.e 622+1,335) A.D. Asked: “What shall we see at the end of the 1,335 days?” he replied: Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá’í Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!
[Note on Revisions, pp. viii–ix]
Doctrinal errors, however, are subject to correction, and the main purpose of these notes is to list the more important alterations which the author himself would undoubtedly make if writing his book at the present time. In later editions, when the book can be printed from newly set types, these and a number of other revisions will be incorporated in the text.
[…]
P. 303: “the end of the 1,335 days.” The Guardian has written that in the Bahá’í teachings themselves there is nothing to indicate that any definite degree of world peace will be established by 1957, nor by 1963, the one hundredth anniversary of the Declaration of Bahá’u’lláh. The Bahá’ís understand that the process of spiritual regeneration and social order is evolutionary, and that no human powers can prevent the final consummation of the divine promise.
Bahá’u’lláh and the New Era · J. E. Esslemont, Bahá’u’lláh and the New Era (Wilmette: Bahá’í Publishing Committee, revised edition of 1937, eleventh printing, February 1948; “Published under agreement with George Allen & Unwin, Ltd.”), pp. 302–303 (from “In the last two verses” through “It will be most glorious!”) and Note on Revisions pp. viii–ix (two paragraphs). Internet Archive lending item bahaullahnewera0000jees; transcribed from page images supplied by the user from their own loan on 5 October 2026. The dots under h in “Muhammad” are not legible on the screenshot and are omitted; small capitals in A.D. rendered as capitals; line-end hyphenation joined; […] marks omissions.
Source reuse and transcription Revised edition of 1937, printed by the Bahá’í Publishing Committee under agreement with George Allen & Unwin, Ltd. Short quotation (about 310 words) of the Daniel paragraph and the publishers’ note on it, reproduced for historical identification and comment.
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In the last two verses of the Book of Daniel occur the cryptic words:—
“Blessed is he that waiteth and cometh to the thousand, three hundred and thirty-five days. But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.”
Many have been the attempts of learned students to solve the problem of the significance of these words. In a table-talk at which the writer was present, ‘Abdu’l-Bahá said that these 1,335 days mean 1,335 solar years from the Hijrat. (Flight of Muhammad from Mecca to Medina, marking the beginning of the Muhammad era.)
As the Hijrat occurred in 622 A.D. the date referred to is, therefore, 1957 (i.e 622+1,335) A.D. Asked: “What shall we see at the end of the 1,335 days?” he replied: Universal Peace will be firmly established, a Universal language promoted. Misunderstandings will pass away. The Bahá’í Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious!
[Note on Revisions, pp. viii–ix]
Doctrinal errors, however, are subject to correction, and the main purpose of these notes is to list the more important alterations which the author himself would undoubtedly make if writing his book at the present time. In later editions, when the book can be printed from newly set types, these and a number of other revisions will be incorporated in the text.
[…]
P. 303: “the end of the 1,335 days.” The Guardian has written that in the Bahá’í teachings themselves there is nothing to indicate that any definite degree of world peace will be established by 1957, nor by 1963, the one hundredth anniversary of the Declaration of Bahá’u’lláh. The Bahá’ís understand that the process of spiritual regeneration and social order is evolutionary, and that no human powers can prevent the final consummation of the divine promise.
The Research Department’s response to the 1957 dispute retrospective response
On: the thousand three hundred and five and thirty days
Editorial paraphrase of the source · Research Department, memorandum to the Universal House of Justice, 6 November 1990. One short quotation; remainder paraphrased by Rainbow Watch. The Research Department writes: “However, the important point is that this entire passage constitutes a pilgrim's note.” It distinguishes Esslemont’s calculation of 1957 from the words he reports hearing from ‘Abdu’l-Bahá. It treats the report as unauthenticated and argues, citing Shoghi Effendi and ‘Abdu’l-Bahá on pilgrims’ recollections, that authenticated written texts should govern interpretation. The memorandum reads Daniel’s 1,335 days as referring to the worldwide establishment of the Bahá’í Faith rather than a deadline for universal peace. Against Francis Beckwith’s allegation of concealment after 1957, it cites a revision note already present in the 1946 edition. That note, as quoted in the memorandum, denied a fixed degree of world peace by either 1957 or 1963. It also cites a letter of 4 May 1946 written on Shoghi Effendi’s behalf and explains that a written Tablet later replaced the reported conversation. The Department interprets the reported words about peace as describing a process leading from the Lesser Peace to the Most Great Peace. These are its stated arguments. The short quotation is from the memorandum; the rest is a paraphrase.
