Dan. 8:3 In this vision, Daniel saw an all-powerful ram with two horns, one of which was longer than the other. The ram represents the Medo-Persian Empire, with the higher horn representing the stronger, Persian part.

Dan. 8:5 a male goat came from the west. Alexander the Great came from Greece, which was to the “west” of both Babylon and Persia. without touching the ground. Alexander conquered the mighty Persian Empire with amazing speed.

Dan. 8:7 he was enraged. Alexander’s father was king of Macedonia and brought all of Greece under his control by 336 B.C. Alexander was only 20 when his father was murdered, but he consolidated his hold on Greece and unified the Greeks.

Dan. 8:8 the goat became exceedingly great. Alexander the Great’s kingdom extended all the way to India, exceeding any kingdom before it in size. there came up four conspicuous horns. After the death of Alexander the Great in 323 B.C., four of his generals divided his kingdom into four parts.

Dan. 8:9–10 A little horn grows out of one of the four horns and expands his realm. Most scholars identify this little horn as Antiochus IV Epiphanes (ruled 175–164 B.C.). Antiochus IV tried to unify his kingdom by forcing his subjects to adopt Greek cultural and religious practices. He banned circumcision, ended sacrifice at the temple in Jerusalem, and deliberately defiled the temple by sacrificing a pig on the altar and placing a pagan religious object in the Most Holy Place. This horn grew great, even to the host of heaven, and some of the stars it threw down to the ground. This probably refers to the faithful who were killed during Antiochus IV’s reign.

Dan. 8:11 The Prince of the host probably refers to God, because of the similar expression “Prince of princes” in v. 25. the place of his sanctuary was overthrown. When the Jews refused to adopt Antiochus IV’s pagan religion, he punished them severely.

Dan. 8:12–14 Because of renewed transgression on the part of God’s people, the saints and the temple sacrifices were handed over to Antiochus IV, but only for a limited period: 2,300 evenings and mornings, or a little over six years. In the end, the little horn will be judged and the sanctuary restored to its rightful state. Unlike the less precise “time, times, and half a time” of 7:25, this period is measured in days, suggesting that God has a precise calendar for the times of his people’s suffering.

Dan. 8:20–22 Unlike the vision of ch. 7, the vision of 8:3–14 is precisely interpreted by the angel. The two-horned ram represents the kings of Media and Persia, of whom Cyrus, king of Persia, became the dominant partner. The goat was the king of Greece, Alexander the Great. See note on v. 8.

Dan. 8:23 The “little horn” of v. 9 corresponds to a king of bold face, who was completely wicked. This describes Antiochus IV Epiphanes (reigned 175–164 B.C.). See note on vv. 9–10.

Dan. 8:25 he shall even rise up against the Prince of princes. This title refers to God. Antiochus IV rebels against even God’s legitimate sovereignty, as he shows by desecrating the temple (see note on 11:31–32).

Dan. 8:15–26 The angel Gabriel explains to Daniel that the vision concerns the future of the region, which God rules for his purposes. The vision is given to prepare God’s people for the coming events, even the severe persecutions under Antiochus IV Epiphanes.

Dan. 8:1–27 In this next vision, Daniel sees what is to come of the Medo-Persian Empire, Alexander the Great’s empire, and the Hellenistic empires that succeed it. The upheavals to come will mean terrible times for God’s people, but they must endure, knowing that God rules over all.

Dan. 8:27 Even though Daniel did not fully understand the vision, he was nonetheless overcome and appalled, for he recognized the severity of the suffering coming on his own people. Like the other prophets, he sympathized with his people when they faced the judgment of God. Yet in spite of his deep concern for the future, he went about the king’s business.

Dan. 9:2 Some interpreters understand the seventy years to extend from 605 B.C. to the first return of the exiles in 538, following Cyrus’s decree allowing the Jews to return. Others suggest that the 70 years extend from 586 B.C., when Nebuchadnezzar destroyed Jerusalem, to 515, when the rebuilding of the temple was completed under Zerubbabel. Jeremiah 29:10–14 suggests that at the end of the 70 years Israel will pray to God and he will hear them. This passage may suggest a time when the temple is complete and is being used for prayer. Both interpretations are reasonable, but Daniel appears to be suggesting the first interpretation. At the end of the 70 years Babylon will be punished, which fits well with the events of 539 B.C.

Dan. 9:3 Daniel began to pray for the restoration of God’s people to their land. Daniel also fasted and put on sackcloth and ashes.

