1,260, 1,290, 1,335 — What Daniel's Numbers Actually Say

Three numbers sit in six verses of Daniel 12:7-12. A man in linen swears an oath and gives a duration: a time, times, and half a time. Four verses later, a second number: 1,290 days. One verse after that, a third: 1,335 days. Revelation then restates the same basic period as 1,260 days and 42 months.

Every eschatological framework builds on these numbers. Pre-tribulational, post-tribulational, historicist, idealist — all of them must account for 1,260, 1,290, and 1,335. They disagree because the text gives precise numbers without explaining how they relate to each other. This study shows what the Hebrew and Greek actually say, where starting points are specified, and where inference begins.

The Three Expressions of 3.5 Years

The same duration — three and a half years — appears in seven passages across Daniel and Revelation, using three expressions: time-times-half, 42 months, and 1,260 days. Six of those passages are examined below; the seventh — Revelation 11:2 (42 months of the nations trampling the holy city) — appears in the timeline section.

Daniel 7:25 (Aramaic) — The Aramaic section of Daniel (2:4b-7:28) gives the first expression:

עַד־ עִדָּ֥ן וְעִדָּנִ֖ין וּפְלַ֥ג עִדָּֽן

'ad 'iddan ve'iddanin uplag 'iddan — "until a time and times and half a time"

— Daniel 7:25 (MT)

The word 'iddan (עִדָּן, H5732) is Aramaic, meaning "a set time; technically, a year." The plural 'iddanin is a dual or plural — "times" — standardly read as two. So: 1 + 2 + 0.5 = 3.5 times. The context is the fourth beast's horn, which "shall wear out the saints of the Most High" for this duration.

Daniel 12:7 (Hebrew) — The Hebrew section gives the same formula with different vocabulary:

כִּי֩ לְמוֹעֵ֨ד מֽוֹעֲדִ֜ים וָחֵ֗צִי

ki lemo'ed mo'adim vachetzi — "for a time, times, and a half"

— Daniel 12:7 (MT)

Here the word is mo'ed (מוֹעֵד, H4150), not 'iddan. This is significant. The Strong's definition for H4150 reads: "properly, an appointment, i.e. a fixed time or season; specifically, a festival; conventionally a year; by implication, an assembly." This is the same word used throughout Leviticus 23 for the appointed feasts of the LORD — mo'adei YHWH (Leviticus 23:2, MT). We will return to this connection.

The structure mirrors Daniel 7:25 exactly: mo'ed (singular) + mo'adim (plural) + vachetzi (and a half) = 1 + 2 + 0.5 = 3.5.

Revelation 11:3 — The two witnesses prophesy for a specific duration:

καὶ προφητεύσουσιν ἡμέρας χιλίας διακοσίας ἑξήκοντα

"And they will prophesy for 1,260 days"

— Revelation 11:3 (TAGNT)

Revelation 12:6 — The woman flees to the wilderness:

ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα

"that they might nourish her there 1,260 days"

— Revelation 12:6 (TAGNT)

Revelation 12:14 — The same woman, the same wilderness, with Daniel's exact phrase in Greek:

καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ

kairon kai kairous kai hemisu kairou — "a time and times and half a time"

— Revelation 12:14 (TAGNT)

This is a Greek calque of the Hebrew in Daniel 12:7. The word kairos (G2540) maps to mo'ed — both mean "appointed time" or "season." Revelation 12 gives both expressions for the same event (the woman's flight), making the equivalence explicit: time-times-half = 1,260 days.

Revelation 13:5 — The beast is given authority:

ἐδόθη αὐτῷ ἐξουσία... μῆνας τεσσεράκοντα καὶ δύο

"authority was given to it... for 42 months"

— Revelation 13:5 (TAGNT)

The arithmetic: 42 months x 30 days = 1,260 days. This implies a 30-day month as the unit of calculation — not the 29.5-day lunisolar month of the actual Hebrew calendar, but an idealized prophetic month.

The 1,290 Days (Daniel 12:11)

Four verses after the time-times-half oath, a new number appears with its own starting point:

וּמֵעֵת֙ הוּסַ֣ר הַתָּמִ֔יד וְלָתֵ֖ת שִׁקּ֣וּץ שֹׁמֵ֑ם יָמִ֕ים אֶ֖לֶף מָאתַ֥יִם וְתִשְׁעִֽים

— Daniel 12:11 (MT)

Word by word:

Two key terms require attention.

