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Archer: the seventh trumpet about 1666, Christ’s reign about 1700 interpretation
On: the tenth part of the city fell
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.
Baxter on Gill: the 1260 years from 610 or 612 end in 1870 or 1872 interpretation
On: prophesy a thousand two hundred and threescore days
Linked by verbal allusion. Baxter and the Gill sermon he quotes speak of the Witnesses “still prophesying, though in sackcloth,” who are killed “when they have finished their testimony,” the words of Revelation 11:3 and 11:7.
Source quotation · M. Baxter, Coming Wonders Expected between 1867 and 1875 (London, 1867), Fifteenth Wonder, p. 216, text and footnote 1; Baxter quotes John Gill. The Rev. Dr. Gill, the celebrated commentator, expected the slaughter of the Witnesses for three and a half years about or a little time after 1866—preparatory to the personal reign of Christ upon earth during the millenium. He said in 1750, in his sermon on “Watchman, what of the night:”—
“The witnesses have not yet finished their testimony: they are still prophesying, though in sackcloth, or under some discouragement: whereas it will be when they have finished their testimony, and at the close of the 1260 days or years of (the Papal) Antichrist’s reign, that they will be killed. …”
[Footnote] Dr. Gill said in his Body of Divinity in the article on the second coming of Christ, regarding the 1260 years of Popery’s chief supremacy. “There is another era which bids fair to be the beginning of it; and that is when the emperor Phocas gave the grant of Universal Bishop to the Pope of Rome: and this was done in the year six hundred and six (606); and the rather this date should be attended to, since within a little time after, Mahomet, the Eastern Antichrist, arose; so that as they appeared about the same time, and go on together, they will end together. Now if to the above date are added 1260 years, the end of (the Papal) Antichrist’s reign will fall in the year 1866: according to this computation, he has almost a hundred years more to reign.”
Dr. Gill’s view that the 1260 years began simultaneously with Popery in the west, and Mahometanism in the east is held by other expositors, but 610 when the Koran was written, or 612 when Mahometanism was publicly preached seems a more correct commencement of the 1260 years, which thus should end in 1870 or 1872.
Coming Wonders Expected between 1867 and 1875 (1867), p. 216 · M. Baxter, Coming Wonders Expected between 1867 and 1875, “fourth thousand” (London: E. A. Taylor, 1867), Fifteenth Wonder, p. 216: the paragraph from “The Rev. Dr. Gill, the celebrated commentator” through Gill’s first quoted sentence (“that they will be killed.”), and the complete footnote 1. Internet Archive scan comingwondersexp00baxt (University of Toronto, Robarts Library), BookReader leaf 219. Transcribed from the full-size page image (1683 × 2674 pixels). Small capitals (“Rev. Dr. Gill”) rendered in title case; footnote mark omitted; line-end hyphenation joined; whitespace normalized. Broken type read as “1260” (“12 0”) and “Rome”; a stray mark after “Body” omitted; “millenium” is kept as printed.
Source reuse and transcription Nineteenth-century publication, public domain in the United States.
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The Rev. Dr. Gill, the celebrated commentator, expected the slaughter of the Witnesses for three and a half years about or a little time after 1866—preparatory to the personal reign of Christ upon earth during the millenium. He said in 1750, in his sermon on “Watchman, what of the night:”—
“The witnesses have not yet finished their testimony: they are still prophesying, though in sackcloth, or under some discouragement: whereas it will be when they have finished their testimony, and at the close of the 1260 days or years of (the Papal) Antichrist’s reign, that they will be killed. …”
[Footnote] Dr. Gill said in his Body of Divinity in the article on the second coming of Christ, regarding the 1260 years of Popery’s chief supremacy. “There is another era which bids fair to be the beginning of it; and that is when the emperor Phocas gave the grant of Universal Bishop to the Pope of Rome: and this was done in the year six hundred and six (606); and the rather this date should be attended to, since within a little time after, Mahomet, the Eastern Antichrist, arose; so that as they appeared about the same time, and go on together, they will end together. Now if to the above date are added 1260 years, the end of (the Papal) Antichrist’s reign will fall in the year 1866: according to this computation, he has almost a hundred years more to reign.”
Dr. Gill’s view that the 1260 years began simultaneously with Popery in the west, and Mahometanism in the east is held by other expositors, but 610 when the Koran was written, or 612 when Mahometanism was publicly preached seems a more correct commencement of the 1260 years, which thus should end in 1870 or 1872.
Baxter: Christ’s descent at Armageddon in 1873–5 interpretation
On: prophesy a thousand two hundred and threescore days
Source quotation · M. Baxter, Coming Wonders Expected between 1867 and 1875 (London, 1867), Ninth Wonder, pp. 158–159, two paragraphs from “Because the deepest expositors” through “descent at Armageddon.)” Because the deepest expositors of prophecy generally admit that the seals, trumpets, vials, and other prophecies in Revelation relating to the 1,260 days, have a double fulfilment—yearday and literalday,—first during somewhat more than 1,260 years as the chief period of the Papal Antichrist, and again more literally during somewhat more than 1,260 days as the chief period of the last personal Antichrist.
And it is quite evident that the literalday second fulfilment will be, in the relative positions of its different parts, an exact facsimile or counterpart of the yearday first fulfilment, only on the reduced scale of a day instead of a year. Thus as the yearday fulfilment of the seals, trumpets, and other prophecies of Revelation relating to the 1,260 yeardays, manifestly began at Christ’s ascension and the Pentecostal revival, in A.D. 29-33, about 1,840 to 1,846 years before Christ’s descent at Armageddon in A.D. 1873-5, so will the ultimate literalday fulfilment of the seals, trumpets, and other prophecies of Revelation relating to the 1,260 literal days, begin with the ascension of the wise virgins, and with another Pentecostal revival in the church militant, at an analogous period of about 1,840 to 1,846 days (that is, five years and between five and seven weeks before Christ’s descent at Armageddon.)
Coming Wonders Expected between 1867 and 1875 · M. Baxter, Coming Wonders Expected between 1867 and 1875, “fourth thousand” (London: E. A. Taylor, 1867). Internet Archive scan comingwondersexp00baxt (University of Toronto, Robarts Library), Ninth Wonder, pp. 158–159, two paragraphs from “Because the deepest expositors” through “before Christ’s descent at Armageddon.)” Transcribed from the page images (leaves 161–162); the OCR layer was used only for comparison. Footnote reference marks 1 and 2 omitted; small capitals (“double fulfilment,” “years,” “days”) rendered in lower case; line-end hyphenation joined; whitespace normalized.
Source reuse and transcription Nineteenth-century publication, public domain in the United States.