Dan. 9:4 Daniel’s prayer begins with praise of God’s power and justice. Daniel pleads with God to show grace to his people.

Dan. 9:11 Under the terms of the Sinai covenant, the unfaithfulness that Daniel confesses in vv. 5–11 would result in the exile of God’s people from the Land of Promise. Yet when his people repented of their sins, the Lord would gather them again to the land.

Dan. 9:17 Daniel asked the Lord to show favor to his sanctuary and to end the exile, thus honoring his own name.

Dan. 9:1–19 Daniel knows why the exile came upon the Jewish people, and he confesses his own and his people’s sins and prays for forgiveness and mercy.

Dan. 9:24 Gabriel says Daniel’s requests for his people and city will be answered. Cyrus fulfilled this when he allowed the Jews to return home. Gabriel also explains when Jerusalem will be completely cleansed. The transgression, sin, and iniquity that had led God to abandon Israel will ultimately be atoned for. God will bring everlasting righteousness, making his people into a holy nation. Because of their past neglect of the prophets’ words, the Lord will seal their words as an ancient document writer might seal a letter. God will stamp the words of the prophets as authentic expressions of his mind through their fulfillment. To anoint a most holy place might refer to the sanctuary in Jerusalem and its reconsecration by Judas Maccabeus in 164 B.C. Or, it might refer to the “anointing” of the heavenly most holy place by Christ when he died. The Lord was committed to bring in the promised new covenant of Jer. 31:31–33.

Dan. 9:25–26 The promised restoration of God’s people and sanctuary will come in three stages. The first seven periods of sevens will run from the issuing of the decree to restore and rebuild Jerusalem to the time when that rebuilding is complete. This period of restoration will be a time of trouble, as will the subsequent sixty-two periods of sevens after the city had been rebuilt. The messianic ruler will make his appearance at the end of these 69 sevens. Even the appearing of this anointed one, a prince, will not immediately usher in the peace and righteousness that Jer. 31:31–33 anticipated. Instead, the anointed one will himself be cut off, leaving him with nothing, surely a reference to the crucifixion of Christ. After the cutting off of the anointed one, the people of the prince who is to come will destroy Jerusalem and its sanctuary. Many commentators understand this “coming prince” as a reference to the Roman general Titus, whose army destroyed Jerusalem in A.D. 70, or as a reference to a future antichrist. Other interpreters understand him to be the same “anointed prince” anticipated in Dan. 9:25. This person is addressed as “anointed one,” where the focus is on his priestly work of offering himself as a sacrifice, and as a “ruler” whose people fail to submit to his rule. The principal cause of the destruction of the city and temple of Jerusalem in A.D. 70 was the transgression of God’s people in rejecting the Messiah that God had sent to them (Luke 19:41–44).

Dan. 9:1–27 While reading the book of Jeremiah and realizing that the “seventy years” (v. 2) are almost over (see Jer. 29:10), Daniel turns to God in prayer, seeking mercy for Jerusalem. The angel Gabriel appears to him (Dan. 9:21) and explains that another period of 70 “sevens” is at hand for God’s people. The name Yahweh (represented by LORD, in small capital letters), not used elsewhere in Daniel, is used seven times in this chapter, emphasizing God’s covenantal relationship to his people. This vision occurs in Darius’s first year (539 B.C.), about 11 years after the one in ch. 8. Daniel appears to be over 80 years old. On the identity of Darius the Mede, see note on 5:30–31.

Dan. 9:20–27 The angel Gabriel, first seen in ch. 8, appears to Daniel and reveals that there is more to come. This is clear proof that Daniel’s prayer has been heard and his request for favor has been honored by the Lord.

Dan. 9:24–27 There are many suggested interpretations of the seventy weeks, but there are three main views: (1) the passage refers to events surrounding Antiochus IV Epiphanes (175–164 B.C.); (2) the 70 sevens are to be understood figuratively; and (3) the passage refers to events around the time of Christ. Most scholars understand the 70 “sevens” to be made up of 70 periods of seven years, or 490 years, but they apply these years to different periods of time. (See diagram.) In any case, the important point is that God has appointed a certain amount of time until the end of his people’s suffering, and thus they should not lose heart.

