Bear in mind that the scenario of chapter 12 actually began with the first verse of chapter 10 “in the third year of Cyrus king of Persia” in 536/535 B.C.  It continues throughout chapter 11 and concludes with this chapter. Therefore, Gabriel’s exposition finishes in the first part of this chapter and concludes with the words of “the man clothed in linen” (verse 6), who is Jesus Christ Himself.
This chapter holds special import: “The people of God need to study what characters they must form in order to pass through the test and proving of the last days. Many are living in spiritual weakness and backsliding. They know not what they believe. Let us read and study the twelfth chapter of Daniel. It is a warning that we shall all need to understand before the time of the end. There are ministers claiming to believe the truth who are not sanctified through the truth. Unless a change comes in their lives, they will say, ‘My Lord delayeth His coming.’”  How are the “characters” we need, the “test” of the “last days,” the danger of “backsliding,” knowing what we “believe,” the “study of the twelfth chapter,” sanctification, and the danger of falling through impatience, related?
Evidently, if we (as well as ministers) do understand the “warning” of the twelfth chapter, we will be protected from failing “the test and proving of the last days.” That makes the study of Daniel twelve really important! Knowing also that chapters 10 and 11 comprise the context of chapter 12, enables us to understand what Gabriel and Michael are about to tell us in this chapter.
Since “delay” is the danger involved in failing to understand the twelfth chapter, and that several time prophecies are alluded to, the implication is that the “the test . . . of the last days” will last far longer than most of us have believed.
Consider also, the “time of the end” scenario we just contemplated in Daniel 11:30-35 involves “sword, flame, captivity and spoil” that will befall “they that understand among the people” who “shall instruct many” in verse 33. Therefore, “the test and proving” involved with what could be an unexpected “delay” would make such a “test” even more difficult to bear.
Although this is jumping ahead of our study, consider Daniel 12:12 where a blessing is pronounced upon “he that waiteth, and cometh to the thousand three hundred and five and thirty days.” Is it possible that the saints, during the “time of the end” will be obliged to wait for nearly four years before the “end” (the “chazown” of Daniel 8:17, 19, 26 and 10:14) finally arrives? If that time period really belongs to history, as many believe, how could it be a warning enabling us to endure the coming time of trial and affliction without becoming impatient? That attitude would guarantee spiritual failure at the most critical time in earth’s history!
Consider the words of the apostle Paul: “But ye, brethren, are not in darkness, that that day should overtake you as a thief” (1 Thessalonians 5:4). “For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected  end” (Jeremiah 29:11). In the study of Daniel 12, God Himself has given us priceless information, and “We should not study the Bible for the purpose of sustaining our preconceived opinions, but with the single object of learning what God has said”  and know how long the “expected end” will last.
Verse 1: And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
Gabriel is still talking here. He was the one, having “the appearance of a man,” who “came and touched” Daniel after he was told that “the ‘chazown’ is for even “’more’ days” beyond the “mar’eh”!  While news of the “mar’eh” caused him to faint, and he became “sick certain days” (Daniel 8:27), the revelation of the “chazown” struck him “dumb” and he “retained no strength” (Daniel 10:14-17). By now, after hearing Gabriel’s extensive exposition in chapter 11, Daniel must have recovered.
Gabriel, referring to “Michael, one of the chief princes [who] came to help” him in his struggle with “the prince of the kingdom of Persia” (Daniel 10:20), indicated later that no one else but “Michael your prince” knows more about “these things” than myself (Daniel 10:21). Since Gabriel told Daniel He is “your prince,” He is ours also! He is “the prince of the host,” “the Prince of princes” and “the Messiah the Prince” (Daniel 8:11, 25; 9:25). He was the One who “touched” Daniel’s “lips” enabling him to speak after he became “dumb” (Daniel 10:16, 15).
Now, says Gabriel, “at that time shall Michael stand up.” What “time” is that? Obviously, “that time” is depicted somewhere in chapter 11. “Some hold that these words point back to . . . ‘the time of the end'” in verse 40, “that is, that the events to be narrated take place within that general period of time.” 
“However, the context warrants the conclusion that ‘that time’ refers to the time of the disappearance of the power described at the end of ch. 11”  which we know to be the “vile person,” or as Maxwell says, the “contemptible person”  of Daniel 11:21.
From our perspective, “that time” refers to the “general period of time” depicted somewhere between verses 30 and 45 in Daniel 11 as the point when “Michael” will “stand up.” 
What is the significance of His standing “up?” Although we see “the Ancient of days” sitting in judgment (Daniel 7:9, 22), “one like the Son of man” (called “Michael” in this verse) is seen coming and standing before the Father (Daniel 7:13) at the beginning of the Investigative Judgment. But, since “the Father judgeth no man, but hath committed all judgment unto the son” (John 5:22), we have reason to believe Michael had been sitting in judgment during its investigative phase while “the sanctuary” (Daniel 8:14) was being “cleansed.”
Now, considering that “a time of trouble” begins when He “stands up,” evidently, the investigative judgment depicted in Daniel 7:10 and 26 when sentences are being determined, has now become an executive judgment when the sentences (that were being determined) are now being administered. Even though that will be a time when justice is being administered, it will also be a time of mercy because “Michael . . . standeth for the children of [Daniel’s] people.”
The same paradigm is seen in this statement: “Soon God is to rise out of his place to shake terribly the earth, and to punish the inhabitants for their iniquity. Then he will stand up in behalf of his people, and will give them his protecting care. He will throw his everlasting arms around them to shield them from all harm.” 
Nevertheless, “when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out”  meaning that His standing up signifies the close of probation.
