It is widely known among Bible students that "1,260 days"⁽¹⁾ are brought to view in Scripture at least seven⁽²⁾ times in various ways (Dan. 7:25; 12:7; Rev. 11:2-3; 12:6, 14; 13:5).⁽³⁾ It is understood to be a period of time. Authors differ as to its application.

William Barclay, basically a preterist,⁽⁴⁾ considers the 1,260 days to refer to the period of distress suffered by those Jews who, according to I Maccabees 2:29, fled to the wilderness "to dwell there" and escape the persecutions of Antiochus Epiphanes in the second century BCE. He also applies the "1,260 days" to the period of difficulty the Christians experienced who fled from Jerusalem to the Transjordan to escape the depredations of the Romans that finally culminated in the destruction of Jerusalem and the Temple in 70 CE.⁽⁵⁾

To the contrary John Walvoord believes that the 1,260 days are to be placed in the future and "refer to the last three and one-half years preceding the second advent of Christ, which will bring in the final form of the kingdom of God on earth."⁽⁶⁾ Leon Wood agrees that this period is still future and will consist of the "last half of the Tribulation period."⁽⁷⁾

For many years Seventh-day Adventists have given the books of Daniel and Revelation an historicist interpretation.⁽⁸⁾ They have understood these "1,260 days" to refer to a period of 1,260 literal years extending from 538 to 1798.

This Adventist view was based on a number of considerations. Fundamental was the acceptance of the year-day principle. Uriah Smith explained it this way: "The principle given us in the Bible is, that when a day is used in symbolic prophecy, it stands for a year, (Ezekiel 4:6; Numbers 14:34.)"⁽⁹⁾ Smith cites Sir Isaac Newton who, commenting on Daniel 7:25, slightly expands the principle: "'Three times and an half; that is, for 1260 solar years, reckoning a time for a calendar year of 360 days, and a day for a solar year.'"⁽¹⁰⁾

Smith, explained how the papacy is well described in Daniel when the prophet lists various characteristics of the little "horn." One of the characteristics of that symbolic horn, according to Daniel 7:24-25, was that the saints would "be given into his hand until a time and times and the dividing of time," that is, according to Smith, for 1260 years (each "time" representing a year). This period of papal power is seen to begin in 538 and to end in 1798. The first date was selected by Smith because in 533 the emperor Justinian "made the bishop of Rome the head of all the churches. But this edict could not go into effect until the Arian Ostrogoths, the last of the horns that were plucked up to make room for the papacy, were driven from Rome; and this was not accomplished, as already shown, until A. D. 538. (See p. 127.) . . . From this point did the papacy hold supremacy for twelve hundred and sixty years? – Exactly. For 538 + 1260 = 1798; and in the year 1798, Berthier, with a French army, entered Rome, proclaimed a republic, took the pope prisoner and inflicted a deadly wound upon the papacy."⁽¹¹⁾ Uriah Smith and others provide additional detailed arguments that the little horn is a symbol of the papacy and that it enjoyed a special period of power and influence from 538 to 1798.

However, there are reasons to believe that the 1,260 days (of Revelation 11:3 and 12:6, as well as the 42 months of 11:2 and 13:5, and the 3 ½ times of Daniel 7:25; 12:7 and Rev. 12:14) do not begin in 538 nor end in 1798. There is evidence that Scripture is plainly not to be understood as speaking of a literal 1,260-year period. It can be reasonably argued that Uriah Smith's view is historically and exegetically unsupportable.

It is noteworthy that the historical facts do not support the idea that in 538 the papacy began a remarkable, new era of power. To the contrary history supports the idea that in 538 the papacy was in a state of weakness and compromise relative to secular government. At that point in history Vigilius was pope (537-555) and Justinian was the Byzantine emperor (527-565). However, judging by some of the statements of historians relative to these two men and their times, one receives the impression that it is questionable to select 538 as a date that ushers in a period of papal supremacy. For example, we are told by the historian Henry C. Sheldon that

A. H. Newton asserts that "from the time of Justinian to that of Gregory [590-604] the papacy gained little advantage."⁽¹⁴⁾ And this particular emperor, according to Williston Walker, "more fully than any other of the Eastern Emperors, succeeded in making himself master of the church."⁽¹⁵⁾