Changes Made to “Bahá’u’lláh and the New Era” Regarding the Explanation of Daniel 12:12 · Research Department memorandum to the Universal House of Justice, 6 November 1990; Bahá’í Library Online recipient-supplied transcription, transmitted by email 25 June 1995. The internal memorandum heading identifies the author as the Research Department. Entire memorandum read; displayed note is an attributed paraphrase.
Source reuse and transcription A 142-word analytical paraphrase is supplied; no memorandum wording is quoted. The archive records permission from the recipient for its posting. Its 2000 electronic-text permission letter expressly covers Sacred Text, Guardian works and books produced by named Bahá’í publishers.
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The Research Department distinguishes Esslemont’s calculation of 1957 from the words he reports hearing from ‘Abdu’l-Bahá. It treats the passage as an unauthenticated pilgrim’s recollection rather than an authoritative written statement. Drawing on Bahá’í standards for authenticating reported conversations, it argues that written texts should govern interpretation of the report. It reads the 1,335 days as referring to the worldwide establishment of the Bahá’í Faith rather than a deadline for universal peace. Against Francis Beckwith’s allegation of a later concealment, the memorandum cites a revision note already present in the 1946 edition. According to its quotation, that note denied a fixed degree of world peace by either 1957 or 1963. It also cites a letter written on Shoghi Effendi’s behalf in 1946 and explains the subsequent substitution of an authenticated written passage. These are the Department’s arguments about attribution, authority and revision.
2026-09-11T03:53:51+00:00
The Research Department writes: “However, the important point is that this entire passage constitutes a pilgrim's note.” It distinguishes Esslemont’s calculation of 1957 from the words he reports hearing from ‘Abdu’l-Bahá. It treats the report as unauthenticated and argues, citing Shoghi Effendi and ‘Abdu’l-Bahá on pilgrims’ recollections, that authenticated written texts should govern interpretation. The memorandum reads Daniel’s 1,335 days as referring to the worldwide establishment of the Bahá’í Faith rather than a deadline for universal peace. Against Francis Beckwith’s allegation of concealment after 1957, it cites a revision note already present in the 1946 edition. That note, as quoted in the memorandum, denied a fixed degree of world peace by either 1957 or 1963. It also cites a letter of 4 May 1946 written on Shoghi Effendi’s behalf and explains that a written Tablet later replaced the reported conversation. The Department interprets the reported words about peace as describing a process leading from the Lesser Peace to the Most Great Peace. These are its stated arguments; this note does not independently verify the 1946 edition. The short quotation is from the memorandum; the rest is a paraphrase.
2026-10-05T15:53:49+00:00
The Research Department writes: “However, the important point is that this entire passage constitutes a pilgrim's note.” It distinguishes Esslemont’s calculation of 1957 from the words he reports hearing from ‘Abdu’l-Bahá. It treats the report as unauthenticated and argues, citing Shoghi Effendi and ‘Abdu’l-Bahá on pilgrims’ recollections, that authenticated written texts should govern interpretation. The memorandum reads Daniel’s 1,335 days as referring to the worldwide establishment of the Bahá’í Faith rather than a deadline for universal peace. Against Francis Beckwith’s allegation of concealment after 1957, it cites a revision note already present in the 1946 edition. That note, as quoted in the memorandum, denied a fixed degree of world peace by either 1957 or 1963. It also cites a letter of 4 May 1946 written on Shoghi Effendi’s behalf and explains that a written Tablet later replaced the reported conversation. The Department interprets the reported words about peace as describing a process leading from the Lesser Peace to the Most Great Peace. These are its stated arguments. The short quotation is from the memorandum; the rest is a paraphrase.
The revised New Era: Daniel’s 1,335 days refer to 1963 interpretation
On: the thousand three hundred and five and thirty days
Source quotation · J. E. Esslemont, Bahá’u’lláh and the New Era, revised text (Bahá’í Publishing Trust, New Delhi, 1969 printing), pp. 350–351; short excerpt of three paragraphs and Daniel 12:12–13 as quoted. The paragraph naming 1963 replaces Esslemont’s own 1923 reckoning of 1957 (p. 212 of the first edition) and was revised after his death. In the last two verses of the Book of Daniel occur the cryptic words :—
“Blessed is he that waiteth and cometh to the thousand, three hundred and thirty-five days. But go thy way till the end be : for thou shalt rest, and stand in thy lot at the end of the days.”