After that, “a time of trouble” will begin, the likes of which has never been witnessed since the beginning of time. “It is often the case that trouble is greater in anticipation than in reality; but this is not true of the crisis before us. The most vivid presentation cannot reach the magnitude of the ordeal.”  In consideration of the foregoing statements, that “ordeal” will try the patience of the saints to the absolute limit.
Nevertheless, God’s people, “they that understand among the people” (Daniel 11:33), will “be delivered, every one that shall be found written in the book” that was previously opened when Michael “came and” “opened the books” October 22, 1844, when the “judgment was set” at the end of the 2,300 day “mar’eh.”
“Jacob’s night of wrestling and anguish represents the time of trouble through which the people of God must pass just prior to the second coming of Christ. . . ‘it is even the time of Jacob’s trouble; . . .’ Daniel, in prophetic vision looking down to this point, says: ‘And at that time shall Michael stand up . . .’ Isaiah speaks of the same time: ‘Come, my people, enter thou into thy chambers, and shut thy door about thee, hide thyself for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain.’” 
Note the copy of Daniel 11:30 to 12:1 showing the parallel to “the children of God and “the people that do know their God . . . they that understand among the people” and “them of understanding” showing the importance of the context of chapter 11 to that of chapter 12.
Verse 2: And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
This is the only place in the book of Daniel that has anything to say about the resurrection. In fact, with the exception of Job 19:25, 26, there is little about it in the entire Old Testament! That could be the reason the apostle Paul had to warn the brethren not to be “shaken in mind, or be troubled . . . that the day of Christ is at hand” (2 Thessalonians 2:2). He first enlightened them “concerning them which are asleep . . . for the Lord himself shall descend from heaven with a shout . . . and the dead in Christ shall rise . . .” (1 Thessalonians 4:13, 16). That would be long after there had been a “falling away first, and that man of sin [the “vile person”] be revealed, the son of perdition” (2 Thessalonians 2:3). How did Paul know that? Obviously from his study of the book of Daniel, including chapter 12.
When Michael stands up, not all of His people will be sleeping “in the dust of the earth.” There will be others who “are alive and remain unto the coming of the Lord” (1 Thessalonians 4:15). We cannot be certain, at this point, but “the people that do know their God [that] shall be strong, and do exploits” and “be holpen with a little help [and proclaim the] tidings out of the east . . .” (Daniel 11:32, 34, 44), will be among them “which are alive”; but they are to be “purge[d], and [made] white, even to the time of the end” (Daniel11:35). It is also likely that the “many” (Daniel 11: 32) whom they instruct will survive with them.
The picture Gabriel projects is not all favorable, because at the same time “many . . . shall awake . . . to shame and everlasting contempt.” God is too merciful to allow them to live forever in “shame and everlasting contempt.”
Verse 3: And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.
They “that be wise” , those who “shall understand” in verse 10, are “they that understand among the people [who] shall instruct many”  in Daniel 11:33. While there have been “wise people” throughout history, Gabriel is here delineating a class of end-time, wise people as a group. Although Daniel was one of the wisest persons who ever lived [16,] he was often overwhelmed by the things Gabriel told him. But in verse 10 Gabriel says: “the wise shall understand” even these things that Daniel could not comprehend such as “the abomination that maketh desolate” as well as the deadly wound and the healing of the wound sustained by the “vile person,” and the identity of “them that forsake the holy covenant” in Daniel 11:28 to 31.
They will not keep this knowledge to themselves. Rather they will use it to “turn many to righteousness” during the final hours of this earth’s history, knowing that “a time of trouble, such as never was since there was a nation” will come immediately after “Michael” stands up.
After that, there will come “a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again” (Amos 8:11-14). The spiritual and mental agony suffered by those who did not “turn . . . to righteousness” before Michael stood up can hardly be imagined.
Verse 4: But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.
Gabriel’s words are similar to what he said in Daniel 8:26 saying: “wherefore shut thou up  the ‘chazown’; for it shall be for [more] days [‘yowm]” beyond the “mar’eh.”  In that case, “the book,” in this verse, would be the “chazown,” not the whole book of Daniel. “It applied, rather, to that part of Daniel’s prophecy that dealt with the last days.”  Furthermore, “The book that was sealed was not [even] the book of Revelation, but that portion of the prophecy of Daniel which related to the last days.”  Let’s go back and try to determine which “portion” “was sealed.”
Remember in chapter 8 after Daniel had seen the “chazown” scenarios of the “ram, goat,” and “horn” powers, and “had seen the ‘chazown,’ and sought for the meaning,”  Jesus instructed Gabriel “make this man to understand the ‘mar’eh’” (Daniel 8:16) instead of the “chazown.”
As if to explain why the “mar’eh” was to be explained rather than the “chazown,” that he had just seen (in verses 1-12), Gabriel’s first words to Daniel were: “for at the time of the end shall be the ‘chazown’” (Daniel 8:17), implying that the “mar’eh” did not extend to the end.
Knowing, from Daniel 8:26, that “the ‘mar’eh’ of the evening [‘ereb] and the morning [boqer]” is the 2,300 “days [‘ereb boqer]” of Daniel 8:14, and that Daniel was instructed to “shut thou up the ‘chazown’; for it shall be for [more] days [yown]” than the “mar’eh,” we can be certain that Gabriel, in Daniel 12:4, had again told Daniel to “shut up the words, and seal the ‘chazown,’ even to the time of the end.”
But, says Gabriel, “many” (the great number of people who were instructed in Daniel 11:33), “shall run to and fro” spreading the “tidings out of the east” (Daniel 11:44) because their “knowledge” had been “increased” by “they that [understood] among the people.” Isaiah seems to be depicting those people as “they that wait upon the LORD [and] shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31).
They will be “a great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. . .The appearance of them is as the appearance of horses; and as horsemen, so shall they run. . . . Before their face the people shall be much pained: all faces shall gather blackness. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?” (Joel 2:2-11, italics supplied).