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Published revision history 2026-10-01T14:02:23+00:00
Because the deepest expositors of prophecy generally admit that the seals, trumpets, vials, and other prophecies in Revelation relating to the 1,260 days, have a double fulfilment—yearday and literalday,—first during somewhat more than 1,260 years as the chief period of the Papal Antichrist, and again more literally during somewhat more than 1,260 days as the chief period of the last personal Antichrist.
And it is quite evident that the literalday second fulfilment will be, in the relative positions of its different parts, an exact facsimile or counterpart of the yearday first fulfilment, only on the reduced scale of a day instead of a year. Thus as the yearday fulfilment of the seals, trumpets, and other prophecies of Revelation relating to the 1,260 yeardays, manifestly began at Christ’s ascension and the Pentecostal revival, in A.D. 29-33, about 1,840 to 1,846 years before Christ’s descent at Armageddon in A.D. 1873-5, so will the ultimate literalday fulfilment of the seals, trumpets, and other prophecies of Revelation relating to the 1,260 literal days, begin with the ascension of the wise virgins, and with another Pentecostal revival in the church militant, at an analogous period of about 1,840 to 1,846 days (that is, five years and between five and seven weeks before Christ’s descent at Armageddon.)
Beverley in 1684: the 1,260 days end in 1697, the New Jerusalem in 1772 interpretation
On: a thousand two hundred and threescore days
Linked by verbal allusion. Beverley reckons “the end of the 1260 Days”, the period during which the two witnesses of Revelation 11 prophesy; this paragraph does not name the chapter.
Source quotation · Thomas Beverley, A Scripture-Line of Time (1684), pp. 16 and 59 All these things being so fix'd, that they cannot be otherwise, for a Time there must be for the word going forth, by a full Evidence of Sacred Prophecy in Daniel, and History in Ezra, Nehemiah, and Esther, and this Time is fairly resolved into 75 years, and then the 490 years of the 70 Weeks, agreed by all Christians, after which, the 1335 must needs be, and they must be the last of the 2300. So there is onely space for 400 necessary, which during the Seals opening until the Trumpets sounding, viz. from three years and a half, or the last half week, so long after the Resurrection, to the Vulgar Year of our Lord, 437. when the Western Empire under Valentinian, the Son of Placidia, began to be violently shaken by the Wind of the Trumpets, and its Flourish blasted by the Fire and Hail of the first Trumpet mingled with Blood, by the agreement of all History, was four hundred years. By all which Account, we must needs be in or about the Twelve hundred and fiftieth year of those dark Twelve hundred and sixty, and no more of them then about Ten remain, when Christianity shall grow much brighter and clearer, till the full cleansing of the Sanctuary, or the New Jerusalem, at 1772.
[…]
For were not the Kingdom of Christ thus under Seal, its Brightness would immediately consume the man of Sin and his Bestian Kingdom, as will be seen at the end of the 1260 Days, viz. Ann. 1697, in the first appearance of Christ's Kingdom, and more fully at the Appearance it self 75 Years after.
A Scripture-Line of Time · Thomas Beverley, A Scripture-Line of Time, Drawn in Brief from the Lapsed Creation, to the Restitution of All Things (“Printed according to a Calendar, 1684”), p. 16 and p. 59 (Internet Archive scripturelineoft00beve, Princeton Theological Seminary copy, leaves n121 and n164). Transcribed from the EEBO-TCP keyed text (CC0; textcreationpartnership GitHub repository A27623). 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 […]. Checked against the page images of both pages; no differences from the keyed text were found apart from long s.
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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All these things being so fix'd, that they cannot be otherwise, for a Time there must be for the word going forth, by a full Evidence of Sacred Prophecy in Daniel, and History in Ezra, Nehemiah, and Esther, and this Time is fairly resolved into 75 years, and then the 490 years of the 70 Weeks, agreed by all Christians, after which, the 1335 must needs be, and they must be the last of the 2300. So there is onely space for 400 necessary, which during the Seals opening until the Trumpets sounding, viz. from three years and a half, or the last half week, so long after the Resurrection, to the Vulgar Year of our Lord, 437. when the Western Empire under Valentinian, the Son of Placidia, began to be violently shaken by the Wind of the Trumpets, and its Flourish blasted by the Fire and Hail of the first Trumpet mingled with Blood, by the agreement of all History, was four hundred years. By all which Account, we must needs be in or about the Twelve hundred and fiftieth year of those dark Twelve hundred and sixty, and no more of them then about Ten remain, when Christianity shall grow much brighter and clearer, till the full cleansing of the Sanctuary, or the New Jerusalem, at 1772.
[…]
For were not the Kingdom of Christ thus under Seal, its Brightness would immediately consume the man of Sin and his Bestian Kingdom, as will be seen at the end of the 1260 Days, viz. Ann. 1697, in the first appearance of Christ's Kingdom, and more fully at the Appearance it self 75 Years after.
Beverley in 1691: the 1260 days of the apostasy end at 97 interpretation
On: a thousand two hundred and threescore days
Linked by Rainbow Watch. Beverley ends “the 1260 Days of that Apostasie” at 97 without naming a verse. Revelation 11:3 gives the 1260 days of the witnesses, the period his 1684 and 1692 tracts end in 1697.
Source quotation · Thomas Beverley, The Thousand Years Kingdom of Christ (London, 1691), title page and pp. 2, 3, 5 and 8 Title page: The Thousand Years Kingdom of Christ, In its Full Scripture-State: Answering Mr. Baxter's New Treatise, In Opposition to It. Humbly Presented to the Churches of Christ. Particularly to the Angels of the Churches. By T. Beverley, A Fore-Runner to the Everlasting Gospel of that Kingdom, Near to be Preach'd. Revel. xiv. 7. Fear God, and give Glory to Him, for the Hour of his Judgment, or Government, is Come. London, Printed in the Year MDCXCI.
p. 2: […] the Apostasie of Antichrist that hath so Eclips'd the Restitution design'd us by the Second Adam, until the 1260 Days of that Apostasie are Expir'd, (which as I Account shall be at 97.) Then the Light will be more, and more Precious or Clear, until the Bright Day of the 1000 Years Kingdom.
p. 3: […] I have a True Scheme of Scripture Prophecy in all main parts, Relating to the Kingdom of Christ; Assur'd, I mean, by such a Symmetry, and Agreement of Scripture, with undoubted History, and Matter of Fact, and so am fully satisfied, I shall not be mistaken in that Great 97.
p. 5: 3. I do boldly Avouch, the Reason of that Great Darkness, of the Great Contradiction, the Great Dis-inclination concerning, and to this Great Doctrine of the Kingdom of Christ is, that the Sable Wings of the Antichristian Apostacy Hover over the Christivn Profession, and as that began to Rise, so that Doctrine hath been growing under Disrepute till it was out of all Honour, but hath gradually Recover'd since the Reformation, and is Recovering, and will be in its Glory at the end of the Apostacy. viz. at, and from 1697.
p. 8: Of this I have heretofore made Confession in many Expressions, and most particularly in the Treatise, Entituled, The Kingdom of Christ Entring its Succession in 97. Page 8.