Many have been the attempts of learned students to solve the problem of the significance of these words. In a table-talk at which the writer was present, ‘Abdu’l-Baha reckoned the fulfilmemt of Daniel’s prophecy from the date of the beginning of the Muhammadan era.
‘Abdu’l-Baha’s Tablets make it clear that this prophecy refers to the one-hundredth anniversary of the Declaration of Baha’u’llah in Baghdad, or the year 1963. Asked what will be manifest after the 1,330 “days” He replied : Universal peace will be firmly esstablished, a Universal language promoted. Misunderstandings will pass away. The Baha’i Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious !
Bahá’u’lláh and the New Era · J. E. Esslemont, Bahá’u’lláh and the New Era (New Delhi: Bahá’í Publishing Trust, Indian edition, fourth printing, 1969; preface to the American edition dated December 1950), pp. 350–351, from “In the last two verses” through “It will be most glorious !”. Internet Archive item dli.ernet.505600 (Digital Library of India), leaves 361–362; imprint leaf 4. Collated with the undated printing of the same setting with the December 1950 preface, item in.ernet.dli.2015.58991, leaves 362–363. Transcribed from the page images. The printed misprints “fulfilmemt”, “1,330” and “es-stablished” (joined as “esstablished”) are kept; a stray mark before “year” in the undated printing is omitted; line-end hyphenation joined; whitespace normalized.
Source reuse and transcription Revised text of the American edition (copyright held by the Bahá’í Publishing Committee from the December 1950 preface), printed by the Bahá’í Publishing Trust, New Delhi. Short quotation (about 170 words of a book of about 400 pages) of the revised Daniel paragraph, reproduced for historical identification and comment.
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In the last two verses of the Book of Daniel occur the cryptic words :—
“Blessed is he that waiteth and cometh to the thousand, three hundred and thirty-five days. But go thy way till the end be : for thou shalt rest, and stand in thy lot at the end of the days.”
Many have been the attempts of learned students to solve the problem of the significance of these words. In a table-talk at which the writer was present, ‘Abdu’l-Baha reckoned the fulfilmemt of Daniel’s prophecy from the date of the beginning of the Muhammadan era.
‘Abdu’l-Baha’s Tablets make it clear that this prophecy refers to the one-hundredth anniversary of the Declaration of Baha’u’llah in Baghdad, or the year 1963. Asked what will be manifest after the 1,330 “days” He replied : Universal peace will be firmly esstablished, a Universal language promoted. Misunderstandings will pass away. The Baha’i Cause will be promulgated in all parts and the oneness of mankind established. It will be most glorious !
The Watch Tower, 1 September 1916: “our mistake respecting the harvest” and the parallels to 1918 retrospective response
On: Happy is he that waiteth
Source quotation · Unsigned article “The Harvest Is Not Ended,” The Watch Tower, 1 September 1916, pp. 263–265 (C. T. Russell, editor); omissions marked. We see no reason for doubting, therefore, that the Times of the Gentiles ended in October, 1914; and that a few more years will witness their utter collapse and the full establishment of God’s kingdom in the hands of Messiah. But by that time, the Elijah class will have passed beyond the Veil; for “when he [Jesus] shall appear in his glory, we [the church] also will appear with him.”
Our Mistake Respecting the Harvest
Our readers will remember that the basis of our expectations respecting the harvest time was the parallelism between the closing of the Jewish age and the closing of this Gospel age. We found the beginning of the harvest time clearly marked by the 1335 days of prophecy, and by the fulfilment amongst God’s people of the declaration: “Oh, the blessedness of him that waiteth and cometh to the end of the 1335 days!” (Daniel 12:12) Surely great blessedness, great enlightenment of the eyes of understanding, great appreciation of our God and his glorious purposes came to the Lord’s people at that time in full agreement with that prophecy! Ever since then a new song has been in the mouths of the Lord’s people, as they have learned of his goodness through the divine plan of the ages. We see no reason to question the date, October, 1874, as the beginning of the harvest time and the parallel to the time when Jesus began his ministry in the harvest time of the Jewish age.