Tamid (תָּמִיד, H8548) means "continuance, perpetual; the regular daily sacrifice." It appears approximately 90 times across the Hebrew Bible, concentrated in Numbers (20 occurrences), Psalms (16), Exodus (8), and Daniel (5). In the Pentateuch it describes the daily burnt offering — the olat tamid — offered every morning and evening (Exodus 29:42, Numbers 28:6). In Daniel, hatamid ("the daily") stands alone as a technical term for this perpetual offering. The verb husar is a Hophal perfect 3ms of sur (H5493, "to turn aside, remove") — a passive: "it was removed," "it was abolished." The daily offering is not merely interrupted; it is taken away.

Shikkutz shomem (שִׁקּוּץ שֹׁמֵם, H8251 + H8074) — the "abomination of desolation." Shikkutz (H8251) means "disgusting thing, detestable idol." It appears 26 times, concentrated in Ezekiel (8), Jeremiah (5), and Daniel (3). Shomem is a Qal participle of shamem (H8074), meaning "to be desolate, to devastate." The combination — a detestable thing that desolates — appears also in Daniel 9:27 and Daniel 11:31. Jesus cites it directly in Matthew 24:15: "the abomination of desolation spoken of through Daniel the prophet" (τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου, TAGNT).

The critical grammatical feature: the verse gives a starting point. "From the time" (ume'et) the daily is abolished and the abomination set up — from that moment — 1,290 days. But it does not say what happens at day 1,290. The number has a beginning and no stated end-event.

Cross-references confirm the phrase is a connected set:

• Daniel 9:27 — "and on the wing of abominations (shikkutzim) comes one who makes desolate (meshomem)" (MT)
• Daniel 11:31 — "they shall remove the daily (hatamid) and set up the abomination that desolates (hashikkutz meshomem)" (MT)
• Matthew 24:15 — Jesus treats Daniel's phrase as still-future, telling his listeners to watch for it

The 1,335 Days (Daniel 12:12)

One verse later, a third number:

אַשְׁרֵ֥י הַֽמְחַכֶּ֖ה וְיַגִּ֑יעַ לְיָמִ֕ים אֶ֕לֶף שְׁלֹ֥שׁ מֵא֖וֹת שְׁלֹשִׁ֥ים וַחֲמִשָּֽׁה

— Daniel 12:12 (MT)

Word by word:

'Ashrei (אַשְׁרֵי, H835) is defined as "happiness; only in masculine plural construct as interjection: how happy!" This is the same word that opens the Psalter: 'ashrei ha'ish — "blessed is the man" (Psalm 1:1, MT). Its morphology in Daniel 12:12 is identical to Psalm 1:1 — a masculine plural construct noun (Ncmpc). The word carries weight: it is not a neutral observation but a pronouncement. Whoever reaches 1,335 days receives a blessing.

Chakah (חָכָה, H2442) means "to adhere to, to await." The form hamechakkeh is a Piel participle with the article — "the one who waits." The Piel stem intensifies: this is not passive waiting but deliberate, active endurance. The word appears 13 times in the Hebrew Bible — 3 in Isaiah, 2 in 2 Kings, 2 in Job, 2 in Psalms, 1 in Daniel, and elsewhere — always carrying the sense of expectant waiting for God to act (Isaiah 8:17, 30:18, 64:3; Habakkuk 2:3; Zephaniah 3:8).

The verb yaggia' (Hiphil sequential imperfect 3ms of naga', H5060) means "he may arrive at, reach." So the full clause: "Blessed is the one who waits and reaches 1,335 days."

But the text does not say what happens at day 1,335. It says whoever gets there is blessed. It does not say why. It does not name the event. The number has no stated starting point (though proximity to 12:11 suggests the same starting point) and no stated endpoint event.

The arithmetic of the gaps:

• 1,290 - 1,260 = 30 days
• 1,335 - 1,260 = 75 days
• 1,335 - 1,290 = 45 days

These gaps are precise. What they signify is not stated.

The Starting Points

What does the text specify, and what does it leave open?

The critical ambiguity: do the 1,260 days and the 1,290 days share a starting point? Daniel 12:7 gives the 3.5 times without naming a trigger. Daniel 12:11 gives 1,290 days from the removal of the daily. If both start from the same event, then 1,290 = 1,260 + 30. If they start from different events, the numbers need not be reconciled at all. The text does not resolve this.