The Thousand Years Kingdom of Christ, in its Full Scripture-State · T. Beverley, The Thousand Years Kingdom of Christ, In its Full Scripture-State: Answering Mr. Baxter’s New Treatise (London, Printed in the Year MDCXCI [1691]). Title page (leaf n0), pp. 2, 3, 5 and 8 (leaves n3, n4, n6, n9), from “the Apostasie of Antichrist” to “Entring its Succession in 97. Page 8.” (Internet Archive bim_early-english-books-1641-1700_the-thousand-years-kingd_beverley-thomas_1691; a second scan of the same setting, with the imprint cut off, is bim_early-english-books-1641-1700_the-thousand-years-kingd_beverley-thomas_1690). “Christivn” on p. 5 is kept as printed. 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 and marginal notes omitted; spelling, capitalization 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). Only the historical wording is reproduced; scan-host metadata and later library annotations are not.
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Published revision history 2026-10-21T14:09:01+00:00
Title page: The Thousand Years Kingdom of Christ, In its Full Scripture-State: Answering Mr. Baxter's New Treatise, In Opposition to It. Humbly Presented to the Churches of Christ. Particularly to the Angels of the Churches. By T. Beverley, A Fore-Runner to the Everlasting Gospel of that Kingdom, Near to be Preach'd. Revel. xiv. 7. Fear God, and give Glory to Him, for the Hour of his Judgment, or Government, is Come. London, Printed in the Year MDCXCI.
p. 2: […] the Apostasie of Antichrist that hath so Eclips'd the Restitution design'd us by the Second Adam, until the 1260 Days of that Apostasie are Expir'd, (which as I Account shall be at 97.) Then the Light will be more, and more Precious or Clear, until the Bright Day of the 1000 Years Kingdom.
p. 3: […] I have a True Scheme of Scripture Prophecy in all main parts, Relating to the Kingdom of Christ; Assur'd, I mean, by such a Symmetry, and Agreement of Scripture, with undoubted History, and Matter of Fact, and so am fully satisfied, I shall not be mistaken in that Great 97.
p. 5: 3. I do boldly Avouch, the Reason of that Great Darkness, of the Great Contradiction, the Great Dis-inclination concerning, and to this Great Doctrine of the Kingdom of Christ is, that the Sable Wings of the Antichristian Apostacy Hover over the Christivn Profession, and as that began to Rise, so that Doctrine hath been growing under Disrepute till it was out of all Honour, but hath gradually Recover'd since the Reformation, and is Recovering, and will be in its Glory at the end of the Apostacy. viz. at, and from 1697.
p. 8: Of this I have heretofore made Confession in many Expressions, and most particularly in the Treatise, Entituled, The Kingdom of Christ Entring its Succession in 97. Page 8.
Beverley in 1692: the Kingdom of Christ in its succession at the farthest in 1697 interpretation
On: a thousand two hundred and threescore days
Source quotation · Thomas Beverley, A Demonstrative Scripture-Proof from Mahometan Times (London, 1692), title page and p. 1 Title page: A Demonstrative Scripture-Proof from Mahometan Times: The Kingdom of Christ Must needs be in its Succession, 1697. By T. Beverley. Revel. XI. 14, 15. The Second Woe is past; Behold the Third Woe cometh Quickly: And the Seventh Angel sounded; and I heard Loud Voices in Heaven, saying, The Kingdoms of this World are become the Kingdoms of the Lord, and of his Christ. London, Printed in the Year, 1692.
p. 1: A Demonstrative Proof from the Space of Time run out, since the Hegire Era, or Great Date of Time to the Mahometans; like the Year of our Lord to Christians, when the False Prophet Mahomet appear’d Arm’d, viz at 622. That the Kingdom of Christ must at the farthest be in its Succession 1697. the 1260. Days of Years of the Roman Empire in the Papal Tyranny then Ending; and the Mahometan Imposture, and Barbarous Potentacy shall then also pass away, according to the Line of Time given.
A Demonstrative Scripture-Proof from Mahometan Times · T. Beverley, A Demonstrative Scripture-Proof from Mahometan Times: The Kingdom of Christ Must needs be in its Succession, 1697 (London, Printed in the Year, 1692). Title page (leaf n0) and the heading of p. 1 (leaf n2), from “A Demonstrative Proof from the Space of Time run out” to “according to the Line of Time given.” (Internet Archive bim_early-english-books-1641-1700_a-demonstrative-scriptur_beverley-thomas_1692). 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 and marginal notes omitted; spelling, capitalization 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). Only the historical wording is reproduced; scan-host metadata and later library annotations are not.
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Title page: A Demonstrative Scripture-Proof from Mahometan Times: The Kingdom of Christ Must needs be in its Succession, 1697. By T. Beverley. Revel. XI. 14, 15. The Second Woe is past; Behold the Third Woe cometh Quickly: And the Seventh Angel sounded; and I heard Loud Voices in Heaven, saying, The Kingdoms of this World are become the Kingdoms of the Lord, and of his Christ. London, Printed in the Year, 1692.
p. 1: A Demonstrative Proof from the Space of Time run out, since the Hegire Era, or Great Date of Time to the Mahometans; like the Year of our Lord to Christians, when the False Prophet Mahomet appear’d Arm’d, viz at 622. That the Kingdom of Christ must at the farthest be in its Succession 1697. the 1260. Days of Years of the Roman Empire in the Papal Tyranny then Ending; and the Mahometan Imposture, and Barbarous Potentacy shall then also pass away, according to the Line of Time given.
Joachim of Fiore: forty-two generations of thirty years, the 1260 days interpretation
On: a thousand two hundred and threescore days
Linked by verbal allusion. Joachim equates the forty-two generations with the “forty-two months” and the “1260 days”, the two figures Revelation 11:2–3 gives together.
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.
Newton on understanding prophecy through events interpretation
On: they went up into heaven in the cloud
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.
Parley P. Pratt joins Zechariah 14 and Revelation 11 into one sequence interpretation
On: they shall prophesy a thousand two hundred and threescore days
Source quotation · Parley P. Pratt, A Voice of Warning, eleventh edition (Salt Lake City: Deseret News Company, 1881), chapter II, “On the Fulfilment of Prophecy Yet Future,” pp. 82–86; five paragraphs from “Zachariah, in his fourteenth chapter” through “the saints of the Most High.” Zachariah, in his fourteenth chapter, has told us much concerning the great battle and overthrow of the nations who fight against Jerusalem; and he has said, in plain words, that the Lord shall come at the very time of the overthrow of that army; yes, in fact, even while they are in the act of taking Jerusalem, and have already succeeded in taking one half the city, and spoiling their houses, and ravishing their women. Then, behold their long expected Messiah, suddenly appearing, shall stand upon the Mount of Olives, a little east of Jerusalem, to fight against those nations and deliver the Jews. Zachariah says, The Mount of Olives shall cleave in twain, from east to west, and one half of the mountain shall remove to the north, while the other half falls off to the south, suddenly forming a very great valley, into which the Jews shall flee for protection from their enemies, as they fled from the earthquake in the days of Uzziah, king of Judah; while the Lord cometh and all the saints with him. Then will the Jews behold that long, long expected Messiah, coming in power to their deliverance, as they always looked for Him. He will destroy their enemies, and deliver them from trouble at the very time they are in the utmost consternation, and about to be swallowed up by their enemies.