Our mistake was along the very line that we pointed out. Time and again, we reminded our readers that the parallelism between the Jewish age and the Gospel age could not include anything belonging to the new dispensation. The parallels affected merely the nominal Jewish house there and the nominal Christian house here. Both were rejected because of failure to be in the right condition of heart for the truths that were due to them—both rejected for destruction. The Jewish system was a church-state affair, paralleled here by the great church-state systems of Europe, whose destruction began in 1914.
…
Jewish and Christian Parallels
Jewish-Nominal Church | Christian-Nominal Church
A. D. 29—33 | A. D. 1874—1878
“They knew not the time of their visitation”
A. D. 33—36 | A. D. 1878—1881
The Most Holy Anointed, divine favor prolonged for three and a half years to complete the 70 weeks of favor promised to Israel, their rejection being deferred.
A. D. 36—73 | A. D. 1881—1918
Because of the overspreading of abominations, he shall make it desolate, even until the consummation or utter destruction—until all that God has predetermined shall be accomplished.—Daniel 9:24-27.
…
We imagined that the harvest work of gathering the church would be accomplished before the end of the Gentile Times; but nothing in the Bible so said. Our thought was purely an inference, and now we see that it was an unjustified one. …
Incidentally we remark that some historians put the end of the Jewish Time of Trouble as April A. D. 73, which would correspond to April 1918.
The Watch Tower, 1 September 1916 · The Watch Tower and Herald of Christ’s Presence (Brooklyn, N.Y.), vol. XXXVII, no. 17, 1 September 1916, unsigned article “The Harvest Is Not Ended,” pp. 263–264 (reprint pp. [5949]–[5950]): the paragraph “We see no reason for doubting” through “also will appear with him.”; the section “Our Mistake Respecting the Harvest,” its first two paragraphs; the table “Jewish and Christian Parallels”; the first two sentences of the paragraph “We imagined”; and, from p. 265, the paragraph “Incidentally we remark”. Omissions marked “…”. Read in the Watch Tower Society’s reprint of the magazine, which sets two original pages on each reprint page with the original page numbers in parentheses: Internet Archive item magazines-the-watchtower-and-herald-christ-presence-1916, BookReader leaves 130–131 (reprint pp. [5949]–[5950]). Transcribed from the page images. Capitals of the section headings rendered in title case; the table set as rows with “|” between its columns; line-end hyphenation joined; whitespace normalized. C. T. Russell was editor.
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We see no reason for doubting, therefore, that the Times of the Gentiles ended in October, 1914; and that a few more years will witness their utter collapse and the full establishment of God’s kingdom in the hands of Messiah. But by that time, the Elijah class will have passed beyond the Veil; for “when he [Jesus] shall appear in his glory, we [the church] also will appear with him.”
Our Mistake Respecting the Harvest
Our readers will remember that the basis of our expectations respecting the harvest time was the parallelism between the closing of the Jewish age and the closing of this Gospel age. We found the beginning of the harvest time clearly marked by the 1335 days of prophecy, and by the fulfilment amongst God’s people of the declaration: “Oh, the blessedness of him that waiteth and cometh to the end of the 1335 days!” (Daniel 12:12) Surely great blessedness, great enlightenment of the eyes of understanding, great appreciation of our God and his glorious purposes came to the Lord’s people at that time in full agreement with that prophecy! Ever since then a new song has been in the mouths of the Lord’s people, as they have learned of his goodness through the divine plan of the ages. We see no reason to question the date, October, 1874, as the beginning of the harvest time and the parallel to the time when Jesus began his ministry in the harvest time of the Jewish age.
Our mistake was along the very line that we pointed out. Time and again, we reminded our readers that the parallelism between the Jewish age and the Gospel age could not include anything belonging to the new dispensation. The parallels affected merely the nominal Jewish house there and the nominal Christian house here. Both were rejected because of failure to be in the right condition of heart for the truths that were due to them—both rejected for destruction. The Jewish system was a church-state affair, paralleled here by the great church-state systems of Europe, whose destruction began in 1914.
