THE END OF HISTORICISM

Millerite Hermeneutic of Time Prophecies

in the Old Testament
by
Kai Arasola
Copyright 1990 Kai Arasola
Revised edition of an earlier mimeographed dissertation
submitted to the Theological Faculty of the University of
Uppsala for the degree of Doctor of Theology, publicly
examined on May 24, 1989.
Abstract
Arasola, K.J., 1989. The End of Historicism. MiUerite
Hermeneutic of Time Prophecies in the Old
Testament. 226 pp.
Uppsala.
ISBN 91-630-0105-5
This dissertation shows that William Miller' .,; ':al..lJh, ;" '.'
had several ways of counting the time of the paroUSta. Many 01
his interpretations have long __ been forgotten and overlooked by
literature and research on Millerlsm.
Miller had Meen "proofs of the second Advent in 1843. These
proofs were found m various parts of the Bible from Genesis to
the book of Revelation. Miller's proofs included the "prophecy
of Moses," seven prophetic years or 2520 literal years. He found
this prophecy in Lev 26, Deut 15, Dan 4, and Eze 39. He also
counted the time of the end by 6000 years from the creation.
These views may bave affected the later doctrines of Jehovah's
Witnesses. Miller also had otber imaginative propbetic
interpretations like the Jubilees or the two days of Hos 6:2.
However, tbe backbone of Miller's Meen proofs was a complex
system of interlinked propbecies from the books of Daniel and
Revelation which in turn shaped the teachings of Seventh-day
Adventism.
This study describes Miller's historicist bermeneutic. It also
shows that because of the disappointment at the end of the
revival the popular historical method of prophetic interpretation
changed. Historicism was replaced by Darbyan futurism and by
preterism. Few outside die denominations that stem from
Millerism dared keep on using the traditional historical method.
Kai Arasola, Department of Theology, Uppsala University, Box
1604, S-751 46 Uppsala, Sweden.
Printed in Sweden by DA mM PUBLISHING, Sigtuna, 1990.
ID
The Millennium was supposed to
be very near. 1 fully entered into
the enthusiasm of the time. -- My
heart was fixed on the Millennium
and 1 resolved to live or die for it.
Noyes, Confessions of
Religious Erperience
iv
ABBREVIATIONS
ABU
AH
AHer
AM
AMDZ
ANF
ASR
diss.
DS
DSE
EOTH
EvT
IDB
ICC
IEP
JW
KJV
LS
LW
MC
MEA.
MIN
MS
n.d.
n.p.
N&:PNF
OT
NT
PFF
PT
RD
ROA
SAL
SAM
SDA
SDABC
Aid to Bible Understanding
Advent Herald
Adventist Heritage
The American Monitor
Advent Message to the Daughters 01 Zion
Roberts & Donaldson eds. Ante-Nicene Fathers 6
vols.
Advent Shield and Review
dissertation
Day Star
Day Star Extra
Westermann ed. Essays on Old Testament
Hermeneutics
Evangelische Teologie
The Interpreter's Dictionary 01 the Bible
The Intemotional CriticIIl Commentll1y
The Investigator or monthly Expositor and Register
01 Prophecy
Jehov8h's Wittness
King James Version
Wafch ed. Dr. Martin Luthers Werke 67 vols.
Hilton ed. Luther's Workr
Midnight Cry
Hoornstra ed. The MiUerites and Early Adventists
A Microfilm coUection of Rare Books and
Manuscripts
Minist1y
Manuscript
no date
no place
Rotierts & Donaldson eds. Nicene and Post
Nicene Fathers, 4vols
Old Testament
New Testament
Froom, The Prophetic Faith 01 Our Fathers, 4vols
Present T1uth
Reader's Digest
Sandeen ed. Rise 01 Adventism
Second Advent Library
Hale, Second Advent Manual
Seventh-day Adventist(s)
Nichol ed. The Seventh-day Adventist Bible
Commentary
SDABD
SDAE
SEA
SMV
ST
TGC
TMC
VOP
JIT
WA
Horn ed. The Seventh-day Adven
Dictionary
Neufeld ed. The Seventh-day
Encyclopedia
Svensk Eksegetisk Arsbok
Miller 1842 Synopsis 01 Miller's Views
Signs 01 the Tunes
The Great Crisis 01 1843
True Midnight Cry
Miller 1842j Views 01 the Prophecies ant
Chronology-
Vetus Testamentum
D. Martin Luthers Werke.
Gesammtausgabe. Weimar 1883-1948
vi
TABLE OF CONTENTS
1. Introduction
1.1 The problem
1.2 The scope of the researcb
1.3 Comments on Methodology
1.4 An overview of the contents
1.5 Uterature
2. Background
2.1
2.1.1
2.1.2
2.2
2.3
2.3.1
2.4
2.4.1
2.5
2.5.1
2.6
2.7
2.8
William Miller
Miller and the prophecies
Miller begins to preacb
Millerite message
Mass meetiDgs and publicatiODS
The organization and spread of Millerism
Millerism and American religiousity
Po ularity of Millennarianism
A change in Millensm
The seventh-montli movement
The aftermath of the disappointment
Miller's heritage
Summary
3. 'lbe historical metbod
3.1
3.2
3.2.1
3.2.2
3.3
3.4
3.4.1
3.4.2
3.5
3.6
3.7
3.8
3.9
3.10
3.11
Protestant apoca1ypticism
Prom Reformation to American biblicism
Reformation hermeneutic
The rise of biblicism
Definition of historicism
An excursus - early background of
historicism
The cburcb fathers
The )'C&r-day theory and papal anticbrist

Sir Newton
Thomas Newton
John Gill
GeoI'F Stanley Faber
Historicism in popular commentaries
Contemporary British premillenniaJism
3.12
3.12.1
3.13
3.14
Aunerican contribution
Some Ceatores oC Aunerican literature
Miller's relationship to other historicists
Summary
vii
45
46
47
48
4. Miller's view of prophecy and history 49
4.1
4.2
4.3
4.3.1
43.2
4.3.3
4.3.4
43.5
4.3.6
4.3.7
4.4
4.5
4.5.1
4.5.2
4.5.3
4.5.4
4.6
4.6.1
4.6.2
4.7
4.7.1
4.7.2
4.7.3
4.7.4
4.7.5
4.8
. 4.9
The basic premise oC Mi11er's exegesis 49
Rules oC interpretation 50
Observations on Miller's rules 53
Scriptural analogy 54
oC words 55
Urillateralism and literalism 56
Millerite view on Biblical languages 57
Resistance to historical critical influence 58
Lack of Christocentrlcity 59
The influence and function of bermeneutical
rules 60
Millerite confession of faith 62
Retum of tbe Jews 64
Miller's argument on the promises 66
Millerite sllpport 66
literal fulfillment 67
The importance of propbecles concerning Israel 68
Premillennialism 68
The Day of tbe Lord 70
The importance oC premillennialism 72
HistoriCal application oC the book oC Daniel 73
Sequencial fulfilment 75
Details 75
The Horns 76
The boro of Daniel 8 78
Daniel chapter eleven and twelve 80
The book of Revelation 82
Summary 83
5. Miller's chronological exegesis 84
86
88
5.1
5.2
53
5.3.1
5.3.2
53.3
5.4
Year-day method
Other methods of counting time
The scope of Miller's exegesis -
problem of Iiterature
The scope of Mi11er's exegesis - 15 proofs
The scope of Miller's exegesis -
an analysis ofperiodicals
Synopsis of Miller's chronology
The propbecy of Moses
89
90
92
94
95
vili
5.4.1 Proof of 677 B.C. 98
5.4.2 Comments on tbe propbecy of Moses
100
5.5 Year of release
102
5.6

104
5.6.1 Ba ound an ::&,act of tbe seven times
106
5.7 The .. of tbe
107
6.7.1 Extrablblical research
111
5.7.2 Popularity and influence of tbe 6000
year tbeory
112
5.8 The Jubilees
113
5.8.1 The terminus for the Jubilees 115
5.8.2 Comments on tbe Jubilees 116
5.9 The third day 118
5.10 The of the sanctuary
120
5.10.1 Daniel 8 an 9 interpreted together 121
5.10.2 When was Jerusalem rebuilt 124
5.10.3 The date of the crucifixion 124
5.10.4 What is the Sanctuary 126
5.10.5 Comments on the 2300 year prophecy 127
5.11 Time of the End 128
5.11.1 The French revolution 130
5.11.2 The time of tbe Antichrist 131
5.11.3 Comments on tbe 1260 years 133
5.12 1335 dayslyears 134
5.12.1 Taking away of the daily 134
5.12.2
Prom Da:1 to tbe end
135
5.13 Number o the beast 136
5.14 Proof for tbe year-day tbeory 138
5.14.1 History of Islam 139
5.14.2 Fractions of a prophetic day 140
5.14.3 News from tbe east 141
5.14.3.1 Wallah, hillah, tillah 142
5.14.4 Comments on the fall of Turkey 143
5.15 Observations on Miller's cbronologica1 points 144
5.16 Summary 146
6. Festa! calendar and sanctuBr)' typology 147
6.1 Two Jewish calendars 148
6.2 A correction of ca1culations 150
6.2.1 The time of the crucifixion and 1844 150
6.2.2 Correction for the year zero 151
6.2.3 Autumn
151
6.2.4 Creation m the autumn 152
6.2.5 The seven times 152
6.3 Daniel 8:14 and sanctuary typology 153
6.3.1 Development of Millerite interest in typology 153
6.3.2
6.3.3
6.3.4
6.4
6.5
6.6
6.6.1
6.6.2
6.6.3
6.6.4
6.7
The Autumn feasts
The Seventh-montb
Details of tbe sanctuary typos
Objections to Snows typology
Mi<lnight ay
Excursus, background to typology
New Testament typology
Cocceius and Marsh
Nortb American concepts
Examples of sanctuary typology
Summary
7. Conclusions and MiUer's heritage
7.1
7.2
7.3
7.4
75
Bibiography
The power of prophecy
The nature of Miller's exegesis
The Seventb-montb movement
New ways of prophetic x ~ s i s
The end and tbe continuation of Millerism
Millerite sources
Periodicals
Periodical articles
Manuscripts and letters
Old historicist literature up to the time of Miller's
contemporaries
Published literature on Millerism and Miller
Published literature on typology
Seventh-day Adventism and Jehovah's Witnesses
General literature
Periodicals and articles
Unpublished manuscripts
Appendixes
ix
154
155
156
158
160
161
162
163
165
166
167
169
169
169
170
171
171
173
173
181
181
189
190
203
205
208
210
215
216
Example of Millerite hermeneutical rules 218
Exegetical and other articles in Millerite periodicals 219
Miller's 15 proofs 220
Millerite charts 221
William Miller: "T'IDlC Proved in 15 Different Ways" 222
William Miller: "A Bible Chronology from Adam to Christ" 226
x
FOREWORD
A word of gratitude to professors Ringgren and Ottosson for
the and freedom of researeh they have given
with a tople whieh in their particular fields must appear
peculiar. Millerism may indeed appear a far fetehed topie for a
study in the history o exegeSlS. Yet even this suojeet has
provided joy of discovery as previously undiscovered faets on
Miller's exegesis have been uncovered. Dr. Harry Leonard's
reading of the manuscript has not onIy saved this book from a
number o embarassing mistakes but also provided insight into
areas o further research and writing.
There is a further word of gratitude that must be extended to
family members. At times they ma).' have wondered how a last
century revivalist can roh a family o a ather or montbs.
However, whether they appreeiate Miller or not, this doeument
is dedicated to
Ida Marie.
Kristiina,
Pasi and Mika.
1
1 INTRODUCTION
A system of prophetic exegesis captured the imagination of
North America a century and a haIf ago. It caused more than a
little upheaval in the estabJished churches. It initiated the birth
of several new religious denominations. This apoca1yptic reviva!,
Millerism, is generally remembered as a queer, extremist
phenomenon of nineteenth century American religiosity, but
what is not commonly known is the fact that this revival was
one of the turning points in the history of prophetic exegesis.
Millerlsm represents a Biblica1 interpretation that not onIy
brought excitement, inspiration as well as trauma to thousands,
but also marked a watershed in the history of millennialist
exegesis. The inglorious end of Millerism brought disrepute to
anyone attempting to calculate a prophetic time-table for world
history. Within a few years from the widely publicized failure of
Millerite expectations, the centuries-old, well-established
historica1 method of prophetic exposition lost dominance, and
gave way to both dispensationalist futurism and to the more
scholarly preterism.
'
Very few outside of former Millerites dared keep on using the
continuous historica1 hermeneutic as it was charged with -
Millerlsm's infamous failure. This is the reason for the title The
End 01 Historicism. However, one should not get the impression
that historicism is dead. There were people who remained
faithful to the old hermeneutic, and the denominations that grew
out of Millerism now have millions of adherents. The change
that took place simply means that within a few decades from
'This development was not limited to North America alone,
but took place also in Germany and Great Britain.
2
Miller historicism was no more the standard protestant method
in the universities, theological seminaries or in the churches.
1.1 The Problem
The basic question this research sets out to answer is, "What
was the exegesis like that shook America and upset the
established tradition of prophetie interpretation?" It may well be
that some Millerite viewpoints appear nave to twentieth-century
observers, yet the question is worth asking. Nave or not, Miller
marks the end of one school of exegesis which he developed to
its logical conelusions.
Furthermore, Millerism is a dramatic example of the impact that
prophetic expositions may have. Such episodes must be of
interest to anyone concerned with the history of exegesis. This
is so in spite of the faet that the influence of prophecy on the
religious tbinking of past centuries is usua11y underrated by
historians.
By any standards Miller and his revival represent a noteworthy
part of nineteenth-century American history. In fact Millerism is
one of the most widespread apocalyptic revivals ever, and there
are still several million people, Seventh-day Adventists, members
of the Radio Church of God, or of the many small Adventist
churches and even Jehovah's Witnesses, that in one way or
another have to reckon with William Miller in their spiritual
pedigr
2
ce.
1.2 The scope of the research
While Millerism made its impact in North America there were
other intluences which contributed to the end of the historical
method of prophetic interpretation. There was Darbyisim, the
English counterpart of Millerism, there were the Plymouth
Brethren and people like Scofield who shaped the new her-
meneutie of futurism and of course there was the slowly
widening influence of historical critical research, all of which
2Some of these groups (e.g. JWs) are largely unaware of
any link they may have to Millerism.
3
contributed to exegetical changes in the nineteenth century. Such
factors catalyzed the impact of Millerism. They are outside the
sphere of this research which is limited to describing prophetic
exegesis within Millerism, and the background of this exegesis.
Many aspects of Miller's interpretation are discussed only in a
cursory manner. His use of the Bible, his ideas on millennialism
and zionism are passed over with but a few remarks. The
primary focus of this research has been on time prophecies that
Miller related to a tenninus in 1843/4. All of these time
calculatioDS, with onIy a couple of secondary exceptioDS, stem
from the Old Testament. Admittedly a major section of
interesting and informative exposition is thus left aside, but this
limitation is not only due to lack of space and time but is also
prompted by the writer's personal interest.
1.3 Cornments on rnethodology
Attemps at organizing and interpreting other people's ideas are
always hazardous. The research has been based on an
investigation of Millerite books and periodicals. All material
relating to time prophesies has been analyzed and classified
under the headings of Miller's fIfteen proofs which cover the
essential aspects of Millerite chronological exegesis.
It is important to be aware from the outset that some Old
Testament texts that the Millerites used do not appear as
prophecies to a modern reader. There are also several
explanations which call for the reaction: This is no exegesis at
all. However, Miller and many of his followers regarded the
texts prophetic (with utter seriousness). Furthermore, the history
of exegesis must deal with what people discovered in a text
rather than what we think they should have found.
It is also appropriate to note that even though the following
pages include phraseology such as Miller "believed" or "liked" or
"thought" or "cherished" or "disapproved" there is no device to
measure the actual beliefs any more than likes or dislikes of a
person no more alive. Here, as in any history of ideas, the only
concrete facts are the writings available. The writing itself does
not necessarily prove that the author himself believed what he
wrote, neither does it usually tell the origin of the idea. The
only fact is the texto Everything else is speculation. This means
4
that every time a word implying emotion or thought appears in
the following Pases, it is not intended to express the actual
sentiment of a person but rather that of a piece of writing.
One of the methodological problems related to the study of
Millerism is the repetitious nature of Millerite writings. There is
no need to read through many Millerite publications before one
realizes that on many subjects the contents are virtually identical
even when different authors are named on the title page. In
addition they loved reprints. Many documents appeared first in
the periodicals, then in pamphlet formo After ayear or two
several pamphlets were collected into a book. No effort has
been made to determine who wrote something first.
In a case of sim.ilar ideas between Millerites and non-Millerites
one can at best suspect dependence, but never prove it - unless,
of course, clear reference or ipsissima verba are found. This
malees the background of Miller's exegesis an illustration of
similar thinking rather than a proof of Miller's dependance on
earlier exegetes. The same must hold true also in the case of
Miller's impact on later exegetes.
lA An overview of the contents
The first part is a short background on Miller and Millerism.
Historical, politica1, social, or religious factors that may have
affected the rise of Millerism have been cut out. A short
descrlption of Miller and bis revival remains. The bistorical
background is followed by exegetical background. Chapter three
gives a definition of historicism, describes its the rise and draws
comparisons between Miller and other bistoricists.
Miller's exegesis is depicted from two angles. F'ustly, to show
the foundation of Miller's exegesis bis view of the Bible and bis
hermeneutical methods are described with examples of non-
chronological exegesis. Secondly, there is a description of
Miller's prophetic time-table with a separate chapter on the
specific issues relating to date-setting and typological
interpretation of the final stage of the revival.
5
1.5 Literature
In historical research the availability of sources is often a
formidable opponent to the researcher. In the case of Millerism
one is in a fortunate position. While numerous valuable sources
have been lost, University Microfilms has published a microfilm
collection of rare books and manuscrlpts on Millerism.
3
Tbese
films inc1ude over 1000 titles, Millerite as well as non-Millerite,
110 volumes of periodicals, and over 1000 copies of letters and
manuscripts. The collection is not exhaustive and there has been
frequent need to complement it with other literature, yet it has
been invaluable in providing many of the prlmary sources for
this research.
Tbe largest collection of original Millerlte material is found at
Aurora College, Aurora, I1linois. There are also extensive
collections at Ellen G. White Estate, Takoma Parle, Washington,
D.C., and Heritage Room, Andrews University, Berrien Sprlngs,
Michigan. In Europe Newbold College, Bracknell, Berks.,
England, has a branch of Ellen G. White research center, with
some original and some copies of Millerite and early Adventist
material.
3Hoonstra J. ed. The Mi/lerites And Early Adventists, A
Microfilm Collection of Rare Books and Manuscripts, 1978
[MEA].
6
2 BACKGROUND
2.1 Williarn Miller
Literalure on Willam Miller is somewhat schizophrenic in
pcturing the man. On the ane hand he is portrayed as a
religious zealot, an enthusiast, a maniac with a fertile
imagination, a man who is certainly literate but scarcely
learned.' On the other one finds him described as a farmer of
superior virtue: sober, honest, temperamentally conservative,
utterly logical, self-educated with wide general knowledge, an
ingcniously resourceful mind, and careful in relationships to the
expressions of religious extremes.
2
The safe position les in
acknowledging that no one-sided view of the man matches fully
with all available data.
3
There is no need for an extensive treatment of various facets in
Miller's ar the revival's historical development, because a wealth
of literature on Miller and Millerism is in exstence.
4
Miller
'E.g. McMaster 1910, 134-141; Sears 1924; Canevin,
"Gabriel, Blow That Horn", AM Nov 1942; RD Jan 1943. The
view is usually documented by quotes from Miller's
contemporary oppooents, especially newspaper reports. See e.g.
Nichol 1944, 15, 14Of.
2E.g. Nichol 1944, 17-74; SDAE 787-9; PFF IV, 455-75. Cf.
Lindn 1978, 36-40; Cross 1%5, 291.