What Is Happening During Each Period

Organizing the numbers by what the text says is occurring:

Persecution of the saints: Dan 7:25 — the horn wears out the saints for time, times, half a time. Dan 12:7 — it ends when the shattering of the holy people's power is complete.

Trampling of the holy city: Rev 11:2 — nations trample it for 42 months.

Prophetic witness: Rev 11:3 — the two witnesses prophesy in sackcloth for 1,260 days.

Protection in the wilderness: Rev 12:6 — the woman is nourished for 1,260 days. Rev 12:14 — same, described as time, times, half a time, away from the serpent.

Beast's authority: Rev 13:5 — given authority to make war and blaspheme for 42 months.

From desecration to an unstated end: Dan 12:11 — 1,290 days from the abolition of the daily offering and setting up of the abomination.

From desecration to blessedness: Dan 12:12 — whoever waits and arrives at 1,335 days is blessed.

From desecration to sanctuary restoration: Dan 8:14 — 2,300 evening-mornings until the sanctuary is "put right."

The covenant period: Dan 9:27 — a covenant confirmed for one seven (7 years), sacrifice abolished at the midpoint.

The Verbal Links

Daniel 9:27 and Daniel 12:11 both describe the abolition of sacrifice and the abomination of desolation. They share two key terms: shikkutz (שִׁקּוּץ, H8251, "abomination") and shomem (שֹׁמֵם, H8074, "that desolates"). But they use different verbs for the abolition: Dan 9:27 uses yashbit (יַשְׁבִּית, H7673, Hiphil — "he will cause to cease"), while Dan 12:11 uses husar (הוּסַר, H5493, Hophal — "it was abolished/removed"). The first is active ("he causes to cease"); the second is passive ("it was removed"). Same event? Or two different moments in the sequence?

Daniel 11:31 — a third passage — also uses both terms (H8548 tamid + H8251/H8074 shikkutz shomem), providing a narrative bridge between the prophecy of 9:27 and the timeline of 12:11.

The Questions Before the Answers

Each number in Daniel is given as an answer to a specific question:

Dan 8:13 — "How long shall be the vision — the daily offering, the transgression of desolation, the trampling of the sanctuary and host?" → 2,300 evening-mornings (Dan 8:14). The question is about duration of desecration.

Dan 12:6 — "How long until the end of these wonders?" → a time, times, and half a time (Dan 12:7). The question is about duration until completion.

Dan 12:8 — "What shall be the outcome of these things?" → Daniel is told the words are sealed. Then, seemingly as a partial answer: 1,290 days from the abolition (Dan 12:11) and blessed is he who reaches 1,335 days (Dan 12:12). The question is about outcome, and the answer gives endpoints without stating what happens at them.

The 1,260 days in Revelation are not answers to questions — they are durations assigned to events. The 7-year shabua in Daniel 9:24–27 answers Daniel's prayer about Jeremiah's 70-year prophecy (Dan 9:2) — the "seventy sevens" are God's response to Daniel's question about Jerusalem's desolation.

The Mo'ed Connection

Daniel 12:7 uses mo'ed (H4150) for "time" in the time-times-half formula. This is not a neutral word. Its first biblical appearance is Genesis 1:14, where the luminaries are set in the sky "for signs and for mo'adim and for days and years" (MT). Its heaviest concentration is in the Torah's cultic calendar: Leviticus uses it 46 times, Numbers 61 times, Exodus 38 times. In Leviticus 23:2, the word introduces the entire feast calendar: "The mo'adei YHWH which you shall proclaim as holy convocations — these are my mo'adai" (MT).

The word appears 6 times in Daniel: 11:27, 11:29, 11:35, 12:7 (twice — singular and plural), and 8:19. In Daniel 11 the sense is "appointed time" without explicit feast connotations: "for the end is yet for the mo'ed" (Daniel 11:27, MT). In Daniel 8:19: "for it is for the mo'ed of the end" (MT). But in Daniel 12:7, the doubling — lemo'ed mo'adim — echoes the Leviticus language of mo'adei YHWH.

This is the textual link that feast-calendar interpreters use. The connection is real: the same word (mo'ed, H4150) that names the appointed feasts of Leviticus 23 is the word Daniel uses for the prophetic time unit. Whether this means the feasts themselves are the fulfillment mechanism — that the 1,260 days are designed to land on specific feast dates — is inference. The verbal connection is in the text. The interpretive conclusion is not.