Dan. 9:27 he shall put an end to sacrifice and offering. In one interpretation, this refers to Christ’s atonement. With the death of Jesus on the cross, the atoning sacrifices of the OT were abolished. In another interpretation, if “the prince who is to come” (v. 26) is not the Messiah but an opponent of God’s people, then “he shall put an end to sacrifice and offering” means he will destroy the temple, and thus the prediction refers to the destruction of Jerusalem. A third interpretation argues that this will be fulfilled at the end of the church age, during the great tribulation. The final part of v. 27 is extremely difficult to translate. Literally, it reads, “In the middle of that seven, he will put an end to sacrifice and offering, and on account of the extremity [or “wing”] of abominations that cause desolation, until the end that has been decreed, it will be poured out unto desolation.” On the connection of abominations and makes desolate, see note on 11:31–32.

Dan. 10:1 Chapters 10–12 form a single vision, received in the third year of Cyrus king of Persia. Two years earlier, the first party of Jewish exiles had returned to Jerusalem, but they faced severe opposition and had stopped their rebuilding work.

Dan. 10:2–3 As a sign of identification with the trials of his brothers and sisters in Judah, Daniel was in mourning for three weeks. He went without meat or wine and did not use the lotions that made life more comfortable.

Dan. 10:5–6 Daniel received a vision of a heavenly being, dressed in linen, with a belt of fine gold . . . around his waist. His body glowed with inner light, like beryl, a gemstone. His face shone like lightning. His eyes were like torches and his arms and legs like polished bronze. The sound of his words echoed like the roar of a crowd. Yet this glorious figure was unable to complete his task without the help of Michael (v. 13), so it is unlikely that this is a physical manifestation of God or Christ.

Dan. 10:10–12 This messenger encouraged Daniel by telling him that he was greatly loved by God. He had been sent to Daniel to give him insight in response to his prayer about the situation in Jerusalem.

Dan. 10:13 The angelic messenger was delayed on his journey twenty-one days by the prince of the kingdom of Persia, an evil angel associated with the Persian Empire. Although this spiritual opponent was powerful enough to delay God’s messenger for a period of three weeks, all he could do was delay him. When Michael, one of the chief princes, came to help him, the angel was finally able to complete his journey.

Dan. 10:15–16 On hearing of the power of the evil spiritual forces, Daniel was overtaken by such a sense of weakness that he was bowed to the ground, unable even to speak until the angel touched him on the lips.

Dan. 10:20 The angel declared that he would return to the fight against the prince of Persia, and after that against the prince of Greece.

Dan. 10:21 The book of truth most likely refers to God’s plan for Israel and the world.

Dan. 10:1–11:1 A heavenly visitor tells Daniel about conflict in heaven. He explains that he has met resistance from other spiritual powers. He has come to tell Daniel about future events.

Dan. 11:1 Mention of the first year of Darius the Mede (539 B.C.) is significant since it was the year when the decree was issued that allowed the Jews to return to their homeland.

Dan. 11:2 Three more kings will arise in Persia after Cyrus, and then a fourth, who will be richer and more powerful than the others. This fourth king was Xerxes I (486–464 B.C.), who invaded Greece, only to be defeated at the Battle of Salamis (480).

Dan. 11:3 The prophecy skips over several lesser Persian kings to focus on the mighty king who will bring down the Persian Empire and rule a vast realm. He is Alexander the Great (336–323 B.C.). See note on 7:6.

Dan. 11:4 as soon as he has arisen, his kingdom shall be broken and divided toward the four winds of heaven. See note on 8:8.

Dan. 11:5 Ptolemy I Soter (323–285 B.C., king of the south) was a very capable general under Alexander. He became ruler of Egypt. About the same time, Seleucus I Nicator (king of the north) started out as a lesser general under Alexander and was given Babylon to rule. One of the other generals, Antigonus I Monophthalmus, took over Babylon and caused Seleucus to flee (c. 316 B.C.) to Ptolemy I Soter in Egypt to serve under him. Thus for a short time Seleucus I became one of his princes. Then Antigonus was defeated at Gaza in 312 B.C., and Seleucus returned to Babylon to retake his former authority. He increased significantly in power and took over the areas of Babylon, Syria, and Media, so that he was stronger than Ptolemy I Soter.