Verse 5: Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river.
Gabriel, having finished his long exposition beginning in Daniel 10:19, all the way through chapter 11 and finishing with the first four verses of this chapter, now directs Daniel’s attention to the other two persons that stood “by the side of the great river, which is Hiddekel” (Daniel 10:4), one standing on his side of the river and the other on the opposite side.
One of them, probably the one on his side of the river who was just talking to him, was Gabriel. The other must be the “certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his as arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude” (Daniel 10:5, 6).
Verse 6: And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
Who is the “one” questioning “the man clothed in linen?” Obviously, the “man” being questioned is the same Person depicted in Daniel 10:5 which was Jesus. Since the word “one” is supplied, it could read “I (Daniel) said . . .” Daniel is still trying to understand “what shall befall thy people in the latter days” (Daniel 10:14), and when it will all end. Referring to Daniel 12:8, White paraphrases the question: “‘How long shall it be to the end of time?”  instead of “how long . . . to the end of these wonders?” That paraphrasing adds more specificity to the question, and we should hesitate before we apply the following verses to history.
Therefore, “these wonders,” specified as “the end of time,” was what Gabriel encouraged Daniel to “Understand . . . for at the time of the end shall be the vision [chazown]” (Daniel 8:17). Gabriel repeated the same thing in Daniel 10:14 when he came “to make [him] understand what shall befall thy people in the latter days: for yet the vision [chazown] is for many  [or more] days.”
Verse 7: 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.
This “man clothed in linen” is named “Michael” in verse 1. He is “the certain saint” who said unto [Daniel], “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” He then instructed Gabriel, who asked about the “chazown,” “make this man to understand the ‘mar’eh’” (Daniel 8:13, 14 and 16).
Now, with both arms uplifted “unto heaven” He swares by His Father in heaven, “that a time, times, and an half” would elapse before “he shall have accomplished to scatter the power of the holy people . . .” 
Two things should be understood here: (1) what is “a time, times, and an half”?  and (2), who is “he” that successfully sets out “to destroy the power of the holy people?
The answer to the question (1) seems to be given in Daniel 7:25 and 26 where the horn power (represented as the “vile person” in chapter 11) “shall wear out the saints . . . until a time and times and the dividing of time” or 1,260 years during the Dark Ages from 538 to 1798 just before “the judgment shall sit” in 1844.
But in this case “Michael,” according to Gabriel in verse 1, had just stood “up” at, the end of that “judgment!” Furthermore, Jesus makes no effort to point us back retrospectively into history. Instead, He tells us, “all these things (including, we can reasonably assume, the Investigative Judgment) shall be finished.”
But, if “a time times and the dividing of time” in Daniel 7:25 represents 1,260 years, there will certainly not be another 1,260 years of future time after Michael stands up followed by “a time of trouble, such as never was since there was a nation.” Obviously, the “time, times, and an half” would have to be literal day-for-a-day time, not prophetic day-for-a-year time.  Therefore, judging by the context, beginning with Daniel 11:30, all the way through to Daniel 12:7, a future, post 1844 scenario has been depicted.
If Jesus wanted us to understand that we are now to look back to 538 A.D. when the “little horn” power, “king of fierce countenance” and the “vile person” “came up, waxed exceeding great, shall stand up,” and “come in peaceably,” He says nothing here to substantiate that assumption.
Note, however, that Jesus does not connect His standing up with the beginning of the “time, times and an half. Rather He relates it to the time when the “power” of the “holy people” will be completely destroyed. It is very important to recognize that He does not specify it to take place at its beginning, ending or sometime during that time period. Nevertheless, it is clear that this time period is connected with the end of time, the “chazown” of Daniel 8:17, 19 and 26 which is “for the end” and was to be “shut up.”
The answer to question (2) [who is “he” that will destroy “the power of the holy people”] should be pretty obvious. The personal pronoun “he” is not “the man clothed in linen,” rather it is the “vile person” of Daniel 11:21 who Gabriel just said “shall go forth with great fury to destroy, and utterly to make away many” in Daniel 11:44. Evidently, “he” will succeed since “he will have accomplished to scatter  [or destroy] the power  [the means of livelihood] of the holy people.”
In the meantime, compare Christ’s position “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 . . .” with Revelation 10:2, 6 where He also “set his right foot upon the sea, and his left foot on the earth . . . And sware by him that liveth for ever . . .” suggests a close relationship between those two scenes.
Verse 8: And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?
As noted in verse 6, White refers to verses 6 and 8 saying: “Twice Daniel inquired, How long shall it be to the end of time?”  Verse 8 is the second time the question was asked, therefore, “the end of time” paraphrase applies to verse 6 as well. Furthermore, the answer to the first question must have been Jesus’ reply in verse 7. The answer to the second question, dealing with “the end of time” in this verse, is, according to White, contained in verses 8 to 13, inclusive of “the abomination that maketh desolate. . .. a thousand two hundred and ninety days” and “the thousand three hundred and five and thirty days.” All of those “things” apply to “the end of time.”
Now, compare this verse with Daniel 10:1  where Daniel said “the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.”  Either he changed his mind about what he “understood,” or it was something else that he did not understand here.
To understand this seeming contradiction, we must realize that the word “vision” in Daniel 10:1 is translated from the word “mar’eh”. Knowing, from our study of chapter 8 that the “mar’eh” is the 2,300 days of Daniel 8:14, we are in position to know what Daniel says he “understood not” here in Daniel 12:8.
