Revelation 12 Defines the Length of Daniel’s Time, Times and Half a Time
Introduction
As most of you are aware, almost three years ago I began taking a very in-depth look at the book of Revelation and end-time prophecy. I’ve been studying the Bible thematically now for over twenty years, and until about three years ago, had not done any significant study in the book of Revelation or end-time events. I tended to shy away from the book of Revelation because of the obvious difficulty in determining which parts are to be taken literally and which parts are not to be taken literally. Once I began studying the book of Revelation it became quite obvious that I needed to do the same with the book of Daniel. Thus, for the last three years, I’ve dedicated many hours to studying these two books from a thematic perspective, the perspective I use in the Torah lessons I provide. To my amazement, Adonai has been very gracious to open my eyes to many things concerning how to interpret the books of Daniel and Revelation. I am actively studying as the Holy Spirit leads me, but I’m also reading materials from other authors and looking at things from various perspectives in hopes that Adonai will put things together for me. The most important aspect of my studies; however, consists of leadings of the Holy Spirit as He guides me in using thematic considerations, opening my eyes to various connections and showing me how to synthesize them, hopefully to gain a better understanding of His interpretation. It seems that He’s showing me different things at a regular frequency and hopefully you will benefit from these insights as much as I have. So, I’d like to share with you the latest study I’ve been engaged with which involves the book of Daniel and Revelation together.
One last thing, just so you know, I do not believe in the doctrine of Daniel’s 70th week. This is probably the most pervasive teaching in Christianity regarding the last period of time before Yeshua’s second coming. Most Christian theologians believe that we are currently in a parenthesis of time known as the church age, and that at some specified time in the near future we will be ushered into what they call Daniel’s 70th week, also known as the seven years of tribulation. The doctrine of Daniel’s 70th week teaches that the antichrist will make a seven-year covenant with the nation of Israel and then break it midway, thus dividing the seven-year tribulation period into two three and a half year portions. Again, I do not believe this doctrine is correct, hence the need for some other precedent for determining the meaning of a time, times and half a time. The reasons I do not espouse a seven-year tribulation period will be discussed in a future article.
Time, Times and Half a Time (Daniel 7:25)
Twice in the book of Daniel he uses the expression that is often translated as time, times and half a time. I’d like to look at that phrase and present what I believe Adonai is showing me about how it is to be interpreted. Some of you may be thinking, “Isn’t it accepted that it means three and a half?” Well, among most evangelicals it’s accepted as three and a half years, but that’s not necessarily the case for everyone. So in this article I’d like to discuss the reason why its interpretation is actually not so straightforward, and provide some information to some of you who may also be looking for a different take on it.
The phrase, time, times and half a time is initially found in Daniel 7:25:
He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time.
What’s unique about the translation of this phrase is that the original language for Daniel 7:25 is actually Aramaic! You may remember that Daniel’s prophecy is written in Aramaic and Hebrew in the pattern below.
Daniel 1-2:4a: Introduction
Daniel 2:4b-7:28: Aramaic
Daniel 8:1-12:13: Hebrew
Let’s first look at the Aramaic word translated as a time in Daniel 7:25. The Aramaic word is ’iddan (עִדָּן), which is a generic word for time, and it represents a time period, but may also be translated as time, as in a point in time. For example, in the following verses, the word ’iddan means time in the sense of an undetermined (and thus variable) period of time.
The king answered and said, “I know for certain that you would gain time, because you see that my decision is firm” (Daniel 2:8)
if you do not make known the dream to me, there is only one decree for you! For you have agreed to speak lying and corrupt words before me till the time has changed. Therefore tell me the dream, and I shall know that you can give me its interpretation” (Daniel 2:9).
In the following verses the word ’iddan seems to mean a regular/periodic (but unspecified as far as duration) period of time.
Let his heart be changed from that of a man, let him be given the heart of a beast, and let seven times pass over him (Daniel 4:16).
He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time (Daniel 7:25).