Six Ways to Read the Numbers

Every framework for these numbers must supply something the text withholds. Here are six, with their assumptions made explicit.

A. Sequential Extensions

The 1,260 days end at a decisive event (commonly identified as the return of Christ or the end of the beast's authority). Then 30 additional days elapse to reach 1,290. Then 45 more to reach 1,335. The extra days cover post-event processes — judgment of the nations, cleansing of the sanctuary, establishment of the kingdom.

Assumption: all three numbers (1,260, 1,290, 1,335) share the same starting point. The text does not state this. Daniel 12:7 gives the 3.5 times without a named trigger; Daniel 12:11 names a trigger (removal of the daily) for the 1,290. Whether these are the same moment is supplied by the interpreter.

B. Separate Starting Points

The 1,260 days (Daniel 12:7) and the 1,290 days (Daniel 12:11) begin from different moments. If the removal of the daily offering occurs 30 days before the event that starts the 3.5-year countdown, the two numbers end at the same point. If the triggers are further apart, the numbers describe overlapping but distinct periods.

Assumption: the two passages describe different starting events. The text permits this — Daniel 12:7 and 12:11 use different language for their respective durations — but does not require it.

C. Feast-to-Feast Mapping

Using 30-day prophetic months, the numbers map from spring feasts to fall feasts:

• Nisan 1 + 1,260 days (42 months) = Tishri 1 — the Feast of Trumpets
• Nisan 10 + 1,260 days = Tishri 10 — Yom Kippur (Day of Atonement)
• Nisan 15 + 1,260 days = Tishri 15 — Sukkot (Feast of Tabernacles)
• Nisan 1 + 1,335 days = Tishri 15 — Sukkot again (via the 75-day extension)

This framework takes the mo'ed language in Daniel 12:7 as a deliberate pointer to the Leviticus 23 calendar. The 1,260 days bridge the liturgical year from spring to fall. The 1,335 days land on the same fall feast from a different spring starting point.

Caveat: this requires idealized 30-day months, not the actual Hebrew lunisolar calendar, which alternates 29- and 30-day months and periodically adds a 13th month (Adar II) to stay aligned with the solar year. The calculation works in a stylized system. It does not map onto any actual calendar year without adjustment.

Assumption: the numbers are designed to land on feast dates. The mo'ed connection is textual (the word is there). The feast-date arithmetic is inference built on that connection.

D. Addition: 1,260 + 1,290 = 2,550

Rather than treating 1,290 as an extension of 1,260, this reading treats them as two halves of a larger period. The total — 2,550 days — is mapped across Hebrew calendar units and sabbatical cycles. Some interpreters connect this to Daniel 9:27, where the "one week" (shavua 'echad, שָׁבוּעַ אֶחָד — H7620, literally "a seven") is divided in half: "in the middle of the week he shall cause sacrifice and offering to cease."

Assumption: the numbers should be added rather than treated as extensions or overlapping periods. Nothing in the text instructs addition. The numbers appear in sequence, but sequence does not require summation.

E. The 30-Day Month

The gap between 1,290 and 1,260 is exactly 30 — one month. This reading takes the extra month as a calendrical unit, not an arbitrary difference. One possibility: the extra month represents Cheshvan (the eighth month), the only month in the Hebrew calendar with no feast, fast, or commemorative observance. A 30-day extension past the feast-calendar endpoint would land in the one month that is liturgically empty.

Assumption: the 30-day gap is a calendrical unit with symbolic significance. The number 30 is precise and conspicuous, but the text does not explain it.

F. Daniel 8:14 as a Related Number

A fourth number appears in Daniel 8:14:

עַ֚ד עֶ֣רֶב בֹּ֔קֶר אַלְפַּ֖יִם וּשְׁלֹ֣שׁ מֵא֑וֹת וְנִצְדַּ֖ק קֹֽדֶשׁ

'ad 'erev boker 'alpayim ushelosh me'ot venitzdak qodesh

"Until evening-morning, 2,300, and the sanctuary shall be put right"

— Daniel 8:14 (MT)

The phrase 'erev boker — "evening-morning" — creates the central ambiguity. If each "evening-morning" is one full day, the count is 2,300 days (~6.3 years). If "evening-morning" refers to the two daily tamid offerings (one evening, one morning), then 2,300 evening-mornings = 1,150 days (~3.15 years) — close to 3.5 years.