…
Jewish and Christian Parallels
Jewish-Nominal Church | Christian-Nominal Church
A. D. 29—33 | A. D. 1874—1878
“They knew not the time of their visitation”
A. D. 33—36 | A. D. 1878—1881
The Most Holy Anointed, divine favor prolonged for three and a half years to complete the 70 weeks of favor promised to Israel, their rejection being deferred.
A. D. 36—73 | A. D. 1881—1918
Because of the overspreading of abominations, he shall make it desolate, even until the consummation or utter destruction—until all that God has predetermined shall be accomplished.—Daniel 9:24-27.
…
We imagined that the harvest work of gathering the church would be accomplished before the end of the Gentile Times; but nothing in the Bible so said. Our thought was purely an inference, and now we see that it was an unjustified one. …
Incidentally we remark that some historians put the end of the Jewish Time of Trouble as April A. D. 73, which would correspond to April 1918.
Tillinghast: Christ’s personal appearance in 1701, the Beast’s reign ending in 1656 interpretation
On: How long shall it be to the end of the wonders?
Source quotation · John Tillinghast, Knowledge of the Times (London, 1654), pp. 306–307 […] 5 Period, From the end of the year three hundred ninety six, to the end of the year one thousand six hundred fifty six; the years of this Period are one thousand two hundred and sixty.
6 Period, From the end of the year one thousand six hundred fifty six, to the end of the year one thousand seven hundred and one; the years of this Period are forty five.
These three last Periods contain of years, one thousand three hundred thirty five.
The years of the three first, and the three last Periods put together, make up exactly 2300.
The sum of all is, That Christs Personal Appearance,
Israels compleat Redemption,
The final overthrow of Beast, and Great Turk,
The binding of the Dragon,
The total dissolution of the Fourth Monarchy,
The beginning of the one thousand years reign of Christ and the Saints, (all which things are concurrent) falls to be, Anno Dom. one thousand seven hundred and one, about forty seven, or forty eight years hence.
Yet whether or no Jesus Christ, who tells us, that for the Elects sake those days (that is, the days of the sore trouble which will befall the Jews more especially towards the ending-time of the last forty five years) shall be shortned, may not appear some years sooner, and so cut short this determined time, is a question too hard for mee to decide; but the appearance of our blessed Lord, the great God, and our Saviour Jesus Christ, will put an end to this, and all other Controversies.
Knowledge of the Times · John Tillinghast, Knowledge of the Times, or, The Resolution of the Question, How Long It Shall Be unto the End of Wonders (London, 1654), concluding summary of the periods, pp. 306–307. Transcribed from the EEBO-TCP keyed text (CC0; textcreationpartnership GitHub repository A94356). Long s (ſ) rendered s; TCP line-end hyphenation markers joined; page breaks joined; marginal notes and running heads omitted; roman and italic type not distinguished; spelling, capitalization and punctuation otherwise as keyed; omissions marked […]. The summary list of concurrent events is printed as separate lines and kept so. No Internet Archive scan of this edition was located; the TCP keying is the witness checked.
Source reuse and transcription Seventeenth-century printed text, public domain; EEBO-TCP keyed transcription released under CC0 by the Text Creation Partnership.
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[…] 5 Period, From the end of the year three hundred ninety six, to the end of the year one thousand six hundred fifty six; the years of this Period are one thousand two hundred and sixty.
6 Period, From the end of the year one thousand six hundred fifty six, to the end of the year one thousand seven hundred and one; the years of this Period are forty five.
These three last Periods contain of years, one thousand three hundred thirty five.
The years of the three first, and the three last Periods put together, make up exactly 2300.
The sum of all is, That Christs Personal Appearance,
Israels compleat Redemption,
The final overthrow of Beast, and Great Turk,
The binding of the Dragon,
The total dissolution of the Fourth Monarchy,
The beginning of the one thousand years reign of Christ and the Saints, (all which things are concurrent) falls to be, Anno Dom. one thousand seven hundred and one, about forty seven, or forty eight years hence.
Yet whether or no Jesus Christ, who tells us, that for the Elects sake those days (that is, the days of the sore trouble which will befall the Jews more especially towards the ending-time of the last forty five years) shall be shortned, may not appear some years sooner, and so cut short this determined time, is a question too hard for mee to decide; but the appearance of our blessed Lord, the great God, and our Saviour Jesus Christ, will put an end to this, and all other Controversies.