Sometimes however, the same word ’iddan can mean a specific point in time, as opposed to a period of time!
that at the time you hear the sound of the horn, flute, harp, lyre, and psaltery, in symphony with all kinds of music, you shall fall down and worship the gold image that King Nebuchadnezzar has set up (Daniel 3:5)
As you can see, the Aramaic word can be translated as time, but with different connotations. But what’s clear is that the word does not literally mean year! Nonetheless, it may mean year or be interpreted as year, inasmuch as a year is a period of time just like a month is a period of time; but the word itself does not literally or necessarily mean year. For example, King Nebuchadnezzar was told that he would be given the heart of a beast for a duration of seven times. The duration of the time is not made clear by the word ’iddan! It could have been seven years, but it could just as easily have been seven weeks or seven months or some other period of seven. Because of the phrasing of time, times, and a half time, I think it’s clear to say that we should not understand the word as a specific point in time. Clearly, we’re talking about a period of time, whether it’s a regular, repeatable unit of time or not.
Time, Times and Half a Time (Daniel 12:7)
Interestingly, Daniel uses this phrase a second time in his prophecy, and the second occurrence is found in Daniel 12:7 where it is written in Hebrew:
Then I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished.
Here, the Hebrew word translated as time is the Hebrew word moed (מוֹעֵד). Working with the King James Version we learn that its basic meaning is appointed place, appointed time and/or meeting. As is typical with most Hebrew words, moed can be translated by a number of English words, depending on 1) context, 2) whether or not it’s used as a figure of speech, and 3) depending on Hebrew syntax. In the KJV it’s typically translated as either congregation (150x), feast (23x), season(13x), appointed (12x), or time (12x). As you can see, moed is translated most often as congregation (KJV), as in tabernacle of the congregation.
And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water (Exodus 29:4, KJV).
And Aaron and his sons you shall bring to the door of the tabernacle of meeting, and you shall wash them with water (Exodus 29:4, NKJV).
This conveys one of primary meanings of the word moed, which is meeting/meeting place. The idea here is that the tent of meeting is an appointed place where Adonai can meet with His people at appointed times, especially for the feasts of Adonai found in Leviticus 23.
In fact, one of its most well-known meanings is feasts, as in the feasts of the Lord in Leviticus 23 (Passover, Unleavened Bread, etc.). The basic meaning of the word when used as feast is an appointed time. Both the KJV and NKJV translate the word moed as feast numerous times, especially when referring to the special holy days enumerated in Leviticus 23.
These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons (Leviticus 23:4, KJV).
Unfortunately, some people too often assume this word should be translated (or meant) as feast. The saying goes like this, “Literally, in the Hebrew, the word moed means feast!” Well, that’s typically not the case (because of the different nuances of what the word means), and context will determine how the word should be translated. For example, in the above Scripture, Leviticus 23:4 actually used the word moed twice! Here’s what it looks like.
These are the feasts [moed] of the LORD, even holy convocations, which ye shall proclaim in their seasons [moed] (Leviticus 23:4, KJV).
As you can see, the word translated seasons is also a translation of the Hebrew word moed. Furthermore, you cannot just willy-nilly translate the word moed as feast every time you see it! Usage of the word seasons is wholly appropriate since the verse is simply stating that the feasts of Adonai should be proclaimed in their appropriate seasons (time or month of the year), or set/appointed times, as He has designated.
In its general usage, the word moed simply means a set or appointed time, without necessarily any religious connotation at all. As such, it is sometimes translated as time, set time, time appointed, or appointed times (KJV). Please review the table below where I have listed the places where moed is translated with some variation of the word time.
As you can see, the Hebrew word moed (when translated as time) is mentioned twenty-one times in the above chart, and only twice (9.5%) is it specifically associated with a feast of Leviticus 23. There are a few instances where the passage is hinting at a feast of Leviticus 23, but only twice is it specifically associated with Leviticus 23. This seems to suggest that the King James translators typically translated the word moed as time, set time, time appointed or appointed times when the connotation did not have religious connection with the feasts of Leviticus 23.