3 A certaio interpretative problem will always remain.
Compare e.g. Nichol 1944, 321-354 with Lindn 1978, 36-40, or
with Sandeen "Millenialism" in ROA, 112f.
4In recent years the writing 00 Miller has gradually
matured from a simple black or white description. See e.g.
Lindn 1971 and 1978; Rowe MS 1974; Numbers & Butler 1987.
The Bibliography has a section on Miller and Millersm.
7
commanded sorne respect in his community. He personifies the
talented and virtuous American, the "self made man" who from
common background makes his, way into wi?e He
was .e1ected m, -serve as a Sheriff andas a: Justice lE In
the recrutment for the War of 1812 he gained sufficient
support to serve as a captain. However, farming remained his
primary occupation until Millerism was well consolidated.
e
2.1.1 Miller and the prophecies
In spite of (or perhaps becauseof/ his stern religious upbringing
Miller turned to free-masonry, free-thinking and deism.
8
The
events of the War of 1812 converted him back to the religion
of his childhood. With the enthusiasm of a new convert and
with the rationalistic method of historicism he set out to explore
the prophesies. He believed that "God in his wisdom had so
interwoven severa! prophesies, that -- they teH us the samc
things."9 Even if deism plays no significant role in Miller's
writings, he may be termed as a an antideist who sought to
convince his audience that the Bible was "a feast of reason.,,10
',In bis hermeneutic .ter is obviousIy knowledgeable of and"
t-dependent on tbe BritiSl millenarian tradi01. He is familiar-
with Mede, Newton, Paber, and Gill.
11
However, probably
frustrated by the differing opinions of the commentaries, he
_ in 1816 to launch a Bible study re1ying solely on the
-Bible and a Crnden's concordance. 'rhe results of his study
show that he was primarily concerned to harmonize prophetic
5Rowe MS 1974, 6.
6Por further details see e.g. SDAE, 787.
7Rowe MS 1974, 22f, 27, argues for Miller's turn to deism
as a reaction to strict childhood nstruction; ef. Rasmussen MS
1983, 18.
8Lindn 1978, 37.
9Miller, 1838, iv.
1Miller 1845, 6.
l1Cf. ch. 5. Miller "Address to Believers in All Denomina-
tions" in Bliss 1853, 251. Miller 1833, lO, 42 ineludes a direct
quote from Gil!. Cf. Rasmussen MS 1983, 52-57.
8
time periods. He was confident that everything made sense.
... was a that has a better connection
and harmony than the Bible,2
2.1.2 Miller begins to preach
Miller's solitary studies brought results within two years. In 1818
he bad reached bis basic conclusions, but it was not until four
years laler, after lhorough checking and rechecking of his
arguments, that he felt confident enough to promote his
prophetic time-table in private conversation and correspondence.
In 1831 he felt supernaturally enticed into a career of part-time
preaching. Baptist, Methodist, and Congregational ministers
invited him to lecture as his message was useful in their
protracted meetings.13 A revival was slowly kindled. Miller's
theory was convincing because it pietistic assumptionjj
that many protestants shared.
1
t Because his message was
appealing, Miller came to be involved in a series of events that
gave birth to one of the most widespread apocalyptic revivals in
Christian history.15 Miller himself accounted for the success "by
supposing that God is supporting the old man's work, wcked,
imperfect, and ignorant he is."
le
2.2 Millerite message
Miller's revivaI, as Lindn has observed, "shared many ideas
rampant in the small communitive groups of ante-bellum
America." It was not only apocalyptic but also "devotional and
revivalistic".17 In a sermon reported in 1840 he said:
Be warned. Repent. Fly, fly for succour to the
ark of God - to Jesus - the Lamb which once
was slain, that you might Uve, for he is worthy to
12Miller 1838, iv.
13PFF W, 461-482. Cross 1%5, 292f.
14Rowe MS 1974, 6.
l5Cf. Cross 1950, 'lB7; Lindn 1982, 13.
1eMiller, letter JuIy 21, 1838 to Truman Hendryx, MEA.
17Lindn 1978, 32.
9
receive a1l honor, power and w.ory. Believe, and
you shall live. Obey bis word, lis spirit, bis calls,
bis invitations. There is no time to delay.18
This quotation and Miller's written confession of faith place him
well witbin the boundaries of mainstream American
protestantism with the exception of the dated parousia. He
believed in the trinity, in salvation through satisfactio vicaria and
in a somewhat softened version of the Calvinistic concept of
salvation for the elect only.19 While tbis is true of Miller
bimself, matters of dogma, except eschatology, were of
secondary importance to him. He was not concemed with the
Arian views of a sizeable proportion of Millerite spokesmen.
20
Henry Dana Ward sums up Millerite attitudes convenently:
"Sorne men are Roman Catholics, some are Protestants: let them
: be Catholics or Protestants, o ~ looking for the coming of the
Lord according to bis word.,,2 The revival is therefore best
described as a one idea movement. Its central theme was the
literal second coming of Chrisl "about the year 1843."22 Miller's
strong reliance upon the Bible made bis message appealing and
the stage was set for an ecumenical or an interdenominational
reviva!.
2.3 Mass meetings and publications
There were two agents that the Millerites skillfully employed lo
spread their mcssage: Mass meetings and an effectivc
publication programme. The former catered for the cmotional
'8Excerpt from William Miller's sermon in Miller 1B42/b,
174.
,eMiller's 20 articles of faith. Bliss 1853, 77-80.
200Ul oC 43 known Milleritc preachers 38 had Trinitarian
and 5 Arian background. (A ratio oC 7 to 1.) Froom 1971, 14f.
21Ward "1'0 the Conferencc of Chrislans--" sr Jan 1, 1842.
~ h phrase is typical of Millcr's early comments on the
date. Cf. the title Evidence from Scripture and History oi rhe
Second Coming oi Christ about the Year 1843 (editions 1833,
1836, 1838, 1840, 1842/b).
10
needs of the while the latter was geared for the
inteUectual satisfaction of the Millerites with thousands of Eages
of tedious theological arguments and apology for Millerism.
Towards the end of the movement severa! of these large
meetings were organized every month. The camp meetings and
the second advent conferences drew audiences of up to ten
thousand. 215 Apart from masa meetings MiUerite success must be
credited to the phcnomenal publication programmc of the
movement. In 1843 they had produced an estimated one million
copies of periodicals, but during the cu1minating year the total
numbcr of copies rose to about five million.
211
Some of the titles
match the disposition of their camp meeting SOngs.27 The
rile emotional tone of the meetings is reflected in hymns
like "FareweU poor careless sinners too, it grleves my heart to
leave you here, Eternal vengeance waits for you, o turn and
find your salvation near" Himes ed. 1843/b part 1, 21. See also
the sulphurous description of the end in Anon. "A Scene of the
Last Day" in Miller 1842/e, 99-114.
204Millerite argumentation runs often with a set of
questions: 1) Who is the people refered to, 2) what is the
sequence of events and the historical context, and most
importantly 3) when is the fulfillment to be Every
question was to be answered within the framework of Miller's
rules of interpretation. See e.g. MiUer 1845, 68; Miller 1844, 14;
Miller 1842/a, 8; Miller 1841Jb, 191, 286.
2I5In 1842 Millerites are reported to have organized 30, in
1843 about 40, and in 1844 at least 54 camp meetings. Often
the meetings were announced with proviso, "providence
permitting," or "if time lingers." The audience rarely feU below
4000 an a couple of times audiences of 10000 to 15000 or
10000 to 12000 are dec1ared. In 1842 "The Big Tent" was pur-
chased to be used in the protracted meetings. This mammoth
tent had the seating capacity of 5000 to 6000 but was frequently
unable to accommdate the crowds that gathered. PFF IV, 645-
662. Cf. Dick, "Advent Camp Meeting" Anu, winter 1m.
28PFF IV, 624f.
27E.g. The Voice 01 City Watchman's Alann;
Faithful Watchman; The Trumpet 01 Alann; The Voice 01 Elijah;
The Trump of Jubiles; The Advent Shield; Watchmtm's Lost
Warning. There were also severa! publications with rather sober
11
flagship of the publication programme was The Signs 01 the
Times started early in 1840 and renamed into The Advent
Herald early in 1844.
28
In June 1841 a deeision was taken to
publish a series of books and pamphlets "that none need be in
darkness."28 These books were called the Second Advent Library.
2.3.1 The Organization and spread of Millerism
Miller's popularity grew rapidly with the help of publieations
and large revival meetings. The printing and distribution of
periodicals as weU as the financial and other arrangements for
the mass meetings required organization. Miller himself was a
poor organizer. This laek was eompensated for by the faet that
several ordained ministers took their stand on the side of
Miller.
30
In faet Miller's role in the progress of the revival has
been overemphasized and misrepresented. He was a figurehead
whose ideas kindled the fue. But the flames soon grew out of
bis command. As early as 1837 he was no more in control of
the movement. EspeciaUy Joshua Himes' organizational ability
eonsolidated Millerism into a weU struetured undertaking with a
sound fmancial basis, some property, and a massive produetion
of publications.
31
2.4 Millerism and American religiousity
Since Jonathan Edward's "Great Awakening" in 1740, North
American protestantism had had a revivalist tempero Eaeh
revival gave an outlet to the dormant powers of enthusiasm. The
new century started with massive waves of revivals32 foUowed by
Finney's "new measures" in 1830's. These awakenings sought to
titles like: Bible Examiner; World's Crisis; Coming 01 Christ, etc.
See PFF IV, 626.
28See e.g. Nichol 1944, 79.
28ST April 15, 1841; Nichol 1944, 91.
30PFF IV, 503-554.
31EspeciaUy Froom and Nichol make the revival appear
dependant solely on Miller. See Lindn 1978, 45f; Rowe MS
1974, TIf.
32"The Great Revival" E.g. Handy 1976, 162-8.
12
fight back deism and sectarianism, as well as communitarianism.
With hindsight one may say that there was more success in the
battle against deism than in the one against sectarianism.
Geographically Millerism concentrated on the New England
states, "the burned over district."33 It was around 1840 that the
casual, rural and local movement spread into the cities. In its
culminating year the revival may have had up to 50,000
followers and probably many times that number of people on
the fringe, following events with curious alarm.
34
Cross has aptly
described the revival claiming that no sizeable "group of folk
adopted such ideas so wholeheartedly since the early days of
Roman Empire."35
33Cross 1950, 3; 173-184. After each round of Finney's
awakening it proved to be exceedingly difficult to rekindle the
enthusiasm again, a phenomenon which gave rise to the titles
"the burned over district" or the "infected district" . It was this
area of the United States that turned out to be particularly
receptive to the novel doctrines of Spiritualism, Mormonism,
Millerism and a few years later Adventism, Christian Science
and Jehovah's Witnesses. Thus revivalism may have played into
the hands of sectarianism and millenarianism.
However, one should note that Cross's conclusions on the
burned over district are not indisputable, because before Finney
the same general area witnessed the rise of The Shakers
(founded by Ann Lee, with emphasis on the literal presence of
the Holy Spirit, around 1774), The Disciples of Christ (formed
around the interesting charismatic personality, Alexander Camp-
bell, who among other teachings rejected the Old Testament,
around 1811), and Unitarianism the "liberalism" of
the day, Ied by the moderate william Chanrung, around 1820).
34Nichol 1944, 217f gives an estimate of 500 public
lecturers some of whom were ordained ministers. PFF W, 699
gives a figure of 1500-2000 lecturers during the seventh month
movement. See also Cross 1950, 287; Lindn 1978, 63; Sweet
1950, 278. It is impossible to give any accurate on the
membership of a group that kept no records and lived as if it
were one foot inside the pearly gates.
35Cross 1950, 287.
13
The mam body of Millerites came from Baptist or Metbodist
background, but there were a1so Episcopalians,
Congregationalists, Dutch Reformed, Presbyterians, Lutherans, as
well as a good number from small obscure churches at the
fringe of Protestantism.
38
2.4.1 Popularity of millennarianism
Witbin nineteenth century North American Protestantism an
interest in the last things was not a fringe phenomenon. There
was intense millenarian speculation by sorne of the leading theo-
logians
37
as well as by many popular preachers.
38
Several
ventured to calculate the time of the eschaton. Millennial
convictions were strong among the Shakers. The Mormons"
expected a quick end. Tbe spirit of tbe times is reflected in tbe
words of John Humpbrey Noyes, leader of tbe Oneida
community.
Tbe Millennium was supposed to be very near. 1
fully entered into tbe entbusiasm of tbe time. --
My heart was flXed on the Millennium and 1
resolved to live or die for it. -- A feeling of
expectation on this point lay at tbe bottom of
that triumphant march of revivals which shook the
land for several years from that time. Tbe
Millerites have since met with unbounded ridicule;
but it should be remembered that all tbat
portion of the churches who were spiritual, who
believed in revivals, and who were zealous -- had
38Nichol 1944, 217; Froom 1971, 146f.
37 Apocal)'P,tic speculation was promoted by e.g. U. Ogden
(rector of Trmity Episcopal Church., Newark NJ), S. Langdom
(president of Harvard) , Timothy White (president of Yale), O.
EIsbree (professor at Buckland), E. Nott (president of Union
College), Lyman Beecher (president of Lane Tbeological
Seminary), etc. See PFF IV, 56-133.
38E.g. S. M'Corkle (Presbyterian pastor), Father John
Thayer, Jedidah Morse, Morse 1810. er. PFF IV, 56-133;
Sandeen, "Millenialism" in ROA, 104-109.
14
a fit of expectation as enthusiastic and almost as
fanatical as the Millerites.
39
Obviously William Miller was not the only ane interested in the
end of the world. America was drunk on the millennium. From
Miller's success ane may conclude that he is an eloquent
representative of the historcist millennial speculation.
2.5 A significant change in Millerism
Christian enlhusiasts have through the ages anticipated an early
millennium. However, only rarely has the anticipation incIuded
an exact date. It is important to note that Miller orginally
: no dattt. He preferred the less
expressions "on or and "about the year 1843."4
A dear turn in the Millerite movement began at the sixteenth
Milleritc general conference, held in Boston in May 1842. Onc
of the outeomes of this meeting was a stronger advocacy of a
definite Lmc.
41
&: most Millerites a loosely defined time was
emotionally.n.?r. of
Ml11ensrn was, of God",
. "al the time appointed THE END SHALL BE.,,42
Many Milleritcs were convinced that a careful application of
prophecies would produce a definite time. As 1843 approachcd,
39Noyes, ConJessions oJ Religious Experience, 1849, 2,
quoted in Sandeen 1970, 49.
40E.g. "Millcr's Twenty Articles of Faith," SI' May 1, 1841.
The phrase is also typical of Miller's early comments on the
date. er. the tille of one of the most popular Mllerite books:
Evidence Jrom Scripture and History oJ the Second Coming 01
Christ abollt the Year 1843 (Editions 1833, 1836, 1838, 1840,
1842b). ef. Bliss 1843, 77-80; PPF IV, 406f, 463, 789; Damsteegt
1977, 35f; Cross 1965, 291.
41 Arthur "Joshua V. Himes and the Cause of Advenlism"
in Numhers & But1er 1987, 43. This was against the wishcs 01'
sorne leading Millerites 1ikc Dr. Henry Dana Ward.
42 Anon. "Diagram exhibiting the cvents of prophecy--" AH
Fcb 21, 1844.
15
the pressure for speculation to fmd a more exaet date
increased. In what has been termed biblicist navete Miller
joined the game and paved lhe way for the revival's slipping out
of bis exegetieal sehcme.
43
Nearly a decade bcfore 1843 he had
proposed that the Irue Bblical calendar should be based on the
Jewish year, which would bring the eonsummation of end-time
prophecies lo belwecn lhe Spring of 1843 and the Spring of
1844.
44
In late 1842 and early 1943 Ihey felt a need for defining he
.lcwish ycar more exaclly, amI Miller's sourccs .. "the most
.Jlpproved and standard chronologers. who have never yet been
to indieated that March -21, 1844 wonld be
the last day (Jf Ihe Jewish year. A.D. When lhe time
approached others tried lo be even more spccific Ihan MiJler
hao been. According 10 possibly mistakcn information. Ihe
Jewish year eorresponding lo IH43 was c1aimed to end on April
new moon, or April 18. 1844:
16
Wilh the inereasing speculation
the cmphasis of Millerism was changing. Instcad of the
ambiguous "aOOut the year 1843" exact finl dates were being
discussed.
After a disappointmenl in March Miller hazarded no further
announcements to specify Lhe time. Miller himself never
committed himself to lhe Karaite April dale which others
advocaled, and he regankd lhe March date more genuine.
47
He was now enntent to kecp lhe parollsia immincnt. However,
many of his supporlcrs were not prepared to seltle for im-
43Lindn lY78, 56-65. Cf. PFF IV, .

14
PFF IV, 794.
45Millcr docs not appear LO have been awan: of lhe
tcchniealities of the Jewish c.alcndcr. He thought the Jcwish ycar
ran ("film equinox to equinox. Miller "Synopsis of Miller's Views"
Me June 15, 1843. ce. anon. 'The Time uf the End" ST Jan 4,
1843: aoon. "The Vernal Equinox" AH April 3, 1844; PFF IV,
784, 794. MiIler, Himes, Lit eh, Hale, Fitch aod Hawkey objected
lo dctcrminng the exact dale of lhe parousia.
48ST .June 21, 1843: PFF IV, 796f.
47Millcr, lH45, 24.
16
mediatism. He was unable to keep the movement on his side.
48
Millerite mentality preferred an exact date. Millerism was ready
for ils last turno
2.5.1 The seventh-month movement
In lFebruary 1844 tWo men, Samuel Snow and George Storrs
began promoting a typological solution lO the problcm oC time.
By the summeqof 1844 -they had concluded tbat October 22,
1844 was the exact date of the end and in an August camp
meeting they attained massive support for their calculations
against feeble polemic by Miller and his associates. They thus
launched the fmal Cervenl phase of the reviva!, called the
"seventh-month movement" or the "midnighl cry".49 In its exegesis
as well as its emphasis this slage of Millerism has lo be
distinguished Crom the earlier reviva!. Snow and Storrs boosted
lhe revival off lO its Waterloo.
50
Lilerature on Millerism shows a general confusion in
interpreting this stage of the reviva!. ~ i l l e r is unfairly blamed
for the failure of -the October ca1culation lff spite of bis
remaining unsympathetic to it, except for a fortnight before the
disappointment.
51
A comparison belween Miller's exegesis and
that of the sevcnth-month movement compels one to makc a
clear separation between original Millerism and this last stage of
48Cf. Lindn 1978, 6Of.
49The name "Seventh month movement" comes from the
Jewish calendar that Snow and Storrs utilized in thcir exegesis,
ami "Midnight cry" was derived from the parable of the ten
virgins. This parable was used extensively as a time prophecy (1
night =- 1/2 prophctic day = 6 monlhs according to lhe
year/day theory) which broughl lhe waiting Millcriles from
spring 1844 lo lhe autumn 01' 1844.
50Lindn 1978, 65.
51See e.g. Harrison 1979, ]92-206; Damstecgt 1977, 78-135;
Sandecn 1970, 41)-55. These aulhors fail lo dislinguish lhe
seventh month movemcnl. The same is oClen true of SDA
litcrature though in a diffcrent sense. E.g. PFF IV 784-876 and
Nichol 1944, 217-260 fail to observe the difference there was in
both the emphasis and exegesis o Millerism prior to the spring
of 1844.
17
the revival. The seventh-month movement singled out one of
Miller's many argumcnls and excgeted it with, a method
different from Miller's. Traditional historicist expositions,
developcd and advocated by Miller, became sccondary to
sanctuary typology. The Levitica! festa! calendar was promoled
by implication as thc most important prophecy in all of the
Bible.
Thc hasic methllu remained unchangcd whilc cmphasis changcd.