But what will be their astonishment, when they are about to fall at the feet of their Deliverer, and acknowledge him their Messiah! They discover the wounds which were once made in his hands, feet, and side; and, on inquiry, at once recognize Jesus of Nazareth, the king of the Jews, the man so long rejected. Well did the Prophet say, they should mourn and weep, every family apart, and their wives apart. But, thank heaven, there will be an end to their mourning; for He will forgive their iniquities, and cleanse them from all uncleanness. Jerusalem shall be a holy city from that time forth, and all the land shall be turned as a plain from Geba to Rimmon, and she shall be lifted up and inhabited in her place, and men shall dwell there, and there shall be no more utter destruction of Jerusalem; "and in that day there shall be one Lord, and His name one, and He shall be King over all the earth."
John, in his eleventh chapter of Revelations, gives us many more particulars concerning this same event. He informs us that, after the city and temple are rebuilt by the Jews, the Gentiles will tread it underfoot forty and two months, during which time there will be two Prophets continually prophesying and working mighty miracles. And it seems that the Gentile army shall be hindered from utterly destroying and overthrowing the city, while these two Prophets continue. But, after a struggle of three years and a half, they at length succeed in destroying these two Prophets, and then overrunning much of the city; they send gifts to each other because of the death of the two Prophets, and in the mean time will not allow their dead bodies to be put in graves, but suffer them to lie in the streets of Jerusalem three days and a half; during which the armies of the Gentiles, consisting of many kindreds, tongues, and nations, passing through the city, plundering the Jews, see their dead bodies lying in the street. But, after three days and a half, on a sudden, the spirit of life from God enters them, and they will arise and stand upon their feet, and great fear will fall upon them that see them. And then they shall hear a voice from heaven, saying, "Come up hither," and they will ascend up to heaven in a cloud, their enemies beholding them. And, having described all these things, then come the shaking, spoken of by Ezekiel, and the rending of the Mount of Olives, spoken of by Zachariah. John says: "The same hour there was a great earthquake, and the tenth part of the city fell; and in the earthquake were slain of men seven thousand." And then one of the next scenes that follow is the sound of voices, saying: "The kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever."
Now, having summed up the description of these great events spoken of by these Prophets, I would just remark, there is no difficulty in understanding them all to be perfectly plain and literal in their fulfilment.
Suffice it to say, the Jews gather home, and rebuild Jerusalem. The nations gather against them to battle. Their armies encompass the city, and have more or less power over it for three years and a half. A couple of Jewish Prophets, by their mighty miracles, keep them from utterly overcoming the Jews; until at length they are slain, and the city is left in a great measure to the mercy of their enemies for three days and a half; the two Prophets rise from the dead and ascend up into heaven. The Messiah comes, convulses the earth, overthrows the army of the Gentiles, delivers the Jews, cleanses Jerusalem, cuts off all wickedness from the earth, raises the saints from the dead, brings them with Him, and commences His reign for a thousand years; during which time His Spirit will be poured out upon all flesh; men and beasts, birds and serpents, will be perfectly harmless, and peace and the knowledge and glory of God shall cover the earth as the waters cover the sea; and the kingdom, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High.
A Voice of Warning · Eleventh edition, Deseret News Company, Salt Lake City, 1881. Project Gutenberg eBook 35554, Mormon Texts Project transcription. Chapters I (pp. 31–37), II (pp. 82–86) and IV (pp. 153–156). HTML formatting and paragraph whitespace normalized; original wording, quotations and reference numbering retained. Compared word by word with the Internet Archive warninginvoiceof00pratrich (1881) scan text; pages 82 and 84 viewed. No passages omitted within the selected units.
Source reuse and transcription Public-domain 1881 edition in the United States: https://www.gutenberg.org/ebooks/35554. Transcription by the Mormon Texts Project volunteers. Project Gutenberg license: https://www.gutenberg.org/policy/license.html.
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Zachariah, in his fourteenth chapter, has told us much concerning the great battle and overthrow of the nations who fight against Jerusalem; and he has said, in plain words, that the Lord shall come at the very time of the overthrow of that army; yes, in fact, even while they are in the act of taking Jerusalem, and have already succeeded in taking one half the city, and spoiling their houses, and ravishing their women. Then, behold their long expected Messiah, suddenly appearing, shall stand upon the Mount of Olives, a little east of Jerusalem, to fight against those nations and deliver the Jews. Zachariah says, The Mount of Olives shall cleave in twain, from east to west, and one half of the mountain shall remove to the north, while the other half falls off to the south, suddenly forming a very great valley, into which the Jews shall flee for protection from their enemies, as they fled from the earthquake in the days of Uzziah, king of Judah; while the Lord cometh and all the saints with him. Then will the Jews behold that long, long expected Messiah, coming in power to their deliverance, as they always looked for Him. He will destroy their enemies, and deliver them from trouble at the very time they are in the utmost consternation, and about to be swallowed up by their enemies.
But what will be their astonishment, when they are about to fall at the feet of their Deliverer, and acknowledge him their Messiah! They discover the wounds which were once made in his hands, feet, and side; and, on inquiry, at once recognize Jesus of Nazareth, the king of the Jews, the man so long rejected. Well did the Prophet say, they should mourn and weep, every family apart, and their wives apart. But, thank heaven, there will be an end to their mourning; for He will forgive their iniquities, and cleanse them from all uncleanness. Jerusalem shall be a holy city from that time forth, and all the land shall be turned as a plain from Geba to Rimmon, and she shall be lifted up and inhabited in her place, and men shall dwell there, and there shall be no more utter destruction of Jerusalem; "and in that day there shall be one Lord, and His name one, and He shall be King over all the earth."