In Daniel 10:14 Gabriel said “I am come to make thee understand what shall befall thy people in the latter days: for yet the vision [chazown]  is for many days.” Therefore, it was the “chazown” that Daniel did not understand, even though he did understand the 2,300 day “mar’eh.” Consequently, in verse 14, Gabriel was attempting to help him understand the “chazown” which is for “the time of the end” (Daniel 8:17) in contrast to the 1844 “mar’eh” which stops well short of “the end.”
This insight corresponds very well with White’s quote found in Testimonies to Ministers, pages 114 and 115, because the “vision [chazown]” is for “the time of the end” and “for many days” beyond the “vision [mar’eh]” (Daniel 8:17 & 26).
Verse 9: And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
Again this is Jesus (called “Michael” in verse 1) who is speaking. He seems to be saying it is futile for you, Daniel, to comprehend what Gabriel was attempting to “make thee understand” about the “chazown.” So, “Go thy way” to your rest because “the words (namely that of the ‘chazown’) are closed up and sealed . . .” which is what Gabriel advised in verse 4 “thou, O Daniel, shut up the words, and seal the book, even to the time of the end.” Even earlier than that, he had told Daniel “shut thou up the vision [chazown]; for it shall be for many [or more] days” (Daniel 8:26) beyond the 2,300 day “mar’eh.”
Just to refresh our memory, check out this diagram again showing the relationship between the “mar’eh” and the “chazown.”
While such word study seems academic, look at it from Daniel’s perspective, who actually heard the words “mar’eh” and “chazown” instead of the uninformative word “vision”, making the difference between these two words indistinguishable to us. Daniel did not have to struggle with that language barrier. Neither do we if we are willing to do a little exploring.
Verse 10: Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
Gabriel had just said “they that understand among the people shall instruct many,” but “them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end” (Daniel 11:35). Jesus also says here: “many shall be purified, and made white,” telling us that the “many” who received the instruction from those who “understand,” will also be tried and made “white” along with their instructors.
The “wicked,” in this case, must be those who employ the “sword, flame, captivity” and “spoil” in Daniel 11:33. They used them against those who “understand” and who proclaimed the “tidings out of the east” that enraged the “vile person” in Daniel 11:44.
He then went “forth with great fury to destroy, and utterly to make away [the] many” (Daniel 11:44, 33). But “the wise” are not intimidated because, among other things, they “shall understand” the “chazown.” Such knowledge, it seems, will enable them to “stand firm as a rock” during this “testing time . . . with their “faith stronger” and their “hope brighter than in the days of prosperity.” 
These parallels emphasize the fact that we should not divorce the chapter 12 scenario from chapter 11, particularly verses 33 to 35.
Verse 11: And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Here we are again with another time prophecy complementing the three and a half years or the “time, times and an half” of verse 7. But we do not know if it is a part of, at the beginning of, or at the end of the three and a half years of verse 7. Also, is it prophetic day-for-a-year time, or is it literal time? But before we can address those items we need to understand (1) the “daily,” and (2) the “abomination that maketh desolate” before coming to a conclusion on (3) the “thousand two hundred and ninety days.”
The “daily,” translated from the Hebrew word “tamiyd”  is found five times in Daniel 8:11, 12, 13; 11:31 and 12:11. It has already been discussed in Daniel 8. Then in Daniel 11:31 the “daily” is taken away by the “vile person” who is assisted by those who “forsake the holy covenant” to set up “the abomination that maketh desolate” which pollutes “the sanctuary of strength” that is depicted in this illustration.
It is polluted in the sense that the “vile person” and the foresakers set up a counterfeit earthly sanctuary that substitutes for the heavenly. They claim the power to forgive sins and substitute God’s law with their own man-made law, namely by changing the fourth commandment of the decalogue.
Consequently, the “daily”  and the “holy covenant,” that was forsaken by the traitors depicted in Daniel 11:30, must be closely related, if not identical to each other. If the “holy covenant” is the plan of salvation,  the “daily” must be the means of salvation provided by Christ Himself as our High Priest in the heavenly sanctuary  who presides there “continually.” No wonder the “vile person” is “against it!” It short-circuits the work of pope and priest, making their work entirely irrelevant as well as blasphemous.
That brings us to number (2), the identification of “the abomination that maketh desolate” , also referred to in Daniel 11:30. It is something the “vile person,” in conjunction with “them that forsake the holy covenant” work together to “place”  or implement.
If “them that forsake the holy covenant” represent apostate Protestantism, “the abomination that maketh desolate” must be the “mark” that the “earth beast,” working on behalf of the “sea beast”  (in Revelation 13:1, 11) will establish. The “earth beast” makes an “image” to the “sea beast” and compels all to “worship” it on pain of economic disenfranchisement and even death (Revelation 13:11-17) as paralleled in Daniel 11:33 where “they that understand among the people . . . shall fall by the sword, and by flame, by captivity, and by spoil” for “days.” 
Now, for question number (3) regarding the 1,290 days. If we accept the “daily” as Christ’s ministry in the heavenly sanctuary, and the “abomination that maketh desolate” as the “mark” of Revelation 13, the “thousand two hundred and ninety days” must delineate a period of time that will transpire during that last day, end time scenario during “the end of time” as remarked by White.
If the “abomination that maketh desolate” is the national Sunday law, it would become the beginning point of the “thousand two hundred and ninety days” and therefore, from that point on, it would seem to become 1,290 days of “definite time”  with the date for the legislation of the national Sunday law becoming its beginning point. But the same prospect would face us that faced Daniel when he concluded 536 B.C. was the beginning point of the 2,300 days. We, at that point could not possibly foretell what changes in the Sunday law would transpire after its initial appearance. It could undergo several changes, even be repudiated for a time before economic boycott and capital punishment were mandated for violating it.