Wendell: the 1,335 years from AD 538 end in 1873 interpretation
On: the thousand three hundred and five and thirty days
Source quotation · J. Wendell, Present Truth, or Meat in Due Season (1873), p. 12, last paragraph (to “all is plain.”) and p. 13, the paragraph after the two diagrams; the closing words of p. 12 and the diagrams omitted and marked. We are all agreed that the “daily” sacrifice means Pagan Rome, and the abomination that maketh desolate Papal Rome. The grand error, into which Wm. Miller and others since his day have fallen, was in commencing the 1,290 and 1,335 years at the downfall of Paganism, instead of at the setting up of Papacy. Mark, the angel does not say from the taking away, but the setting up of the abomination, etc. All the arguments and history adduced by Wm. Miller and others, showing that papacy was enthroned in 538, and the saints given into his hands at that date, stand good to-day, and are the eternal truth of God, as the literal fulfillment of the 1,260 years demonstrates. Commencing then the 1,290 and 1,335 years where the angel tells us to start, all is plain.
…
The evidence is then clear and conclusive, that the 1,260 years commenced in A. D. 538 and ended in 1798; and as the 1,290 and 1,335 commence at the same point of time, the 1,290 would terminate 30 years after the 1,260, viz: 1828, and the 1,335 would end 45 years after the 1,290, viz: 1873.
Present Truth, or Meat in Due Season · J. Wendell (Edenboro, Pa.), Present Truth, or, Meat in Due Season: Giving some of the Evidences for the Coming of our Lord and Saviour, this year, 1873 (no imprint; 1873). Internet Archive scan PresentTruthByJonasWendell, first page (leaf 1), title block and first paragraph, transcribed from the page image; the OCR layer is poor and was used only for comparison. Three worn marks in “events, only,” “prophecy, and” and “day, of course” are read as commas, as in the OCR layer. Title lines kept as printed lines; italics rendered plain; line-end hyphenation joined; whitespace normalized.
Source reuse and transcription Nineteenth-century publication, public domain in the United States.
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We are all agreed that the “daily” sacrifice means Pagan Rome, and the abomination that maketh desolate Papal Rome. The grand error, into which Wm. Miller and others since his day have fallen, was in commencing the 1,290 and 1,335 years at the downfall of Paganism, instead of at the setting up of Papacy. Mark, the angel does not say from the taking away, but the setting up of the abomination, etc. All the arguments and history adduced by Wm. Miller and others, showing that papacy was enthroned in 538, and the saints given into his hands at that date, stand good to-day, and are the eternal truth of God, as the literal fulfillment of the 1,260 years demonstrates. Commencing then the 1,290 and 1,335 years where the angel tells us to start, all is plain.
…
The evidence is then clear and conclusive, that the 1,260 years commenced in A. D. 538 and ended in 1798; and as the 1,290 and 1,335 commence at the same point of time, the 1,290 would terminate 30 years after the 1,260, viz: 1828, and the 1,335 would end 45 years after the 1,290, viz: 1873.
Why raise the same body? interpretation
On: them that sleep in the dust of the earth shall awake
Source quotation · Benjamin Calamy; abridged and revised by John Wesley · On the Resurrection of the Dead I. I shall show, that the resurrection of the self-same body that died, contains nothing in it incredible or impossible.
But before I do this, it may be proper to mention some of the reasons upon which this article of our faith is built.
And, 1. The plain notion of a resurrection requires, that the self-same body that died should rise again. Nothing can be said to be raised again, but that very body that died. If God give to our souls at the last day a new body, this cannot be called the resurrection of our body; because that word plainly implies the fresh production of what was before.
2. There are many places of Scripture that plainly declare it. St. Paul, in the 53d verse of this chapter, tells us that “this corruptible must put on incorruption, and this mortal must put on immortality.” [1 Cor. 15:53] Now, by this mortal, and this corruptible, can only be meant, that body which we now carry about with us, and shall one day lay down in the dust.
The mention which the Scripture makes of the places where the dead shall rise, further shows, that the same body which died shall rise. Thus we read in Daniel: “Those that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.” And, we may likewise observe, that the very phrase, of sleep and awake, implies, that when we rise again from the dead, our bodies will be as much the same as they are when we awake from sleep. Thus, again, our Lord affirms, (John 5:28, 29, ) “The hour is coming in which all that are in the graves shall hear his voice, and shall come forth; they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation.” Now, if the same body do not rise again, what need is there of opening the graves at the end of the world? The graves can give up no bodies but those which were laid in them. If we were not to rise with the very same bodies that died, then they might rest for ever.
