The Prophetic Faith of Our Fathers, vol. 4

III. Historical Development of Early Time Calculations

In a fuller statement, dated February 15, 1831-six months before he began his public ministry on August 14, 1831- evidently influenced at the time by the writings of various Old and New World expositors, Miller was a bit elastic, giving “1845 or 1847 at most” as the extreme limit for the ending of the 2300 years and correlated periods. ⁶ With a bit of uncertainty he began the 2300-year span tentatively, with what he then believed might be the “twentieth year of the reign” of Artaxerxes, “about 455” B.C., and ended it “about [A.D.] 1845.” But in the same manuscript he still maintained that when Daniel’s 1335 years are ended, they will “bring us down to 1843,” apparently dating them from A.D. 508. PFF4 791.2

Picture 2: CIVIL EQUIVALENT OF DAY OF ATONEMENT IN 1844
Exhibit E (upper): comparison and contrast between the rabbinical day of atonement (September 23), and the true day of atonement by the mosaic reckoning one Moon later (on october 22). This was gauged by, and conformed to, the barley harvest moon stipulation for Nisan exhibit F (center): Diagram showing how, When Tishri 1 is found to be October 13, the tenth day is shown to be October 22, Together with synchronization between the gregorian time, and the Jewish month Tishri. These relationships must be borne in mind to grasp the Millerite mode of calculation exhibit G (lower): Relationship between the civil day (from midnight to midnight) and the Jewish day (from sunset to sunset) showing that Jishri 10 begins with the sunset of October 21, and ends with the sunset of October 22, Thus embracing parts of two civil days, or October 21, 22.
Page 793

However, in a letter written August 9, 1831 and consequently just five days before his first sermon-having now resolved his uncertainties, Miller fixed definitely upon 457 B.C. and A.D. 1843 as the terminal points for the 2300-year span. And with them he now coupled the 1335 years, extending from A.D. 508 to 1843, as a paralleling prophecy. ⁷ From this position he never deviated throughout his public ministry. ⁸ PFF4 793.1

Thus it was that 457 B.C., as the joint starting point of the interlocking 70 weeks and 2300 years, became a fixed date in the Second Advent Movement, ⁹ attested, they said, by numerous authorities. ¹⁰ And this was held with practically no variation by all the Millerites until after the Disappointment in October, 1844. Thus the Signs of the Times declares editorially: PFF4 793.2

“The seventy weeks of Daniel 9:24 have been universally admitted, by commentators and students of prophecy, to have been prophetic weeks of years, and to have been fulfilled in 490 years from 457 B.C. to A.D. 33. So obvious and universal has been this interpretation of it among both Jews and Christians, that hardly a lisp has ever been heard against it.” ¹¹ PFF4 793.3

1. INVOLVEMENTS OF MILLER’S EARLY CALCULATIONS

As we have noted, Miller’s calculation of the 2300 years, from 457 B.C. to A.D. 1843, was definitely tied to an A.D. 33 cross at the end of the seventieth week. ¹² This was based originally on the marginal dates commonly printed in the King James Bible, and on the authority of a group of chronologists and astronomers—though chiefly upon James Ferguson—who favored the A.D. 33. ¹³ This position was accordingly held by Miller and his associates up until the spring of 1844, toward the close of the “Jewish year 1843.” ¹⁴ PFF4 793.4

Note again: From the very outset Miller had maintained that, in studying Daniel’s prophetic periods, he was dealing with Hebrew or Biblical sacred years, which extended from spring to spring, instead of from January to January, as with our common civil-calendar year. Not knowing the technical aspects of the Biblical mode of reckoning, he simply placed his “Jewish year 1843” roughly from equinox to equinox. Thus: PFF4 794.1

“I am fully convinced that some time between March 21st, 1843, and March 21st, 1844, according to the Jewish mode of computation of time, Christ will come, and bring all his saints with him; and that then he will reward every man as his work shall be.” ¹⁵ PFF4 794.2

This general position was at first followed in practically all early Millerite charts, periodical articles, and book statements from Miller’s associates. ¹⁶ PFF4 794.3

Further, all the Adventist leaders staked their system irrevocably upon the postulate that the 70 weeks constituted the first part of the 2300 prophetic days. And they consistently maintained that if this connection between the 70 weeks of Daniel 9 and the 2300 days of Daniel 8 existed in fact—and this they confidently affirmed—then their calculation of the terminal date must stand as unassailable. ¹⁷ And they cited a notable group of antecedent and contemporary expositors in support of the propriety and the soundness of such a position on the basis of their joint beginning. PFF4 794.4

2. AUTUMNAL TYPES NOTED FIRST BY MILLER

Next, early in May, 1843, Miller called attention to the autumnal Hebrew festivals (the Day of Atonement and Feast of Tabernacles) as typifying the second advent, in contrast with the spring festivals (Passover, Unleavened Bread, and Pentecost), which were fulfilled in connection with the first advent. Here is his own statement: PFF4 795.1

“All the ceremonies of the typical law that were observed in the first month, or vernal equinox, had their fulfillment in Christ’s first advent and sufferings; but all the feasts and ceremonies in the seventh month or autumnal equinox, can only have their fulfillment at his second advent.” ¹⁸ PFF4 795.2

This printed declaration, with its elaborations, was frequently cited thereafter-especially in the latter half of 1844—as the real inception of the “seventh month movement” idea. ¹⁹ Some even looked with interest upon the seventh month in 1843. ²⁰ But the later definite concept seems to have lain largely dormant until the early part of 1844. PFF4 795.3