Becau!>c the former Ieaders of the movemenL were no longer in
control, as hc arguments of Snow and Storrs swayed the faith
ami the cmolons of lhe grollp. this inlerval in Millcrism has
been c.a.Ued a sectarian turno The adoption of an cxact date was
like a built-in cxplosive for he revivaJ. During he late summer
and carly autumn lhe commitmcnl. zcaL sacriliccs, and numbcr
of supporters exceeded cverything that had beca seen so far in
lhe history of this reviva!. Thc gravity of disappointmcnt was lo
match the enthusiasm of cxpectation. As the morning of
Oclobcr 23 dawned it was again lrue lhat ."thc hour knowelh
no man
n
MiIlcrism had come lo an cnd. As it died it gave
birth to Adventism. 52
2.6 The aftermath of the disappointment
One can stilI appreciate the impact thc disappointmellt had on
many Millerites. The few wceks 01' the seventh-month movement
had meant everything for many of those illvolved. Many left
their crops unharvcsted or neglccted olhcr sccular duties. Many
had donated thc1r savings lo spread lhe "prescllt truth" and an
had to bear lhe ridiculc of thcir ncighbors and relatives.
53
This rcsearch does nol follow the events of the chaotic di sin-
tcgralion of the reviva!. Aftcr the initial reactions one finds four
main trends:
54
52Lindn 1978, 65.
53Nichol 1944, 266f.
54Therc is littlc published rcsearch on the pcriod between
Oct 22, H ~ and the important Albany confcrencc in April
lH45. See c.g. Lindn 1978, 79-81.
18
1. The majority disengaged themselves from the
revival, many probably lost all interest in the
apocalyptic.
A lilrge Advent Chrisan group was forroed
around Wllliam Miller and other prominent
Millerite leaders. They regarded the seventh-
month any further time calcula-
tiODS a mislake. Tbey were satisfied lo keep the
parousia imminent.!55
3. Some small groups went on
prophetic timetables and setting new dates for
the parousia.
4. Sorne endorsed the exegesis of the scventh-
month movement claiming that the time was right
blit the event wrong. They advanccd the so callcd
"shut doot
D
theory of Christ having entercd the
most holy place oC. the heavenly sanctuary on Oct
22 and that probatlOn was e1osed.
Al this junclure onc of the oddilics of church history look
place. Thc hard-corc MiIlerites nf the last two groups proved
the slrongest. The seventh-month adhcrents adoptcd
sabbatarianism and grew into Seventh-day Adventism, and
through a process which takes one far from original Millerism
the timc-setters affected lhe birth of the Watchtower. The leasl
popular posl-disappointment options probably involved the
dcepcst convictions.
56
Thc birth and the teaching of the diverse Adventist bodies is
bcst undcrstood when the sevcnth-month phase of the revival is
kcpt distinct from early Millerism. This conelusion is supported
by MilJer's later cvaluation which ineludes thc seventh-month
carly sabbatarian adventism and possibly other
Millcrile offshoots.
55('1'. Arthur 1970, 137-9; Rowe MS 1974, 277f.
56Carroll 1979, 85-110 presents a psychological theory in
cxplanation of this development. Unfortunately Carroll's
knowlcdge of Millerism is superficial.
19
As time has progressed, 1 have been pained lo
see many errors which have been embraced in
different secLons 01' lhe country by sorne who
have labored with myself. -- 1 have been pained
10 see a spirit of seclarianism and bigotry. --
Sorne are disposed to lay stress on the scvcnth-
month movement which IS not warranted by the
Word. There was then a dedication of the heart
in view of the Lord's coming
'ilOW to contend that we were not mlstaken 15
dishonest. We should never be ashamed to
frank1y confess all our errors:
S7
In Miller's view the sabbatarian Adventists who kept hold of the
seventh-month movement exegesis -were 'il1gitimate children of
Milersm.
2.7 Miller's heritage
The seventh-month movement is the real exegetical watershed
that marked the end of historicism and made fulurism or
preterism attractive. Sandeen has portrayed the disgust and
rejcction with which the Millerite system of interpreting the
Bible carne to be regardcd after the inglorious climax of the
movement. Miller bccame an anathema, a theologicaI leper for
anyone speaking or writing on Biblical prophecies. Miller's
failurc made the inroad of Darbyism easier. Miller had
exhausted the traditional historicist interpretation of lhe
prophecies. The method which had been dominant in
prolestanlism for more lhan three centuries had but little room
in America after the grcat disappointment. A similar
dcvelopmcnt maele historicism unpopular in Britain where lhe
dispensationalist method carne lO dominate most of the churches
supporting a biblical or fundarncntalist tradition.
58
Mi11cr's lraditional emphasis and method was retained by
denominalions that in one way or an other have their rools in
57Miller 1945, 26-28.
58Sandeen 1970, 42-102. ef. Froom's conclusions in PFF
IV, 203f. For lhe development of dispensationalism see c.g. Cox
1963b; Turner 1944; Sandeen 1970.
20
the Millerite reviva!. After the disappointment mainstream
Millcrism dwindled into various Adventist churches. Evangelical
Adventists bccame extinct by the first years of this century. Thc
largest dcnomination stemming [rom mainstream Millerism is the
Ad\'ent Christian Church, but there are others: The Church of
(Jod (Advcntist), The Church of God (Abrahamic Faith), Lifc
amI Advcnt Union al! of which are listed in the Yearbook 01
American Churches.
59
However, as has been pointed out carlier, Millerism continlled
lo grow throllgh offshoots. The widest present day audicnce for
Millerite type uf hermencutic can today be found in two groups,
the Sevcnth-day Adventists and Jehovah's Witncsses. As these
two groups he re are menloncd togethcr it must be emphatically
stated Ihat their dcvelopment hegan [rom thoroughly distinct
grollps ()f ;:ealOllS Millerites. Subsequently Seventh-day Advcntists
gene rally identify with the Protestant tradition while Jchovah's
Witnesses du not. Al the present time their doctrinal differen-
ces an; so great that representatives of either group would [ed
llncomfortable with any equation between the two. Furthcrrnorc,
cvcn in the area of prophetic interpretation, the currenl
hcrmcnclltic of these two denominations is different.
60
Scvcnlh-day Auventists owe their herrncneutic and ernphasis in
f'Fticular 10 the seventh-month movement. Thcy soon lefl asirle
iU!. Milkritc calculations cxccpt lhose rclating to the books of
or the October '42, 1844 was regarded as a
cqrrcct .date with misinterpteted event. After an initial "shut
of the date lhe was said lo have
lulfilled In the heavenly sanctuary. Havmg adopted scventh-
day sabhatarianisrn the group launched an aggressive mission.
61
As indicated earlier, sorne srnall splinter groups of Advcntists
kept scning new dates for the parollsia. N.H. Barbour writes of
59"Advcntist Bodies," SDAE, lO.
6Jehovah's Wilncsscs do not cornrnonly acknowledge that
their mowrnent has any connection with MilIerism. SDAs are
equaJly unaware of any link there is between Millerism and the
JWs.
01 E.g. Lindn 1982; Damstecgt W77, 259, 263, 135-164.
21
lhe first "midnighl cry" in 1844, lhe second in 1860, and lhe
lhrd in 1873.
62
Barbour logethcr wilh his associatcs, J.H.Palon
and J .Wendell greatly influenced lhe young Charles Taze Russcl
who carne in contael with them in uno. Russel familiarizcd
himself .... 1th the mcssagc of William Millcr and CJeorgc Storrs,
and editcd wilh Barbour sorne advcnlisl publicatons
63
unlil
breaking away lo form lhe Walchtower sociCly. While Russe.l
shows indcpendcnt lhinking in believng the parousia lo be
invisible and in pursuing Arianism alongside numerous
expositions tlnique to lhe Jehovah's Witnesscs, lhe mcthodology
as weH as many intcrpretations are closer lo original Millcrism
than lhe teachings of present day Sevcnth-day Adventists.
64
2.8 Surnrnary
Earlv ninelcenth-centurv North America was fertilcground for
the 'birth of new and' extreme religious ideas. The - economic,
intellectual, as well as religious, tradilions (Jf (he day produccd
many communitarian or sectarian rcvivab. ami it comes as no
surprse that Millersm appealed to large numbers of people. It
is possible to see it as well as its exegesis as a response to the
sociological and spiritual nceds of the time. Apocalypticism was
popular within the mainstream of American Protestantismo
WilJiam Miller himself had neither the interest nor abilitv to
handlc the reviva! he sparked off. Othcrs tok over - the
organizational side 01' Ihe revival while Miller remained its
figurehead. Miller himsclf was relllctant to pinpoint an exact day
for lhe paro lisia. But his reluctancc was not shared by his
62BarbollI I R71. 30.
o3The magazines werc called 77le Ileralti of {he Moming
and The 77lree Worlds Plan oI Rcdemptivn. Beckford 1975, 2;
Hockema ] %3, 224.
64Jehovah's Witnesses in [aet retain severa! Df MilJer's 15
arguments un prophecy, even though they cannot be regarded as
a direct outgrowth of MilIerism. (E.g. GOOO years from (he
creation to the end of the world, lhe year-day mcthod, a
prophecy on the seven times [originally taken [rom Leviticus 26,
now usual1y from Daniel], and interprctalion of Gog and Magog
thal matches that of Milfer, etc. Cf. Rces MS 1984, 14.
22
supporters, in particular Samuel Snow. Snow's insistence on a
precise date led to the breakdown of Millerism. Seventh-day
Adventists and Jehovah's Witnesses as well as several small
Adventist churches grew up from the remains of Millerism.
Outside of these groups very few ventured to trust the
traditional historicist method of exegesis which Miller had
employed.
23
3 THE HISTORICAL METHOD
No reviva! nor exegesis is born in a vacuum. It would make a
fascinating but difficult study to investigate the influence tbat
certain bistorica1 events have bad on tbe exposition of tbe
Scriptures. Climactic historica1 occasions have boosted interest in
Biblical propbecies. However, no bistorica1 circumstance can
produce exegesis witbout creative minds, able to adapt tbe
message of tbe Bible to a particular setting. But there is a
context to Millerism which is far more important to bis exegesis
than tbe economic or socioIogical situation in which tbe revival
brooded. This is tbe bistorica1 method of propbetic
interpretation. Miller's concepts may well have been
independent, but they were certainly not bom witbout
information on tbe conclusion and presuppositions that go with
bistoricism.
3.1 Protestant apocalypticism
It is an interesting fact of church bistory that witbin
Protestantism outbursts of millenarianism have occurred more
frequently in the Reformed tradition than in tbe Lutberan one.'
, After Stiefel's failure in Lockham (8 AM. Oct 19, 1533)
there have been but few apocalyptic revivals witbin Lutberanism.
There were individuals who had millenarian ideas: Johann Amos
Comenius (-1670), Johan Albrecht Bengel (-1752), Johann
Pbilipp Petn (-1192), L.H. Kelber, Heinrich RiChter (-1847) all
of whom created millennial time tabIes. Some of the Swedish
"ropare" child preachers of 1840's, and Abraham Achrenius in
Finland can also be added to a list of Lutheran A
parallel list of persons with apocalyptic interests W1' tbe
Reformed tradition would grow into over a hundred DImeS if
picked from PFF U-IV. Tbis was recognized also in Miller's
day. Brooks, the editor of the Investigator wrote, "Prophecy is
not now, in any shape, popular on fue continent." IEP New
24
Futhermore, within the Reformed field of influence millenarian
revivals mainly sprung up in the Anglo-Saxon world, England
and America. And, for some reason, early nineteenth century
was one of the periods characterized by widespread millen-
nialism.
These observations must, however, be taken with caution. It by
no means follows that the Reformed doctrine and hermeneutic
as such causes millenarianism, or that the national mentality and
sociological circumstances in England and North America were
uniquely suited for producing a harvest of apocalyptic revival-
ism. The true reasons for the appearance of millenarian
expectations must, of course, be much more compleXo After all
there were several millennialist revivals in the Middle Ages
without the aid of either the Reformed or Anglo-Saxon
heritage.
2
The exegetical method that most English or American exegetes
used in their prophetic calculations between from late
seventeenth to early nineteenth century is called the historical
method. In this chapter this historicist tradition of prophetic
interpretation is surveyed with references to Miller's exegesis.
3.2 From Reformation to American biblicism
Millerite exegesis cannot be properly understood without some
insight into the view of the Scriptures it employed. lt is a little
knOWD fact of considerable significance that even in the best of
American theological seminaries r a n ~ i s Turrettini's dogmatics
was used as a textbook in the first half of the nineteenth
century.3 Turrettini's biblicism dominated theological thought.
People were brought up to believe that they were faithful
followers of Luther and Calvin while they followed the methods
of protestant orthodoxy. The Millerites were no exception. They
had but little to say about the Reformation, but they did claim
series 1836, 5n.
2See e.g. Cobo 1957, 1-194
3Rogers & McKim 1979, xvii-xviii.
25
a share in the best of Protestant tradition.
4
Superfieially, Millerites, like any other group of American
Protestants of the time, can indeed be linked with the
Reformation. They certainly approved the Reformation slogans:
faith in the sufficiency of the Scriptures; the Bible as its own
interpreter, sacra Scriptura sui ipsius interpres, the perspicuity of
the Bible, cloritas sacrae Scriptuae.
5
In fact sueh a connection is
made. Miller's method is presented as one whieh is based solely
on the principIes of the Protestant Reformation.
e
An exeursus to Reformation hermeneutie serves two purposes.
Firstly, it shows that the above-mentioned view in fact short
cireuits the background of Miller's hermeneutie with its partIy
unfounded claim 00 Miller's following the methods of the
Reformation. Secondly, it gives a dimension whieh will malee it
easier to evaluate Miller's exegesis.
3.2.1 Refonnation henneneutic
The change of method after the Reformation can be seen
clearly Luther's and Calvin's main interpretative point is given.
Luther's method was not one of rationalism, it was one of
4See e.g. Rasmussen MS 1983, 52-66.
Spor a summary of Reformation view of the Scriptures see
e.g. Kraus 1956/1969, 6-18; Farrar 1886, 323-354.
ene basie argument of PFF series is that of placlng
Millerism into Reformation tradition as far as prophetie
interpretation is concemed. See also Damsteegt 1m, 16-20;
Nichol 1944, 89; Olsen "Hermeneutical PrincipIes and Biblical
Authority in Reformation and Postreformation Eras" SOBH, 109-
25. It is typical of fundamentalists to claim that their her-
meneutic is -based on the Reformation. Barr 1m, 20. Cf. e.g.
Lindsell 1976, 56-62; Preus "The View of the Bible Held by the
Church: The Early Church through Luther" in Geisler (ed.)
1980, 372-380. Gerstner, "The View of the Bible Held by the
Church: Calvin and the Westmioster Divines" in Geisler (ed.)
1980, 385-395.
faith.
7
In bis view the crux interpretum and authority of the Bible
was Jesus Christ. "Sacred Scripture is God incarnate."8 He
understood the BibIe as the book of Christ and about Christ."
Every true interpretation of the Scripture would lead to Him.
"When I have a text that is like a nut with a hard shell, I im-
mediateIy dash it against the Rock [Christ] and find the
sweetest kemel."'O Without Christ he felt there was nothing left
in the BibIe - a viewpoint that allowed for modest criticism of
certain parts of the BibIe as well as some untraditional views on
authorship." Thus Luther shuns scholastic biblicism. It is true
that he was also deeply interested in last day events in the
Scriptures, but bis focal point was the Biblical message of Jesus
Christ.
For Calvin the Scriptures were Iess human than for Luther. He
believed the Bible had flowed from the very mouth of God.'2
He made little distinction between various parts of the Bible
and approached it with a -letter-worship" attitude that led him
into gross inconsistencies with some parts of the Old
Testament.'3 Yet, in spite of bis underIying biblicism, he was
attentive to the natural historical meaning of texts, emphatic on
70illenberger 1960, 30. Cf. Olsen "Hermeneutical PrincipIes
and Biblical Authority in Reformation and Postreformation Eras"
SOBH,53.
8LS 3.21 cited in Wood 1969, 176; Rogers & McKim 1979,
78. Cf. WA 48,31; Kooinman 1961, 237f.
9WA 4.535 cited in Wood 1969, 140; Rogers & McKim
1979, 79.
10LW 10.6 cited in Rasmussen MS 1983, 58.
"E.g. Seeberg 1964, 300f; Kraus 1956/1969 16-28; Barr
1977, 173f; Kraeling 1955, 10f. Luther expressed bis doubts over
the canonicity of e.g. Esther, Hebrews, James and Revelation
for not making the gospel c1ear, and he felt free to publicize
critical views on the authorship of Genesis, Ecclesiastes, Jude
and the Revelation. He also preferred Kings as bistorically more
accurate than the Chronicles.
12Calvin lnstitutes 1:7,5; Farrar 1886/1961, 349.
'3parrar 1961, 349f.
Christoeentrieity, and was thus kept from tbe many problems
and arguments which make later Reformed biblieism look
nave.
14
His hermeneutical key is expressed in comments on
John, "We ought to read tbe Scriptures witb tbe express design
of flDding Christ in tbem. Whoever shall turn aside from this
object, though he may weary himself throughout bis whole life
in learning, will never attain the knowIedge of trutb.,,'5 In this
fundamental issue Calvin's view is tbe same as Lutber's. Tbis
approach does also give a different meaning for any apocalyptic
exegesis or calculations tbat tbe reformers did.
,a
3.2.2 The rise of biblicism
Lutber's hermeneuuc should have put an end to tbe oId
perfectionistie eschatoIogy based on omens and signs. However,
bis Christocentricity was soon forgotten. Protestant schoIastieism
preserved a1l rules tbe Reformation had brought out on tbe
BibIe, but it forgot the foundation on which tbe rules were
based.
17
Orthodoxy turned tbe Bible into a repository of
information on a1l manner of tbings, including science and
bistory, whieh tben had to ,be proven correct by the eurrentt
standards.
18
Reformation humanism was replaced by scholastic
biblicism, which regarded the Scriptures as unilatera1ly inspired.
Often the natural meaning of the text was overlooked in pursuit
of an organized pattem of dogma.
Unilateralism required that apocalyptie prophecies should be
studied with the same interest as tbe Gospels. Galileo and
l4See e.g. Rogers & McKim 1979, 114-116.
15Calvin, Commentary on John 5.39; CR XLVII, 125; Cf.
CR XLV, 817. Rogers & MeKim 1979, 107.
1 ~ g Luther shared in some eonjecture on the 6000 years
"Supputation Annorum Mundi Emendata" cited in PFF 11, 279;
Cf. MeIanehton "In DanieIem Prophetam Commentarius" in
Opera Corpus Refonnatorum vol 13, eoIs. 978 quoted in PFF 11,
291.
17The Reformation had not purged out a1l of the "oId
Ieaven", ef. Berkhof 1960, 28.
18Rogers & M ~ 1979, xvii; Kraeling 1955, 12.
28
Copernicus brought about the dawn of a scientific world view
wilh malhematics as ils foundations. Faith in a mystic inspiration
of lhe Word made the prophecies particularly intriguing for
anyone willing to apply the science of mathematics lo the
Scripturcs. lt was believed that diligent obscrvaton had
unraveled thc laws of nature and that similar industrious
harmonization of the Bihlc tt:xts would unfold God's secrets,'9
()ne simple way of cxprcssing the change from the
Christocentric hermeneutic of Lulher and Calvin lo lhe
Biblicislll 01' Protestant scholasLicism s lhe followng: For lhe
Rdormers the 8ible was God's word, but for the theologians of
orthodoxy the Biblc was God's words.
20
Millcritc unilateralism,
lack 01' Christocentric content in cxpositions, play with Biblical
numbers, harmonization, emphasis on individual words. al! stem
from protestant orthodoxy.