On the Resurrection of the Dead · CCEL electronic historical text, Sermon 137. Editorial headnote identifies Benjamin Calamy’s sermon in a 1704 volume, abridged and revised by Wesley, with 1732 heading. Selected section I opening and two scriptural proofs, ending “then they might rest for ever.” Subsequent Philippians proof outside selection. Whitespace normalized; editorial footnotes excluded.
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I. I shall show, that the resurrection of the self-same body that died, contains nothing in it incredible or impossible.
But before I do this, it may be proper to mention some of the reasons upon which this article of our faith is built.
And, 1. The plain notion of a resurrection requires, that the self-same body that died should rise again. Nothing can be said to be raised again, but that very body that died. If God give to our souls at the last day a new body, this cannot be called the resurrection of our body; because that word plainly implies the fresh production of what was before.
2. There are many places of Scripture that plainly declare it. St. Paul, in the 53d verse of this chapter, tells us that “this corruptible must put on incorruption, and this mortal must put on immortality.” [1 Cor. 15:53] Now, by this mortal, and this corruptible, can only be meant, that body which we now carry about with us, and shall one day lay down in the dust.
The mention which the Scripture makes of the places where the dead shall rise, further shows, that the same body which died shall rise. Thus we read in Daniel: “Those that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.” And, we may likewise observe, that the very phrase, of sleep and awake, implies, that when we rise again from the dead, our bodies will be as much the same as they are when we awake from sleep. Thus, again, our Lord affirms, (John 5:28, 29, ) “The hour is coming in which all that are in the graves shall hear his voice, and shall come forth; they that have done good to the resurrection of life, and they that have done evil to the resurrection of damnation.” Now, if the same body do not rise again, what need is there of opening the graves at the end of the world? The graves can give up no bodies but those which were laid in them. If we were not to rise with the very same bodies that died, then they might rest for ever.
Zion’s Watch Tower, 1880: the 1335 days end in 1874; trouble ends with the Gentile times in 1914 interpretation
On: the thousand three hundred and five and thirty days
Source quotation · Unsigned lead article “A Reason for the Hope: Dialogue” (the Watchman’s answers), Zion’s Watch Tower, August 1880, issue p. 2 (reprint [124]); C. T. Russell was editor and publisher. Two paragraphs; the paragraph between them omitted. Another prophetic proof is that of the 1335 days (yrs.) of Daniel to the time Jesus was due to be present—“the harvest,” or end of this age—during which harvest time, Daniel was told that he should stand in his lot, or be resurrected with his class, the Prophets. The angel adds by way of comment: “Blessed is he that waiteth (remains alive) until the 1335 days”—1874. Those days surely end there, but what blessing did any of us who live realize? We are blessed by the “Bright shining of the present one.” (The literal rendering of last clause of 2 Thes., 2:8.) Jesus as the lightning is present, unseen, and is causing bright light of truth to shine into our minds. Wonderfully bright, and sweet, and precious, indeed, has been this light on the presence of the Son of Man, separating between wheat and tares and preparing his chaste Virgin for glory. He is making up His jewels, finishing the work by selecting those who are alive and remain, that we may be caught up, together with those who sleep in Him, to meet Him in the air.
…
Again we have found the word to teach that the Jewish age was given as a pattern, or shadow, or illustration of the Gospel age, and we have found it so. The latter being on a higher plane than the former, but otherwise its exact counterpart. It was 1840½ years from the beginning of the age to their harvest when Jesus was present in the flesh to that fleshly house. And it was 1841½ years from the commencement of our Gospel age at Pentecost (A. D., 33,) to the commencement of our “harvest” in the autumn of 1874, when our “sure word of prophecy” announces him as again present, but now on the higher plane, a spiritual body unseen, reaping, or harvesting the spiritual house. To the fleshly house the harvest work was on the fleshly plane and the chief reaper, Jesus and the other reapers, His disciples, were seen. Now there are under reapers, also, but they are “the angels,” [Matt. xiii] also spiritual bodies unseen, and so with the afterpart of the harvest. As Jesus gave up the Nominal church at the close of his 3½ years’ ministry because they “knew not the time of their visitation, so here too, at the parallel point of time, 1878, we believe the Nominal church to have been given up, and the “spewing out of His mouth” [Rev. iii] to have begun. As the Jewish house was shown some special favor for 3½ years, the latter half of their covenant week so we expect some favor to continue with the Nominal Gospel church for 3½ years. or until the autumn of 1881. As with the Jew, a period of 33 years of trouble followed these 7 years of favor, so we understand there will be upon christendom, so called, a period of 33 years of trouble—making with the preceding 7 years the 40 years of trouble or “Day of wrath” ending with the times of the Gentiles in 1914, when the kingdom of God [soon to be set up or exalted to power] will have broken in pieces and consumed all earthly kingdoms.