John, in his eleventh chapter of Revelations, gives us many more particulars concerning this same event. He informs us that, after the city and temple are rebuilt by the Jews, the Gentiles will tread it underfoot forty and two months, during which time there will be two Prophets continually prophesying and working mighty miracles. And it seems that the Gentile army shall be hindered from utterly destroying and overthrowing the city, while these two Prophets continue. But, after a struggle of three years and a half, they at length succeed in destroying these two Prophets, and then overrunning much of the city; they send gifts to each other because of the death of the two Prophets, and in the mean time will not allow their dead bodies to be put in graves, but suffer them to lie in the streets of Jerusalem three days and a half; during which the armies of the Gentiles, consisting of many kindreds, tongues, and nations, passing through the city, plundering the Jews, see their dead bodies lying in the street. But, after three days and a half, on a sudden, the spirit of life from God enters them, and they will arise and stand upon their feet, and great fear will fall upon them that see them. And then they shall hear a voice from heaven, saying, "Come up hither," and they will ascend up to heaven in a cloud, their enemies beholding them. And, having described all these things, then come the shaking, spoken of by Ezekiel, and the rending of the Mount of Olives, spoken of by Zachariah. John says: "The same hour there was a great earthquake, and the tenth part of the city fell; and in the earthquake were slain of men seven thousand." And then one of the next scenes that follow is the sound of voices, saying: "The kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever."
Now, having summed up the description of these great events spoken of by these Prophets, I would just remark, there is no difficulty in understanding them all to be perfectly plain and literal in their fulfilment.
Suffice it to say, the Jews gather home, and rebuild Jerusalem. The nations gather against them to battle. Their armies encompass the city, and have more or less power over it for three years and a half. A couple of Jewish Prophets, by their mighty miracles, keep them from utterly overcoming the Jews; until at length they are slain, and the city is left in a great measure to the mercy of their enemies for three days and a half; the two Prophets rise from the dead and ascend up into heaven. The Messiah comes, convulses the earth, overthrows the army of the Gentiles, delivers the Jews, cleanses Jerusalem, cuts off all wickedness from the earth, raises the saints from the dead, brings them with Him, and commences His reign for a thousand years; during which time His Spirit will be poured out upon all flesh; men and beasts, birds and serpents, will be perfectly harmless, and peace and the knowledge and glory of God shall cover the earth as the waters cover the sea; and the kingdom, and the greatness of the kingdom under the whole heaven, shall be given to the saints of the Most High.
Pratt’s sequence for Jerusalem’s siege and deliverance interpretation
On: Come up hither
Source quotation · Orson Pratt, as reported by David W. Evans, 25 July 1875; Journal of Discourses 18, pp. 65–66, six paragraphs from “After awhile, when tens of” through “Saints will come with him.” After awhile, when tens of thousands of them have gathered and rebuilt their Temple, and reestablished Jerusalem upon its own heap, the Lord will send forth amongst them a tremendous scourge. What will be the nature of that scourge? The nations that live in the regions round about Jerusalem will gather up like a cloud, and cover all that land round about Jerusalem. They will come into the Valley of Jehoshaphat, east of Jerusalem, and they will lay siege to the city. What then? The Lord will raise up two great Prophets, they are called witnesses, in the Revelations of St. John. Will they have much power? Yes, during the days of their prophecying they will have power to smite those who undertake to destroy them, and until their testimonies are fulfilled they will be able to keep at bay all those nations besieging Jerusalem, so that they will not have power to take that city. How long will that be? Three and a half years, so says John the Revelator. If any man hurt them, they shall have power to bring upon that man, nation or army, the various plagues that are there written. They will have power to smite the earth with plague and famine, and to turn the rivers of water into blood. And when they have fulfilled their prophecy, then the nations that have been lying before Jerusalem so long, waiting for an opportunity to destroy the city, will succeed in killing these two Prophets, and their bodies, says John's revelations, will lie in the streets of Jerusalem three days and a half after they are killed. What rejoicing there will be over the death of these men! Those who have been waiting so long and anxiously for this to take place, will no doubt send gifts one to another, and if the telegraph wires are not destroyed, they will telegraph to the uttermost parts of the earth that they have succeeded in killing the two men who had so long tormented them with plagues, turning the waters into blood, etc. But by and by, right in the midst of their rejoicing, when they think the Jews will now certainly fall a prey to them, behold there is a great earthquake, and in the midst of it these two Prophets rise from the dead, and they hear a voice up in the heavens saying—"Come up hither;" and they immediately ascend in the sight of their enemies.
What next? Notwithstanding all this, those nations will be so infatuated, and so determined to persecute the people of God—as much so as Pharaoh and his army in ancient days—that they will say—"Come, now is the time to pitch into the Jews and destroy them." And they will commence their work of destruction, and they will succeed so far as to take one half the city, and while they are in the very act of destroying Jerusalem, behold the heavens are rent, and the Son of God with all the heavenly hosts appears, and he descends and rests upon the summit of Mount Olives, which is before Jerusalem on the east. And so great will be the power of God that will then be made manifest, that the mountain will divide asunder, half going towards the south, and half towards the north, producing a great valley going east and west, from the walls of Jerusalem eastward.
What next? The Jews that are not taken captive by these nations, will flee to the valleys of the mountains, says the Prophet Zechariah; and when they get into that great valley, where these personages are who have descended, they expect to find the Deliverer which their Prophets have spoken of so long. But they do not for a moment suppose that it is Jesus, oh no, Jesus was an impostor. The personage they have been looking for some eighteen hundred years is the true Messiah, and now, say they—"He has come to deliver us." But how great will be their astonishment when, while looking at their Deliverer, they see that his hands are marred considerably! Say they, one to another—"There are large scars in his hands; and there is another large scar in his side, and behold his feet, they are scarred also!" And, as the Prophet Zechariah has said, they will begin to enquire of him—"What are these wounds with which thou art wounded?" And he replies—"These are the wounds with which I was wounded in the house of my friends."
What then? Then they begin to believe, then the Jews are convinced, I mean that portion of them who formerly despised Jesus of Nazareth, and being convinced they begin to mourn, and they mourn every family apart, and their wives apart. The family of the house of Levi apart and their wives apart; the family of the house of David and their wives apart, and all their families that remain will mourn, they and their wives apart, and there will be such mourning in Jerusalem as that city never experienced before. What is the matter? What are they mourning about? They have looked upon him whom their fathers pierced, they behold the wounds, they are now convinced that they and their fathers have been in error some eighteen hundred years, and they repent in dust and ashes.
The next step for them will be baptism for the remission of their sins. They look upon him whom their fathers pierced and they mourn for him as one who mourns for his only son, and, as Zechariah says, they are in bitterness for him. But repentance alone would not be sufficient, they must obey the ordinances of the Gospel; hence there will be a fountain opened at that time on purpose for baptism. Where will it be opened? On the east side of the Temple. A stream will break out from under the threshold of the Temple, says the Prophet, and it will run eastward, and will probably pass directly through the deep valley made by the parting of the Mount of Olives. It will run eastward, and as you go down from the Temple a few thousand cubits it increases so rapidly that it becomes a great river that cannot be forded.