If these historians are giving us an accurate view of things during the time of pope Vigilius (537-555) and the emperor Justinian (527-565), then it appears that 538 is not well qualified as a beginning point for a very notable period of papal supremacy.⁽¹⁶⁾

But more importantly, the Bible itself provides data regarding the beginning point and the ending point of the "1,260 days." These biblical data clearly do not fit the 1,260 literal years (538-1798) promoted by such writers as S. N. Haskell, Uriah Smith, Mervyn Maxwell, William Shea,⁽¹⁷⁾ and Jacques Doukhan.⁽¹⁸⁾

One passage that speaks to the matter of the beginning point of the period in question is found in Revelation, chapter 12:1-6 NIV:

The next picture that is immediately presented (in Rev. 12) is the response of the woman to the oppressive and obviously dangerous dragon. She "fled into the desert to a place prepared for her by God, where she might be taken care of for 1,260 days" (v. 6). She had just experienced an attack on the One she loved, the One who loved her and died for her (Ephesians 5:25). Now He was gone – ascended to heaven. Satan and his agents focus their anger directly on her. She reacts by fleeing into the "desert" where she is cared for and nourished "for 1,260 days."⁽²⁰⁾

Shall we say that the picture painted in Revelation, chapter 12, gives even the slightest indication that the community of faith, the church, took many decades or maybe a century to decide on whether to flee for protection from the almost immediate attacks of the dragon (see Acts)? Yet, Adventists have generally allowed for a gap of five long centuries from the time Jesus ascended until the date they assign (538) as the beginning point of the "1,260 days" (and another gap from 1798 until the Second Advent).  As one reads Revelation 12 it appears that a 500-year gap (or any other gap) in the protection and nourishment of the "woman" from the attacks of the dragon is not indicated or justified in any way. Instead, it appears that the time period in question begins at the time of Christ's ascension, "when the Male Child is caught up to God and His throne."

Almost immediately after the Christ event (birth, ministry, atoning death, victorious resurrection, ascension) the church entered the "desert" where she was protected and nurtured by God. But just before this desert experience there is "war in heaven;" the "dragon and his angels" are cast down to the earth (vv. 7-12).⁽²¹⁾ Apparently the dragon's assault against the woman and her child, who makes His glorious ascent to God's throne, exposes him in heaven and clearly demonstrates that he is an enemy of God and one to be expelled (cf. John 12:30-31; 16:11). So when Satan (the "dragon") sees that he has been cast out of heaven, he begins to focus his anti-God, anti-Christ activity against God's people, the church of which Christ is the Head (v. 13; Eph. 5:23). This is his object in pursuing "the woman who had given birth to the male child" (Rev. 12:13, 15-16). It is assumed that, since the Devil is not a nice person who seeks to give the church every opportunity to strengthen and advance its cause, he does not wait five centuries (till 538), but rather begins his persecution immediately. And just as immediately the church is "given wings" that she might move rapidly to the place God has prepared for her to be cared for during the "time, times and half a time" (that is, the 1,260 days of v. 6). So, again, we see close linkage between the Christ event, Satan's resultant expulsion from heaven, and the fleeing of the woman to begin her "1,260 days" of nurture in the place God has prepared for her in the "desert." Clearly, the beginning point of the symbolic time period is established as the Christ event (most particularly the ascension).

But what about the "place" in the "desert"? Are those terms to be taken literally? If the "dragon" and the "woman" are symbols, one has reason to think that the phrase "into the desert to a place prepared for her by God" (12:6) also has symbolic components. The word "place" here is exactly the same word as found in Rev. 16:16 where we are told about a "place that in Hebrew is called Armageddon." In this latter phrase "place," according to almost all students of Revelation, does not refer to a geographical location but is clearly symbolic of a condition or situation. This is just one more reason why we are justified in seeing it as symbolic in Rev. 12:6 (in this instance symbolic of the situation in which the church is protected, primarily, from spiritual defeat by the dragon).⁽²²⁾ And what of the "desert"? Might not this word lend itself to symbolism? Verse 14 may give us the clue:

So it is in this world that God's church, the new Israel (see Matt. 21:33-43; Rom. 2:28-29; Gal. 3:28-29; 6:14-16; Phil. 3:3; 1 Peter 2:4-10) is tested, protected from extinction,⁽²³⁾ guided, fed the bread from heaven (John 6:35, 31), and prepared to inherit the promised land (Rom. 4:13-16; Matt. 5:5; John 14:1-3; Rev. 22:14). God's church will remain in this wilderness for "1,260 days" (Rev. 12:6), for "a time, times and half a time" (v. 14).

