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Daniel 12:11

Adam Clarke
Bible Commentary

From the time that the daily sacrifice shall be taken away - See the notes on Daniel 11:25-27; (note).

The abomination that maketh desolate set up - I believe, with Bp. Newton, that this is a proverbial phrase; and may be applied to any thing substituted in the place of, or set up in opposition to, the ordinances of God, his worship, his truth, etc. Adrian's temple, built in the place of God's temple at Jerusalem, the church of St. Sophia turned into a Mohammedan mosque, etc., etc., may be termed abominations that make desolate. Perhaps Mohammedanism may be the abomination; which sprang up a.d. 612. If we reckon one thousand two hundred and ninety years, Daniel 11:11, from that time, it will bring us down to a.d. 1902, when we might presume from this calculation, that the religion of the False Prophet will cease to prevail in the world; which from the present year, 1825, is distant only seventy-seven years.

Albert Barnes
Notes on the Whole Bible

And from the time - Though the angel had said Daniel 12:4, Daniel 12:9 that his communication was closed, and that he imparted all that he was commissioned to communicate to Daniel, yet, as it would seem, in reply to the earnest request of Daniel, he volunteers an additional statement, in regard to certain important periods that were to occur in the future. The language, however, is very obscure; and it would appear, from Daniel 12:13, that the angel scarcely expected that Daniel would understand it. The statement relates to certain periods that would succeed the time when the daily sacrifice would be taken away. Two such periods are mentioned as marking important epochs in the future.

That the daily sacrifice shall be taken away - This is the point of reckoning - the terminus a quo. The “taking away of the daily sacrifice” refers, undoubtedly, to some act, or some state of things, by which it would be made to cease; by which the daily offerings at Jerusalem would be either temporarily suspended or totally abolished. See the notes at Daniel 8:11; Daniel 9:27; Daniel 11:31. The language here is applicable to either of two events: to the act of Antiochus, causing the daily sacrifice to cease in Jerusalem Daniel 8:11; Daniel 11:31, or to the final closing of those sacrifices by the death of the Messiah as the great offering to whom they referred, and the destruction of the temple and the altar by the Romans, Daniel 9:27. The view taken in the interpretation of this passage will depend on the question to which of these there is allusion here by the angel, or whether there is an allusion to both. The language evidently is applicable to both, and might be employed with reference to either.

And the abomination that maketh desolate set up - See these words explained in the notes at Daniel 8:13; Daniel 9:27; Daniel 11:31. The same remark may be made here which was made respecting the previous expression - that the language is applicable to two quite distinct events, and events which were separated by a long interval of time: to the act of Antiochus in setting up an image of Jupiter in the temple, and to a similar act on the part of the Romans when the temple was finally destroyed. The view which is taken of the time referred to here will depend on the question which of these is to be regarded as the stand-point or the terminus a quo, or whether the language is designedly so used that an important epoch was to occur in both cases within a specified period after these events. On these points there has been great diversity of opinion.

There shall be a thousand two hundred and ninety days - If this is to be taken literally, it would be three years and two hundred and ten days, reckoning the year at 360 days, and is thirty days more than the three years and a half referred to in Daniel 12:7. Prof. Stuart, who supposes that the time is to be taken literally, and that the passage refers exclusively to Antiochus Epiphanes, explains the application of the language in the following manner: “Antiochus took away the daily sacrifice as is here declared. This was in the latter part of May, 168 b.c. Profane history does not indeed give us the day, but it designates the year and the season. As we have already seen (compare the extract copied from Prof. Stuart on Daniel 7:24-28), about three and a half years elapsed, after the temple worship was entirely broken up, before Judas Maccabeus expurgated the temple and restored its rites. The terminus ad quem is not mentioned in the verse now before us; but still it is plainly implied. The end of the 1290 days must, of course, be marked by some signal event, just as the commencement of them is so marked. And as the suppression of the temple rites constitutes the definitive mark of the commencement, so it would seem plain that the restoration of the same rites must mark the conclusion of the period which is designated.