On the other hand, we see a different picture if we look at verses where moed is translated as season.
The Hebrew word moed (when translated as seasons) is mentioned thirteen times in the above chart. It is specifically associated with a feast of Leviticus 23 ten times (76.9%). The word moed in Genesis 1:14 can just as easily be translated as feasts as it can seasons, especially when you compare it to Psalm 104:19.[1] This seems to suggest that the King James translators typically translated the word moed as seasons or appointed seasons when the connotation had religious connection with the feasts of Leviticus 23.
Then God said, “Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years” (Genesis 1:14, NKJV)
Thus, by translating moed using the word time in Daniel 12:7, it is obvious the KJV translators saw the word moed as having the connotation of time, not the connotation of a feast. This of course matches the connotation of the word ’iddan used in Daniel 7:25.
Putting the Aramaic and Hebrew Together
First, I think Daniel’s usage of the Aramaic word ’iddan (Daniel 7:25) and the Hebrew word moed (Daniel 12:7) was such that both were meant to convey the same meaning, even though the languages were different. In other words, the Hebrew is not trying to express a meaning (e.g., feast) different than the Aramaic (e.g., time). Looking at the immediate context of both verses, it’s obvious that both words are being used in the exact same context and therefore with identical connotations.
He shall speak pompous words against the Most High, shall
persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time (Daniel 7:25).At that time Michael shall stand up, the great prince who stands watch over the sons of your people; and there shall be a time of trouble, such as never was since there was a nation, even to that time. And at that time your people shall be delivered, every one who is found written in the book . . . 7 Then I heard the man clothed in linen, who was above the waters of the river, when he held up his right hand and his left hand to heaven, and swore by Him who lives forever, that it shall be for a time, times, and half a time; and when the power of the holy people has been completely shattered, all these things shall be finished (Daniel 12:1-7).
Notice how Daniel 7:25 and Daniel 12:7 both mention the fact that the nation of Israel will be under extreme persecution. This fact proves both passages refer to the same event/period of time, because they are both referring to the same time period of persecution with the same duration of time (time, times and half a time). Thus, the meaning of the Aramaic word ’iddan in Daniel 7:25 most likely has the same meaning as the Hebrew word moed in Daniel 12:7.
We have already seen how the Aramaic word ’iddan is generally translated as time throughout Daniel 2-7, whether it’s an undetermined (and thus variable) period of time (Daniel 2:8-9), a regular/periodic, but unspecified (as far as duration) period of time (Daniel 4:16 and 7:25), or a specific point in time (Daniel 3:5). Furthermore, we have seen that the Hebrew word moed does not always mean feast. Furthermore, it is typically translated as the word time whenever there is no connection to the feasts. Therefore, since Daniel 7:25 and Daniel 12:7 are both speaking of the same events, during the same time periods (time, times and half a time), would not the word moed in Daniel 12:7 be conveying the same meaning (time) as the word ’iddan in Daniel 7:25? I think so. Now let’s turn our attention to discovering how the Scriptures specifically teach us the duration of a time, times and half a time.
Answers in the Book of Revelation
Let’s set the stage with Daniel 12:7-9:
And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. 8 And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 9 And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end (KJV).
After Daniel was told that his people would suffer, he asked when shall “all these things . . . be finished?” Instead of answering his question, he was told the “words are closed up and sealed till the time of the end.” Therefore, should we not expect more revelation near or at the time of the end? Hebrews 1:1-2 informs us that the last days began with Yeshua’s first advent, so it’s not unreasonable to expect that in some form or fashion Adonai would open the words and unseal them as He sees fit. It seems to me that the ministries of Yeshua and the apostles have done just that; they have given us more insight into Daniel’s revelations. That which was sealed and unknown at Daniel’s time has been more fully elucidated through the gospels and writings of the apostles. Much of what Daniel prophesied about is specifically mentioned by Yeshua and the apostles with greater detail and specificity. Yeshua helped us understand a significant portion of Daniel’s prophecy in Matthew 24, even specifically mentioning Daniel’s prophecy (Matthew 24:15). Furthermore, based on Daniel 12:4, we should expect even more to be revealed as the day approaches and the spirit of prophecy and greater understanding is poured forth.