This is the fountain that Zechariah says is open to the inhabitants of Jerusalem and to the house of David for sin and uncleanness. "How is it that" says one? "Water for sin and uncleanness?" Why yes, baptism for the remission of sins. Then the Jews will receive the Gospel and they will be cleansed from all their sins by being baptized in water for their remission. Then will be fulfilled the words of the Prophet Isaiah, when speaking of Jerusalem—"For henceforth there shall no more come into thee the uncircumcised and the unclean." But the name of the city from that day will be—"The Lord is there;" that is, the Lord will be personally there, there with his Apostles and with all his ancient Saints, for Zechariah says that when he comes and stands his feet on the Mount of Olives, all his Saints will come with him.
Orson Pratt on the second advent and the return of the Jews · Journal of Discourses, vol. 18 (Liverpool: Joseph F. Smith, 1877), discourse by Orson Pratt delivered in the New Tabernacle, Salt Lake City, Sunday afternoon, 25 July 1875, reported by David W. Evans, beginning p. 57. Selected units pp. 65–66; pp. 59–60. JournalofDiscourses.com transcription retrieved 30 September 2026, collated word by word against the Internet Archive JoDV18 OCR text layer, with page images inspected where the witnesses differed; wording and spelling follow the print, punctuation and capitalization follow the electronic witness. HTML markup removed and whitespace normalized. No passages omitted within selected units. Print readings restored: “in the Revelation of St. John” → “in the Revelations of St. John”; “the days of their prophesying” → “the days of their prophecying”; “turning the waters onto blood” → “turning the waters into blood”; “upon the summit of the Mount of Olives, which is before” → “upon the summit of Mount Olives, which is before”.
Source reuse and transcription Nineteenth-century historical source text, public domain. Print witness: https://archive.org/details/JoDV18/page/n64/mode/2up.
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After awhile, when tens of thousands of them have gathered and rebuilt their Temple, and reestablished Jerusalem upon its own heap, the Lord will send forth amongst them a tremendous scourge. What will be the nature of that scourge? The nations that live in the regions round about Jerusalem will gather up like a cloud, and cover all that land round about Jerusalem. They will come into the Valley of Jehoshaphat, east of Jerusalem, and they will lay siege to the city. What then? The Lord will raise up two great Prophets, they are called witnesses, in the Revelations of St. John. Will they have much power? Yes, during the days of their prophecying they will have power to smite those who undertake to destroy them, and until their testimonies are fulfilled they will be able to keep at bay all those nations besieging Jerusalem, so that they will not have power to take that city. How long will that be? Three and a half years, so says John the Revelator. If any man hurt them, they shall have power to bring upon that man, nation or army, the various plagues that are there written. They will have power to smite the earth with plague and famine, and to turn the rivers of water into blood. And when they have fulfilled their prophecy, then the nations that have been lying before Jerusalem so long, waiting for an opportunity to destroy the city, will succeed in killing these two Prophets, and their bodies, says John's revelations, will lie in the streets of Jerusalem three days and a half after they are killed. What rejoicing there will be over the death of these men! Those who have been waiting so long and anxiously for this to take place, will no doubt send gifts one to another, and if the telegraph wires are not destroyed, they will telegraph to the uttermost parts of the earth that they have succeeded in killing the two men who had so long tormented them with plagues, turning the waters into blood, etc. But by and by, right in the midst of their rejoicing, when they think the Jews will now certainly fall a prey to them, behold there is a great earthquake, and in the midst of it these two Prophets rise from the dead, and they hear a voice up in the heavens saying—"Come up hither;" and they immediately ascend in the sight of their enemies.
What next? Notwithstanding all this, those nations will be so infatuated, and so determined to persecute the people of God—as much so as Pharaoh and his army in ancient days—that they will say—"Come, now is the time to pitch into the Jews and destroy them." And they will commence their work of destruction, and they will succeed so far as to take one half the city, and while they are in the very act of destroying Jerusalem, behold the heavens are rent, and the Son of God with all the heavenly hosts appears, and he descends and rests upon the summit of Mount Olives, which is before Jerusalem on the east. And so great will be the power of God that will then be made manifest, that the mountain will divide asunder, half going towards the south, and half towards the north, producing a great valley going east and west, from the walls of Jerusalem eastward.
What next? The Jews that are not taken captive by these nations, will flee to the valleys of the mountains, says the Prophet Zechariah; and when they get into that great valley, where these personages are who have descended, they expect to find the Deliverer which their Prophets have spoken of so long. But they do not for a moment suppose that it is Jesus, oh no, Jesus was an impostor. The personage they have been looking for some eighteen hundred years is the true Messiah, and now, say they—"He has come to deliver us." But how great will be their astonishment when, while looking at their Deliverer, they see that his hands are marred considerably! Say they, one to another—"There are large scars in his hands; and there is another large scar in his side, and behold his feet, they are scarred also!" And, as the Prophet Zechariah has said, they will begin to enquire of him—"What are these wounds with which thou art wounded?" And he replies—"These are the wounds with which I was wounded in the house of my friends."
What then? Then they begin to believe, then the Jews are convinced, I mean that portion of them who formerly despised Jesus of Nazareth, and being convinced they begin to mourn, and they mourn every family apart, and their wives apart. The family of the house of Levi apart and their wives apart; the family of the house of David and their wives apart, and all their families that remain will mourn, they and their wives apart, and there will be such mourning in Jerusalem as that city never experienced before. What is the matter? What are they mourning about? They have looked upon him whom their fathers pierced, they behold the wounds, they are now convinced that they and their fathers have been in error some eighteen hundred years, and they repent in dust and ashes.
The next step for them will be baptism for the remission of their sins. They look upon him whom their fathers pierced and they mourn for him as one who mourns for his only son, and, as Zechariah says, they are in bitterness for him. But repentance alone would not be sufficient, they must obey the ordinances of the Gospel; hence there will be a fountain opened at that time on purpose for baptism. Where will it be opened? On the east side of the Temple. A stream will break out from under the threshold of the Temple, says the Prophet, and it will run eastward, and will probably pass directly through the deep valley made by the parting of the Mount of Olives. It will run eastward, and as you go down from the Temple a few thousand cubits it increases so rapidly that it becomes a great river that cannot be forded.
This is the fountain that Zechariah says is open to the inhabitants of Jerusalem and to the house of David for sin and uncleanness. "How is it that" says one? "Water for sin and uncleanness?" Why yes, baptism for the remission of sins. Then the Jews will receive the Gospel and they will be cleansed from all their sins by being baptized in water for their remission. Then will be fulfilled the words of the Prophet Isaiah, when speaking of Jerusalem—"For henceforth there shall no more come into thee the uncircumcised and the unclean." But the name of the city from that day will be—"The Lord is there;" that is, the Lord will be personally there, there with his Apostles and with all his ancient Saints, for Zechariah says that when he comes and stands his feet on the Mount of Olives, all his Saints will come with him.