When will this symbolic period end? Daniel 12:5-7 gives us an answer:

If we are basically correct in our exposition thus far, it becomes obvious that the 1,260- day period is neither a period of 1,260 literal days, nor is it a period of 1,260 years. Instead, on the basis of Scripture, the "1,260 days" is to be understood as symbolizing that period extending from the close of Christ's earthly ministry to the time when the power of the holy people is finally broken.⁽²⁶⁾

Uriah Smith and those holding similar views were right in understanding the "1,260 days" as a long period of time. But Scripture makes it plain that that period is even longer and more comprehensive than they thought. Though that period clearly began at the ascension of Jesus and ends when His flock seems about to be annihilated (Dan. 11:44; 12:7), it may also be said that it started about the time the church began its proclamation of the gospel (Acts 2:1-41; Rev. 11:3; 12:9-11; 14:6) and ends when the gospel proclamation is gloriously completed, even as there occurs a final assault by "the beast that comes up from the bottomless pit" (Rev. 10:7; 11:7; 13:11-17).

We should take courage in the fact that the gospel will triumph in enlightening "the whole world" (Rev. 14:6; 18:1) before the church has finished its witness (Matt. 24:14; Rev. 11:7-19).⁽²⁷⁾ We should live with joyous hope also because Jesus, our Good Shepherd, who willingly gave His life for His sheep, has not and will not forget His flock. He will be with us "to the very end of the age" (Matt. 28:29). And at that approaching time when His sheep shall be in danger of annihilation – in the darkest hour of the history of the church – "Michael will stand up" and deliverance will come (Dan. 11:44-12:1-3).

So the song of Revelation 5:13 has been, is, and ever shall be one that we will never tire of singing:

1. All Bible quotations in this article are taken from the Holy Bible: New International Version.

2. Some see Dan. 9:27 as providing as many as two more references to the symbolic 3½ times. See, e.g., Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, The New International Greek Testament Commentary (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1999), 565-567; Alan F. Johnson,"Revelation," The Expositor's Bible Commentary 12 (Grand Rapids, MI: Zondervan, 1981), 502-504.

3. Beale, 574; John F. Walvoord, Daniel: The Key to Prophetic Revelation, (Chicago: Moody Press, 1971), 295; Ranko Stefanovic, Revelation of Jesus Christ (Berrien Springs, MI: Andrews University Press, 2002), 337-338; William H. Shea, Daniel 7-12, The Abundant Life Bible Amplifier (Boise, ID: Pacific Press Publishing Association, 1996), 140-141.

4. Scholars who interpret the apocalyptic prophecies of Daniel and Revelation usually belong to one of two main schools – that of the preterist or that of the futurist. The preterist scholar looks to the past as he/she seeks to unravel the meaning of the prophetic symbols. For example, the little "horn" in Daniel symbolizes Antiochus IV. The symbols of Revelation are usually applied to situations in John's time. Some apply John's symbols to events as late as the time of the Roman emperor Constantine I (d.337), and in some cases allowance is made for applying prophetic materials (especially from 19:11 onward) to the future.

In the preterist school, to one degree or another, are such scholars as Louis de Alcazar, Johann Jakob Wetstein, Johann Gottfried Eichhorn, Moses Stuart, Henry Barclay Swete, R. H. Charles, T. F. Glasson, and David. C. Chilton.

Futurists interpret most of the prophetic symbols of Revelation (from 4:1 onward) as applying to the future. In Daniel they see the little horn (especially in chapter 7) and the 70^th week as representing matters of the future. The pretribulational/dispensational form of futurism is presently very popular in evangelical Protestant circles. Those who have promoted it include: J. N. Darby, C. I. Scofield, Merrill. C. Tenney, John F. Walvoord, Hal Lindsey, Tim LaHaye and Jerry Jenkins. Futurists of the non-dispensational variety include Justin Martyr, Irenaeus, Victorinus, Franciscus Ribeira, Theodor Zahn, Abraham Kuyper, and Eldon Ladd.