3.3 Definition of historicism
MiJler's method is caBed historicism. Historicism .. (aIso calledl
- historical sometimes the historcal
- messianic interpretation) was a product of Biblicism, For lhe
purposes of this rcsearch historicism is defined as lhe method
uf prophetic interpretation whch dominatcd British and
Amnican exegess from late scventeenth century to the middle
uf ninetccnlh celllury, However, fairncss to historicism dcmands
the observaton that many individual aspects of this mode of
interpretation had becn popular for ccnturics, and some for a
198all 11)81, 73 points out how people studied prophecies
with the sam; intcnslty as the gospels. This was also MilJer's
conclusion: "1 could not hut regard the chronological portions of
the Bible as bcing as much a portion of the word of God as
any other part 01' the Scriptures." Millcr 1845. 10. For details 01'
uevelopment in Amerita and a description of the turn from
Reformation humanism to scholastic rationalism sec Rogcrs &
McKim 1979, 147-199.
2Dillcnbergcr 1960, Y7; Rasmussen 1983, 59. Rasmussen
shows Mil\cr's involvcmcnt in Biblicism. After the
disappointment it took about 40 years for the SDAs lo bcgin
with any christocentric cmphasis. White 1898, 211; White 1915a,
315; Arasola MS 1981, 64-66.
29
millennium before there was any protestant orthodoxy. The birth
of historicism was not so much a process of new invention as
one of pulling together separate ideas into a coherent Biblicist
system.
The main characterist:s o historicism are: 1) Tbe endorsement'
of the year/day, theory and a preoccupation with ptophetie time
periods; 2) j continuous historical apptication 01. various
apocalyptic symbols an.d of an propbecy with history;
3) the idl fllfioa of the PaDacy as the littlc' hOmlantiehriat,
thugh not infreauendy Islam was rated on the side as "an
eastem antichrist 4) At the foundation of the method, its
distinguishing feature, was the creation of a coherent system of
interdependent synchronizations between prophecies. The method
included a desire to every prophecy into an elaborate
t -- ' rationalefor this lies in the biblicist
scholasticism believed that all
a
harmonized by rational processes. 4" was the biblicist view of
the Bible which empowered historicism.
21
This was alien lo
LuLher's or Calvin's view of Daniel or the Apocalypse.
22
3.4 An excursus, early background of historicisrn
(n a sen se the intenLionally ohscure language of Lhe book of
Danie1
23
suited well historicist interpretations. In his sketch of
world powers t.be autbor f Daniel lcaves .... MA'
its formidable little boro unidentified While
are interpreted witbin the book itself. SOOIf after lhe Maccabean
period Daniel's symbols are already applied to the Romans.
24
21Cf. Dillenberger 1960, 97.
22Cf. Sandeen's definition 01' historicism. Sandeen 1970 36-
39; See also PFF 1, 22f.
23Russel 1964, 16.
24Babylon, Media, Pcrsia and Greecc are mentioned by
name withm the book of Daniel (e.g. Dan 2.37-39; 8.20; 11.2;
8.20; 10.20; 11.2.) Rome come in already in thx.. translation of
the LXX which makes Dan 7,17 four kings [ :: (1; I into
four kingdoms [ Taao.pE.t; ), or even more clearly in Dan
30
New Testament autbors ud the ehureh Cathers interpreted tbe
book oC Daniel and projected the abominatiOD oC desOlatiOD as
u event oC the Cuture (Mt 24:15). In Cact, the Synoptic apo-
calypse is by aIlusion and quotation based on the book of
Daniel.
H
3.4.1 The church fathers
Among the ehureh fathers Hippolytus in particular expressed
keen interest in the apocalyptic. He was one oC the fust knoWIJ
to have calcu1ated a time Cor parousia - A.D. soo- with lb,
help oC an early version oC the 6000 year theory.27 More than 111
miUennium later many bistoricists would have happily endorsed
bis words:
Speak with me, O blessed Daniel Give me full
11.30 shit>' oC Kittim, whieh was translated as the power of the
Romans l 'Pwpaiol 1. Also Josephus c1early applied the
fourth power lo the Romans. E.g. Antiquities X,10,4' X, 7; Wan
of the lews, VI,2,1 in Josephus 1886. See also notes
in Thackerays and Marcus translatiOD of the LXX (1926-1943).
HOne can draw several parallels between Matthew 24 and
the book of Daniel: Mt 24.5 - Dan 7.8,25; Mt 24.6,7 - Dan
11.4-27; Mt 24.15 - Dan 9.27; 11.31; Mt 24.21 - Dan 21.1, etc.
Nestle's and the United Bible Societies Greek texts include 24
cross referen<:es to the book of Daniel for the S)'DOptic
apocalypse. This can be compared with 19 references for I&aiah,
12 for- loel and 9 for the book of Zachariah. However, what is
important is the ract that alI of the main themes of the
Synoptic apocalypse can be traced to the book of Daniel. See
e.g. Hongisto MS 1984, 17-100.
2lISchaff 1882/1910, vol 2, 796f; PFF 1, 278.
27This theory appears to have a ve" early background. See
e.g. "the Epistle of Barnabas" eh. 15 m ANF, 283f, "_in six
thousand the Lord shall bring alI things to and end." ef.
lrenaeus Against Heresies," chs 28:3; 30:4; 33:2, in ANF, 557,
550, 562. Hippolytos' date for the parousia [500 A.D.] was based
on the 6000 year theory and LXX chlonology; Hippolytos
"Fragments from Commentarles fragment 2 on Daniel CJis. 4-7,
in ANF V, 179. The tradition may have a Jewish background.
See Slavonic Enoch 32.2; 33.1f; PFF 1, 195f, 204.
31
assurance, 1 besecch thee. Tbou dost prophesy
coocerning the Iiooess in Babyloo; for thou wast
a captive there. Thou hast Unfolded the future
regarding the bear; for thou wast still in the
world, and didst see the tbings to come pass.
Theo thou speakest to me of the Ieopard; aod
wheoce canst thou know tbis, for thou art aiready
gone to thy rest? -- The leopard has arisco; the
he goat is come; he has smitteo the ram; he hath
broken bis boros in piec:es; he bath stamped
upoo him with bis feet. -- Rejoice blessed Daniel.
Tbou hast oot beco in error: all these things bave
come lo pass.
Alter tbis again thou hast toId me of the beast
dreadful aod terrible. It had iron teeth. --
Already the iron rules; a1ready it subdues aod
breaks all in pieces.-- aiready we see these things
ourselves.
2I
In a milder form Hippolytus' interest in the apoca1yptic waS
shared by many of bis better moWD predecessors. Justin Martyr,
Ireoaeus, Tertullian, and a Jittle Iater Julius Africanus expressed
similar sentiments.
2I
With the exception of the anti-Christian
Porphury, the bermeneutic of Daniel in the first Christian
centuries can be regarded as the precursor of later bistoricism.
Beginoing with the churcb fathers on, Babylon, Persia, Greece
aod Rome were commonly seeo as the four kingdoms. This
made it easy for Europeans to regard Europe witb its many
28Jiippolytos "Treatise OD Christ and Antichrist" chs. 32f;
ANF V, 210; 1'FF 1, 274.
2IJustin Martyr expected the parousia sooo aod takes issue
with Trypho who interprets Damel's times lasting 100 years.
"Dialogue with Trypho ch. 31f; ANF 1, 209f. Irenaeus writes
that "the empire which now rules shall be partitioned. He [John
the Revelator) teaches us what the ten horns shall be which
were seeo by Daniel." "Against HerC5es" 5.26; ANF l. 554.
TertulJian ROn the Resurrection of the Flesh" ch. 24; ANF /ll,
563. Julius Africanus proposed a month for a prophetic da)'
theory to ca1culate Daniel's prophecies. "Extant Fragments of
the Five Books on the Chi'ono-graphy of Julius Africanus'
fragment 18; ANF VI, 137. Cf. PFF 1, 219-282.
32
nations as the ten horos of Daniel seven.
30
However, it would be a mistake to identify the patristic exegesis
with historicism as Froom does.
31
Three essential eIements of
historicism were missing from the earIy Christian exposition of
the apocaIyptic. There was no synchronization or harmonization
of prophecies. There was no papal HUle horno Neither was there
that strong emphasis on chronology, which is typical of the
continuous historical exegesis. These features were not
developed until a millennium later.
32
3.4.2 The year-day theory and papal antichrist
Towards the dawn oC the second millennium of the Christian
era sorne J ewish scholars began caIculating prophetic time by
counting years for days. This device made it possible to date
the e.l'chaton close to the year 1000 when applied to the periods
of 1260 1290 days, or 1335 days as found in Daniel.
10acltii.-:Of Abre (1130-1202) is the first Christian who is known
lO have employed the year-day method. He applied it on the
1260 days oC the book of Revelation, and his imaginative play
history of the interpretation of Daniel shows a
continuous updating and revitali7.ation of the meaning attached
to lhe symbols. E.g. the little horo was first applied to
Antiochos Epiphanes, lo the Empire of Rome, a few centuries
lalcr lo Islam, and at the time of the Reformation to the
Papacy. The exception to this desire of updating the application
is thc historical critical method beca use it looks at what was
relevanl in the past rather than in lhe present.
311n his monumental for historicism Froom regards
Thcodooret as the 1ast correct mterpreter and Augustine as lhe
origioator of a hermeneutical apostasy to be correcled only by
post-Reformaton orthodoxy. See e.g. PFF /, 450-543. Augustine's
own comments 00 DameI are interesting in contrast with
Frooms commeots on his importance. See e.g. Augustne 00 the
powcr of thc kingdom of God, Tracktate 4 00 lhe
(ospcl of John, seco 4; N&PNF VII, 26. Cf. PFF /, 488f.
32Froom fails lo sce the many variations there have beeo
in thc area of prophetic exegesls. For different efforts of
interpreting prophecies and finding relevance sce c.g. Carrol
1979, 214-9; Rowley 1947; Koch 1972.
33
with cryptic numbers aroused widespread interest in apocalyptic
figures.
33
Without a change in the exegesis of prophetic times it
would have been difficult lo rcapply eschatological imagery and
keep it re\cvant.
Joachim of Fiorc can be credited with also another exegetical
invention that was later taken over and developed by historicists.
He believcd that the antichrist would usurp the Roman see.
Sorne late medieval scholars, of whom Eberhard il, archbishop
of Salzbllrg (1200-124) and John Wyclif (1324-13R4) are
examplcs, idcntified the littlc horn v{itb the bishop of Rome.
34
At the time of the Reformation this became a tirmly hcld
doctrine among the majority of Protestants. Neither Luther nor
Calvin had any doubts on this point.
35
3.5 Joseph Mede
The basic characteristics of historicism had emerged over a long
period of time. What was needed was someone to draw al! the
features togelher. The man who pioneered hisloricism was
Joseph Mcde (1586-1638). Even though Mede, a master of
Christ's College in Cambridge, is only one among many
apocalyptic expositors of his time, he is credited with what has
becn named "a Copernican revollltion in the interpretation of
prophecy."36 The respect he commanded is indicated by titles
like "the [ather of prophetc interpretaton," and "inspired [or
33Joachim proposed that from Christ to about 1200 A.D.
there are 42 generations and 1260 prophetic years. Dempf 1929,
274; PFF J, 695. However, prophetIc dates were not paramount
in Joachirn's work. Reeves 1969, 4Of, 51-55, 437. See also
Rcevcs 1976; Williams (ed.) 1980.
340n Eberhard see e.g. PFF J, 796-806. Wyclif leaves no
mom for doubt on his position: "--in the seventh chapter of
Daniel Antichrist is forcefully described by a horn arising in the
time of the fourth kingdom. -- For so our clergy foresee lhe
lord pope, as it is said of the eight blaspheming little head."
PFF IJ, 55.
35E.g. PFF /J, 241-394; 373-394.
38Ball 1981, 193-212; Manuel 1974, 90; Rasmussen MS
L lJ83, 67.
34
tbe interpretation of tbe propbecies, given bim by later
expositors. His major work Clavis Apocalyptica or The Key 01
the Revelation was still in print in tbe nineteentb century, and
nearly every serious commentary on Daniel or tbe Apocalypse
referred to bis name.
37
Mede's main contribution was a system of syncbronism between
various propbetic symbols. Primarily be worked within tbe
Apocalypse but he did coordinate the key prophecies of Daniel
witb tbose of Revelation. Tbus he radically affected tbe future
exegesis of Daniel. Mede's most far reaching conclusion was
tbat of equating seven time prophecies which contained time
spans of 3 1/2 years, 1260 days, or 42 months (Dan.7.25; 12.7;
Rev.l1.2,3; 12.6,14; 13.5). These, he explained must apply to the
antichristian power of papacy. He also labored to link other
propbetic time periods with the time of the anticbrist to provide
Ola sure guide in this holy Labyrinth."38 Tbis plan he called "that
SACRED KALENDAR and GREAT ALMANACK OF
PROPHECIE" or "A Prophetical Chronology of Times.,,39
Mede's version of tbe year-day method was simple. He made
one day in apocalyptic prophecies correspond to a literal solar
year. With tbis device the 1260 days of the Roman Antichrist
would last 1260 years. There were, however, some prophetic
periods like Dan 8.14, 2300 evenings and mornings, whicb Mede
interpreted literally to the time of Antiochos Epiphanes.
40
Mede did also leave the boundaries of Daniel and Revelation
and, writing to Archbishop Ussher, he expressed the increas-
ingly popular concept that the second advent and millennium
were to come at 6000 years anno mundi. Employing the
Samaritan Pentateucb he was able to match the end of 6000
37E.g. l. Newton "Fragments from a Treatise on
Revelation", in Manuel 1974, 121; Cf. Manuel 1974, 90; T.
Newton 1754, 22, 442 & passim; Faber 1828, vii, ix, xi-xiii.
38Mede 1650 part 1:1.
39Mede The Apostasy 01 Latter Tunes, 69. PFF 11, 545.
4CMede Apostasy, 2:806; PFF 11, 542-549, 785f; Rasmussen
MS 1983, 66-71.
35
years with bis terminus for the 1260 days/years of papal an-
tiehrist/little horn - to "Anno Aerae Christianae 1736."41 Finally,
but not least importantiy, Mede placed the coming of Christ
rigbt after the ruin of Antichrist at the end of 1260 years, to be
followed by the millennium.
42
In this he initiated a tradition of
premillenniaJism within the historicist method. Froom elassifies
tbis as epoehal because it meant a repudiation of the Augus-
tinian theory of amillennialism.
43
Indeed Mede stands out as one
who turned the tide in the bistory of exegesis for about two
centuries unill the Millerite disappointment in 1844.
44
3.6 Sir Isaac Newton
Next in the line of well knoWD bistorieists, stands Sir Isaac
Newton (1642-1727) who was not oniy a well knoWD scientist
but also a keen interpreter of prophecies. He applied Mede's
rationalistic method and wished to explain both physical
phenomena as well as prophecy with the new matbematics.
45
Tbe Bible he considered "the dietates of the Holy Ghost."
Therefore tbe "prophetick dietates" were "histories of tbings to
come - witbout ambiguity."48 Methodologica1ly Newton added
little to Mede. His main contribution was that of confirming the
ootioo that the historicist exegesis was scieotific, "without
ambiguity." Tbe goal of this discipline was, in bis opinion, to
undo the obscure prophetic language. Tbis language, Newton
believed, was purposely difficult to keep tbe informatioo with
true Christians and to prevent it from "the proud, the self-
conceited, the presumptuous, the sciolist, tbe sceptic." It is quite
4'Mede's tennmus a quo was A.D. 476 leading up to 1736,
about a century from bis time. Mede, letter to archbishop
Ussher, May 22, 1628, in Works 1663-1664, 2:896. Rasmussen
MS 1983,69.
42Mede Key to the Revelation, 1:20; 2:122; "A Compendium
of Mr. Mede--" (in Key to the Revelation), no page numbers.
43PFF 11, 544.
44Ball 1981, 216; Ladd 1956, 32; Rasmussen MS 1983, 71.
45Dilleoberger 1960, 118f, 126; Manuel 1974, 48.
481. Newton "Fragmeot from a Treatise 00 Revelation," in
Manuel 1974, 113f.
36
"certain tbat tbe cburcb shall at lengtb attain to tbe
understanding thereof.
47
a n i e ~ Newton claimed, was tbe key to all otber propbecy, and
Rto reject bis [Daniel's] Propbecies is to reject tbe Christian reli-
gion."48 In bis exegesis be, unlike Mede or many of bis
contemporaries, did not give any date or year from whicb a
tenninus could be calculated. Instead he specified tbe time
vaguely, at "about tbe time of the invasion of tbe Barbarous
natioDS and tbeir erecting severa! Kingdoms in tbe Roman
Empire," and Hit being certain tbat 1200 of tbe 1260 years are
run out already.n48 The manuscript of this statement has been
tentatively dated around 1680 wbich places Newton close to
Mede (A.D.476-1736). Whatever tbe case, tbe great scientist did
not want to bind himself to a single year.
While Newton was nol overly specific on tbe most significant of
apocalyptic time prophecies, bis writings set forth a magnificent
profusion of escbatological detall including a matbematical
foundation for calculating prophetic time. Newton made the
parallel between tbree and a half years (e.g. Dan 7.25) witb 42
montbs (e.g. Rev 13.5) and witb 1260 days (e.g. Rev 12.6),
which gives 360 days for each prophetic year and 30 days to a
propbetic montb. Thus, unlike Mede, he disassociated prophetic
time from solar or lunar calendars. This model for prophetic
time was widely used a century later.
50
It is of particular interest to note tbat Newton began counting
tbe 70 years of Daniel 9.25 from Artaxerxes' decree (Bua7),
which he believed was issued in 457 B.C.
51
One comerstone of
471. Newton "Fragment from a Treatise on Revelation," m
Manuel 1974, 107-111, 123, 89.
48
1. Newton 1733, 16f.
48J. Newton "Yabuda" MS 23.6 in Manuel 1974, 99f.
SOX. Newton's result was 391 years. PFF 11, 666. Tbe
Millerites added 15 days for tbe "one bour."
511. Newton 1733, 13Of. Joban Funk (1558), Heinrich
Bullinger (155'D, and Jaques Cappell (1624) had proposed 457
B.C. as a starting point for this propbecy. PFF 11, 582f, 631f.
37
Millerism was thus being laido Daniel 8.14 meant 2300 years
according to Newton, though without a defmite starting point.
He strongly opposed any application to Antiochos Epiphanes.
52
Manuel summarizes Newton's main contribution aptly:
There was nothing left over, no random words
still unexplained, no images that were superfluous.
The system was enclosed, complete, and flawless.
Newton saw bis 'methodizing of prophecy' as an
ideal scientific structure, exhibiting the greatest
possible simplicity and harmony.53
3.7 Thomas Newton
Thomas Newton, John Gill, and George Stanley Faber would
rank high in any list of eighteenth and nineteenth century
exegetes. Of course many other prominent men who pursued
similar solutions to the apocalyptic riddle could be mentioned.
54
However, for our purposes these tbree are important because of
their likely influence on William Miller.
55
Bishop Thomas Newton (1704-1782), was dean of St.Pauls in
London and bishop of Bristol. In nineteenth-century American
literature no other eighteenth-century exeete of prophecies is
mentioned more often than he is. Bishop Newton's
Disseltations on the Prophecies (1754) became immensely
popular. The book was translated into German and Danish and
it ran tbrough many Engllsh editions. His thesis on prophecy
appears to have had a different purpose from the works of
Mede and Sir Isaac Newton though he operates with the same
521. Newton 1733, 123f; PFF 1I, 662.
53Manuel 1974, 98.
54PFF 1I, 263-639.
55See Miller Address to Believers in All Denominations"
in Bliss 1853, 251; Miller 1833, 10, 42 includes a quote from
Gill. Cf. Rasmussen Ms 52-57.
~ i l l e r s contemporaries praise T. Newton freely. See e.g.
Anderson 1840, 36; Boudinot 1815, 67; Bush 1842, 6; Pym 1839,
109; Smith 1808, iii; Starkweather 1843/b, 5; Watkins 1795, 55;
etc.