Super Hieremiam: the forty-two months are 42 generations, ending in 1260 interpretation
On: the holy city shall they tread under foot forty and two months
Source quotation · Interpretatio preclara Abbatis Ioachim in Hieremiam Prophetam (Venice, 1525), ch. 20, fol. 45v; new AI-assisted English translation by Rainbow Watch (2026) [Atrium] dico graecorum quod est foris: non participans ecclesiae in fide quod dandum est gentibus mox futuris. [Templum] ecclesia Romana, scilicet generalis quae calcanda est velut ciuitas sancta mensibus quadragintaduobus generaliter a christo vsque iu finem secundi status. 42. menses 42 generationes sunt, in quibus affligendus est populus christianus: & terminatur in anno christi 1260.
New Rainbow Watch translation (2026):
[The court] I call that of the Greeks, which is outside: not sharing with the church in faith, which is to be given to the nations soon to come. [The temple] is the Roman church, that is, the general church, which is to be trodden down like the holy city for forty-two months, generally from Christ to the end of the second state. The 42 months are 42 generations, in which the Christian people is to be afflicted; and it ends in the year of Christ 1260.
Interpretatio preclara Abbatis Ioachim in Hieremiam Prophetam · Interpretatio preclara Abbatis Ioachim in Hieremiam Prophetam (Venice: Bernardinus Benalius, 10 November 1525; colophon “Impressum Venetiis per Bernardinum Benalium. 1525. Die. 10. Nouembris.”, leaf n174), chapter 20, fol. 45v, left column, from “[Atrium] dico graecorum” to “in anno christi 1260.” (Internet Archive bub_gb_hjr_h4c--JMC, leaf n132; running head of fol. 45r “Super Hieremiam prophetam. ca. xx.”, leaf n131; margin “Ap. 11.” beside the selection). The explicit names the work as Abbot Joachim’s, “quem scripsit ad Henricum. vi. Imperatorem”. Abbreviations expanded (Atriū Atrium, græcoꝝ graecorum, qđ quod, nõ non, pticipãs participans, gẽtibus gentibus, .ſ. scilicet, gñalis generalis, gñaliter generaliter, vſq; vsque, gñationes generationes, qbus quibus, xp̃i christi, ꝛ and &); the printed “iu finem” kept; the lemma brackets ⌊ ⌋ rendered [ ]; æ rendered ae; u/v and capitals as printed; spacing normalized. English translation new and AI-assisted (Rainbow Watch, 2026). Transcribed from the Internet Archive page image.
Source reuse and transcription The Latin of the Venice 1525 printing is public domain (published before 1929). The English translation beside it is new and AI-assisted (Rainbow Watch, 2026).
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[Atrium] dico graecorum quod est foris: non participans ecclesiae in fide quod dandum est gentibus mox futuris. [Templum] ecclesia Romana, scilicet generalis quae calcanda est velut ciuitas sancta mensibus quadragintaduobus generaliter a christo vsque iu finem secundi status. 42. menses 42 generationes sunt, in quibus affligendus est populus christianus: & terminatur in anno christi 1260.
New Rainbow Watch translation (2026):
[The court] I call that of the Greeks, which is outside: not sharing with the church in faith, which is to be given to the nations soon to come. [The temple] is the Roman church, that is, the general church, which is to be trodden down like the holy city for forty-two months, generally from Christ to the end of the second state. The 42 months are 42 generations, in which the Christian people is to be afflicted; and it ends in the year of Christ 1260.
The 1918 publishers: Baxter averaged other writers’ dates retrospective response
On: prophesy a thousand two hundred and threescore days
Linked by Rainbow Watch. The preface does not cite Revelation 11; the link connects its explanation to Baxter’s 1867 reckoning from the 1,260 days.
Source quotation · Unsigned preface to Forty Prophetic Wonders, 1918 Christian Herald edition, pp. 3–4, from “Regarding the Calendar” through “compilation of the Calendar.” Regarding the Calendar of prophetic dates, it should be explained that the author himself never assumed to prophesy, or personally to fix dates. He was an eager student of prophecy and became familiar with the foremost writers on the subject in his time, as well as with many earlier prophetic writings but little known. His method was to assemble the views of authoritative writers on any particular prophecy and give the average of their calculations. This method he illustrated in the compilation of the Calendar.
Forty Prophetic Wonders (1918) · Michael M. Baxter (“the late Rev.”), Forty Prophetic Wonders Predicted in Daniel and Revelation, “our second edition” (Cleveland, Ohio: Union Gospel Printing Co.; copyright 1918, The Christian Herald, New York). Internet Archive scan fortypropheticwo0000mich (The Master’s College Library), page images inspected: Preface, pp. 3–4, the paragraph “Regarding the Calendar of prophetic dates” through “compilation of the Calendar.”; Prophetic Calendar, p. 8, the Thirty-Sixth through Fortieth Wonders. Small-capital headings rendered in title case; line-end hyphenation joined; whitespace normalized.
Source reuse and transcription Published in the United States in 1918 (copyright The Christian Herald); public domain in the United States.
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Regarding the Calendar of prophetic dates, it should be explained that the author himself never assumed to prophesy, or personally to fix dates. He was an eager student of prophecy and became familiar with the foremost writers on the subject in his time, as well as with many earlier prophetic writings but little known. His method was to assemble the views of authoritative writers on any particular prophecy and give the average of their calculations. This method he illustrated in the compilation of the Calendar.
Victorinus identifies the two witnesses interpretation
On: my two witnesses
Source quotation · Victorinus (attributed commentary) Source quotation
3. “They shall tread the holy city down for forty and two months; and I will give to my two witnesses, and they shall predict a thousand two hundred and threescore days clothed in sackcloth.”] That is, three years and six months: these make forty-two months. Therefore their preaching is three years and six months, and the kingdom of Antichrist as much again. 5. “If any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies.”] That fire proceedeth out of the mouth of those prophets against the adversaries, bespeaks the power of the world. For all afflictions, however many there are, shall be sent by their messengers in their word. Many think that there is Elisha, or Moses, with Elijah; but both of these died; while the death of Elijah is not heard of, with whom all our ancients have believed that it was Jeremiah. For even the very word spoken to him testifies to him, saying, “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.” But he was not a prophet unto the nations; and thus the truthful word of God makes it necessary, which it has promised to set forth, that he should be a prophet to the nations.
Commentary on the Apocalypse · Robert Ernest Wallis translation, Ante-Nicene Fathers VII (1886), CCEL text
Source reuse and transcription Public-domain nineteenth-century English translation in Ante-Nicene Fathers; Modern navigation and notes excluded.