The endpoint is stated: venitzdak qodesh — "and the sanctuary shall be put right." The verb nitzdak is a Niphal sequential perfect 3ms of tsadaq (צָדַק, H6663), meaning "to be right, to be justified." The Niphal is passive or reflexive: the sanctuary "shall be justified" or "vindicated" or "restored to its rightful state." Qodesh (קֹדֶשׁ, H6944) means "holy place, sanctuary." The connection to Yom Kippur — the one day when the sanctuary is cleansed and restored (Leviticus 16) — is a verbal parallel: the Day of Atonement is the annual nitzdak qodesh, the annual setting-right of the holy place. The LXX (Theodotion) strengthens this link: it renders the phrase as καθαρισθήσεται τὸ ἅγιον — "the sanctuary shall be cleansed" — using the language of purification rather than justification, which maps even more directly to the Yom Kippur ritual.

The 2,300 also has feast-day alignments. Using 30-day months:

• Trumpets (Tishri 1) + 2,300 = Nisan 21 — the seventh and final day of Unleavened Bread, a feast day (Leviticus 23:8).
• ~Tisha B'Av (Av 9) + 2,300 ≈ Kislev 25 — the date of the Maccabean rededication of the temple (1 Maccabees 4:52, deuterocanonical), later commemorated as Hanukkah. Daniel 8 describes the desecration under Antiochus IV, and the endpoint is "the sanctuary shall be put right." The rededication fulfills that language. Counting back 2,300 days from Kislev 25 lands near Av 9 — the traditional date of both temples' destruction. Desecration to rededication. Note: this date is a historical commemoration, not one of the mo'adei YHWH appointed in Leviticus 23.
• Sukkot (Tishri 15) - 2,300 = ~Iyyar 10 — no established feast, but Iyyar is the month when the Second Temple's foundation was laid (Ezra 3:8). In a futurist reading, this could represent the start of a third temple's construction, with the 2,300-day count ending at Sukkot — the feast of God's dwelling (sukkah) among his people.

The Hanukkah alignment is textual inference: the endpoint matches the historical event Daniel 8 describes. The Sukkot alignment is speculation: it requires a future application the text does not state.

Assumption: Daniel 8:14 belongs in the same numerical system as Daniel 12's numbers. The chapter 8 context is the ram and goat vision (Medo-Persia and Yavan), which has its own historical referent. Whether its number interlocks with the 1,260/1,290/1,335 system is an interpretive decision, not a textual given.

Daniel's Own Response

The text does something unusual: it acknowledges its own opacity.

Before the numbers are given, Daniel is told:

סְתֹ֧ם הַדְּבָרִ֛ים וַחֲתֹ֥ם הַסֵּ֖פֶר עַד־ עֵ֣ת קֵ֑ץ

setom hadevarim vachatom hasefer 'ad 'et qetz

"Seal up the words and close the book until the time of the end"

— Daniel 12:4 (MT)

The verb setom (Qal imperative 2ms of satam, H5640) means "to stop up, to keep secret." The verb chatom (Qal imperative 2ms of chatam, H2856) means "to seal." The words are not merely preserved — they are closed, locked, inaccessible until 'et qetz, "the time of the end."

After the numbers are given, Daniel says:

וַאֲנִ֥י שָׁמַ֖עְתִּי וְלֹ֣א אָבִ֑ין

va'ani shama'ti velo' 'avin

"And I heard but did not understand"

— Daniel 12:8 (MT)

The response he receives:

לֵ֣ךְ דָּנִיֵּ֑אל כִּֽי־ סְתֻמִ֧ים וַחֲתֻמִ֛ים הַדְּבָרִ֖ים עַד־ עֵ֥ת קֵֽץ

lekh Daniyyel ki setumim vachatumim hadevarim 'ad 'et qetz

"Go, Daniel, for the words are closed up and sealed until the time of the end"

— Daniel 12:9 (MT)

The participles setumim and chatumim (Qal passive participles, masculine plural) mean "stopped up" and "sealed" — the words remain in their sealed state. Daniel, the recipient of the vision, is told he will not understand it. The prophet himself does not decode the numbers. The text that gives the numbers also declares them opaque.