38
fundamental premises bis exegetica1 predecessors. He begins
with Genesis and 'efully maps traditional Messianic or
eschatologica1 prophec i. His fundamental idea, like Miller's, is
that the whole Bible 'esents a harmonious chain of prophecy
on the two advents Christ. Daniel and the Revelation are
used as keys for unl cing other parts of the Bible. It would
not be surprising if t "Newton" Miller had in bis library was
Thomas Newton's bOl and that it inspired William Miller to
try harmonizing all tiI prophecies of the Bible.
57
Thomas Newton reful and systemized Mede's and Sir Isaac
Newton's method. Ho ver, bis ultimate purpose was apologetic.
He advocated propt y as the main argument against the
increasing infidelity (the age. The prophecies, he believed,
were an exact "SUDll ry oC the history oC the world" when
exegeted scientifica1ly.1
Part of bis prophetic lI'onology was to expect the dawn oC the
millennium at aroun( 6000 Anno Mundi even though biblica1
chronology as such does not dominate bis thesis. The
iInportance of tbe 6()( years for hiIn is apparent from repeated
references to it in tbc :ontext oC apoca1yptic time prophecy. For
instance he expressc< the idea that the terminus oC the 1260
days,/years as well as ~ t oC the 2300 evenings and mornings-
Iyears coincides with e terminus oC the sixth millennium from
the creation.
Emphasis on the ti O years greatly changed priorities in
prophetic Bible study t turned any genealogy or any statement
on chronology into a me prophecy of equal iInportance to the
prophecies of Daniel nd John the Revelator. Newton may or
may not have been ~ inspiration that sparked Miller off to
prepare bis grand ese ltologica1 scheme with "15 proofs" on the
validity of 1843. Wha ,er the case, both men believed that the
any part of the Biblc:s prlmarily prophetic. Both of them did
57Southard "The :ome of Wm Miller" Me Oct 26, 1843.
sarro Newton 183 715j Rasmussen MS 1983, 75.
39
also create a harmony of prophecies in order to interlink all of
the various lines of prophecies they fouod.
58
There is one essential difference that must be noted when
Miller and Newtoo are compared. While Newton wrote in a
manner that was likely to stimulate chronological speculation he
oever veotured to commit himself to any single date. He
believed that tbe terminus ad quem can oever be seeo clearly
before the time bas come.
so
Por tbe 1260 day/year period he
suggested at least three starting points. The earliest is with
Justinian's degree (533 AD), the second Phocas' degree in 606
(this had the additional beoefit of being a1so the beginning of
Mohammed's rise to power), and the third the early eighth
century when the pope was established as a "temporal prince.
1I61
The parallel termini, which Newtoo did oot spell out but which
the reader could easily deduce for himself, were 1793, 1866 and
the late twentieth century. Newton's dates for the 2300
dayslyears (Dan 8.14)112 and bis theory of the 6000 years of the
world bistorf3 match with the last of the options aboye.
Newton provided the blueprint and left the calculations to bis
readers.
3.8 John Gill
John Gill (1697-1771) was another scholar with whom Miller
58por the apocalyptic 6000 years see T. Newtoo 1833, 221f,
259f. Ooe of the most peculiar interpretations within Millerism
is Miller's effort to turn Lev 26 into a time prophecy. Por an
interesting use of Lev 26 in T. Newtoo's writmgs in a
somewhat different context from Miller) see e.g. T. ewton
1833, 89, 92, 105.
SOr'But as Ireoaeus saith in a like case, it is surer and safer
to wait the of the prophecy tban to conjecture
and to divme about 11. T. Newton 1933, 222; cf. p. 321.
alT. Newton 1933, 221f; PFF 11, 685.
B2JIe opposed any application to Antiochos, because then
the "sanctuary was not yet cleansed." T. Newton 1833, 259f.
B30'. Newton approved of Ussher's popular chrooology
which dated creation to the year 4004 B.C.
40
would have been familiar.
54
He commanded great respect within
the Baptist denomination and was called "in some respects the
most learned man that had yet appeared in our denomination.
Nor, indeed, have any equalled him, to the present day, in
acquaintance with Hebrew and the Rabbinic literature."B5 Gill's
multi-volume commentaries of the Old and the New Testament
contain thorough expositions of the prophecies.
Gill provided little new for the bistoricist method. He was a
believer in the year/day method. His terminus a quo for the
1260 years of Dan 7.25 was A.D. 606 which made him. conclude
the prophecy in 1866. Like Thomas Newton he expected the
end of the 2300 evenings and mornings at terminus of the
6000th year from the creation. Futhermore Gill allows for the
possibility that the number of the beast, 666, might signify years.
He did also go beyond the strict year/day principIe and he
proposed that the two days of Hosea 6.2 signify 2000 years afier
whicb the restoration of the J ews will talce place. In a modified
form Miller included all of tbese viewpoints into bis proofs.
88
3.9 George Stanley Faber
Tbe most productive exegete of tbe prophecies among Miller's
contemporaries is George Stanley Faber (1773-1854). According
to Froom he was "tbe most voluminous religious writer of bis
generation."67 There is no certainty as to which of Paber's many
commentaries Miller referred to, wben be acknowledged having
a "Paber" in bis library.88 It is likely that it was Dissertation on
the Prophecies, originally published in 1804 and distributed in
America in 1808.
Paber's exegesis closely follows that of Mede, the two Newtons
and Gill. He keeps within Daniel and Revelation with the
54Rasmussen MS 1983, 56.
B5Cramp 1868, 484.
88Gill 1809/10, NT 3:792, OT 6:327, 334. PFF I/, 682-684;
Rasmussen 1983, 78f.
87PFF l/l, 339.
88Soutbard "The Home of Wm Miller" Me Oct 26, 1843.
41
popular tenninus of 1866.
88
However, contrary to the NewtoDS,
be believed tbe little horn of Dan 8 to be Mobammedianism?D
Even thougb Faber comes to a defmite year he leaves the
actual events ot that year in the shadow. He expected the end
of both Papal and Islamic power, "the westem and the eastem
antichrist", but he is ambiguous on whether Christ wil1 then
reign literally or spiritually.71
3.10 Historicism in popular commentaries
The work of the leading historicists migbt have been sufficient
in preparing the ground for the nmeteenth-century apocalyptic
revivals. There is, however, another group of writings that
established the dominance of this historicist exegesis. Large
numbers of protestant commentary sets were distributed in the
flIst half oC the century. Most of these were of British origin. 7l!
Froom lists thirteen different Protestant commentaries available
in Miller's time. The grip that historicism had over serious
North American exegesis can be seen in that onIy one of the
thirteen commentaries makes Antiochos the onIy fulfillment of
the little hom in Daniel 7, two give an option between
Antiochos and Rome, and the remaining propose the Papacy as
the onIy solution. 73
lIIIpaber 1808, 160-79. Faber later revised bis ca1culation on
the 1260 dayslyears to run from 604 to 1864. Faber 1828, 3:487-
95.
70paber 1808, 1:211f; Rasmussen MS 1983, 81.
7\E.g. Faber 1828, 1:xx-xxi, 468-71, 487-95. Rasmussen MS
1983, 81.
7l!Commentary sets were used widely especialIy by the
clergy. For further examples of 19th Century exegetical literature
see e.g. PFF IV, 82-410.
73PFF W, 329f. However, it must be noted that Froom is
optimistic in classifying some of these commentators into the
historicist campo For instance, Matthew Henry (1662-1714) in bis
six volume J?cposition of the Old and New Testament is so terse
and guarded m bis comments on apocalyptic prophecy that he
cannot not be listed as a supporter of historicism.
42
While the concordance was regarded as more valuable than a
commentary there are some commentaries which were significant
for the continuous historica1 method. One of these was the six
volume commentary by Thomas Scott (1747-1821), originally
published 1788-92, and produced in America in 1804-9. At least
eight reprints were made of the American edition. In his
comments Scott follows the two Newtons and Faber. Like them
his 1260 years began in 606 A.D. and ended in 1866.
74
Another very influential commentary was Adam Clarke's (1762-
1832) eight volume Commentary and CriticaJ Notes. American
editions of this commentary were produced almost
simultaneously with the British ones (1810-25). Clarke is
particularly effective in the area of chronology. His commentary
includes exhaustive chronological tables and with exact dating
for every incident. He also prints his prophetic times boldly
including a count on the number of years one must wait to see
fulflllment. The 1260 years he began with Pepin's giving power
to pope Stephen II in 755, tbus ending in 2015 A.D., though be
also notes the 1798 date as a turning point marking the beginn-
ing of the downfall of the papacy. Miller chose the latter date
for his terminus of the same prophecy. In regard to the 2300
years his commentary gives tbe dates from 334 B.C. to 1966
A.D.
75
The only important American commentary at the time was that
of William Jenks (1788-1866) Comprehensive Commentary on the
Holy Bible (1834-8) which followed British historicism except in
advocating postmillennialism.
76
3.11 Contemporary British prernillennialism
In America Millerism emerged as the largest premillennialist
group of nineteenth century. Several historians have noted the
fact that in Britain there was a contemporary premillennial
awakening. This revival was led by Cuninghame, Bickersteth,
74Scott 1851.
75Clarke n.d., vol IV, 603-613.
76Cf. PFF W, 125f.
43
Birks, and 1rving.77 The exegesis of these men spread to
America, and the timing of the two revivals and the apparent
similarity of their doctrine tempts one to conclude that there
was some kind of interdependence between the two revivals.
7B
Such dependence is, however, vigorously denied by Froom.
79
As
the evidence is summed up, one cannot determine with certainty
that the British revivalists and Miller worked out their views
unaware of each olher.
Rasmussen gives three reasons against Miller's being influenced
by the British views. F'trSt, Miller and Millerites do refer to the
"standard Protestant commentators," chiefly Mede, the Newtons,
and Gill, but there is no reference to the nineteenth-century
British premillennialists. Second, Litch, one of Miller's leading
assistants, wrote in 1844 that the British revivalists did not "gain
much attention in tbis country, until after Mr. Miller had
labored Cor a number of years."80 Third, Rasmussen mistakenly
claims that Miller expected a heaveniy millennium in contrast to
tbe Britisb premillennialists wbo believed tbat Christ would reign
on this earth Cor a thousand years.
81
In reality tbere is liUle
difference in the Millennial teaching of tbe two groups.
Rasmussen's argument is not impeccable. Miller could have
obtained copies of the Britisb millennialist journal, 7e Christian
Observer wbicb was publisbed from 1802 in London, with
concurrent American editions. After be had formulated bis main
ideas, Miller fiercely attacked tbe millennial concepts oC the
"English literalists", thus acknowledging bis awareness of tbeir
existence and doctrine.
B2
There is, however, no direct proof of
early British literalist influence on Miller.
77PFF IV, 189-90; Ladd 1965, 35f., 42.
7BSandeen, "Millenarianism" in ROA; Sandeen 1970, 5Of.
79PFF IV, 518.
80Litch "Rise and Progress of Adventism" ASR, May 1844,
pp. 46-93.
81Rasmussen MS 1983, 89-91.
~ i l l r 1841Jc, 83-86.
44
The striking similarity between these British literalists and Miller
is in the timing of the prophecies. Of all the historicists
mentioned earlier in tbis study no one published the very dates
wbich were essential for the Milierites. Yet every one of Milier's
tennini ad quem can be found in The Christian Observer. In
England the Albury conferences of the 1820's conc1uded that
the second Advent would occur in 1843 or 1847. Both of these
dates became popular in America. Edward Irving, and Henry
Drummond, William Milier's English counterparts were par-
ticipants in these conferences.
83
Furthermore the Prench
Revolution was c1aimed to mark the end of the Papal power
and of the 1260 years. Likewise the prophecy of Dan 8.14 was
frequently explained in conjunction with Dan 9.24-27, a her-
meneutical device of great value to Milier. Tbus the year 457
B.C. could be proposed as the teTmnus a quo of the 2300
evenings and mornings or years.&4 Cllninghame also presented a
prophecy on the jubilees, which is another match with Miller's
exegesis.
811
Overall there is more than passing resemblance
between the hermeneutic of the two revivals.
Outside of actual British premillennialism one may note that the
writings of enthusiasts like Lacunza and Joseph Wolff were at
least partly available in the English language. Irving himself
provided one translation of Lacunza's text.
88
Because John
Wesley's had endorsed Johan Albrecht Bengel's complicated
mathematics for a parousia in 1836 tbis year was expounded as
the year of the end.
87
It is likely that also tbis date was familiar
to William Miller.
88
83Sandeen 1970, 18-22.
&4Por a convenient summary of the hermeneutic in The
Christian Observer see PFF 111, 283-97. One of the points
frequently debated in the magazine is whether 2200, 2300, or
2400 is tbe correct ftgUre for Dan 8.14.
8IICuninghame 1840a, xiii.
88Sandeen 1970, 11, 19. (Lacunza's work was translated by
Edward Irving.)
87Wesley, Explanatory Notes Upon the New Testament,
quoted in PFF 11, 692-4.
88B[rinsmead] 1979, 19. Cf. PFF 11, 709-713.
45
3.12 American contribution
In North America indigenous time-setting sprang up. Miller had
a host of contemporaries interested millennialism. Around 1835/6
eight year old Ellen G. Harmon, better known as Ellen G.
White, a visionary and co-founder of Seventh-day Adventism,
found a slip of paper on the street. The paper contained such
a calculation. She was filled with terror at the thought of a
soon end to the world.
89
While the origin and details of this
time prophecy are unknown, several individuals counting the
years for the eschaton are known. The years were frequentIy
1843, 1844, 1847, or 1866/8.
90
The disposition of many was
expressed in J.P. Wheethee's words: "the last sands are dropping
from the glass of time; the great time-bell is about to toll the
hour of midnight.,,81
3.12.1 Sorne features of American literature
An examination of early nineteenth-century American literature
on prophecies leaves one in no doubt about the strength of the
bistoricist exegesis. The names of Mede, the two Newtons or of
Faber are mentioned uncounted times. There is not the slightest
doubt that literally thousands of Miller's contemporaries shared
bis method as well as bis imaginative approach to the problems
of prophecy. On the sensational side of American exegesis one
finds odd details concerning exact particulars on prophetic
t n n i n ~ including a dated parousia, 112 the eastern question, or
the future of Islam, 83 prophetic solutions to the international or
domestic politics of the day,84 the return of Jews,95 peculiar
aswmte 1915, 20.
90PFF W, 370-81 mentions Shimeall, McGrecor, Wheeler,
Wheetee, Shannon, and Robinson in support of these dates.
91 Wheetee, "Letter March 17, 1843" ST Apr 5, 1843; PFF
W,376.
112E.g. Pym 1839, 52; Roberts 1828, 71; Rudd 1734, 418;
White 1823, 10f; etc.
83E.g. Morse 1810, 6; Rudd 1734, 15; Smith 1811, 101;
White 1823, 10f; True 1834, 6; etc.
84E.g. Thorp 1841, 82; Thompson 1812, 13f; etc.
46
typoIogical prophecies from IsraeI's sanctuary service or the
Jubilees,ee calculations on the 6000 year or like
probIems.
As far as time prophecies are concerned American expositions
have been well tabulated by Froom.- The tabIes are, however,
misIeading. They give the impression that everyone was
calculating times for the parousia the way Miller did. There are
indeed many calculations
lle
but if one searches the avallabIe
literature for elements that match with Miller's exegesis the
result is disappointing. Similarities are largely superficial. A high
degree of common outlook can only be found between Miller
and the British apocalyptics.
3.13 Miller's relationship to other historicists
It appears to have been a matter of honor for William Miller
and bis supporters to claim that Miller's exegesis was fully
original. There are several distinct statements on Miller's
complete independence. Those involved in the reviva! were not
prepared to acknowledge their hermeneutical roots. For instance,
in 1843 Southard wrote tbat Miller "never had a commentary in
bis house, and did not remember reading any work upon the
prophecies except Newton and Faber, about thirty years agO."l00
Miller himself repeated tbis claim to originality adding that "all"
preconceived opinions were laid aside when he conducted bis
research. His apologists, Nichol, Damsteegt and Froom, interpret
this to mean that Miller was unaware of any parallel
eewintrop 1843, 112f; Spalding 1796, S; White 1806, 19-21
& passim; Ramsay 1841, 24f; Rudd 1734, 10, 214; etc.
88E.g. Dickinson, chart 4.
87E.g. Dickinson 1843, 8; Chamberlain 1805, 93.
88PFF W, 392-405.
sene amount of speculation on the date of the end is
sufficient to challenge Anderson's conclusion that the dated
parousia was a scandal. A milder word would do better justice
to the situation. Cf. Anderson "Tbe Millerite Use of Prophecy"
in Numbers & Butler 1987, 89.
lOSouthard "The Home of Wm Miller" Me Oct 26, 1843.
47
interpretation while unknowingly and unintentionally being in
line with "some of the finest minds".101
However, from Southbard's comment as well as from the actual
Millerite exegesis one can reasonably draw the conclusion that
when Miller launched bis Bible study around 1816 he was at
least aware of Newton's (whether Sir Isaac or Thomas is
uncertain) and Faber's interpretation. This conclusion is
confumed by the occurrence of other references to the pioneers
of bistoricism. In another context Miller is quoted mentioning
the two Newtons together with Joseph Mede. Futhermore Miller
reveals firsthand amiliarity with Gill as he is directly quoted.
102
Mede, the two Newtons, Faber and Gill are alI men whose
work was at the very centre of the bistoricist tradition. Miller
worked in no vacuum, and he is knOWD to have been an avid
reader
103
and he may well have studied a number of the welI
knoWD as well as the less knOWD exegetes o prophecy. It is
possible that he wanted to improve on the variant
interpretations and to create such a harmonious interpretation
that it would be above dispute.
104
3.14 Summary
The elements that made up the historicist interpretation grew
up over a millennium from the early church to the late middle
ages. These included the continuous application o prophetic
symbols from the time of Babylon to the present age, the year-
day hermeneutic of prophetic time, and the identification of the
papacy with the little horn. The full package of historicism was
101Miller 1845, 6. Bliss 1853, 691. PFF IV, 462-9; Nichol
1944, 150 fn., "-- he came to bis conclusions exclusively through
a study of the Bible and reference to a concordance." Cf.
Damsteegt 1977, 18 fn.
lO2Miller "Address to Believers m Christ m All
Denominations", in Bliss 1853, 251; Miller 1833, lO, 42. Cf.
Hawley "The Voice of the Second Advent Sustained by the
Voice of the Church" ST, June 7, 1843.
lO3Nichol 1944, 2Of.
l04Cf. Rasmussen MS 1983, 55f; PFF IV 66.
48
drawn together by Joseph Mede aided by the conceptions and
methods of Protestant scholasticism. The system was refined and
clarificd by rcputable eighteenth-century scholars whose research
was at the time widely acknowledged. Historicism was the most
popular method of prophetic exegesis from late seventeenth to
middle nincteenth century.
Nn North American Proteslant interested in Biblical prophecics
in the early half of nineteenth century could avoid encountering
the traditonal historical method. The books of the pionecrs of
the mcthod were widely available in reprints, the method was
promoted by popular eornmentary scts, and by a host of
indigcnous wrters whose basic outlook stemmed from
historicism but who tried to press their own peculiar notions
into lhe field of apocalyptic interpretaton. If one looks for
close cquations between Millcr and other exegetcs, one has to
turn to Gill, lhe two Newtons as well as the British
premillennial revivalists.
4 MILLER'S VIEW OF PROPHECY
AND HISTORY
4.1 The basic prernise of Miller's exegesis
49
Miller's fundamental aspiration was to create a harmonious ami
systematie exposiLion. He wrole: "God in his wisdom had so
interwoven several prophecies, that they tell us the same
things. -- There never was a book written that has a better
harmony.'" The words "harmony", and "interwoven" are the key
words. For Mi1ler.the whOle Bible was' a cOherent system f
frtlth. Subsequently al! Millcr's exegesis must be seen as pie ces
within the consistent design which he believed to lie bchnd any
subject, whether time prophecy, the rise and fall of historical
kingdoms, millennialism, or the fate of the Jews.
MilIer's biblicism has long be en recognized. There is notbing
surprising in this hecause it would be no great exaggeration lo
say lbat in this respect he was like everybody else.