Zion’s Watch Tower, August 1880 · Zion’s Watch Tower and Herald of Christ’s Presence (Pittsburgh), vol. II, no. 2, August 1880, unsigned lead article “A Reason for the Hope: Dialogue,” the Watchman’s answers, issue p. 2 (reprint pagination [124]). Witness: the Watch Tower Society’s later reprint typesetting of the 1879–1881 issues, Internet Archive item magazines-zions-watchtower-and-herald-christ-presence-1880, leaf 62, page image inspected. Selected units: the paragraph “Another prophetic proof” through “to meet Him in the air.” and the paragraph “Again we have found the word” through “consumed all earthly kingdoms.”; the intervening paragraph is omitted and marked “…”. Italics rendered plain; line-end hyphenation joined; whitespace normalized. The print reading “years. or until the autumn of 1881” is retained.
Source reuse and transcription Nineteenth-century publication, public domain in the United States. The reprint reproduces the 1880 text.
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Another prophetic proof is that of the 1335 days (yrs.) of Daniel to the time Jesus was due to be present—“the harvest,” or end of this age—during which harvest time, Daniel was told that he should stand in his lot, or be resurrected with his class, the Prophets. The angel adds by way of comment: “Blessed is he that waiteth (remains alive) until the 1335 days”—1874. Those days surely end there, but what blessing did any of us who live realize? We are blessed by the “Bright shining of the present one.” (The literal rendering of last clause of 2 Thes., 2:8.) Jesus as the lightning is present, unseen, and is causing bright light of truth to shine into our minds. Wonderfully bright, and sweet, and precious, indeed, has been this light on the presence of the Son of Man, separating between wheat and tares and preparing his chaste Virgin for glory. He is making up His jewels, finishing the work by selecting those who are alive and remain, that we may be caught up, together with those who sleep in Him, to meet Him in the air.
…
Again we have found the word to teach that the Jewish age was given as a pattern, or shadow, or illustration of the Gospel age, and we have found it so. The latter being on a higher plane than the former, but otherwise its exact counterpart. It was 1840½ years from the beginning of the age to their harvest when Jesus was present in the flesh to that fleshly house. And it was 1841½ years from the commencement of our Gospel age at Pentecost (A. D., 33,) to the commencement of our “harvest” in the autumn of 1874, when our “sure word of prophecy” announces him as again present, but now on the higher plane, a spiritual body unseen, reaping, or harvesting the spiritual house. To the fleshly house the harvest work was on the fleshly plane and the chief reaper, Jesus and the other reapers, His disciples, were seen. Now there are under reapers, also, but they are “the angels,” [Matt. xiii] also spiritual bodies unseen, and so with the afterpart of the harvest. As Jesus gave up the Nominal church at the close of his 3½ years’ ministry because they “knew not the time of their visitation, so here too, at the parallel point of time, 1878, we believe the Nominal church to have been given up, and the “spewing out of His mouth” [Rev. iii] to have begun. As the Jewish house was shown some special favor for 3½ years, the latter half of their covenant week so we expect some favor to continue with the Nominal Gospel church for 3½ years. or until the autumn of 1881. As with the Jew, a period of 33 years of trouble followed these 7 years of favor, so we understand there will be upon christendom, so called, a period of 33 years of trouble—making with the preceding 7 years the 40 years of trouble or “Day of wrath” ending with the times of the Gentiles in 1914, when the kingdom of God [soon to be set up or exalted to power] will have broken in pieces and consumed all earthly kingdoms.