Dan. 11:6 the daughter of the king of the south shall come to the king of the north to make an agreement. There was constant conflict between the Ptolemaic (Egyptian) and Seleucid (Syrian) kingdoms. Around 250 B.C. there was an attempt at peace. Ptolemy II Philadelphus (reigned 285–246; “the king of the south”) sent his daughter Berenice to marry Antiochus II Theos (reigned 261–246; “the king of the north”). Antiochus II then planned to divorce his first wife, Laodice, and disinherit her sons so that he could marry Berenice and have a child who would rule over the Seleucid kingdom. But Laodice had Antiochus II and Berenice poisoned, fulfilling the words she shall not retain the strength of her arm and he and his arm shall not endure.

Dan. 11:7–9 Egypt’s Ptolemy II was succeeded by Berenice’s brother, Ptolemy III Euergetes I (reigned 246–221 B.C.), a branch from her roots. In retaliation for the death of his sister, Ptolemy III invaded the Seleucid kingdom and conquered its capital, Antioch (He shall come against the army and enter the fortress of the king of the north). He took the Syrian gods and other precious vessels of silver and gold. He even returned to Egypt some of the sacred idols taken by the Persian monarch Cambyses in 524 B.C. when he had sacked the Egyptian temples. Afterward Ptolemy III made a peace treaty with Seleucus II Callinicus (reigned 246–226 B.C.) and he did refrain from attacking them so that he could work on expanding his kingdom in the Aegean area. Verse 9 says that Seleucus II shall come into the realm of the king of the south, but there is no record of such an invasion, and he must have retreated hastily (shall return to his own land).

Dan. 11:10 After Seleucus II Callinicus’s death in 226 B.C., his sons continued fighting with the Ptolemies. Seleucus III was murdered after a short reign, but his brother took the disorganized state and made it a strong nation. In 219–218 B.C. Antiochus III advanced through Phoenicia and Palestine as far as the Ptolemies’ fortress in Raphia.

Dan. 11:11–12 Ptolemy IV Philopator (reigned 221–204 B.C., king of the south) responded quickly to Antiochus III’s advances. Antiochus III was defeated at Raphia. Antiochus III’s losses were very high (Ptolemy IV cast down tens of thousands), yet Ptolemy IV’s victory was short-lived (he shall not prevail).

Dan. 11:13 After about 15 years, Antiochus III (the Great, reigned 223–187 B.C., the king of the north) invaded Phoenicia and Syria with a great army. Ptolemy IV had died (203 B.C.), and Antiochus III intended to use the instability around the young new king, Ptolemy V Epiphanes (reigned 203–180 B.C.), to his advantage. It worked, at least initially, and by 201 B.C. the fortress of Gaza had been recaptured.

Dan. 11:14 There was instability in the beginning of Ptolemy V Epiphanes’s reign (many shall rise against the king of the south). A large number of Jews were tired of the heavy taxation, and thus preferred to be ruled by the Seleucids. Many Jews revolted (the violent among your own people) against Egyptian rule. General Scopas of the Egyptian army, angered at their rebellion, punished the leaders of Jerusalem and Judah.

Dan. 11:15–16 Antiochus III the Great (the king of the north) fought against General Scopas and the forces of the south at the battle of Panium, a well-fortified city, in 198 B.C. The Egyptian forces were soundly defeated and they fled to Sidon, where General Scopas finally surrendered. Antiochus took control of Phoenicia and Palestine, which remained under Syrian control until Pompey’s invasion in 63 B.C. established Roman rule.

Dan. 11:17–19 After General Scopas’s surrender, Egypt was forced into an alliance with the Syrians. Antiochus III the Great even gave his daughter, Cleopatra (not the famous one from a later period), to Ptolemy V in marriage. Antiochus III hoped that her offspring would rule over Egypt to give him further power, but Cleopatra supported Ptolemy V Epiphanes instead of her father (it shall not stand or be to his advantage). Verses 18–19 record Antiochus III’s initial successes in the region of the coastlands (a reference to Asia Minor and possibly also mainland Greece). Ultimately he was defeated by Roman and Greek troops. The Romans forced him to sign a treaty at Apanea in 188 B.C. and surrender territory, much of his military force, and 20 hostages (one was his son Antiochus IV Epiphanes). He was also forced to pay a large tribute to Rome. He returned home and was killed by an angry mob (he shall stumble and fall) while he was trying to steal from a temple of Zeus in Elymais to pay for the heavy tribute to Rome.

Dan. 11:20 Seleucus IV Philopater (reigned 187–175 B.C.) succeeded his father, Antiochus III the Great. Seleucus IV sent a “tax collector,” Heliodorus, to collect the money to pay Rome their yearly tribute of 1,000 talents. He even tried to steal from the temple in Jerusalem, but decided against it after being terrified by a dream. Seleucus IV was not killed in anger, or in battle, but was poisoned by Heliodorus.