Typological Connections

The numbers in Daniel 12:7-12 do not appear in isolation. A vocabulary analysis across the Hebrew Bible reveals that the strongest lexical connections to Daniel 12:7-12 lie within Daniel itself — specifically in two passages that deal with the same crisis from different angles.

Daniel 11:31-35

The densest vocabulary overlap with Daniel 12:7-12 falls in Daniel 11:31-35, where 18 shared terms produce 30% lexical coverage — the highest match in the canon. The shared terms include the central crisis vocabulary: tamid (תָּמִיד, H8548, "daily sacrifice"), shiqquts (שִׁקּוּץ, H8251, "abomination"), shomem (שֹׁמֵם, "desolating"), 'amad (עָמַד, H5975, "to stand"), maskil (מַשְׂכִּיל, H7919, "one who is wise, who understands"), and qets (קֵץ, H7093, "end").

This overlap is not incidental. Daniel 11:31 describes the event whose duration Daniel 12:11-12 measures: "they shall remove the daily offering (hatamid) and set up the abomination that desolates (hashikkutz meshomem)" (Daniel 11:31, MT). Daniel 11:33-35 then describes those who understand (maskilei 'am, "the wise among the people," Daniel 11:33) enduring through the crisis — falling by sword, flame, captivity, and plunder — and being refined until the time of the end ('et qets, Daniel 11:35). Daniel 12:10 echoes the same language: "many shall purify themselves and make themselves white and be refined... and those who are wise (maskilim) shall understand" (Daniel 12:10, MT).

The connection confirms that Daniel 12's numbers — the 1,290 days from the removal of the tamid and the setting up of the shiqquts shomem (Daniel 12:11), and the 1,335 days to blessedness (Daniel 12:12) — are measuring the same crisis narrated in Daniel 11:31-35. The narrative gives the events; the numbers give their duration.

Daniel 9:24-27

The second strongest lexical connection is Daniel 9:24-27, with 17 shared terms at 28% coverage. This passage contains the seventy-weeks prophecy — the other major numerical framework in Daniel — and shares the same crisis vocabulary: qodesh (קֹדֶשׁ, H6944, "holy, sanctuary"), tamid (H8548), shiqquts (H8251), and qets (H7093). Daniel 9:27 describes a figure who "in the middle of the week shall cause sacrifice and offering to cease" and who comes "on the wing of abominations" (shiqqutzim, Daniel 9:27, MT) — the same desecration event that Daniel 11:31 narrates and Daniel 12:11 dates.

This means all three number-bearing passages in Daniel — the seventy weeks of Daniel 9:24-27, the 2,300 evening-mornings of Daniel 8:14, and the 1,260/1,290/1,335 system of Daniel 12:7-12 — share a common vocabulary cluster built around the cessation of the tamid, the appearance of the shiqquts, and the arrival of the qets. They are not three unrelated calculations. The shared terminology marks them as three measurements of related events within a single eschatological framework: Daniel 9 gives the macro-timeline (seventy sevens), Daniel 11 gives the narrative, and Daniel 12 gives the precise day-counts for the final crisis.

What this does not resolve is whether the numbers are concurrent, sequential, or overlapping. The vocabulary confirms the events are the same; the chronological relationship between the counts remains — as noted above — a matter of inference, not statement.

Conclusion

What the text says:

• Three and a half years, expressed three ways across seven passages in Daniel and Revelation, with the arithmetic of 42 x 30 = 1,260 confirming 30-day month units
• 1,290 days from the removal of the daily offering and the setting up of the abomination — with no stated end-event
• 1,335 days to a blessing for the one who waits — with no stated starting point and no stated reason for the blessing
• The word mo'ed (H4150) — the feast-calendar word of Leviticus 23 — as the time unit in Daniel 12:7
• The sanctuary "put right" (venitzdak qodesh) at the end of 2,300 evening-mornings in Daniel 8:14
• Daniel himself told that these words are sealed until the end

What we infer:

• Whether 1,260 and 1,290 share a starting point
• Whether the 30-day and 75-day gaps are calendrical, sequential, or coincidental
• Whether the mo'ed language means the numbers land on specific feast dates
• Whether Daniel 8:14 interlocks with the Daniel 12 system
• What happens at day 1,290 and why day 1,335 is blessed

The numbers are exact. The relationships between them are not stated. Every framework in section six supplies what the text withholds — and every honest reading must say so.