5. William Barclay, The Revelation of John, 2 vols. (Philadelphia, PA: Westminster Press, 1960), 2:83-85, 96-97, 105. F. F. Bruce comments on the escape of Christians from Jerusalem in his New Testament History (Garden City, NY: Doubleday & Company, Inc., 1969), 375-76.

6. Walvoord, 176.

7. Leon Wood, A Commentary on Daniel (Grand Rapids, MI: Zondervan Publishing House, 1973), 202. Cf. also Alva J. McClain, Daniel's Prophecy of the 70 Weeks (Grand Rapids, MI: Zondervan Publishing House, 1969), 56-57 where he affirms that the 1,260 days refer to the first half of the seventieth week while the forty-two months refer to the second half.

8. Historicist interpreters apply most of the symbols in Daniel variously to ancient nations of the Near East, the Roman Empire, religio-political powers (papacy, Islam), kings, and the coming Christ and His kingdom. They see the symbols of Revelation as in some sense descriptive of the ongoing history of the church from the first century CE to our time, then onward to the return of Christ. One of the earliest Christian historicists was Joachim of Fiore who died in 1202 CE. He laid out his historicist explanation of Revelation in his Exposition of the Apocalypse. Sir Isaac Newton also presents a historicist understanding of Daniel and Revelation in his Observations Upon the Prophecies of Daniel, and the Apocalypse of St. John, In Two Parts (London: n.p., 1733). In more modern times there have been such as Henry Grattann Guinness and E. B. Elliott who have carried the torch of historicism (see LeRoy Edwin Froom, The Prophetic Faith of Our Fathers, vol. 4 (Washington, D.C.: Review and Herald, 1954), 4: 1194-1203.

9. Uriah Smith, The Prophecies of Daniel and the Revelation, rev. ed. (Mountain View, CA: Pacific Press Publishing Association, 1944), 144.

10. Smith, 144.

11. Smith, 145; See also Stephen N. Haskel, The Story of Daniel the Prophet (Battle Creek, MI: Review & Herald Publishing Co., 1901), 111; The Story of the Seer of Patmos (Nashville, TN: Southern Publishing Association, 1905), 221, 229-230; C. Mervyn Maxwell, God Cares, 2 vols. (Boise, ID: Pacific Press, 1981/1985), 1:123-124; 2: 275-281, 326-330.

12. Henry C. Sheldon, History of the Christian Church, 5 vols. (Boston: Thomas Y. Crowell & Co., 1895), 1: 466. See also Philip Schaff, History of the Christian Church, 8 vols., 5^th rev. ed. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 1910), 3: 327.

13. Sheldon, 1: 477.

14. A. H. Newman, A Manual of Church History, 2 vols., rev. ed. (Philadelphia: The American Baptist Publication Society, 1933), 1: 405.

15. Williston Walker, A History of the Christian Church, rev. ed. (New York: Charles Scribner's Sons, 1959), 141.

16. See Samuele Bacchiocchi, "Living and Nourishing the Advent Hope," Endtime Issues, 91 (November 2002): 5-7. Online: http://www.biblicalperspectives.com/endtimeissues/eti_91.html.

17. William H. Shea, Daniel 1-7, The Abundant Life Bible Amplifier (Boise, ID: Pacific Press Publishing Association, 1996), 176-177.

18. Jacques B. Doukhan, Secrets of Daniel (Hagerstown, MD: Review and Herald Publishing Association, 2000), 106-110, 186-188.

19. The idea that the "woman" represents Mary the mother of Jesus does not fit well with her rapid move to the desert, persecution and production of children who become the special focus of Satan's attack (Rev. 12:17). That the earliest mention in Christian writings of such a view does not occur until about the middle of the fourth century is also against it.

Stefanovic (378) correctly states that "a woman is often used as the symbol for the people of God in both the Old (Isa. 54:5-6; Jer. 3:20; Ezek. 16:8-14; Hos. 1-3; Amos 5:2) and New (2 Cor. 11:2; Eph. 5:25-32) Testaments. In addition, the figure of Israel as a travailing woman appears often in the Old Testament (e.g., Isa. 26:17-18; 66:7-9; Jer. 4:31; Mic. 4:10). . . . The symbol of a pure and faithful woman consistently stands for God's people elsewhere in Revelation (19:7-8; 22:17), while a prostitute symbolizes the apostate and unfaithful (Rev. 17-18). This evidence suggests that the remarkable woman of Revelation 12 symbolizes the people of God; and this interpretation fits into the context of the entire scene of Revelation 12 (cf. 12:17)."

