Daniel’s 70 Weeks Prophecy and the 1260 DAYS

18 Nov

Ministry of Jesus - 1260 DaysDaniel 12:1 tells of a war and a time of trouble like no other period in human history. Perhaps deep down we have the desire to live in this critical time period about which the Scriptures write, or maybe we just imagine, because we are so far advanced scientifically, that these terrible times MUST be in or near our day. Daniel 12:7 says this critical period will last for a time (1 year), times (two additional years) and a half a time (or half a year), in other words 3 ½ years in all. If we would imagine a period in human history when evil is or was so great, it is singled out in Scripture as a time like no other since there was a nation, when would that be? Would it be the time at the end of our present age? We certainly live in perilous times, but wouldn’t the most evil and terrible time of human history be when we crucified our Savior? Think about it. Jesus came to save us, and we killed him. If God didn’t resurrect him and forgive us, we would have no hope—not a snowball’s chance in the hell-fire!

Consider what the Scriptures say about this period. It is a time when “everyone found written in the book” will be delivered (Daniel 12:1). It was a time when the righteous would turn many to righteousness (Daniel 12:3). Didn’t the apostles do this and don’t their writings continue to do so even today? And, when did Jesus deliver us? Wasn’t it when he was crucified, and doesn’t his life dwelling within us today guarantee our eternal salvation? Is there anything that needs to be added to what Jesus had done to complete the work of salvation or was it finished long ago? I hope we can agree that Jesus’ work is complete. Nothing can be added to it to make our future more certain, nor can anything be taken from it to put our salvation in jeopardy.

The same time of which Daniel writes is referred to again in Revelation 11:3, concerning the period of the ministry of the Two Witnesses and is stated there said to be 1260 days or 3 ½ prophetic years. Revelation 12:6 also shows this time period is 1260 days and reveals it to be a time of war when Michael casts the dragon (Satan, the devil) out of heaven (cf. Luke 10:18). This period is also a time when God’s people are protected. When Jesus prayed to his Father in John 17:12, he said that he kept everyone safe that he was given (cf. John 18:9). No one was lost except Judas that the Scriptures might be fulfilled.

The problem concerning any prophecy like this one is in knowing when to begin counting the days. I could say I found the answer to this particular problem quite by accident, but I was praying about these matters, so I don’t really believe I came by this understanding by accident! God helped me to see that there are exactly 1260 days counting from one of the autumn Jewish Holy Days found in Leviticus chapter 23 to the Passover day three and one half years later — the very day upon which Jesus was crucified. I counted 1260 days from the Last Great Day (22nd of the 7th month of the Jewish calendar), 27 AD, near the beginning of Christ’s ministry to his crucifixion on Passover Day, the 14th of Nisan 31 AD. The Last Great Day was the day on which he was accused of casting out demons by Beelzebub (Matthew 12:24), and when Jesus refuted their claims, they sought a sign (Matthew 12:38). Nevertheless, Jesus told them no sign would be given but the sign of the prophet, Jonah. Just as he was in the belly of the whale for three days and three nights, so too would Jesus be dead for the same period of time, but would rise again to complete the sign (Matthew 12:39-40).

Daniel 9:27 says the Messiah would confirm the (New) Covenant for one week (of years), but he would be cut off in the midst of that week (of years). In other words he would die 3 ½ years into the 70th week of Daniel’s 70 Weeks Prophecy. Jesus confirmed the covenant for 1260 days from the Last Great Day—the 22nd of the 7th month, 27 AD to Passover Day—the 14th of the 1st month, 31 AD. Concerning the remainder of the week, it can be found HERE. but for now anyone who wishes to count the days against the Jewish calendar may do so in the graph provided below. May God open our hearts and minds to his holy word and give us understanding as we consider these things that point to Jesus and our salvation.


