1335 and 1290 Days Point to 1844

"AND from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up [“to set up the abomination,” margin], there shall be a thousand two hundred and ninety days. 

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. 

But go thou thy way till the end be: 

---for thou shalt rest, 

---and stand in thy lot at the end of the days.” 

Dan. 12: 11-13. 

In the above language there is presented to us a reckoning of time from one event to another. 

The first event is called the “taking away of the daily, sacrifice;” the last is “the end of the days.” 

This end of the days (prophetic days) must be the end of the twenty three hundred days, for that period comes down the farthest of any of the periods mentioned to Daniel—reaching to Oct. 22, 1844. 

So when we came to that point of time, it could be said truthfully,

“the end of the days.” 

It was then that we came to the antitype of the cleansing of the sanctuary in the Jewish service, when the lot was cast upon the two goats. Lev. 16: 8-10. So here it is said Daniel would stand in his lot—be in the real investigative judgment of the Lord’s people. 

The word Gohrahl—lot, which the Hebrew lexicon says occurs seventy-six times in the Old Testament, is the same word in Dan. 12: 13 as in Lev. 16: 8, 9, 10. 

This is additional proof that “the end of the days” here mentioned is the end of the two thousand and three hundred days when the sanctuary was to be cleansed. 

Now as we see what event marks the close of the time reckoning of Daniel, chapter twelve, it is proper to inquire, 

Q: What event marked the beginning of the reckoning? 

A: It seems from the language used that it is a definite date from which time could be reckoned, for it says, “From the time that the daily sacrifice shall be taken away,” showing clearly that it is some event that is so definite that one can reckon time from it. Thus we are brought directly to the question, 

Q: What is meant by the term “daily sacrifice”? and what is meant by the “taking a way” of the daily sacrifice ?

Paganism was the religion of the Roman empire, established by law of the empire. The papacy could not get that power while it was held by paganism. In 508 the pagan religion was abolished as the religion of the empire. Now he that had hindered was “taken out of the way,” and “that wicked “—the papacy—could be “set up.”

508—Taking away of the daily sacrifice. Dan. 12:11,12. 

Again: 538—The Heruli, Vandals, and Ostrogoths by this time were plucked up: this is the prophetic period, for the rise of the little horn. See Daniel 7:8. Three horns plucked up, and the little horn rises, which is the commencement of the papal power. 

The commencement of the time, times, and a half, or 1260 years, terminating in 1798. 

The 1290 years (Dan. 12:11), commencing 508, at the taking away of the dally sacrifice, terminate 1798, from which period 45 years

completes the 1335 years, when Daniel is to stand in his lot, at the end of the days. 

The 1335 from the taking away of the daily (508) and the 45 from the close of 1290 terminate together 1843.

Bear in mind that the 1843 occurring frequently on the chart was 1843 Jewish reckoning, which they supposed would be April of 1844 of our reckoning of time. especially the 2300 days; terminated Oct 22, 1844, which was the tenth day of the seventh Jewish month of that year, instead of April, the close of the Jewish 1843.

Again: let us remember that this departure from the faith—this “mystery of iniquity”—was already working in the days of Paul, and that its development was by a gradual process, while the taking away of the “daily” introduced in the prophecy is at a definite “time,” and is a definite act, from which date the 1290 and 1335 years, etc., can be reckoned." 

J.N. Loughborough

Bilingualism of the book of Daniel

 "The bilingualism of the book of Daniel is not unique in the Old Testament. 

The same phenomenon is found in the book of Ezra. 

Ezra 4:8–6:18 and 7:12–26 are written in Aramaic, while the rest of the book is written in Hebrew. 

---However, the explanation of the usage of two languages in Ezra is much more obvious and has not generated a bulk of different views. The Aramaic portions of the book of Ezra mainly contain letters and documents that were originally written in Aramaic, and the author decided not to translate them but, rather, presented them in the original language. Since most of those returning from the Babylonian captivity understood the Aramaic language, it was very appropriate to cite letters and documents in the original language.

 

Daniel starts the book in Hebrew but, beginning with Daniel 2:4, he

shifts to Aramaic and continues in it until the end of chapter 7. Then, beginning with chapter 8, he resumes in Hebrew. However, when it comes to the very last word of the book, we discover something interesting. Daniel starts the last word in Hebrew but adds to it an Aramaic ending. It appears as if in the last word, he tries to connect the two languages employed in the book. 