2
For Miller
the whole Biblc belongcd togclher. Thc lask of the exegete was
to fiml a 510t into which every prophecy fiUcd. Rcfcrring to his
long anu solitary Bible sLUdy he v,Tote: "1 was thus satisficd that
the I3ible is a systcm of revcalcJ truths, so clearIy anJ simply
given that the wayfaring man, lhough a rool, need not err
thcrein."3 He rcll hat the picccs uf the pu7Zlc had fallen in
place.
'Miller lB42/b, 4.
2Sandecn "Millennialism" in ROA, 1121'.
3Rliss U ~ 5 3 20.
50
4.2 Rules of interpretaton
lnterprctation was to be guided by proper rules which would
provide consislency. William Miller presented a set of
hermcneutical canons which received wide circulation among the
Millerites. Miller originally published his fourteen rules in
After a few reprints
5
(wilh minor modifications) they were
ediled by Apollns Hale and rcpuhlished in a streamlined ami
more lugical set of lhirteen rules which were printed in the
Second Advcnt Manual.
6
Because of its cadv and \vide
disl ribution Millcr's original version is preferabJe spite 01' ils
!ess tluenl sequence.
In ITccnt ycars these rules have bcen republished several times.?
Howc\'er. he cause discussioll on Ihe ramification (JI' the rules has
nol \el been exhausted. the rules are repeated once more with
hinls on their implications. Miller's rules are a convenienl
starl ing point beca use lhey express his method of interpreting
lhe Hiblc in a concisc formo With lhese rules. Miller c1aimed.
!lO "oe nel'd tu "en [ar from lhe truth.',a He prl'faced the
\Vilh lhe vHlrds: "Everv rule should be wcll studied, in connexion
with lhe reicnces. ir lhe Bible studcnt would be al
al! hcnctilcd by them." The Biblical references. or the "proofs"
as lhe) \ven: called, are as follm .... s:
JMillcr "Millcr's Lctters No. 5. --" S1' May 15, 11140. This
original vcrsion most exhaustve of aH with everv Biblc
reference printed out and with editorial eomments. J
5E.g. Miller "Rules 01' --" Me Nov 17, IS42. See also VOP
I 842ij, 20-24.
e.t..,AAf, 103-6. eL Damsteegt 1<)77, 299f. Halc's version
l1mits rule 1lI and the sc('ond sentcnee of rule no. X. One
sh()uld Iso note thal Miller's rst effort of crcating
is in Fvi 18J3. Millcr was no! the only une lo write guidclincs
fur cxcgcsi.', amung lhe Sce e.g. R. "Sccond Coming--
, sr '\pril J:;. IS4(). Scc Appcndix 1.
'E.g. 1979, 20()f. J udd "Wil!iam Miller.
Disappoinlcd Prophct" tn Number & Buller 1987, 20f.
Damslcegt 1977, 2991' uscd the edited version of lhe rules.
8Miller "Rules nf --" Me Nov 17, 1842.
51
I. Every word must have its proper bearing on
lhe subject presented in the Bible. Proof. Matt.
v.I8.
II. .All Scripture is necessary, and may be
underslood by a diligent application and sludy.
Proofs. 2Tim. iii.IS,16.17.
III. NOlhing revealed in Scriplures can or will be
ld from those who ask in faiili, not wavcring.
Proofs. Deut. xxix.29. Mall. x.26,27. 1 Cor. ii.lO.
Phi\. ii.1S. Isa. xlv. l 1. Mat!. xxi.22. Joh. xiv.B,14.
xv.7. James i.s,6. IJohn v.13,14,15.
IV. To understand doctrine. bring al\ lhe
St.:riptures. togclhcr on the subject you \\1sh lo
know: then kl every word have ils proper
in,flucnce; and can 'fonn' theory
WlthOut a COtlttCdictl01lt vou cannot be In error.
Proufs. Isa, xx'viii.7-2'.l. xxxv.K Prov. xix.27. Lukc
xxiv.27.41,45. Rom. xvi.26. James V.I'). 2Pet.
i.19,20.
V",Senpture must be its own expositor. sincc It
a rule in itsclf. If 1 dcpend on a tcacher lO
expound to me, and he should gucss al its mcan-
ing, or to be thought wise, lhen his. guessing,
desire, creed or wisdom. is my rule, nol Ihe Bible.
VI. (jod has rcvealcd things to come. by visions.
in figures ami parablcs: aud in his ay the same
lhings are orten revealed time and again. by
difkrent \isions. llf in diffcrcnt figures and
parables. If Y(IU wish lo umlerslallll tll\:m. you
must combine thl!rn all in one. Pm'lb. h.
Ixxxix.I\). Hlb. xii.1O. Hab. ii.2. Ach i.17. Il'or.
x.6. Bch. ix.9.24. Ps. Ixxviii.l. Malt. xiii.n,Jt tjcn.
xli.l-J2. Dan. i.vii. and ii. Ads x.lJ-lt;.
VII. Visions are always mcntioned as :-,uch. PflIOf.
2Cor. xii.l.
VIII. Figures always have a figurativc nwaning,
and are uscd mueh in propheey to rcprest:nl
fulure things, times and evcnts; such as
mountains, mcaning govemments; beasts, mcaning
kingdoms; Water.\'. rncaning people. Lamp, mealling
52
Word 01 God. year .... Proofs. Dan.
ii.35,44. Rev. xvii. 1,15. Ps. cxX.105. Ezek.
iv.6.
IX. Parables are used as comparisons to illustrate
subject, and must be explained in the same way
as figures, by the subject and Bible. Mark iv.13.
See explanaton of the ten virgins, Miller's
Lectures, No xvi.
X. Figures sometimes have two or more different
significations, as day is used in a figurative sense
to represent three different periods of time. lo
Indefinite. 2. Dermite, a day for ayear. 3. Day
for a thousand years. If you put on lhe right
construction it will harmomze W1th lhe Bible and
make good sense, otherwise it will not. Proofs.
Eccles. vii.14. Ezek. iv.6. 2Pet. .8.
XI. How to know when a word is used
figuratively. If it makes good sense as it stands,
and does no violence to the simple laws of
nature, then it must be understood literally, if
not, figuratively. Proofs. Rev. x.1,2.xvii.3-7.
XII. To leam the true meaning of figures, trace
your figurative word through your Bible, and
where you find it explained, put lt on your figure,
and if it makes good sense you need look no
further, if not, look again.
XIII. To know whether we have the true
historical event for the fulfillment of a prophecy.
If you find every word of the prophecy (after the
figures are understood) is literally fulfllled, then
you may know that your hislory is tbe true evenl.
But if one word lacks fulfUlment, then you must
look for another event, or wail its Cuture
development. For God takes care that history and
prophecy doth agree, so that tbe true believing
children of God may never be ashamed. Proofs.
Ps. xxii.5. Isa. xIv.17,18,19. lPet. ii.6. Rev.xvii.17.
Acts ili.lS.
XIV. The most important rule of all is that you
must have laith. It must be a faith that requires a
sacrifice, and, if tried, would give up the dearest
53
object on earth, the world and aH its desires,
character, living, occupation, friends, home,
comforts, and worldly honors. lf any of these
should hinder our helieving any part of Gud's
word, it would show our faith to be vain. Nor
can we ever believe so long as OIlC of these
motives lies lurking in our hearts. We must
believe that God will nevn forfeil his word. AmI
we can have confidcIlcc that he lhat takes notcc
of the sparrow, and numbers the hairs of our
head, will guard lhe translation of his own \'lord,
and throw a barrier around il, and prevent lhose
who sincerely trust in God, and put implicit
confidence in his word, from erring far from lhe
truth, they may not unJerstand Hehre\v or
Grcek,
These rules relkcl lhe independence, lhe intclIcct ual len:!, as
wcIl <1,,> lhe lype of rnind Millerism calcrcd fuf. They encouragc
a do-il-Y\'Ufsdf approach (o lhe Scripturcs, intcndeJ to providc
he active layman Wilh a ratiunale for bclie\'ing in lhe Millerile
chronology of the end.
4.3 Observations on Miller's rules
There are a number of observatins that should be madc on
Miller's rules. Thcir rcpetitive and argumentative SIyle is typiLal
01' ninetecnth-ccntury rcligious wriling. Whal is essenliaJ i, lO
note what Miller includes as weJl as what he omits,
Furthcrmorc one must kcep in mind thal cven though somc of
lhe rules seem to apply to general Bihlical exegesis, their
nmtext in the Millerite reviva! prcsupposes that their primary
intention lies within the sphere of prophctic exegesis, AH 01' lhe
ruks, whether they mention prophecy or nOI, are relevant within
he framework 01' continuous historical interpretation of
prophecy,
1 842/j, 20-24, ef. Milln "MilIcr's Lcttcrs No, 5-" ST
\1ay 15, 184; Miller "Rules uf __ " Me Nov 17, 1842; Bliss 1853,
70 72; d. Harrison 1979, 200r. J udd "WiJliam MiJler,
Disappointed PropheC in Number & Buller 1987, 20f. See also
.'lA A!, 103-6; Damsteegt 1977, 299f.
54
4.3.1 Scriptural analogy
Several among MiIler's hermeneutical precepts encourage Scrip-
tural analogy.lO The idea of the Bible being its own expositor
was the backbone of historicsm from its beginnng. Mede, the
poneer of the method, had already been convinced of a need
for comparing "Scrpture with Scripture" in order to find "the
proper and genuinc use of the lke Words and Phrases in
several passages of Scripture."" In practice this exegetical device
mcant that the most important tool of the nterpreter was a
concordance through which he could find correlating Bblical
texts. Thcse "proof lexts" were then collecled into a cluster to
demonstrate the correct meaning of a word in need of an
imerpretaton.
In practice this meant that for any prophetic word, be it a
horn, a lion, a dragan, a day, or the moon, the exegete's first
task was to trace the use of the particular word in the en tire
Bible. Then the meaning that was appropriate within the context
was chosen. In the framework of unilateral biblicism such
conclusions are perfectly logical, even though the original intent
of the word, sensus litteralis historicus, was frequently over-
looked.
The metaphors were thought of as codewords, "decorative
substitutes" to be exchanged with the literal, non-symbolic
meaning.'2 There are, however, a few instances in which the
actual charactcr of a metaphor is considered. For instance
Miller writcs about the powcr and rule of a !ion, thc celcrity of
a leopard, the voradousness of a bear and the submissive
nature of an OX.
13
This principle meant that the concordance was more important
than a commentary for a truly Bblical interpretation of a texto
1Rules IV, V, VI, IX, X, XII. VOP 1842/j, 20-24. ef. al so
Miller ] 845, 6.
"Worthingon "Preface to Mcde's Works" in Mede 1663/4,
no pagc numbers; Rasmussen 1983, 71.
12Porter 1983, ix.
'3Millcr 1836, 3f. ef. Damsteegt 1977, 18.
55
Miller was proud of his independent application of Bblical
analogy.
1 dclcrmincd to lay aside aU my prepossessions,
lo thoroughly compare Scripture with Scripture,
and lo pursue ils sI udy in a regular and
mcthodical manner. I commcnceu with Gencss
and read verse by verse.
'4
Virtually every piece of exegctical writing by he MilIeriles
reneets Ihis concordance logic. The text or he suhjcct under
interpretatioll is clarifieu by appropriate paralIel tcxts on Ihe
key words of the openillg text. When he subject was then
surrounded with analogous texts, rhe realler was induced ro
condUlk like Sir Isaac Newton in his use of the same principaL
"--there is no ground in Scripture for any other inlcrprctation.,,'5
4.3.2. Importance o" words
The use of a Clmcoruancc in his cxegeses had a profound
impaet on !'vli.ller's eondusions. The exegcsis (lf a tex! was
basicall an t:x:cn:ise in findin!!: oul t he meaninl! nI' c"crv
word in !he texL uf !'vElIer's rult:s' reflee!
emphasis on single words.
16
It is no w\Joder, then, [hat
Millerism centered on words like "BabylDD," "day," "sancruary."
"the c1eansing," "the seventh mnnth," and so 011.
()ne fruitagc of this was lhe publication of a small prophctic
dictionary. This eight page glossary, Etp/anatiofl of prophetic
figures had nearly 140 entrics. The ('ontcnts open with "adultcry"
and close wirh "wrath, day of' both of which are interprctcd in
a prophctic scnse. In he glossary one linds obvio lis explanations
likc: "DA Y, is une ycar - rcvolution 01' the earth in its orbit.
NUIl1.xiv.34. Elc.iv.5,6. Dan. vii.2.3." "HORN. Kings. Dan.vii.24.
viii.lO,:: 1. Rev.xvii.12,16." SEA. A large body of pcopIc.
Isa.lvii.20, Dan.vii.3. Re'v'.vii.2,3." Bur thtn.: are abo many words
"'Bliss 1853, 6. Cf. Soulhanl "The Horne of--" AJC Oct 26,
IK43,
15Newton "Fragments frorn--" in Manuel 1<)74, 116.
16Rules 1, IV, VIII, X, Xl, XII. VD? 1842/j, 20-24.
56
with no obvious connection with apocalyptic prophecy. For
instance: "BELLY. Practical part. Rom.xvi.18. Job xv.35.
Rev.x.9,1O. Luke xv.16. John vii.38." "BREASTS. Consolation,
word of God. Isa.lxvi.11."17 It musl have been a challenge lO use
such meanings consistently as rule XII suggests.
4.3.3 Unilateralism and literalism
Miller fully idenlified with whal can be lermed unilateral
Biblicism. He believed that an answer lo a problem in, for
instance, the book of Daniel can as naturally be found within
the book of Genesis as in that of Revelation. The faet lhal he
made no distinction between the various parts of the Bible
made his cherished concordance method possible. It is no
wondcr thal this hermeneutic has also been named the proof
text melhod. However, in Miller's case the goal was one of
finding 'proof wordc;" as well as proof texts.
Such unilateralism is expressed several times in the rules.
1B
This
was a time whcn there were generally few doubts concerning
the absolute uniformity o the Scriptures among American
This characteristic was combined with a type of
literalism. While many pre-hisloricisl exegetes and even a
handful of MilIer's contemporaries followed traditions begun by
Origen or Augustine who allegorized Scriptural passages wilh
mcanings never intended by the authors, the MilIerites, wilh
other hisloricists, did their share of violence 10 lhe original
inlcnt of lhe Biblical author by insisting upon a fulfillment,
lileral lo the delail, wherevcr possible.
20
The Maine Wesleyan
Joumal gives a eontcmporary opinion that "Mr. MiJler is a grear
slrickr [sicl for literal intcrprelalons; never admilling the
'7VOp 1842/j, 25--31. Cf. Anon. "Mr. Miller" ST May 15,
1841.
18Rules n, IV, V, VI, IX, X, XII. VOP 1842/j, 20-24.
19Rogers&McKim 1979, 265-322. Sandeen observes lhal
there was virtually no debate over the absolute authority and
infallibility of tbe Scriptures, "Millennialism" in ROA, 112f.
20Rule Xl. VOP 1842/j, 20-24.
57
figurative, unless absolutely required to make correcl sense of
meeting the event which is intended lO be pointed OUt."21
Ths was not, howevcr, litcralism in the Mopsuestian sense. It
was foundcd on lhe commonly acccptcd concept of a roystical
mcaning bchind Biblical wnrds and it prcsupposed a particular
,iew of inspiration. Subsequcntly, not evcryonc agrccs with lhe
:isst.:ssmt.:nt on Millcr"s litcralism. Because he fredy applics Old
Teslamcnt symbols LO Christian doctrine ami history ami
,wer!ooks a lileral applieation to Jewish history, he has also
hcen ratcd a spiritual rathcr than a literal intcrprctcr?2 Such
I..imfusing assessmcnts an: due lo an ambivalcncc in lhe meaning
(It" lhe words '"literal" and "spiritual." Howc"cr, lli) une can dcny
lhe faet lhal Millcr':-, prophetic ccnter aTClllnd
concrete historica) evenls and are, 10 this scnse, uuerly
litcralisl iC?3
4.3.4 Millerite Vlew on Biblical languages
rhe charactcr uf Millerite exegcsis is made c1ear by lhe faet
Ih,\t the rules play down linguistic study as wdl as hislorical or
L'ultural researeh. This is not done by omission only, but is
clearly staled in rule XIV:
-- he that takcs notice of lhe sparrow. and
numbcrs the hairs of our hcad, will guard the
translalion of his wn word, and throw a barrier
around it, and prevent those who sincercly trust
in God -- from crring far froro lhe truth. though
thcy may not understand Hebrcw or Greek:'2
4
This slatement could be interpretcd as negativc evidencc nn lhe
intcllectual leve! of Millerism. However, it can also be takcn as
a devcr way of apologizing for lhe laek of Iearned roen in
2"Mr. Millcr" lHaine WeslerCln Jaumal, March 20, IR40.
\lilkr agreed with the statement: "1 have found afie honest
tJitor." VOP 1 842/j. (j.
22Rowe MS 1974, 196.
23Cf. Ramm N70, 241-244.
24SAM, 106.
58
Millerite ranks. Or one may also ook upon it from the angle
that with this rule Miller exhorts laymen to study the Scriptures
for themselves, independently of theologians who, after aH, were
likc1y to discredit Millerite viewpoints. There is an cxcellent
illustration of this in Miller's debate with Dr. Stuarl who
published a set of rules with emphasis on the historical context:
The meaning of the Bible, o any passage thcreof,
is not to be determined by modem notions; but
we musl go back lo the times and modes of
thinking of the sacred writers themselves. --
Regard must be had to the cOfltroversies of the
age in which the sacrcd writers lived and wrote.
25
Millcr comments:
On lhe first impressions, without vanatlOn,
should pronounce it one of the mos! skeptical
works thal 1 have rcad for twenty years."28
Overall Miller's rules demonstrate distrust for accepted crecds
as wcll as for the scholarship of religious teachers.
27
4.3.5 Resistance to historical critical influence
It wiIl come as no sllrprise to discover, tha! the Millerites sided
with the majority of American protestants in lheir total and
highly emotional rejection of "neology," theological research
employing the historical critical method.
28
The first reports of
Gcrman critica! Bblical scholarship reached North Amerka tn
MilIer's day.29 The issues were, of course, especially sensitive to
the Millerites when the authorship or the fulfillment of
25Miller "Rcview
of 'Hints on Prophecy,' by M. Stuart" ST
Nov 23, 1842.
26Miller "Rcvicw
of 'Hints on Prophecy: by M. Stuart" ST
Nov 23, lR42.
27Rules V, XIV. VOP 1842/j, 20-24.
28 Ahlstrom 1975, 277; Clemcnts 1976, 2-K
29Milleritcs regularly reported on new devclopments. Anon.
'The Tendency lo German Neology" sr Jllne 21, 1843 ridicules
the conclusions of Semler and Eichorn. See also Whiting 1844.
59
prophecies, in particular the book of Daniel, was in question.
Bccause they bclieved that their interpretatian was the logical
absolute of conservative Christianity, they had reason to suggest
that some churches promoted modern notons to counteract Ml-
lerism.
30
/
lt is likcly that the name of Antiochos Epiphancs was frequently
thrust into the debate hccausc Millerism was Sil popular.
31
Millcr's rules take no drecl notce of these theological
contnwersies, but thcir disposition is c1early ror a conservative,
biblicist vicw against ont whcrc the original histnrical mcaning
()f a text is sllught after.:l
2
4.3.6 Lack of Christocentricity
Finally, and possibly 11105t significantly, oue ean considcr what is
omitted in Millcr's rules. Thev make no menton of Chrst, 01'
salvation lIr of the gospcl. This matches lhe llcar lotal lack 01'
devotional \vriting in Millerite pcriodicals.