Dan. 11:21–23 In his place shall arise a contemptible person. Antiochus IV Epiphanes (reigned 175–164 B.C.) is the “little horn” of ch. 8. He took the name Antiochus “Epiphanes,” but others called him “Epimanes” (“madman”). Seleucus IV Philopater’s son, Demetrius I Soter, was the rightful heir to the throne. He was imprisoned in Rome, so Antiochus IV Epiphanes took the throne, even though royal majesty had not been given to him. He paid off important people for supporting him (obtain the kingdom by flatteries). Ptolemy VI Philometer (reigned 181–145 B.C.) of Egypt came against Antiochus IV but was defeated and held as a hostage. Later Ptolemy VI (the prince of the covenant) made an alliance with Antiochus IV to regain his throne because his brother (Ptolemy VIII Euergetes II Physcon) had taken it while he was imprisoned in Syria. This worked, and he received his throne back. Later he broke this covenant and joined with his brother Ptolemy VIII to force Antiochus IV out of Pelusium, one of Egypt’s fortress cities.

Dan. 11:24 Without warning, Antiochus IV Epiphanes retaliated and stole from some of the richest parts of Egypt’s territory. He appeared to divide the goods among his soldiers, but his grand plans against Egypt’s strongholds lasted only for a time.

Dan. 11:25–27 These verses appear to refer to the events of Antiochus IV Epiphanes’s first battle with Egypt and explain in more detail why Ptolemy VI Philometer was defeated. Ptolemy VI’s own trusted counselors (those who eat his food) encouraged him to go against Antiochus IV (his uncle), and he was defeated. Then the two kings, Antiochus IV and Ptolemy VI (now the former’s prisoner), made a covenant to regain control of Egypt from Ptolemy VI’s brother, Ptolemy VIII. Neither king intended to keep the covenant (they shall speak lies to each other). Their alliance had initial success capturing Memphis, but it failed to capture all of Egypt. Ptolemy VIII continued to rule in Alexandria. Later the two brothers, Ptolemy VI and Ptolemy VIII, joined forces and ruled together over all of Egypt.

Dan. 11:28 Antiochus IV Epiphanes returned to his land after raiding Egypt in 169 B.C. On his way home he stopped in Palestine and found a rebellion going on. He dealt viciously with the Jews (his heart shall be set against the holy covenant), destroying eighty thousand men, women, and children and looting the temple. The Jews were furious at the brutality of this ruler and began a full-fledged revolt.

Dan. 11:29–30 In 168 B.C. (that is, the time appointed by God) Antiochus IV Epiphanes invaded Egypt again. This time he met with a humiliating defeat. The Romans had joined forces with the Ptolemies, and Antiochus IV was no match for the Roman army. In 167 B.C. he turned his anger toward Palestine (and be enraged and take action against the holy covenant) and sent his chief tax collector, Apollonius, to Jerusalem. Initially Apollonius appeared to come in peace, but on the Sabbath he began killing people and looting the city. He also rewarded those Jews who supported the Hellenistic policies.

Dan. 11:31–32 Later in 167 B.C., Syrian forces came back to stop the Jewish religious practices. They entered the temple. They stopped the regular burnt offering, and on the fifteenth day of Chislev (December), 167 B.C., they set up an altar or idol devoted to Zeus (Jupiter) in the temple (the abomination that makes desolate; compare 9:27; 12:11). They then offered up sacrifices (likely swine) on the altar. This act is commonly called the “abomination of desolation,” which comes from the translation of the Greek phrase. This is the background for Jesus’ prediction of “the abomination of desolation spoken of by the prophet Daniel” (Matt. 24:15–16). Antiochus IV’s flattery enticed some of the Jews to turn against the covenant. But some faithful Jews (those who know their God) chose to stand strong and die rather than go against God’s laws, and many did die.

Dan. 11:33–35 the wise among the people shall make many understand. This likely refers to those who truly fear God and who will encourage others to fight and even die rather than offer unclean sacrifices to God. In this time of persecution, the nation will receive a little help, which probably refers to the small forces that initially rebelled against the Syrians in Modein, 17 miles (27 km) northwest of Jerusalem. They were led by Mattathias, a priest, and later by his third son Judas Maccabeus. The rest of v. 34 probably has in view the many who would join themselves to the Maccabean rebellion out of necessity to save their lives, though it may more specifically refer to those who joined with the Maccabeans and killed those who were sympathetic to the Seleucids. Some of the wise shall stumble likely describes true believers who will die in this persecution. Through this persecution they will be refined, purified, and made white.