Consequently, it will only be sometime after the time “Michael” stands up (verse 1), after the “vile person . . . shall have accomplished to scatter the power of the holy people” (verse 7), that we will be able to establish the exact beginning point of the 1,260 and 1,290 days. That will occur sometime after the close of probation when it will be pointless to proclaim it.  But it will bring enormous comfort to “the holy people” who will be obliged to endure the danger and threat of “sword, flame, captivity and spoil” for at least 1,290 “days.” But that’s not the end of the “time” story, because Jesus says nothing about the event that is to occur at the end of the 1,260 or 1,290 days.
Note that the word “days” is from “yowm,”  the same word translated “days” in Daniel 8:26 as the additional time prophesied to take place beyond the “mar’eh.” Daniel’s sickness lasted “certain days [yowm]” (Daniel 8:27). In Daniel 10:2, 3 “those days [yowm] I Daniel was mourning three full [yowm] weeks . . . till three whole [yowm] weeks were fulfilled,” literally. In Daniel 10:4 “the four and twentieth day [yowm] of the first month,” is literal. In Daniel 10:12 “the first day [yowm]” is literal. In Daniel 10:13 “twenty days [yowm]” is literal. In Daniel 10:14 “the latter days [yowm]” and “many days [yowm]” must also be literal. In Daniel 11:20 “few days [yowm]” is literal. In Daniel 11:33 “many days [yowm]” are literal. 
Therefore, on the basis of the word “yowm,” the “thousand two hundred and ninety days [yowm]” of verse 11, must also be literal. The same principle for “days [yowm]” in verse 13 also applies.
Bear in mind that all time periods after 1844, are “indefinite time,” that is there will be no probationary time setting afterwards. The phrase “definite time” appears some 83 times in White’s writings. Having already considered it, we should understand it means time setting. After that “definite [October 22, 1844] date,” another “definite date” can never again be substantiated during probationary time. 
Verse 12: Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
Here we are with the third time prophecy in chapter 12 where a blessing is pronounced on those who wait during and ultimately come to the 1,335fth day of their long wait.
The word “blessed” is from: “’esher” (Strong’s #835). It is translated “blessed” 27 times and “happy” 18 times with “happy” often used as an interjection. For example: “for the LORD is a God of judgment: blessed are all they that wait for him” (Isaiah 30:18).
The word “waiteth” is from the Piel of “chakah” (Strong’s #2442) “wait, tarry, to wait (in ambush), to wait for, long for.” For example: “For the vision [chazown] is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” (Habakkuk 2:3).
The word “cometh” is from the Hiphil of “naga’” (Strong’s #5060) “to cause to touch, reach, approach, arrive” suggesting those who wait the preceding days of the 1,335 will be made very “happy.”
If the holy people were having to endure “a time of trouble, such as never was since there was a nation” including “flame, sword, captivity” or “spoil” during that time, what could make them very “happy” other than the second coming itself? The answer is found in verses 1 and 2 where after “a time of trouble” their “people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life . . .” Many happy reunions will then take place between those who lived through the time of trouble, and the faithful martyrs who sacrificed their lives for the glory of God a short time before “Michael” stood up.
Therefore, those who endure and have lived until the end of the “thousand three hundred and five and thirty days”  are made very happy when they are reunited with their loved ones who are resurrected “to everlasting life” in verse 2.
If, as many believe, this time period must be calculated as prophetic day-for-a-year time, an enormous problem must be addressed. This verse would then require nearly a millennium and a half of time, during which several generations of people would live in longing anticipation of the end of the 1,335 days ever since 508 A.D.! However, William Miller, whose only mistake was believing the earth to be the sanctuary depicted in Daniel 8:14, is the only one who originally anticipated it long after 508 A.D.!
Therefore, there will be a generation of people who will live through the entire 1,335 literal “days” of “trouble,” the likes of which had never been witnessed since “there was a nation.” The deliverance of God’s people promised in verse 1 will be the one solitary light of hope at the end of a very long, nearly 4 year “tunnel” of darkness.
Evidently, it is “at midnight [of the 1,335th day] that God manifests his power for the deliverance of his people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked [who did not ‘understand’] look with terror and amazement upon the scene, while the righteous [who did ‘understand’] behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up, and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying, ‘It is done.’. . .
“The firmament appears to open and shut. The glory from the throne of God seems flashing through. The mountains shake like a reed in the wind, and ragged rocks are scattered on every side. There is a roar as of a coming tempest. The sea is lashed into fury. There is heard the shriek of the hurricane, like the voice of demons upon a mission of destruction. The whole earth heaves and swells like the waves of the sea. Its surface is breaking up. Its very foundations seem to be giving way. Mountain chains are sinking. Inhabited islands disappear. The seaports that have become like Sodom for wickedness, are swallowed up by the angry waters . . . Great hailstones, every one ‘about the weight of a talent,’ are doing their work of destruction [during the 7th of the ‘seven last plagues’]. The proudest cities of the earth are laid low . . . Prison walls are rent asunder, and God’s people, who have been held in bondage for their faith, are set free [making them very happy!].
“Graves are opened, and ‘many of them that sleep . . . awake, some to everlasting life [another reason for great joy!] and some to shame and everlasting contempt [Dan.12:2].’ . . .
“Thick clouds still cover the sky . . . Fierce lightnings leap from the heavens, enveloping the earth in a sheet of flame. Above the terrific roar of thunder, voices, mysterious and awful, declare the doom of the wicked. The words spoken are not comprehended by all; but they are distinctly understood by the false teachers. . . . Their wails are heard above the sound of the elements. Demons acknowledge the deity of Christ, and tremble before his power, while men are supplicating for mercy, and groveling in abject terror . . .
“Those who have sacrificed all for Christ are now secure, hidden as in the secret of the Lord’s pavilion. They have been tested [for the past 1,335 days] . . . and . . . have evinced their fidelity to Him who died for them. A marvelous change has come over those who have held fast their integrity in the very face of death [by ‘the sword, and by flame, by captivity, and by spoil’ Daniel 11:33]. They have been suddenly delivered from the dark and terrible tyranny of men transformed to demons . . .