But you, Daniel, shut up the words, and seal the book until the time of the end; many shall run to and fro, and knowledge shall increase (Daniel 12:4).
This verse tells us that many shall go to and fro and knowledge will increase. Going to and fro is simply a Hebrew idiom meaning to search diligently.
“Run to and fro through the streets of Jerusalem; see now and know; and seek in her open places if you can find a man, if there is anyone who executes judgment, who seeks the truth, and I will pardon her” (Jeremiah 5:1).
“For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. In this you have done foolishly; therefore from now on you shall have wars” (2 Chronicles 16:9).
They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the LORD, but shall not find it (Amos 8:12).
They are the eyes of the LORD, which scan to and fro throughout the whole earth” (Zechariah 4:10b).
When specifically applied to the word of God, it means to search the Scriptures diligently:
I will run the course of Your commandments, for You shall enlarge my heart (Psalm 119:32).
Therefore, Daniel 12:4 tells us that near the time of the end, knowledge (pertaining to his prophecy) shall increase. But John’s book of Revelation also teaches us more about Daniel’s revelations. Much of the book of Revelation is a greater revelation of Daniel’s prophecies! I believe the book of Revelation is written in a manner that specifically shows us, with certainty, the exact duration of a time, times and half a time. Our key passage is in Revelation 12.
Hopefully, you have already read my articles on the chiastic nature of the Bible and how it is written in thematic patterns called chiastic structures and parallelisms.[2] A chiastic structure is a thematic way of writing a story. Whenever you see a story in the Bible being told chiastically, the story will have two halves. All the themes in the first half of the story will repeat in the second half of the story in reverse order. The middle section is called the central axis, and it divides the structure into two halves. Please review this pattern in the example below and make sure you understand the pattern:
The main point I want you to focus on is that the themes repeat on either side of the chiasm, but in reverse order. Each matching set of themes are connected by similar words, phrases, events, situations, circumstances, etc. I have included the chiastic structure of Revelation 12 below:
As you can see, if you read through the structure above from top to bottom, you will simply be reading Revelation 12 in chronological order. However, superimposed on the chronological order is a thematic pattern where A (at the beginning) matches A´ (at the end), B matches B´, etc. This is a Holy Spirit inspired pattern and now you will see one of the benefits of discovering these little gems.
There are a number of different types of connections in a chiastic structure. One type of connection pertains to one character taking part in two separate events. Sometimes, these two events are on opposite sides of the central axis. For example, let’s compare A and A´.
I have color coded the similar themes. In element A, you will see a woman, and in element A´ you see the exact same woman (one character, as explained above). Element A pertains to the woman initially, when she is in labor, ready to give birth to a man-child (event 1). Element A´ pertains to the same woman, later in the story when she is being persecuted by the serpent (event 2). The woman is the common theme that establishes the connection within the chiastic structure. Similarly, in element A, you will see a dragon, and in element A´ you see the exact same dragon. Element A pertains to the dragon initially, when he is waiting to devour the man-child. Element A´ pertains to the same dragon, later in the story when he is going to persecute the remnant of the woman’s seed (not the man-child because he was already caught up to God to preserve his life upon birth). In this instance, the dragon is the common theme that establishes the connections within the chiastic structure. In both of these examples, the characters in A and A´ were identical, but involved in two different circumstances separated in time.