Dan. 11:36 Toward the end of the prophecy, the focus of the vision seems to shift. It now addresses a situation that is greater than the persecution under Antiochus IV. The remainder of the chapter is often thought to deal with the “Antichrist,” which many believe is the figure described in 2 Thess. 2:3–4; Rev. 13:5–8. Though Antiochus IV was powerful, he was able to do as he wills only up to a point, since the Romans were much more powerful than he.

Dan. 11:37–38 Antiochus IV viewed himself as a god, as his nickname “Epiphanes” (“[god] manifest”) made clear. But it is doubtful that he fulfilled the prophecy that he shall magnify himself above all. He abandoned the gods of his fathers, including Apollo, and showed no regard for the one beloved by women, probably the god Adonis or Dionysius. Instead, he worshiped Zeus, a god who embodied military strength. All these were Greek gods, so there is some question as to whether Antiochus IV abandoned “the gods of his fathers.” Instead, the person being described will worship the god of fortresses and will spend lavishly to support this strength.

Dan. 11:39 The passage probably speaks of a future king, one who will truly “do as he wills,” will deal with the strongest fortresses, and will make his followers rulers over many. Many interpreters see here another prediction of the Antichrist, whom they connect to the “little horn” of ch. 7 and the ruler of 9:26 who is to come.

Dan. 11:40–41 At the time of the end there will be a major battle where armies will come from the north and the south to attack this powerful ruler in the land of Israel (the glorious land). Edom and Moab and the main part of the Ammonites will escape from him, possibly because of their connection with Israel or because they are out of his way.

Dan. 11:44–45 One striking difference between Antiochus IV Epiphanes and the Antichrist lies in the events surrounding the king’s death. Antiochus IV died during a relatively minor campaign against Persia in 164 B.C., not between the sea and Jerusalem after a grand and successful assault on Egypt. When compared to the precision of fulfillment of the early verses of ch. 11, these later verses may be looking for a greater fulfillment that is yet to come at the time of the end. the glorious holy mountain. This is the Temple Mount in Jerusalem.

Dan. 12:1–4 A time of trouble unlike any other is a desperate time. Sometime afterward there will be a resurrection of the dead. Those who were faithful in life, everyone whose name shall be found written in the book, will rise to everlasting life in glory, while the others will rise to shame and everlasting contempt. The faithful will shine brightly like the stars forever and ever. However, in the meantime, Daniel was instructed to shut up the words and seal the book. He was to do this because the message of the book was not fully understandable, and also to keep the message safe for future generations of God’s people to read.

Dan. 12:10 Those who are wise will be able to determine specifically when the three and a half years of the tribulation start, namely, “from the time that the regular burnt offering is taken away.”

Dan. 12:11 The specification of 1,290 days emphasizes the precision with which the period is measured, predetermined by God to the very day. In this time many will purify themselves, and their enemies will shatter the Jewish nation. Then God will step in to defend them.

7:1–12:13 The Visions of Daniel. These chapters describe Daniel’s apocalyptic visions, which reassure God’s people that, in spite of exile and persecution, God is still in control of history and will make sure that his purposes are fulfilled.

Dan. 10:1–12:13 Conflicts on earth reflect conflicts in the heavens, and this will continue to the end, when God will ultimately win the battle.

Dan. 12:5–13 Daniel and his angelic companion ask the divine messenger two related questions: How long shall it be till the end of these wonders? And what shall be the outcome of these things? The answer to the question “How long?” has two parts: “for a time, times, and half a time” and for “1,290 days.” Revelation 11:3 and 12:6 apparently look back to this idea, though the number in those two verses is 1,260 days. “A time, times, and half a time” (probably three and a half times) focuses on the limited nature of this period as half of a complete period of judgment.

Dan. 12:12–13 The additional figure of 1,335 days, 45 days longer than the 1,290-day period, heightens the sense of mystery that surrounds the Lord’s timing and emphasizes the need for the saints to persevere under suffering. God’s people are to go on living faithfully in this corrupt world, confident of the inheritance that is stored up for them at the end of the days.