“Then there appears against the sky a hand holding two tables of stone folded together. . .. The hand opens the tables, and there are seen the precepts of the Decalogue, traced as with a pen of fire. The words are so plain that all can read them . . .
“It is impossible to describe the horror and despair of those who have trampled upon God’s holy requirements. . .
“The voice of God is heard from Heaven, declaring the day and hour of Jesus’ coming, and delivering the everlasting covenant to his people [the greatest reason for joy!].” 
Verse 13: But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.
Michael, now, gently tells His bewildered servant his work is finished, and it was now time for him to “rest” in the grave until “the end”  when His “people shall be delivered, every one that shall be found written in the book” (verse 1) of life including Daniel himself.
Note again that “days” is from “yowm” as in verses 11 and 12. Therefore, “the end of the days” is the “end of the ‘chazown’” which extends more literal “days” beyond the 2,300 day “mar’eh” (Daniel 8:26).
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life-labors closed, he was given the blessed assurance that ‘at the end of the days’ —in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end. . .. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.” 
Although “it was not given him to understand all that God had revealed,” he faithfully recorded what he saw and heard, trusting the Divine omniscience to make it clear to later generations. By far the most troubling aspects of the visions he had to deal with were the time elements.
His first encounter with the question of time took place when he was but a young man when called before king Nebuchadnezzar explaining to him “what shall be in the latter days” (Daniel 2:28). A few years later he warned the king that “seven times” would “pass over him” if the king failed to mend his ways (Daniel 4:16). Later still, his “cogitations much troubled” him about the “time, and times and the dividing of time” the “saints of the most High” were destined to endure under the hand of the “horn power” (Daniel 7:28, 21, 25). Then, another, entirely different time prophecy came to him, the “two thousand and three hundred days.” It “astonished” or startled him to the point he became “sick” for a number of “days” (Daniel 8:14, 27).
God, seeing the agony His servant was experiencing, clarified part of the meaning of the 2,300 day “mar’eh” in chapter 9 by outlining the 70-week (Daniel 9:23, 24) portion of the 2,300. It was additional probationary time allowed his people after the Babylonian captivity to fulfill the divine purpose God had for them. Afterwards, Daniel says he finally “understood” the “mar’eh” in the first verse of chapter 10.
But that was not the end of the bewildering time messages he was called upon to bear. When Gabriel informed him he had “come to make [him] understand what shall befall [his] people in the latter days: for yet the vision [chazown] is for [more] days” yet, he fell “toward the ground, and . . . became dumb” (Daniel 10:14, 15). It was almost too much.
After Jesus and Gabriel revived him, Gabriel then proceeded to outline in exquisite detail what the future held in chapter 11 right up to and beyond our time. Finally, Jesus, the “man clothed in linen, concluded this astonishing conversation by alluding to a future, literal time application of the 1,260 (of Daniel 12:7, not 7:25), 1,290, and the 1,335 days.
And so, by far, the most troubling aspects of the visions he had to deal with were the time elements. But, surprising as it may seem, the troubling element persists even to our day. While there is general agreement among many that the 2,300 days of Daniel 8:14 are now history to be understood in a prophetic, day-for-a-year time framework, a literal, future application of the 1,260, 1,290 and 1,335 days of chapter 12 will have rough sledding before they are accepted as such. Nevertheless, from all the evidence I have been able to gather, there is little question (to me, at least) that it is true.
Remember, since these time prophecies concern the future, we must avoid setting up “definite” times for their fulfillments. A “definite time”  will always be too soon or too late. Either way, setting up a date is nothing but presumptuousness. The most important event is the close of probation at the time “Michael . . . shall stand up.” It will take place any time throughout the 1,260 days or three and a half years when the “vile person” “shall have accomplished to scatter the power of the holy people.”
Summary of chapter 12: The first four verses of this chapter contain the angel Gabriel’s concluding words of his marvelous discourse of chapter 11 in which “Michael,” who is the “man clothed in linen,” stands up at the end of the judgment that was “set” in Daniel 7:10 indicating the close of human probation. Although a terrible time of trouble comes to the earth the likes of which were never before ever seen, God’s people will be delivered, some without seeing death, others from the grave and raised to life everlasting while still others are raised to “everlasting” “shame” and “contempt”. Gabriel also alludes to “many” people that shall “run to and fro” when “knowledge” of the prophecies “shall be increased.” They must be the “many” people of Daniel 11:33 who were instructed by “they that understand among the people” who carried “tidings out of the east and out of the north” (Daniel 11:44) that infuriated the “vile person.” Then Michael Himself, the “man clothed in linen,” closes the exposition alluding to three time prophecies: the “time, times, and an half” of verse 7 and the 1,290 and 1,335 of verses 11 and 12. During the 1,260 of verse 7 “the holy people” will be rendered powerless by the vile person. The 1,290 of verse 11 begins when “the abomination that maketh desolate,” first noted in Daniel 11:31, is “set up. Then, says Jesus, great joy will come to him who endures throughout the entire period amounting to 1,335 literal “days.” That must be the time when God’s people “shall be delivered, every one that shall be found written in the book” in verse 1.
With so much evidence that these time periods are future instead of history, as many believe, the temptation for time setting is strong. However, as we note in this study, “definite time will never again be a “test,” “definite time” is never to be a basis for prophecy, and “definite time” will never be proclaimed like it was prior to 1844. And, just as the 2,300 days of Daniel 8:14, that to Daniel was “indefinite” until it became “definite” retrospectively, the same applies to these “indefinite” time prophesies that will become “definite” only sometime after “Michael” stands up―the close of probation.