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Source quotation
3. “They shall tread the holy city down for forty and two months; and I will give to my two witnesses, and they shall predict a thousand two hundred and threescore days clothed in sackcloth.”] That is, three years and six months: these make forty-two months. Therefore their preaching is three years and six months, and the kingdom of Antichrist as much again. 5. “If any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies.”] That fire proceedeth out of the mouth of those prophets against the adversaries, bespeaks the power of the world. For all afflictions, however many there are, shall be sent by their messengers in their word. Many think that there is Elisha, or Moses, with Elijah; but both of these died; while the death of Elijah is not heard of, with whom all our ancients have believed that it was Jeremiah. For even the very word spoken to him testifies to him, saying, “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.” But he was not a prophet unto the nations; and thus the truthful word of God makes it necessary, which it has promised to set forth, that he should be a prophet to the nations.
Whiston admits the failed 1716 reckoning retrospective response
On: the holy city shall they tread under foot forty and two months
Linked by Rainbow Watch. Whiston’s 1706 essay dated the commencement of Christ’s kingdom to 1716 from these forty-two months. This 1744 passage speaks of Daniel’s 2300 but admits the same failed year; it does not cite Revelation 11.
Source quotation · William Whiston, An Essay on the Revelation of St. John, second edition (London, 1744), p. 327 It will be fit here to remark and explain that famous Number in Daniel 2300, Dan. viii. 13, 14. which evidently belongs to the Christian Times, and particularly to the Restoration of the Jews, and the cleansing of Ezekiel's Temple; which they will soon build upon that their Restoration. And this is the more necessary for me to do now, since I had been formerly misled as to its Date, and Conclusion, and kind of Year by Bishop Lloyd, and had applied its Date to the 3d of Belshazzar, or Nabonadius, as in our present Copies; which I afterward found to belong to the 1st of Darius the Mede. See Lit. Accompl. of Proph. p. 106, 107. I had also, with him, falsely applied its Conclusion to 1716. Nay since that Time, upon the Failure of our Expectations that Year, I had weakly given the Point up, and supposed that Number to be 2200, and interpreted it of 1100 Evenings, and 1100 Mornings or Sacrifices, for so many bare Days, in the Time of Antiochus Epiphanes.
An Essay on the Revelation of St. John · William Whiston, An Essay on the Revelation of St. John, so far as concerns the Past and Present Times, The Second Edition; greatly Improv'd and Corrected (London: Printed for the Author, and sold by John Whiston, M.DCC.XLIV [1744]), Part III, addenda to p. 266 (“Scholium 3”), pp. 327–328 (Internet Archive bim_eighteenth-century_an-essay-on-the-revelati_whiston-william_1744, leaves n333–n334). Two contiguous excerpts: the admission from “It will be fit here” to “Antiochus Epiphanes.” and the calculation from “This Vision therefore” to “Probability.” Superscript o in “Aº.” and “538º.” rendered with º. 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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It will be fit here to remark and explain that famous Number in Daniel 2300, Dan. viii. 13, 14. which evidently belongs to the Christian Times, and particularly to the Restoration of the Jews, and the cleansing of Ezekiel's Temple; which they will soon build upon that their Restoration. And this is the more necessary for me to do now, since I had been formerly misled as to its Date, and Conclusion, and kind of Year by Bishop Lloyd, and had applied its Date to the 3d of Belshazzar, or Nabonadius, as in our present Copies; which I afterward found to belong to the 1st of Darius the Mede. See Lit. Accompl. of Proph. p. 106, 107. I had also, with him, falsely applied its Conclusion to 1716. Nay since that Time, upon the Failure of our Expectations that Year, I had weakly given the Point up, and supposed that Number to be 2200, and interpreted it of 1100 Evenings, and 1100 Mornings or Sacrifices, for so many bare Days, in the Time of Antiochus Epiphanes.
Whiston: Christ’s kingdom to commence in 1716 interpretation
On: the holy city shall they tread under foot forty and two months
Source quotation · William Whiston, An Essay on the Revelation of Saint John (Cambridge, 1706), Part I, Proposition XIII XIII.
The Inner Court, which was to be measur'd by St. John, relates to that Purer State of the Church in the Primitive Ages of Christianity, for 360 years after the date of the Visions: and the Outer Court, which was to be rejected, and deliver'd to the Gentiles, relates to the Antichristian State of the Church, which succeeded the former, for 1260 years afterward.
[…]
Corollary. Since therefore the Time of the Date of this Vision of the two Courts is known, A. D. 96. and since the several durations of the Pure and Antichristian States of the Church thereby typify'd are known also; we may hence determin the Epocha and Conclusion of the Pure and of the Antichristian States in known years of the Christian Æra: and compare them with History, and with other Prophetical Numbers in this Book relating to the same Times. Thus by adding 360 years to A. D. 96. when these Visions were seen by St. John, we have the Period of the pure State of the Church, and the commencing of its Antichristian State, A. D. 456. And by adding 1260 years to that latter Number we have the Period of that Epocha of the Antichristian State, and the commencing of our Saviour's Kingdom thereupon A. D. 1716. Supposing, that is, that these Proportions of the Type are still to be apply'd to the Times signify'd by them: which the concurrence of this with several other Computations hereafter, and the proper nature of these Typical Prophecies does very much perswade us to allow.
An Essay on the Revelation of Saint John · William Whiston, An Essay on the Revelation of Saint John, so far as concerns the Past and Present Times (Cambridge: University Press, for B. Tooke, MDCCVI [1706]), Part I, Proposition XIII heading (p. 81) and its Corollary (p. 82) (Internet Archive bub_gb_2vI2AAAAMAAJ, Google scan, leaves n86–n87); the proof between them omitted and marked […]. The OCR layer misreads the corollary’s date as 1715; the page image reads “A. D. 1716.” 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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XIII.
The Inner Court, which was to be measur'd by St. John, relates to that Purer State of the Church in the Primitive Ages of Christianity, for 360 years after the date of the Visions: and the Outer Court, which was to be rejected, and deliver'd to the Gentiles, relates to the Antichristian State of the Church, which succeeded the former, for 1260 years afterward.
[…]
Corollary. Since therefore the Time of the Date of this Vision of the two Courts is known, A. D. 96. and since the several durations of the Pure and Antichristian States of the Church thereby typify'd are known also; we may hence determin the Epocha and Conclusion of the Pure and of the Antichristian States in known years of the Christian Æra: and compare them with History, and with other Prophetical Numbers in this Book relating to the same Times. Thus by adding 360 years to A. D. 96. when these Visions were seen by St. John, we have the Period of the pure State of the Church, and the commencing of its Antichristian State, A. D. 456. And by adding 1260 years to that latter Number we have the Period of that Epocha of the Antichristian State, and the commencing of our Saviour's Kingdom thereupon A. D. 1716. Supposing, that is, that these Proportions of the Type are still to be apply'd to the Times signify'd by them: which the concurrence of this with several other Computations hereafter, and the proper nature of these Typical Prophecies does very much perswade us to allow.