20. The context of Rev. 12 (regarding the woman's stay in the desert) makes it clear that this 1,260-day period is the same as the "time, times and half a time" mentioned in 12:14. We notice also that in 11:2-3 the "1,260 days" is joined together with, and is apparently the same period as, the "42 months." Thus it appears that all three designations ("1,260 days," "time, times and half a time," "42 months") refer to the same period.

21. That the "war in heaven" and Satan's expulsion (Rev. 12:7-12) therefrom did not occur at some time previous to the creation of humankind is made clear by William G. Johnsson in "The Saints' End-Time Victory Over the Forces of Evil," Symposium on Revelation-Book 2, Daniel and Revelation Committee Series 7 (Silver Spring, MD: Biblical Research Institute, 1992), 19-20.

22. The "place" in the "desert" appears to be almost equivalent to "the temple of God" (Rev. 11:1-2) where God's worshiping people find protection. But the non-worshipers of God, the "Gentiles," are nearby to trample them ("the holy city," i.e., "Zion," which may stand for God's people, according to Isa. 51:16). So God's care does not exclude the possibility of temptation from the forces of evil (who also dwell in the "desert" of this present age. See Rev. 17:3-6).
    Though Christians are living in the "desert" where, in view of human nature (Rom. 3:9-18) and the Devil's attacks (I Pet. 5:8), spiritual life is not easy to maintain, they may, nevertheless, find help by going to the "place" provided – the heavenly temple – where their caring Priest ministers in their behalf (Heb. 4:14-16).

23. Almost immediately after Christ's ascension the church began to feel the pressure and attacks from those who oppose Christ and the gospel (Acts 2:13; 4:1-28; 5:17-33; 7:54-60; 8:1-3; etc.). Just as immediately the church received nurture from God (Acts 2:1-4, 43; 4:21, 23-31; 5:12-16; 8:5-8; etc.).

24. George McReady Price in The Greatest of the Prophets (Mountain View, CA: Pacific Press Publishing Association, 1955), 334, explains that "the original Hebrew word here [in Dan. 12:7] translated 'power' is literally 'hand,' and it occurs in Deuteronomy 32:36, where it is similarly translated 'power' – 'when He seeth that their power is gone.' It occurs also elsewhere in the same sense. In the text of Daniel here before us we have the figure of breaking the hand in pieces, or of shattering the hand. In the old days of personal conflict, to shatter the hand of an adversary would be to reduce him to utter helplessness."

25. The "wise" are described in the book of Daniel as those who "lead many to righteousness" (Dan. 12:3) and have an understanding of what Daniel wrote (12:9-10). They "instruct many" during the time of persecution and harassment which begins when the "daily sacrifice" is abolished and the "abomination that causes desolation" is set up (see 11:31-35; cf. 8:9-12; 9:26-27). The terrible "horn" of Daniel 8:12 does just the opposite by casting "truth to the ground" (cf. 7:25). The "wise" can "lead many to righteousness" only because they are proclaiming the gospel. But the proclamation of the gospel will one day reach its completion (cf. Rev. 10:7; 11:1-2, 7) when to all appearances the "power of the holy people has been finally broken" – at the end of the "time, times and half a time" (Dan. 12:6-7), i.e., at the time of final crisis (Rev. 11:8-19; 13:8-17).

26. Compare Roy C. Naden, The Lamb Among the Beasts (Hagerstown, MD: Review and Herald Publishing Association, 1996), 176: "So again the 1260, 42, and 3 ½ (Rev. 11:2,3,11) are numerical symbols of the preaching of the gospel from Calvary to the Second Advent despite constant oppression from Satan. . . ." For a detailed presentation of a contrary viewpoint from a historicist, see Hans K. LaRondelle, How to Understand the End-Time Prophecies of the Bible (Sarasota, FL: First Impressions, 1997), 238-262.

27. God will not fail, in the end, to fully bring about His purpose to "finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy" (Dan. 9:24) through Messiah and His holy people. At or near the end of the last three and a half years (1,260 days; 3 ½ times) of Daniel 9:27, it will be fully accomplished.