This is an outline of my general understanding of chapter 12 :
Let’s now turn our attention to the book of Revelation, the “complement of the book of Daniel.” 
 Seventh-day Adventist Bible Commentary, Vol. 4, page 856
 Manuscript Releases by E.G. White, Vol. 15 page 228 (italics supplied) See also Last Day Events by E.G. White, page 15
 “expected” from “tiqvah” (Strong’s #8615) “hope, expectation, ground of hope”
 Testimonies to Ministers by E.G. White, page 105
 Note in Daniel 10:1 that he “understood the ‘mar’eh’”
 Seventh-day Adventist Bible Commentary, Vol. 4, page 878 (under “1. At that time.”)
 See God Cares by Mervyn Maxwell, Vol. 1, page 293
 Verse 35 where: “some of them of understanding shall fall, to try them, and to purge, and to make them which, even to the time of the end” could be considered a likely possibility. However, the sequence does not seem to be a straight line sequentially. Even though verse 35 could be post probationary, verse 44, where “tidings out of the east” are heard, is clearly probationary.
 Review and Herald 4-14-04 (italics supplied)
 Early Writings by E.G. White, page 36 (italics & bracket supplied)
 The Great Controversy by E. G. White, page 622
 The Signs of the Times 11-27-79
 “wise” is from “sakal” (Strong’s #7919) “have insight, consider, ponder, be prudent” etc. It is the same word translated “understand” in Daniel 11:33.
 “many” from “rab” (Strong’s #7227) is also the same word translated “many” in Daniel 11:33
 Note that Daniel’s wisdom is exceeded only by the wisdom of the “prince of Tyrus” in Ezekial 28:3
 “shut thou up” from “catham” (Strong’s #5640) in Daniel 8:26 is the same word for “shut up” in Daniel 12:4. Interestingly, the word “seal” in Daniel 12:4 is also from “catham” except that it is given a different number: “#2846.” Not knowing the reason shows my lack of knowledge for the Hebrew language! Nevertheless, the parallels existing between Daniel 12:4 and 8:26 are striking and should not be ignored.
 Go back and check out our discussion for Daniel 8, beginning with the first verse, if necessary, but especially verses 13 to 26 where the subjects of the “chazown” and the “mar’eh” are thoroughly discussed.
 Seventh-day Adventist Bible Commentary, Vol. 4, page 879 (under “Shut up the words.”)
 I supplied the bracket, but here is the entire quote: “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ [Dan. 12:4]. When the book was opened, the proclamation was made, ‘Time shall be no longer.’ [See Revelation 10:6.] The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days.” (Manuscript Releases by E.G. White, Vol. 17, pages 6 and 7 [I did not supply the brackets here]) From our study, particularly Daniel 8:26, it is clear that the “chazown” is the “sealed . . . portion of the prophecy of Daniel.” Note also how E.G. White connects Daniel 12:4 with Revelation 10:6. Very significant!
 Note (thankfully, even though it appears contradictory) that the Commentary does not follow through with its statement that “The book” of ch. 12:4 is “the book of Life.” One of the next notes (under “4. Shut up the words.”) says this: “Compare the similar admonition in regard to Daniel’s earlier vision (ch. 8:26). This instruction did not apply to the whole of the book of Daniel, for a portion of the message has been understood and thus been a blessing to believers for centuries. It applies rather to that part of Daniel’s prophecy that dealt with the last days (AA 585; DA 234). Not until that time was reached could a message, based on the fulfillment of these prophecies, be proclaimed (see GC 356).” Seventh-day Adventist Bible Commentary, Vol. 4, page 879
 See Testimonies to Ministers and Gospel Workers by E.G. White, page 115. She notes there that Daniel asked two questions, with the second being in verse 8, so we will revisit the rest of this quote there.
 Even though “many” is italicized and thus supplied, it corresponds to “many [or ‘more’ from ‘rab’]” in Daniel 8:26, so it seems legitimate to use it in the comment here.
 Note the similarity of this scene to Christ’s position and actions in Revelation 10:2, 6 suggesting a close relationship with what He was explaining to Daniel and what He presented to John many centuries later.
 E.G. White refers to Daniel 12:7 on only one occasion. It is found in Bible Training School 2-1-03 where she quotes Daniel 12:7 without saying anything specific about it. However, a survey of its context is revealing. In the preceding paragraph she alludes to “the awful confusion in the world . . . man has set up his human judgment against the law of Him who created the world” with nothing said about things that happened in 508 A.D.
Following her quote of Daniel 12:7 she alludes to “This world” as “a theatre” with its “inhabitants . . . preparing to act their part in the last great drama . . . A power from beneath is working to bring about the last great scenes in the drama, ―Satan coming as Christ. . .” Consequently, support for the historic application of Daniel 12:7 cannot be found in the writings of E.G. White.
 While the word for “time” in Daniel 7:25 is translated from the Aramaic word “‘iddan,” meaning “time (of duration) or literally a “year.” In contrast, the “time” and “times” in Daniel 12:7 is from the Hebrew word “mow’ed” meaning “appointed place, appointed time, meeting” etc. The same word is translated “appointed” in Daniel 8:19; 11:27, 29, and 35. Its reference to “the time appointed the end shall be” is very significant in the context of chapter 12.
 “scatter” from the Piel of “naphats” (Strong’s #5310) “dash to pieces”
 “power” from “yad” (Strong’s #3027) “hand, strength, power” etc. It is the same word translated “hand” in Daniel 8:4, 7, 25; 9:15; 10:10, 11, 16, 41, & 42.