Month 27 AD 28 AD 29 AD 30 AD 31 AD Total
1st 30 30 30 14th day of Nisan or Passover Day
2nd 29 29 29
3rd 30 30 30
4th 29 29 29
5th 30 30 30
6th 29 29 29
7th Last Great Day – 8 days left in the month 30 30 30
8th 29 29 29 29
9th 30 30 30 30
10th 29 29 29 29
11th 30 30 30 30
12th 29 29 29 29
13th 29
Totals 155 days 383 days 354 days 354 days 14 days 1260 days


The 1260 days begin with Jesus accused of being a servant of Satan, just as the people began to recognize him as their Messiah (Matthew 12:23-24). Jesus denied the charge (Matthew 12:25-37), but when certain of the scribes and Pharisees desired a sign. Jesus had already given several “signs” of his office as Messiah, but the Jewish leaders wanted a “sign” of their choosing. Jesus, however, would not dance to their tune and said no sign would be given to that evil generation but that of the prophet Jonah. This sign pertained to this death and the length of time he would be in the tomb. The 1260 days count from the Last Great Day of the Feast of Tabernacles (22nd day of the 7th month) 27 AD to Passover day (14th day of the first month) 31 AD when Jesus was crucified.


Posted by on November 18, 2009 in Prophecy, Religion


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14 responses to “Daniel’s 70 Weeks Prophecy and the 1260 DAYS

  1. Eddie

    June 8, 2015 at 05:14

    If the 17 BC date is accurate, then all is well for you, but I have found that although history is helpful, it is a poor sole interpretor of scripture.

  2. mithrandirolorin

    June 7, 2015 at 15:37

    It’s 46 years after Herods’s renovating of The Temple started in 17 BC.

  3. Eddie

    June 7, 2015 at 14:09

    You already know my position on John 2. The Passover described there in the beginning of Jesus’ ministry belongs there with the event of his cleansing the Temple. In Matthew 21:11-12 Jesus comes from Jericho and casts out everyone buying and selling and then leaves Jerusalem for Bethany (Matthew 21:17). Mark 11:1-10 records Jesus’ entry from Jericho, just as Matthew does, but he neglects to mention the cleansing of the Temple. Rather, Mark in verse-11 has Jesus merely leaving Jerusalem for Bethany, and then he records Jesus coming from Bethany on another day and entering Jerusalem casts out those who are buying and selling (Mark 11:12, 15-16). That’s two different entries on two different days with Jesus coming to Jerusalem from two different places.

    Luke also records the cleansing of the Temple (Luke 19:45), and it falls on a different day than both Matthew and Mark, but the time of Luke’s version is a little more difficult to detect. Notice that on the way to Jerusalem from Bethany (Mark 11:12), Mark says Jesus cursed a fig tree (Mark 11:13-14), and on the day following on another entry of Jerusalem the fig tree was already withered (Mark 11:20, 27). That would mean Jesus entered Jerusalem during his final week at least 3 times, and Matthew and Mark record two different cleansings of the Temple on two of those three days. Notice in Matthew the folks already in Jerusalem had to be told who Jesus was (Matthew 21:10-11). This was not the so-called “Triumphant Entry”, because no one came out to meet him. Why would they? They didn’t know who he was. Mark and John record the “Triumphant Entry” (Mark 11:12-17 and John 12:12-13). Notice in John 12:12-13 that the people in Jerusalem heard Jesus was coming and went forth to meet him. In Matthew’s account they didn’t know him, but in John’s they knew of him and his raising Lazarus (John 12:17-18). This is the so-called “Triumphant Entry”, which is not an occasion for weeping, which Jesus did in Luke’s record (Luke 19:41) before he entered Jerusalem and cast out the money changers etc. (Luke 19:45-46). That’s three entries and three different cleansings. There is no reason to believe the cleansing of the Temple in John 2 is misplaced.

    I have a study on this HERE.

    Concerning John 2 dating itself to 30 AD, would you mind showing why you believe that?

  4. mithrandirolorin

    June 7, 2015 at 08:03

    Four times? Ok, that is just grasping at straws. The Gospels are merely describing the same thing in different ways.

    Also John 2 dates itself to 30 AD.

  5. Eddie

    June 7, 2015 at 07:19

    It is difficult for me to ignore the arrogance in your statement: “The second story of John 2 cannot be explained in any other way.” In other words it can be explained **only** your way! :-)

    The truth be known it is clear (at least to me) that Jesus cleansed the Temple no less than four times. Each recording of the event is a different cleansing. After the 3rd cleansing in the final week of Jesus’ life, the chief priests were so livid they had to do something to get rid of him. He was gaining too much power with the people. Your understanding or “ridiculous” for the cleansing at the beginning of Jesus’ ministry is out of character with your own claim on your website, namely, “I’m a Christian, I take the Bible literally…” The easiest way to understand John is to see three Passovers, and that a cleansing of the Temple occurred during the first of the three.