33
In spite of lhe faet
that sorne historicisls oU[side of Millerism sought to interpret
prophecies with a Christocentric method
34
only few Milleriles
expressed any concern aboul lhis. Dr. Hcnry Dana Ward \vith
the following eomment is an exception rather lhan the rule:
"Tht.: testimony of Jeslls is the spirit of propheey."
mal ter whcrc lhe prophecy is foul1lL \Vhelher
in the Old or :-.Jew Testament, one spiril animales
the page; the tcstimony it bears is still lO
and thal intcrpretation is to be prcferred which
tcstifies 01' Jcsus. -- The Old Testament ought
30 AnOll. 'The Neolot,'Y of the Chureh" AH April 3, 1844;
Ant)n. "The Methodists also on the Road to German Neology"
AH April 17, 1844.
31See Bush 1842; Colver 1843; Stuart 1842.
32Rules XIV, XIll, V. VOP 1842/j, 20-24.
33Sce Appendx n.
34E.g. Vitringa's eanons were published in lhe lnvestigator.
inl'allible key is lhe right knowledge of Jesus Christ--".
Vltnnga "On the lnlerpretation 01' Prophecy," IEP IV:157-169.
60
always lo be interprcted in holy conformity to the
New Testament.
35
Dr. Ward, an episcopalian reclor, was a leading figure in the
carly phases of the MilIcrite revival but he was latcr quicted by
zealous time setting and literalism towards the end of the
movement.
36
Subsequently l is not surprising to find that for
sorne post Millerite groups it took decades to begin a serious
discussion on sooteriology.37
Howevcr, one must no! condude that the lack of Christological
contcnt in Millcr's rules is a sign of a lack in personal piety. It
is ralher an indication oC Miller's strong endorsement oC the
prcvailing Biblicism which made the Bible a collcction of truths
on aH malters. His enthusiasm on the eschaton crowded out
sorne of [he devotional content they certainly believed in. The
general argumentative style of his writing lcads him, in almost
evcry document, to prove points related to prophecy. This left
no room for salvific sidcsteps.
4.3.7 The influence and function of hermeneutical
rules
Proper rules were rcgarded as keys for unlocking the othenvise
mysterious syrnbols of thc apocalyptic. "PROPHECY, like
Sciencc," wrote Fabcr, "has its own peculiar language. For
understanding the prophecies, thereJore, as Sir Isaac Newton justly
observes, we are, in the first place, lo acquaint ourselves with the
figllrative language of the prophets."38 Faber continucs by
comparing prophecics to hieroglyph.ics which can only be
dcciphcrcd Wilh correct information, a Rosetta stone, whch the
35Ward 1843, 5.
36PFF IV, 569-576.
37E.g. SDAs had their sooleriological crisis lO 1888. E.G.
White supported traditional protestant values together with EJ.
Waggoncr and A.T. Jones. See Froom 1971; Olsen 1966; Linden
1982.
36Faber 1828, 1:2. er. Newton 1733, 16.
61
historical rnethod provided and expressed in rules like those of
Miller's.39
Hermeneutical rules were written lO remove ambiguity from the
intcrpretation of prophetic symbols. The laws of the Bible were
regardcd a replica of those founu in nature. The scarch ror
such rules was regarded as a scientific and scholarly enlerprisc
with an cxact mathcmatical foundation.
40
Millcr's rules added
respectability lo his excgcsis. Ellen (j. Whilc reported years
later that the opponcnts of Milh:risrn were unablc to disprovc
Miller"s conc1usions because lhev wcrc basco on such cardullv
thought out princip1cs.
4
rules also had long
cOl1sequences. They rnake it casicr 10 understand sorne
exegctical or doctrinal conclusiolls (lf various Advcntist churchcs
or cven Jchovah's Witnesses.
Thc rules show that the Millerites took lhe task of interprcting
the Bible seriously. In rus commellts on the Millcrites Whitllcy
Cross suggests that they cannot be regardcd "victims 01'
economic change, or hypnotized followers of a maniac, thrown
into prominencc rnerely by frcak coincidence" because the largcr
part of American Protestantism carne close lo their beliefs.
''Their doctrine," he continues, "was the logical absolute of
fundarnentalist orthodoxy."42
39rJ'he confidence placcd UIl such rules is obvious in
Fabcr's words. "In lhe use of his language lhere is by no
means lhal obscurity and uncertainty, which sorne hall' infidcl
objectors would pretendo -- Thcy might just as reasonably throw
aSlde a Chinese inscription, as incapable of being decyphercd.
Without a key, netller can be understood: but whcn a kcy is
produccd, the book wiIl very rcadily be opcnecl." Fabcr 1828,
12. Cf. Faber 1828, 2.
4The laws of the Biblc werc rt::garded a replica of those
lO nature with an cxact mathematical foundation. Manuel 1974,
48.
4'White IlJll, 405f; 411; "Notes on Travel" RH Nov 21.
1H84.
42Cross 1965, 320.
62
4.4 Millerite confession of faith
FUNDAMENTAL PRINCIPLES
on which the
SECOND ADVENT CAUSE 18 BASED
l.-The word of God tcaches that the earth is to
be regenerated in the restitution of all things, and
restored to the Eden state as it came from the
hand of the Maker before the fall, and is to be
the eternal abode of the righteous in their
resurrection state.
Il.-The only Millennium found in the word of
God is the 1000 years which are to intcrvene
between the first and the second resurrections as
brought to view in the 20th of Revelations. And
the various portions of Scripture which are
adduced as evidence of such a period in time.
are to have thcir fulfillmcnt onlv in the Ncw
Earth. whercin dwelh.:th righteousoss.
III.-The ooly restoration of Israel yet futurc. is
the restoratlon of the Saints to the new Earth,
when the Lord my God shall come, and all his
saints with him.
IV.-The sigos which were to precede the comiog
of our Savior, have all been given; and the
prophecies have all becn fulfUled bul those which
relate lo the coming of Christ, the end of this
world. and the restitution of all things.
V. -There are none of the prophetic periods, as
we understand them, extending heyond the
(Jcwish) year 1843.
VI. -The aboye we shall cver maintain as the
immutablc truths of the word of God, and
thereforc till our Lord come, wc shall ever look
63
for his return as the next event iD historical
prophecy."43
These lines were written by the editors oC the Signs of the
Times as an expression of their principal viewpoints. Aftcr lhe
Spring of 1843 virtually every issue of the Signs of the Times or
17le Advent herald carried the "Fundamental principIes". Thus it
must have been the first summary Ihat man): people read nn the
teachings of Millerism. This was the Mdlerite confcssion of
faith. Regardless of religious background, everyone who agrecd
on these points was accepted in Milleritc fcllowship, cven ir
rhere was variancc in minor details.
"Fundamental principies" inelude several factors which are
importanl for undcrstanding Miller's exegetical conclusions. They
show how important premillennialism was for the Millerites.
They claim that "the restoration of the Saints to the ncw Earth"
is the only fulfillment of prophecies given lO Israel. In Miller's
case these two ideas are a requisite for his finding several
prophecies which lead to 1843. Furthermore they state that the
signs of the times
44
have an becn fulfilled and that the next
event to be expectcd is the parousia.
The existence of "Fundamental PrincipIes" did not mean thal
there was no room for debate over various Millerite doctrines
in their periodicals. Frequent arguments inc1uded matters likc
rhe relum of lhe Jews and the dating of Daniel's prophecics.
45
Sorne of lhis debate is mere promotion of MiIlerite ideas
43"Fundamcntal principies" AH Fcb 14, 1844. Supplement to
(he AH 1844 (no. 17) in eludes a commcntary wilh a slightly
t:dited lext of the "principIes".
44Th e "signs of the times" in Milleritc writings means not
only the synoptic apocalypse bUl aIso the hooks of Daniel and
Revelation.
45See e.g. MiIler "Mr. Miller's reply lo Cambell. Smilh, and
othcrs, on the LiuIc Hum in Oaniel's fourth kingdom" ST April
1. 1840; Cambcll 'Mr. Cambell's rcply lo Mr. Miller, on the
Little horn in Oaniel's fourth kingdom" sr April 15, 1840;
Lilch .. Mr. Litch's rcply to rey. Ethan Smith, and others on the
Little 110m in Oaniel's fourth kngdom" ST May 1, 184{). Sorne
01' lhe articles wcrc collected into pamphlcts like Bush 1844.
64
against their opponents
48
while sorne of it is genuine allowance
of differing upmions.
47
4.5 Retum of the Jews
Millcr's Old Testamcnt exegesis would never have produced the
rc.:suI!s it did without one hermeneutical conclusion. The return,
n.:storation, and/or eOllversion of the Jcws was a most popular
eschatological cxpectation in early nineteenth century North
Amc.:rica. It was an essential cIement of the popular post mil-
Iennialism, bUI al50 many premillennialists believl!d that
somcthing spectacular would happen wilh the Jews in fu lIillmcnt
of Old Testament propheeies on the future glory of Israel. This
was lookcd forward to as the final sign of the times.
The litcralistic enthusiasm ",ith which the return of the Jcws
was expected made men look for the ten lo::;t trihes of Israel in
various places. Some found lhem among American Indians. As a
proof il was ShOV.ll that there we[e 29 similar words in an
Indian dialect and the Hebrew. Furthermorc both the Indians
and lhe Israelites were weH known for thcir intemperance.
48
Other:- deteeted them among the Nestorians in Khoordistan or
other [ar away places.
49
A literal return was expected to be
literal up lo lhe smallest detail.
Millcr did nol share thcsc popular noLions. MilIerite puhlic:ations
make il absolutely cIear that Miller and many of rus followers
believed it cssential to present a diffcrent view on the promises
46E.g. Bliss 1843/a (first published as a series in ST and
Me in the spring of 1843); Millcr 1842/g (first published in ST,
autumn 1842.
47E.g. Cambell was allowed lO express frecly his prophetic
exposilions concerning prophetic chronology and the return of
lhe Jcws cven though he hcld views different [rom those of
Millcr. Cambell "Mr. Cambell on the Rcturn of the Jcws" S1'
June 15, 1840. By 1842 altitudes were less rclaxed. See e.g.
Miller "Miller's reply--" in VOP 1842/j (first published in ST in
the aulumn of 1842).
48Smith 1823, 47-68.
49Ramsay 1841, 62.
65
made for Israel.
50
He makes the followi.ng comment on the
topic. The quotation is also an excellent example of Miller's
style of writing:
The substance of the prevailing opinion on this
subject is, that the Jews, the literal descendants
of Jacob, are to be gathered from their dispersed
condition among the nations of the earth, and
restored to tbe land of Palestine, where they are
to enjoyan independent, national govcrnment and
privileges, among the nations of the earth, never
to be dispersed again, to the end of time.
If tbis doctrine can be supportcd, it must prove
fatal to the doctrine maintamed in these pages.--
And it must be confessed that there are many
passages of Scripture which at first view seem to
favor the senLiment; and were there no others lo
countcract them, or to explain thcir mcaning, we
could arrive at no other conelusion than that the
Jews must be restored.
51
5OPor books sce e.g: Bliss 1842/a, 20-35; VOP 1842/j, 85-
100; 225-231; Litch 1842/b, 35-76; Litch 1842/a, 40-56; Litch
1M3; Fleming 1844, 9-15; Ward 1843; Cox 1842, 36-43; Sabine
1843, 58-77; Spalding 1841, 156-177. Somc cxamples of
rcprescntative perjodical articlcs: Miller "Lcttcr from mr. Miller,
No. .\ On the Return of the Jcws" ST April 15, Ward
"The Restoralion of Israel" ST Sep 1, 184{): Anon. "The
Promiscs to Abraham" ST June 1, 1841; Allon. "Who are the
Israel to whom the Pwmises Are Made" ST June 1, W.
"Pleroma, or the Fullness 01' the Jews" ST Sep 1, lR41; W.
"Ple.roma, or the Fullncss of the Gentiles" sr Sep 15. 1841; Cox
"Rcturn of the Jews" ST June 1, 1842; Walstenholmc
"Conversion of the Jews" SI' Aug 10, 1842; B. "The Return of
the Jcws" sr Aug 31, 1842; Ward "Prophecy and the jews" 5;T
Apr 12, 1843; Coles "The Jews - Roman xi" sr may 17, 1843;
Ward, Jars, Russel "Circular - The Address of the Conference
on the Second Advent of the Lord, Convened at Boston Mass.
Oct 14, 1840" ST Nov 1, 1840 ineludes the following significant
cnmment: "We do not condemn those who circulate Judaising
notion."
51 Miller n.d./a, 40f.
66
One can see the importance of this point in Miller's own words.
Faith in the return of the Jews would prove fatal to his
expectation of an immediate parousia. Miller did not want to
have anything in between the prescnt and the second Advent.
4.5.1 Miller's argument on the promises
\<1ilkr's interpn.:tation of "the original promise made to the
patriarch,," shows both sharp logic and a good knowledge of he
Bible. He points out that all other Old Testament propheeies
"suppused lo rder lu lhe restoratioll of he Jew5" are in faet in
agreement wilh the original promise.
52
He underslood that an)'
future fulfillment 01' lhe 01d Teslament prophecies must nd ib
~ ) l l l t i ) n in the New Testament.
Millcr turns lo the book of Hebrews to prove that the
"Abrahamic promise" is an everlasing promise: "For he ltluked
ror a city which halh foundations. whose buildcr and maker i ~
God. --' But now they desire a better count'y, that is, an
heavenlv: wherefore God is not ashamed to be called their (;od:
fur he hath prepared fm thcm a city."(Heb 11:10,16) And if tht
prnmise is lo be fultilled in eternity it must apply to those who
are Abraham's seed in faith rather than in the l1esh. (Rom
2:2H.2lJ; 9:6,7) Wilh proof likc this ir is easy for Miller lo
cunclude that the promises are not intended for lhe original
recipicnts but rather for those who believc in Christ, whosc
second advcnt will be he ultimate fulfillment 01' the promises.
53
4.5.2 Millerite support
In Himes' rtprint of Spalding's buok there is a skillfully planncd
case for a Christianizalion of Old Testament prophecies.
Spalding placcs side by si de Old and New Testamenl prophccies
un the ncw earth. He finds numcrous cxamples of Old
Tcstament quotations in the New with thc purpose of proving
that both Jew and Gentile havc ()DC and the samc hope.
54
For
many Millerites they not only had lhe same prophecies 1'or lhe
52Miller n.dJa, 41.
53Miller n.dJa, 41-48,
54Spalding 1841, 167-170.
67
future hut also a similar basis of salvation. Old Testament heros
of faith were regarded Christians.
55
Using Gal 4:22f and Rom
10:12 it was concluded that the Christian believers are the true
children of Abraham and that there is no differcnce between a
Jew and a Gcntilc. "Tne Jewish nation fel! from their earthly
privileges, and through that fall salvaton carne to the gentiles."
AH were on the same platform.
56
The arguments were repeated in various forms, and at times
with pure rhetorie. lo the Signs of the Times an allonymous
Millerite wrote Ihat "in all of New Testament there is not one
pro mise to be found on earlhly greatness made lo any nation
under hcaven. There are promises of iofinite value, but they are
made to the household of faith. lo those that are in Christ.--
,57 The gathering of Israel (Isa '11 :10-12) was expcclcd lo takc
place undcr the new covenant with both Jcws and Gentiles
joining the Christian church.
58
4.5.3 Literal fulfillment
If someonc was uneonvinced with the New Testament evidence
of Abraham's seed and promises, Miller tried anothcr approach.
His logic demanded that a literal fulfillment mUSl be lileral in
every respeet. Such a fulfillment, he claimed, was impossiblc
beca use the ten lribes are 10st. One could also find prophecies
on the Jews ruling over the Genlilcs.(Dt 30:7; Isa 11:14;
55:7,8,15) This, he continued, would scarcely be palatablc lO
55"Whcn Abraham was convertcd he was circumcised of
hearl," Anon. "Who are lhe Israel lo Whom lhe Promises Are
Made" ST June 1, 1841.
56Anon. "The Promises lO Abraham" ST June 1, 1841. Cf.
e.g. Cox "Return of the Jews" ST June 1, 1842; Lilch 1842/a,
55-76.
57 Anon. "The Promises lo Abraham" ST J une 1, 1841. eL
Miller "Evidenee--" ST May 1, 1841.
58Miller VOP 1841, 229f. Miller believed thal Isa 11:11 and
Jer 32:37-40 would prove lhe new covenant fulfillmcnt.
68
many of those who ardently advocate a literal restoration of the
Jews.
59
4.5.4 The importance of prophecies concerning Israel
It is not easy fully to appreciate the importan ce of the Millerite
hermeneutic on prophccies concerning Israel ami lhe return of
the Jews. While Milkr's rourteen rules are an important but
repetitiolls cxprcssion of his biblicist premises, his vicw on Israel
is cquaJly fundamental for umkrstanding any aspect 01' his
cxcgesis. In sorne rcspccts this ('()nccpt is the real powerhOtlsc
behind Miller's many interpretaliofls, because it gave him an
almost inexhallstible wealth of material in O1d Testament
prophccies. history ami sanc:luary service, all ready for an cs-
chatological application outsidc Palestine. Withoul this principIe
much of MilJerite chronology would have collapsed; after all,
every one of MilJer's kev texts carne from the Old Testament.
This' particular hermene'tical device is in fact more important
for Miller's systcm of exegesis than any other single viewpoint
that he promoted.
4.6 Premillennialism
While not relating directly to his Old Testament exegcsis,
premillennialism gave Mil\c.r the framework within which he
interpreted all eschatological prophecics whelher from the Old
or the New Testamcnt. The pioncas of historicism, Mcde. the
two Newlons. Gil! and Faher wcn: all premillcnnialists. Towards
the end 01' lhe cighteenth-ccntury premillenialism bcgan lo give
way lo postmillennialism in Europc as well as America.
60
Postmillcnnialism was frequently connected with an expectation
01' lhe J ews' reinstatcmcnt into Palcstine as an inallgllration (jI' a
59VOp 1841, 228. Sorne of Miller's claims were simply bel-
ligcrent. For instance "How many will brothers Phelps and
Cambcll, and others, who are sticklers for the Jew's return, and
rol' a temporal millennium, be the means of lulling to sleep."
Va? 1 ~ 4 1 221. Or he rcfers to Peter's words that God is no
respecter 01" persons (Acts 10:341"). But if God should restore
the .Jcws as his people, then God would be a respecter of
persons and "Peter needed another conversion." vap 1841, 221.
6PFF IV, 39lf.
I Various MilIennial Views
A. Amillennialism
Presen! age is the
millennium or tbere
is no millennium
Parousia
Rcsurrection
Judgment
Eternity
View endorsed by e.g. Augustine, Luther, and Calvin.
B. Postmillennialism:
1000 yrs
--------1---------------- ------------
Rcturn oC
the Jews
Judgment
Parousia
Eternity
View endorsed by e.g. Cocceius, Vitringa, J onathan
Edwards, Charles Finney, Whitby.
C. Premillennialism:
1000 yrs
------- --------------1--------------
Parousia MilIennium Judgment Eternity
1st resurrcction 2nd resurrection
View endorsed by e.g. Mede, Isaac Newton, Thomas
Newton, Gill, Faber, lrvin, Miller.
69
millennial period of peacc and prosperity. These chiliaslic
expectations nurtured seeds of dispensationalism, a system of
prophetic exegesis which became extremely popular towards the
last part of the nineteenth century when historicism had run out
of favor.
el
61Sandeen 1970, 5-7.
70
After the turn of the nineteenth-eentury premillennialism
appears to have had a spontaneous revival in both Ameriea and
Britain.
62
Millerites endorscd lhe old but again prcvalent
premillennialism. This was a recurrent topie in their
pcriodicals.
63
Thcre were also chapters on the subjcct undcr
several disguises. DirectIy on the Millennium, of course, but a150
under tilles related lo lhe resurrcclion, the judgment, the new
earlh ami so nn.