 Here is the quote in its entirety: “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“’And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’” Testimonies to Ministers by E.G. White, pages 114, 115
 “In the introductory verse of this vision (ch. 10:1) Daniel states that he ‘had understanding of the vision’” but the “part of this vision that Daniel did not understand, then, would seem to be the time element.” (Seventh-day Adventist Bible Commentary, Vol. 4, page 880 [bottom left under “8. I understood not.”]) But from our study, it is clear he understood the 2,300 day “mar’eh.”
 Underlining supplied for emphasis.
 check it out for yourself in the concordance where “vision” is from “chazown”(Strong’s #2377)
 See The Great Controversy by E.G. White, page 602
 Interestingly, the word “daily” in Daniel 1:5 is from “yowm.”
 “daily” from “tamiyd” (Strong’s #8548) “continually, continual, daily, always, perpetual, evermore” etc. It is usually an adjective and found more than 100 times in the Old Testament and nearly always in conjunction with the sanctuary service. Only in Daniel is it used as a noun with the supplied word “sacrifice” omitted.
 Seventh-day Adventist Bible Commentary, Vol. 4. page 872 (left column under “Against the holy covenant.”)
 See the discussion of the “daily” in Seventh-day Adventist Bible Commentary, Vol. 4. page 842, 843 (top right column under “Daily sacrifice” all the way to right column on the next page) It seems clear to me that view number #3, where “the term ‘daily . . . refers to the continual priestly ministry of Christ in the heavenly sanctuary (Heb.7:25; 1 John 2:1) . . .” is the proper understanding of “the daily.”
 See Seventh-day Adventist Bible Commentary, Vol. 4. page 873, 874 (bottom right column under “Abomination that maketh desolate.” to top left column next page) It suggests “The work of the papacy is here delineated” although it says nothing about “them that forsake the holy covenant.”
 “place” from “Nathan” (Strong’s #5414) “give, put, deliver, made, set” etc. It is translated “set up” in Daniel 12:11.
 I call them the “sea beast” and the “earth beast” because the “sea beast” originates from the “sea” in Revelation 13:1, and the “earth beast” originates from the “earth” in Revelation 13:11. Therefore, the parallel to the “sea beast” is the “vile person.” The parallel to the “earth beast” is “them that forsake the holy covenant.”
 the word “days” is from “yowm” (Strong’s #3117) the same word translated “days” in Daniel 1:5, 12, 14, 15, 18; 8:26, 27; 9:7, 15; 10:2, 3, 4, 12, 13, 14; 11:20, 33 and 12:11, 12, and 13. Since it refers to literal time in the previous references, little justification can be found to conclude it is prophetic day-for-a-year time in chapter 12.
 The term “definite time” appears more than 80 times in the White’s writings. White defines it in Manuscript Releases, Vol. 16, page 177 “I was a firm believer in definite time in 1844, but this prophetic time was not shown me in vision, for it was some months after the passing of this period of time before the first vision was given me. There were many proclaiming a new time after this, but I was shown that we should not have another definite time to proclaim to the people. All who are acquainted with me and my work will testify that I have borne but one testimony in regard to the setting of the time.” So “definite time” is analogous to “time setting” which we must avoid. This caution does not exclude future time prophecies such as the “thousand years” mentioned six times in Revelation 20! Consequently, we should be open to a future application of the “thousand two hundred and ninety days” of Daniel 12:11 as “indefinite time.”
 From the above, it is clear that “definite time” simply means “time setting.” Note also that a “definite time” is never again to be “proclaimed” such as took place during the “midnight cry” prior to 1844. We are also warned that our message must not be “hung on time” or that “time” will never again be “a test” (see Selected Messages, Vol. 1, page 188, for example). But that does not rule out future time applications clearly supported by the Bible and White in Daniel 12 as we can see.
 See Seventh-day Adventist Bible Commentary, Vol. 4. page 880, 881 (right column under “A thousand two hundred and ninety days.”) Note the concluding statement: “Those who hold to the view that the ‘daily’ refers to the continual priestly ministry of Christ in the heavenly sanctuary and to the true worship of Christ in the gospel age . . . find no satisfactory explanation of this text. They believe that this is one of those Scripture passages on which future study will shed further light.” Perhaps our study has “shed” some of that “light.”
 “days” from: “yown” (Strong’s #3117) used some 2,287 times in the OT. It is translated as a literal 24 hour “day” x 2008; as a “general time period” x 64; “daily” x 44; “ever” x 18; “year” x 14; “continually” x 10; “when” x 10; “while” x 8; “full” x 8; “always” x 4; “whole” x 4; always” x 4; misc. x 44. So, you can see there are many possible applications even though it usually means a literal, 24-hour period of time. Interestingly, according to the Adult Sabath School Lesson Quarterly of January, February and March of 2009, Thursday’s lesson of March 19, on the word “yom”“Whenever this word in the historical books of the Bible is accompanied by a numeral, it always refers to a literal 24-hour period.”
 for example: “This is the testimony I have ever borne since the passing of the time in 1844: ‘Time after time will be set by different ones, and will pass by; and the influence of this time setting will tend to destroy the faith of God’s people.’” (Testimonies by E.G. White, Vol. 1, page 72)
 The traditional understanding (see Seventh-day Adventist Bible Commentary, Vol. 4, page 881 that holds to “1843”) is that the great disappointment that took place October 22, 1844, qualifies as the “blessed” or happy experience that took place at the end of the 1,335 days.
 see The Great Controversy by E.G, White, pages 636 to 640 (brackets, paraphrasing, ellipses, italics supplied)
 “end” from: “qets” (Strong’s #7093) “end of time” or “end of space”
 Prophets and Kings by E.G. White, page 547 (italics supplied)
 as noted before, E.G. White counsels repeatedly against setting “definite time.” The term “definite time” can be found more than 80 times in her writings. The quotes are readily available.
 Acts of the Apostles by E.G. White, page 585