The ‹time of the end,‘ i. e., the period at the close of which the persecutions of Antiochus would cease, is distinctly adverted to in Daniel 7:25; Daniel 11:30-35; Daniel 12:7. The nature of the case, in the verse before us, shows that the same period is tacitly referred to in the words of the speaker. No doubt remains that his march (the march of Antiochus) from Antioch to Egypt, for hostile purposes, was in the spring of the year 168 b.c. He was delayed for some time on this march by ambassadors from Egypt, who met him in Coelo-Syria. Very naturally, therefore, we may conclude that he arrived opposite Jerusalem in the latter part of May, and that there and then he commissioned Apollonius to rifle and profane the temple. The exact time from the period when this was done, down to the time of the expurgation, seems to have been, and is designated as being, 1290 days.” - Hints on Prophecy, pp. 94,95. It is evident, however, that there is here no clear making out of the exact time by any historical records, though it is in itself not improbable. Still the great difficulty is, that in the supposition that the “time, and times, and an half” refers to Antiochus, as denoting the period of his persecutions, thus limiting it to three years and a half - a period which can be made out without material difficulty (compare the notes at Daniel 7:24-28) - that another time or period should be mentioned here of thirty days more, concerning which there is no corresponding event in the historical facts, or at least none that can now be demonstrated to have occurred. See the remarks at the close of the next verses.

Uriah Smith
Daniel and the Revelation, 313

Verse 11

We have here a new prophetic period introduced; namely, 1290 prophetic days, which would denote the same number of literal years. From the reading of the text, some have inferred (though the inference is not a necessary one) that this period begins with the setting up of the abomination of desolation, or the papal power, in 538, and consequently extends to 1828 But while we find nothing in the latter year to mark its termination, we do find evidence in the margin that it begins before the setting up of the papal abomination. The margin reads, “To set up the abomination,” etc. With this reading the text would stand thus: “And from the time that the daily sacrifice shall be taken away to set up [or in order to set up] the abomination that maketh desolate, there shall be a thousand two hundred and ninety days.” The daily has already been shown to be, not the daily sacrifice of the Jews, but the daily or continual abomination, that is, paganism. (See on chapter 8:13.) This had to be taken away to prepare the way for the papacy. For the historical events showing how this was accomplished in 508, see on chapter 11:31. We are not told directly to what event these 1290 days reach; but inasmuch as their commencement is marked by a work which takes place to prepare the way for the setting up of the papacy, it would be most natural to conclude that their end would be marked by the cessation of papal supremacy. Counting back, then, 1290 years from 1798, we have the year 508, where it has been shown that paganism was taken away, thirty years before the setting up of the papacy. This period is doubtless given to show the date of the taking away of the daily, and it is the only one which does this. The two periods, therefore, the 1290 and the 1260 days, terminate together in 1798, the one beginning in 538, and the other in 508, thirty years previous.DAR 313.2

Matthew Henry
Concise Bible Commentary
One of the angels asking how long it should be to the end of these wonders, a solemn reply is made, that it would be for a time, times, and a half, the period mentioned ch. 7:25, and in the Revelation. It signifies 1260 prophetic days or years, beginning from the time when the power of the holy people should be scattered. The imposture of Mohammed, and the papal usurpation, began about the same time; and these were a twofold attack upon the church of God. But all will end well at last. All opposing rule, principality, and power, shall be put down, and holiness and love will triumph, and be in honour, to eternity. The end, this end, shall come. What an amazing prophecy is this, of so many varied events, and extending through so many successive ages, even to the general resurrection! Daniel must comfort himself with the pleasing prospect of his own happiness in death, in judgment, and to eternity. It is good for us all to think much of going away from this world. That must be our way; but it is our comfort that we shall not go till God calls us to another world, and till he has done with us in this world; till he says, Go thou thy way, thou hast done thy work, therefore now, go thy way, and leave it to others to take thy place. It was a comfort to Daniel, and is a comfort to all the saints, that whatever their lot is in the days of their lives, they shall have a happy lot in the end of the days. And it ought to be the great care and concern of every one of us to secure this. Then we may well be content with our present lot, and welcome the will of God. Believers are happy at all times; they rest in God by faith now, and a rest is reserved for them in heaven at last.
Ellen G. White
Prophets and Kings, 547-8

Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that “at the end of the days”—in the closing period of this world's history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. “Shut up the words, and seal the book,” he was directed concerning his prophetic writings; these were to be sealed “even to the time of the end.” “Go thy way, Daniel,” the angel once more directed the faithful messenger of Jehovah; “for the words are closed up and sealed till the time of the end.... Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.” Daniel 12:4, 9, 13. PK 547.1

As we near the close of this world's history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. “The wise shall understand” (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God's people all through the centuries, the promise is, “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.” Revelation 1:3. PK 547.2

From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As “the flower of the grass,” it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows. PK 548.1

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Ellen G. White
Testimonies to Ministers and Gospel Workers, 114-5

We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God . Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking. TM 114.1

If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth's history. TM 114.2

When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart. TM 114.3

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