  6. mithrandirolorin

    June 6, 2015 at 20:23

    The second story of John 2 cannot be explained any other way. The Cleansing of The Temple is presented as the finale straw on the Sympotics, so to suggest he did the same thing two or 3 years earlier is ridiculous. It was also what Jesus says here that is misquoted by the false witnesses at his trail and presented as something said just recently.

  7. Eddie

    June 6, 2015 at 18:37

    We agree on some things, but not all. I have a blog-post concerning this HERE.

    Why do you think John is chronologically ambiguous? The flow of events seem clear to me. It seems you may be reading ambiguity into John and it isn’t there. Just because you cannot understand how they fit together is not a reason to force John into a mold that contradicts the context.

  8. mithrandirolorin

    June 6, 2015 at 08:35

    Because the Sympotics are not chronological ambiguous, they tell us when the things depicted in both happen.

    Since your into Preterist views, what do you think of my Blog’s latest post?

  9. Eddie

    June 6, 2015 at 06:44

    That is odd, since John 7 comes after John 6 and Jesus celebrated the Feast of Tabernacles in John 7-9 and later the Feast of Dedication (Chanukah – John 10). A simple reading of the four chapters would leave one believing the fall and winter festivals came after the spring festival. Why do you believe this is not the case here?

  10. mithrandirolorin

    June 5, 2015 at 09:03

    John 6 is not on Passover but approaching it, that is I believe the same Passover as 30 AD when he died.

  11. Eddie

    June 5, 2015 at 06:24

    Clearly Jesus was not in Jerusalem for every feast. John 6 shows he celebrated the Passover that season in Galilee. Deuteronomy 16:16 says folks shall appear before the Lord at the place he shall choose. Nothing is said of the Tabernacle or the Temple. Places were chosen throughout Judea and Galilee. If all males went to one city to worship, there wouldn’t be enough room to move. How could anyone worship under those conditions? Did you ever see the Moslems in Mecca? Folks die every year due to that kind of thing. Besides, Stephen’s main argument was that God doesn’t need, nor had he ever asked the Jews to build a stationary Temple. In the beginning it was a mobile Tabernacle. It could be anywhere; the point being one doesn’t have to go to a certain place to find God. Just choose a place, call on him and he’ll meet you there.

  12. mithrandirolorin

    June 4, 2015 at 21:55

    Doesn’t even have to do with it being the same Tabernacles as John 7. The Law required all adult males to be in Jerusalem, and Jesus fulfilled the Law. From 12-29 AD Jesus was there very Tabernacles.

  13. Eddie

    June 4, 2015 at 20:26

    Greetings once more, Jared. Thanks for taking the time to comment and also for reading what I have to say. I agree that Matthew 12 cannot be during Tabernacles if you hold to your conclusions of a one-year public ministry for Jesus. However, I don’t go along with your understanding of John’s Gospel. If Jesus’ ministry lasted longer than one year then his not being in Jerusalem for Tabernacles is a possibility. John 2 clearly shows Jesus was in Jerusalem for the first Passover during his public ministry. John 6 clearly shows Jesus was in Galilee for the second Passover in Jesus public ministry. John the Baptist was beheaded shortly before this Passover, and John 7 puts Jesus in Jerusalem for Tabernacles that year. John records a third Passover, which is the time of his crucifixion. However, Luke records a Passover between John 6 and John 12. I wrote about it HERE.

    I put Matthew 12 at the beginning of Jesus’ public ministry and before his first Passover. Lord bless you, Jared, in your studies in his word.

  14. mithrandirolorin

    June 4, 2015 at 14:22

    The events of Matthew 12 can’t be during Tabernacles because Jesus would have been in Jerusalem then. Also Matthew 12 is clearly with the last months before the Crucifixion. This notion of a 3 or 3.5 year ministry is an error not supported by Scripture besides a flawed understanding of John’s Gospel.

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