Another type of connection in a chiastic structure pertains to two different characters involved in similar (but not identical) events! This is also the case at hand in elements A and A´ in the chiasm above. In element A you will see a man-child (offspring of the woman), and in element A´, you will see what the Bible calls the rest of her offspring. In both examples we are talking about two different groups of people: the man-child in element A and the rest of her offspring in element A´. So how are they thematically connected if they’re not the same people? There is a two-fold connection. First, they are thematically connected because they are both offspring of the woman. Secondly, they are thematically connected because in both stories they are being persecuted by the dragon. In element A the dragon is trying to kill the man-child at his birth, whereas in element A´, the dragon is trying to persecute the rest of her offspring. To summarize, elements A and A´ have three thematic connections revolving around the woman, the dragon and her offspring (the man-child versus the rest of her offspring), and it’s these connections that establish the veracity of the chiastic structure.
With that in mind, let’s move on to elements C and C´:
As you can see from the color coding, there are four thematic connections that connect these two themes. These connections are similar to the first type we discovered where the woman in element A is the same woman as in element A´. The only difference is that we’re talking about the same event in element C and C’. How do I know they’re the same event? Because the themes match perfectly. Please notice the following:
Revelation 12:6 mentions that the woman fled into the wilderness. Well, this is the same woman in Revelation 12:14 who is given two wings of a great eagle to do what—to fly into the wilderness? Is it not obvious that this is the same event where a woman goes into the wilderness?
Revelation 12:6 says that some entity (identified as they) will feed the woman in the wilderness. Well, Revelation 12:14 states that the woman is nourished (fed) in the wilderness. Is it not obvious that it’s the same woman being fed in the wilderness?
Revelation 12:6 states that the woman has a place in the wilderness prepared by God. Well, Revelation 12:14 states that the woman has a place in the wilderness that is away from the serpent. Is it not obvious that these two references are speaking of the same place of refuge?
Now, we get to them moment I’ve been waiting for. Revelation 12:6 posits that the woman who fled into the wilderness has a place prepared by Adonai where she would be fed for 1,260 days. Similarly, Revelation 12:14 posits that the woman was given two great wings of an eagle to take her into the wilderness to a place away from the dragon so she could be nourished for a time, times and half a time. Is it not obvious that the event occurring in Revelation 12:6 is the exact same identical event that is happening in Revelation 12:14? Yes, of course it is! But, as a result of finding this Holy Spirit inspired chiastic structure, look what we’ve discovered. The event in Revelation 12:6 that will take 1,260 days is the exact same identical event that is happening in Revelation 12:14, which is said to take a time, times, and a half time! In other words, the time period of 1,260 days is equal to the time period of a time, times, and a half time. Think about this. John’s use of a time, times, and a half time is obviously taken from Daniel’s prophecy in Daniel 7:25! Therefore, John has shown us that a time, times, and a half time is equal to 1,260 days. It is not unusual for one of the thematically connected themes in one half of a chiastic structure to provide an answer or insight regarding its thematically connected counterpart in the other half of a chiastic structure. In fact, I’d say it’s one of the most fascinating aspects of chiastic structures, so much so that I love to find them to see what they will reveal simply by comparing and contrasting matching themes in the first and second halves.
Some of you may say, “But Tony, we already know a time, times, and a half time is three and a half years because it’s one half of Daniel’s 70th week!” To that I say, “There is no Daniel’s 70th week.” Daniel’s 70th week is an idea promulgated by church dispensationalists to try to explain Daniel’s prophecy in Daniel chapter 9. As I stated earlier, in my opinion, the doctrine known as Daniel’s 70th week is incorrect. Nowhere in Scripture does the Bible ever say the tribulation is a period of seven years. Just take a moment and honestly think about it. When the Scripture talks about that most tumultuous of times known as the tribulation, does it mention seven years? No, it always refers to the tribulation as a period of 1,260 days, forty-two months, and/or a time, times, and a half time (Daniel mentions 1,290 days and 1,335 days), or to a period of time that can be deduced as meaning three and half years. The seven-year tribulation period was invented to try to explain “Daniel’s 70 weeks.” I will write an article in the future looking at the doctrine known as Daniel’s 70th week and provide evidence for an alternative view. This article is written to prove that Daniel’s time, times and half a time is a time period of 1,260 days.