 

 Gleason Archer states, “A careful study of the subject matter yields fairly obvious answers: The Aramaic chapters deal with matters pertaining to the entire citizenry of the Babylonian and the Persian empires, whereas the other six chapters relate to peculiarly Jewish concerns and God’s special plans for the future of his covenant people.”

 

----The very last Hebrew word of the book of Daniel is unique because of its Aramaic plural ending and because of its strong eschatological context. Naturally, it puzzles students of the book. Why does Daniel add to a Hebrew word an Aramaic ending?

 

.....two possibilities. 

First of all, since Daniel used the two languages throughout the book, the combination of the two languages in the very final word would send a signal to the readers that it was one writer who authored both parts of the book. The final word, in a way, underlines the unity of the Hebrew and Aramaic sections of Daniel.

Second, but no less important, the prophet attempts, through the last word, to safeguard the readers from a wrong interpretation of the text. If Daniel would use a normal and expected Hebrew ending to the Hebrew word for “days,” it would significantly alter the meaning. One naturally asks, when will the promised resurrection of Daniel actually occur? At the end of which days? Looking at the context of Daniel 12:13, the reader will quickly realize that the text immediately preceding (v. 12) refers to the blessing given those who will reach the 1,335 days. Here, for “days” Daniel employs a Hebrew word with a Hebrew plural ending.

If, in the very next verse, Daniel used the same Hebrew word with the same Hebrew plural ending that he used in Daniel 12:12, the reader would conclude that the phrase which follows—“at the end of the days” (referring to the 1,335 days)—points to the very end of the 1,335 days. It would mean that the promised resurrection will occur at the end of the 1,335 days. That would seem to support those advocating a futuristic approach to the interpretation of the eschatological prophecies. However, the usage of an Aramaic ending to the Hebrew word for “days” differentiates it from the 1,335 days. It is also significant to note that in verse 13, Daniel adds to the word “days” a definite article, which additionally points to the special “end” of the days and supports a differentiation from the 1,335 days."ArturStele/Ministry

Bates Nails it on the 1335 Days/Years of Dan. 12

"Do the 1335 days of Dan. xii. 12 reach to the end of the wonders in verse 6?
We answer, they do not.
We understand that the same period of time from the beginning of

the cleansing of the Sanctuary in 1844 to the breaking of the little horn without hand in Dan. viii, which extended beyond the 2300 days, will also be found between the 1335 days and the end of the Wonders in Dan. xii; because we further show that the 1335 days ended with the 2300 in 1844.

--In the typical day of atonement under the first covenant the earthly Sanctuary was cleansed at an appointed time once a year, at which time the lot was cast to obtain blood for a sin-offering which the high priest bore into the most holy place to make an atonement for the transgressions of Israel in all their sins. 
--Thus all Israel were in their lot. In the antitypical day of atonement under the new covenant the time appointed for cleansing the Sanctuary is unto 2300 days. This being the day of atonement.

It was previously declared to Daniel, "Thou shall rest and stand in thy lot at the end of the days." This shows most clearly that both of these periods, viz., the 2300 and 1335 days bring all of God's people in their lot, to be cleansed from all, their sins by the precious blood of Christ in the antitypical day of atonement.

And when the great High Priest has accomplished the work for them all, even to the last, and the sins of Israel are all blotted out forever, the living saints will surely know (and so will you, if faithful) that "blessed is he that waiteth and cometh to the 1335 days." Daniel stands in his lot with all the righteous dead, that all their sins of ignorance may be blotted out before the resurrection.

The prophetic periods as you see are all ended, and we are now living in the day of atonement; the finishing, crowning work of God ; being address- ed by the third angel, declaring "here is the patience of the saints: here are they that keep the Commandments of God, and the Faith of Jesus."
When this message closes the work is done. The mandate will then go forth, "He that is unjust, let him be unjust still; he which is righteous, let him be righteous still." 

--We are also living in the Laodicean, the last state of the church, in imminent danger of being spued out of the Savior's mouth, unless we hastily repent and seek a closer walk with God."
Joseph Bates