Also, although I have concentrated on the Aramaic word ’iddan and the Hebrew word moed, emphasizing their meaning as simply a period of time, please do not think I believe those time periods are detached from the Biblical holy days. I am sure the Biblical holy days (feasts) will be intimately connected with those time periods! But that also is a discussion for another day. Next, let’s see how 1,260 days is essentially equal to three and a half years as we know it.
The Importance of the Number 360
The Biblical calendar is based on the moon and the sun. The solar year is 365 days, but a lunar year is only 354 days. The lunar month is actually about 29.5 days long. The Jewish calendar accounts for this by assigning one lunar month a period of twenty-nine days, while assigning the next lunar month thirty days. This change of length of the month goes on throughout the lunar year alternating each month. In order to keep the lunar months in sync with the seasons, an extra leap-month is added periodically. A little math makes it obvious that John is supposing a timeframe where one month is thirty days and one year is twelve months. Notice the following. A thirty-day month times twelve months equals 360 days. Notice how close 360 days are to a lunar year (averaging 354 days) and to a solar year (basically 365 days). Thus, it’s easy to surmise that 360 days is essentially a one-year timeframe. If we assume that 360 days is equal to a time (as in Daniel’s prophecy), then times would be 2 x 360 = 720 days. Furthermore, half a time would be 180 days. So, a time, times and half a time would be 360 + 720 + 180 = 1,260 days.
The idea of a thirty-day month is also found in Noah’s flood. The Bible informs us that the flood waters began on the seventeenth day of the second month of the six hundredth year of Noah’s life.
And it came to pass after seven days that the waters of the flood were on the earth. 11 In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, on that day all the fountains of the great deep were broken up, and the windows of heaven were opened (Genesis 7:10-11).
Scripture then goes on to inform us two times that the flood waters prevailed upon the earth 150 days. In other words, the flood waters increased and had sway over the earth for 150 days, upon which the flood waters began to decrease.
And the waters prevailed on the earth one hundred and fifty days (Genesis 7:24).
And the waters receded continually from the earth. At the end of the hundred and fifty days the waters decreased. 4 Then the ark rested in the seventh month, the seventeenth day of the month, on the mountains of Ararat. 5 And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen (Genesis 8:3-5).
Lastly, Moses informs us that the end of the 150 days occurred on the seventeenth day of the seventh month. The amount of time from the seventeenth day of the second month to the seventeenth day of the seventh month is exactly five months (7 – 2 = 5). Again, the math is simple, 150 days divided by five months equals a month of thirty days, the same one-month period implied by John’s 1,260 days in Revelation 12.
Also, Revelation 11:2 and 13:5 both mention a forty-two-month period of time:
But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months (Revelation 11:2).
And he was given a mouth speaking great things and blasphemies, and he was given authority to continue for forty-two months
(Revelation 13:5).
Notice how John specifically mentions forty-two months. Forty-two months divided by a twelve-month year = three and one half years, and this matches the time, times and half a time noted above and again confirms a thirty-day month in John’s reasoning.
In summary, the chiastic structure found in Revelation 12 teaches us quite unambiguously that a time, times and half a time is equivalent to 1,260 days, a period of forty-two months when we reckon thirty days for each month. That this is correct is further corroborated by the math concerning a 360-day division equaling a time as expressed in Daniel’s prophecy. Lastly, the idea of a thirty-day month is not unique to Daniel or the book of Revelation, for it was also implied during the timing of Noah’s flood.
[1] Blue Letter Bible – It is most probable that in Genesis 1:14 (P), where מ׳ || אֹתֹת, the reference is to the sacred seasons as fixed by moon's appearance; and so also עשׂה ירח למ׳ he made the moon for sacred seasons Psalm 104:19, although many Lexicons & Commentaries refer these to the seasons of the year.
[2] Deciphering the Chiastic Nature of the Book of Revelation (Part I); Deciphering the Chiastic Nature of the Book of Revelation (Part II);