54
The following chart compares sorne of the
majn characteristics 01' various millennial views:
4.6.1 The Day of the Lord
The key to Miller's thinking les in his Old Testament concept
uf Lhe Day of the Lord. He found two types of Old Testamellt
texts OIl the subjcct. OIle category is on the destruction of the
wicked "Behold the day of the Lord cometh, cruel both with
wrath and ficree angcr; and he shall destroy thc sinners thereof
out of i1." (Isa 13:9) and the other is on the glory of the saints,
"For behold, the day cometh -- [whcnj unto you that fear my
name shall the Sun of righteousness arisc." (Mal 4:lf.) Thcsc
lWO varietics uf lcxts are thcn intcrpreted in the lighl of
Revdalion 20 which separates the firsl and the second
52PFF IV, 414f.
63Within four years there werc 61 articles touching the
subjcct in ST, AH and Me Id. Appendix IIl. For represcntativc
examples see Anon. "Fundamental Princip1cs' AMDZ May, 1842;
Litch "Revicw of 'Sible Rcader' on Millcr's Vicw of the Mllen-
nium. No. IlI" ST July 1, 1841 [This is part of a series lhat
bcgin Junc 1, 1841]; Walstenholmc "Thc Puritan - The
Millennium" sr May 1, 1842; B. "A Temporal Millennium a
Soul Destroy1ng Doctrine" sr June 29, 1842; Law "A Plain
Exposition of a Plain Passage - Rev xx.4-6" ST Junc 29, 1842;
Collins "Two Resurrcctions 1 & HU sr June 6 & 22, 1842;
Anon. "Sccond Advent of Christ Prcmillennial" sr Sep 6, 1843.
64The main sources for the Milleritc teaehing on the
Millennium are Bliss 1842/a, 35-71; Bliss 1843/f, 7; Miller 1842/b,
28-38; Litch 1842/b, 1:38-54, 197-207; Litch 1842/a, 19-39;
Flcming 1842, 24-32; Fleming 1844, 6-9, 15-18; Flcming 1840, 18-
26; Hcrvey 1843/a, 68f; Spalding 1841, 54-76. There are also
sorne unclcar prescntations likc Fitch 1841, 14-30; Cox 1842, 5-
36.
71
resurrection by a millennium. (Rev 20:4,5) This, Miller asserted,
means that the Day of lhe Lord canoot be an ordinary day.
The appcaring of the Sun of righteousness "is a plain figure of
the coming of Christ," but cvcn ir the sinners are destroyed at
the parousia their ultimate deslruction cannot be but a thousand
years latero (Rev 20:7-15) The Day of the Lord is the
M illenni um. 65
Tbis is the day of the Lord, one thousand years.
Is this day to be understood a literal or figurative
lhousand ycars'! 1 answer, literal, for it is an
explanation of a figure rather than a figure.
s6
See
2Pet iiL8: "But, bcloved, -- one day is with [he
Lord as a thousand years __ "
When will the wicked be raised and judged? 1
answer, when the thousand ycars are cxpired,
Salan shall be oosed out of his prison, Gug and
Magog will come up on the surfare of the carth.
Gog and Magog signify rhe whole host of the
wicked which have ever lived on Lhe earLh, the
opposers of Christ. 67
Dllring the millennium the saints were expecled lo live in the
safety of the New Jerusalem which "is on t ~ carth, and al'
course must have come down from heaven al the
commencement of the thousand years."68 Miller was emphatic on
an carthly millcnnium, possibly beca use the stone of Daniel 2,
in his vicw, could only mean the establishment of God's cternal
65 .. OP lR42/j, 14.'\-156.
S6Somc Milkrites advanccd idea:. 01' a pwphctic millennillm
lasting 1000 prophetic Ilr 360.0()() literal years. Sllch ideas w;re
nOL considcred too problematic as millennillffi was pan of
<.:terniLy. E.g. Allen "On the Designations 01" Time--" ST Oct 1,
1840.
fj7f/np 1 842/j, 149f.
68VOP 1842/j, 151. The British prc.:millennialisls
Cuningharne, Birks and lrving held views only f>lightly diffcrent
from the Milleritcs. Rasmllssen MS 1983. 8:-S4 is mistaken on
this point.
72
kingdom on tbis earth at the
fall of all earthly powers.
89
At
the beginning of the
millennium the enemies of
God are destroyed, and tbe
"happy period" portrayed by
Isaiah, J eremiah, Ezekiel, and
Zachariah commences.
70
Miller's main interest was in
connecting the Millennium
together with his ideas of
prophetic time.
4.6.2 The importance of
premillennialism

\
\
I
In the final analysis Miller
came to his particular
premillennial views because he
believed that Old Testameot
promises 00 IsraeI's future
must find tbeir fulfillment io
the Christian churcb. No
other millenniaI view seemed MiIlerite woodcut ST April 1,
1841
to provide a sIol into which
even the most obscure or
difficuIt OId or New Testament texts could be placed,11 When
they rao out of Bible texts the Millerites took the church
fathers to witness for premillennialism.
72
They loved proving
69Miller 1842/d, 18-24.
70 A Student of Prophecy "Doctrine of tbe MilIennium" sr
Feb 1, 1842.
71See e.g. Miller "Dissertation on the Judgment" ST Jan 15,
1841; B[liss?] "A Temporal Millennium--" ST lune 29, 1842;
Pseudonym: A Bible Reader HA Bible Reader on Mr. Miller's
View on the Millennium" ST Jan 15, 1841.
72Bliss 1842/a cites Barnabas, Papian, Polycarp, Turlullian
[sic] and c''ypriao as believers in Christ's literal millennial reign
on eartb.
73
things.
73
Their attack against postmillennialism was so ficree
because thcv bclieved that lhe tcnel of lhe type of "temporal
millcnnium" - in which the world would gradually turn into a
place of cace, prosperity, and safety was "a soul destroying
doctrine."7
4.7 I'-listorical application of the book of Daniel
The books of Daniel and Revelation naturallv tcnd to millennial
expectations. Millerism s no exception. The Milleritcs lovel!
hOlh 01" thcse books, It is typical fm a Millcrite chart to indude
w()f(ls likc "Read, Daniel 1I, VII ami VlII. 'Whoso readcth, let
hirn UNDERSTAND!r'
75 And lhe \1illeriles ccrtainly bdicvcd rhat they did
underst ami. 76
1 cannol agree w-ith sorne who tcll us tha! the
prophecics canf1o{ be understood. 1 consider such
the language of infideliey. What is it but
saymg - "Rcvclation is /lO Rel'elution? Revelation
is somclhing made known, and, of course, lO be
undcrstood. -- 1 most solemnlv bclicve that Clod
designed c\'cry part (lf he Bihfc shlluld be lInder-
!3-fhc Millcrites lowd numbers. On [he lighter side 01' he
'v1ilkritc rcasuning, premillennialism was supported Wilh an
estimate on ropulation density. During lhe prosperous
:jrcumstanccs o he Millennium with no deaths [O he expectcd
E. J acob claimed that the earths population would doublc c.:vcry
24 vcars. Thus lhe then curranl 900.000 inhabitants would
inlo a staggering lcaving
:1I1 impo!'sible 5.h million inhabitanls for evcry square yard of
hc carth. Jacob "The Millcnnium" Me Oel S. t?{43.
7"BPiss?J "A Temporal Millcnnium--" ST .lun 29, 1842.
75Anon. "Danel's VisioI1S" Me Feh 3.
76Bcst sources for the Millertc cxegcsis (lf Daniel are Bliss
g42ia; Bliss 1843/f, H); VOP 1842/j, 173-181 [Link hornJ; Litch
1842/h, 1:77-111 [Littlc hornJ; 2:3-113 [Dan 111; Litch 1842/a, 88-
no [Dan 11-12a); Storrs 1843, 1-53; Articlcs: The Author of 'A
C1ue lo the Time' "The Endless Kingdorn" ST May 11, 1842
I Dan 2]. Sce also bibliographical notes on Dan 7 and 8 in the
tollowing chaptcr.
74
stood.
77
The Millerites had little to say on the narrative sections of
Daniel. The Collowing is limited to comments on their views of
Danicl's prophecies. The first lesson many Millerites received on
Daniel carne from posters tbat were decorated witb a picture of
Daniel 2 or oC tbe beasts in Daniel 7 and 8. Tbese ratber
grotesque visual aids were often accompanied by time scales
which matched the changes of kingdoms according to the
Millerite understanding. The year 1843 was naturally matched
MilIerite woodcuts ST April 1, 1841
with the toes of day and iron,78 as well as the final end o the
last beast and its liule horn?9
77Storrs 1843, 4.
78Thc most famous of these charts was dcsigned by
Charles Fitch and ApoUos Hale in 1843. In this one the statute
of Daniel is separa te from the timetable. See Appendix IV.
Even their opponents copied sorne of these charts. Litch
"Daniel's Visions' New York Tribune Extra March 2, 1843;
Trumpet of Alarm Apr 24, 1843.
79E.g. Storrs 1843, 22-57.
75
4.7.1 Sequential fulfillment
Miller cxplained the prophelic symbols of Daniel in sequence
through Babylon, a kingdom called Medo-Persia (after Dan
8:20), Greece, pagan Rome and tinal1y papal Rome, which
ineludes no surprises for
anvone familiar wilh historical
interprctation of prophesies.
80
Therc were several aspects in
he prophccies of Daniel
which were assumed to
contirm lhe historicist \'icw 01'
[he kingdoms. Evay YlSIUn
Ieads lo the establishment 01'
God's kingdnm [Dan 2],81 the
judgment [Dan 71 or the lime
01' the end [Dan 81, al! 01'
which match the
cschatological seuing the Millerite w()odcut ST April 15.
MilIerites were interested in. 1841
Sorne of the symbolic mctals
\)r beasts had qualities which
appcarcd lo porlray the kingdom it was attached to. far
instance Babylon was a kingdom (Jf "gold" and Rome displayed
I he irresistible strength of "ron." Likcwisc lhe clumsy but
[lowcrflll "bear" and swift "Ieopard" matched lhe war techniquc
ha! Persia and Macedonia employcd.
4.7.2 Details
Confirmation of the historical inrerpretatioll was scarched for In
8E.g. Miller 1833, ch. 1.
8' Bliss 1842/a, 8-14 emphasizes thar God's kingdom was
nol established 1800 years ago [Iike many amillennialists and
some postmillennialisls claimed] beca use it is not yet cstablished.
On the other hand, Bliss continues, the "church militant" has
existed aH the way from Abe!.
76
every minute detail.
82
Storrs commented on the bear's two sides
(Dan 7:5): "Representing two lines o kings, one much longer
than lhe other."83 Similarly the two horos o the ram in Daniel
8:3 were said to be two royal lines in the Medo-Persian
kingdom. They were the "meridian glory" o the kingdom.
84
For
every minor Ceature sorne kind of historical reality was assumcd.
The Bible was used lo cxpand on the meaning o a symbol.
Georgc Storrs' Bible Examiner is one o the most comprehcnsive
commentaries thal Millerism ever produced on the book oC
Daniel. Storrs' comments on Babylon reflect the desire to find a
Biblical and somewhat mystical meaning or the golden head o
the statue in Daniel 2.
Babylon was the first kingdom of universal empire.
It was founded by Nimrod, the great grandson of
Noah. See GeneSlS x.8-1O. It lasted near scventeen
hundred years, though under different names;
sometimes called Babylon, sometimes Assyria, and
sometimes Chaldea. It extended from Nlmrod to
Belshazzar, who was its last king.
85
4.7.3 The horns
From the very first issue of the Signs there begins an ongoing
discussion on lhe exact identity of the ten horns.
se
Historicisl
82Sometimes parallels werc extended lo the point of
contradiction. E.g. Millerites identified the ten toes o
Nebuchadnezzar's image with the ten kingdoms oC Daniel 7. The
same application was also done with the Rev 13.1 and 17.12,16
leaving ten kingdoms into Europe al the time of the second
advent after tbree had supposedly been plucked away by 538
AD. See Storrs "Exposition of Nebuchadnezzar's Dream" Me
May 4, 1843.
83Storrs 1843, 18.
84Bliss 1842/a, 102; Storrs 1843, 18, 31.
85Storrs 1843, Sf.
seMiller "Mr. Miller's Reply to Cambell and Others on the
Little Horn in Daniel's Fourth Kingdom" ST Mar 20, 1840.
Litch "Mr. Litch's Reply lo Ethan Smith and Others on the
TI
exegetes had always had minor variants in their lists of the
horns and the Millerites are no exception. These powers were
consistently found in Europe.
87
This is important because it
opened a possibility for arriving al an anti-Roman exegesis of
the liule horno The liule horo rose from "among them: It
appeared "after" the other horns and was "different" from them,
il "blasphemed" God and pushed aside "three horns'.(Dan 7:8)
The fulfillment oC a11 this wao cnvisaged in the papacy which, of
course, appeared in Europe after the tribes thought to be
represented by the horns. It was different as it was a religious
power, its teachings were blasphemous Cor the purilan frame of
mind. The Millerites identified the three horns plucked away
with the Heruli (476 AD.), the Vandals (534 AD.) and the
Ostrogoths (538 AD.). The defeat of these Arian nations was
seen to havc hccn causcd by papal and it was
regarded a victory Cor the bishop of Rome.
The list of parallels hetwecn papaey and the little horo is
impressivc. lt included blasphcmy, persecution of the saints,
change of times and laws, duration, the description of the rise
of papacy as well as its rule. and finalIy the end of papacy.
Litch's commentary on these qualities neludes charges of papal
atrocities matching each detail of the deseription.
89
Millerite periodicals printed their fiereest exegetical debates with
those who objectcd to Miller's ideas over the identity of the
Little Horn in Danicl's Fourth Kingdom" sr May 1, 1840.
87Flcming 1842, 40; SAM 84f; Litch 1842/b, 1 :77-111; Bliss
1842/a, H6; givc the foIlowing identifications: Bliss [identical with
Miller's, LilCh's and Hale's listl: Huns, Ostrogoths, Visigoths,
Franks. Vandals, Suevcs, Burgundians, Heruli, Saxlln and Angles,
Lombards (Hcruli. Vandals and Ostrogolhs wcrc plueked out);
Fkming: FraIlee, Britain, Spain, Portugal. Naples, Tuscany,
Austria - plus 3 lhat werc plucked out by bcing given lo the
pope - Lombardy, Rome, Ravenna.
as A detail whieh was li!tle discussed is lhe f act that the
rclalionship of the rise of papacy and lhe defeat o" the
()strogoths in 538 is not wcll attesled in secular history. Cf.
Shea MS 1980, 270-288.
89Litch 1842/h, 83-91.
78
little horn in Daniel 8.
Continuous hstorical
interpretation had always
been fairly unanimous
concerning Daniel 2 and 7.
Howevcr, Daniel 8 had been
interpreted in a variety of
ways. Mede solved the
problems of this chapter by
applying the prophecy to
Antiochos Epiphanes. The
two Nev.rtons differed from
him by stretching the little
hom all the way lhrough
pagan Rome to papal
Rome.
90
Miller's historicist
contemporaries were at Millerite woodcut Evi 1842/b
variance on this issue. These
differences were caused by
the fact that the basic principies of continuous historical
application bring the little horn into the Grecian period as the
symbol of the he-goat is clearly idenlified within the chapter
itself.(Dan 8:21) Yet, on the other hand, parallelism and
synchronization of the liule horns of chapters 7 and 8 led sorne
historicists to apply the horn to the papacy. This was also
Miller's conclusion.
4.7.4 The hom of Daniel 8
Millerite periodicals give several reasons for the papal identifica-
lion of the little hom in Daniel 8. It was claimed to be absurd
to have a horn symbolize anything but a kingdom while
Antiochos was but one of 26 individuals. The vision claims to
take the reader to the "time of the end," (Dan 8:17) and
Antiochos brought no end to the world. The little horn was
said 10 grow into exceeding greatness, bigger lhan
everything thal preceded il, which would be historically untrue
for Antiochos. (Dan 8:9) Furthermore the geographical
direcons for the conquests of the little hom: south, cast, and
lhc beautiful land (Dan 8:9) presumably matched more closely
9ONewton 1733, 107-127; Newton T. 1803, 285f.
79
with the conquests of Rome than with those of the kingdom of
the Seleucids. As a final point of identification the Iittle horn
persecuted the saints, 50 million of whom were claimed to have
been killed by the Roman Catholic church. When compared
with this figure Antiochos destruction of a few thousand Jews
appeared insignificant.
B1
Colbert,
Mil l
one
e r
of
, s
contemporarics,
wrote a book on
[he literal
fulfillment of
Daniel which the
Millerites took as
an anti-Millerite
documento The
literalness of
Colbert's
approximate 1260,
1290, 1335, or
2300 days was
ridiculed by the
Millerites as
anything but
literal. They
17. (JI I/ .. ! rall!, 1''''15'1011, an.! di!> horr., dIere
IS a rel{ular gr:HlallOlI. Pcr,ia,
{rom ludia 10 EIlllopia. uref O;-';E llU)IJ/{EU
A:'-1D TWE:-ITr SE \'EN l'HO\'lNCE::i, is
simply calle..! guut. (; ui Willch il i:s ,:lld,
.. Ihe lhird kill!.!t!um ,hatl ["ar rule U\'ER
AL!. 'rilE EAHTH." IS calbl \"I::It, Gltr:.u.
BUI IIOle.-, lhe 5U,"CI",dlllg
p,m'cr, l> tu h\'c \\'uxcd EXCEEDli'tG
G RE AT Ihan lhe prc.:"JI!l!f POlV-
"rol. Thll natural grad:lliun \Vuuld be,
Vay (ireal.
liHECL\.
nOME.
II.>lv al.,nrd allJ luJkrous \\"oul.1 bol,
Gu!at. Grl!3.l. hng Great.
I'ERSIA. GHECIA. :\NTrOCnUS.
Sample text: Bliss nInconsistencies--' Me
March 10, 1843
claimed that three years and ten days (lMac 1:54; 4:52f) is far
from the "literal" 1260 or even 1150 days.92 The final and
conclusive argument against Antiochos was, however, that Daniel
8 prescnts Persia as "grcat"" (Dan 8:4). Thcn Grcece is
dcscribed as "very great" (Dan 8:8). Finally the Iiule horn is
dcscribed as "exccedingly greal" (Dan 8:9). Thus ir Anliochos
wcre lhe fulfillment, he would have had lo be greatcr Ihan
Pcrsia or Alexander the Grcat. Romc, they claimcd, would
91 Anon "Is Antiochos Epiphanes the Hcro of Daniel's
Prophecy" ST Dec 28, 1842. Cf. Bliss 1843/d.
92[Bliss]J "The Inconsistencies of Colver's --" MC March 10,
1843.
80
match the description perfectly.93
In some oC the illustrations the Millerites portr:ed the litde
horn as extremely long in proportion to the goal. This was so
because the horn had to represent about two thousand years of
history in the form oC pagan as well as papal Rome.
Anon. "DuratioD or--" sr May 24, 1843
Daniel 8 was vital for Millerism. Its chronology, the 2300
evenings and mornings was decisive for tbe fate of the whole
revival. This aspect of Daniel 8 will be discussed in the
following chapter. But the basic outline of the chapter was also
vital. They believed that they had interpreted every aspect of
this chapter logically according to all available Biblical or
historical information. The identification they gave to the various
symbols made it possible for them to proclaim the time aspects
of the chapter with conviction.
4.7.5 Daniel chapter eleven and twelve
As Miller's chronological excgesis is discussed in the following
chapter one may pass over Daniel 9 directIy to chapter eleven
93[Bliss] "The Inconsistencies of Colver's __ " Me Mar 10,
1843. Cf. Anon. "Is Antiochos Epiphanes the Hero of Daniel's
Prophecy" sr Dec 28, 1842.
94Anon "Duration of Earthly Kingdoms" sr May 24, 1843.
81
which includes no time-prophecies. A large part of its contents
relate so directly to Antiochos Epiphanes that historicism never
created great eothusiasm about it.
95
From Miller's point of view
the main problem of this ehapter lies in the faet that any
extensive identification of Antiochos in chapter 11 would erode
the conclusion that the liUle horn of Danicl 8 marks Rome.
In his few comments 00 this chapter Miller evades Antiochos in
the early parl of the chapter. The important point in his view
was the appearance of the Romans on the Jewish scene in 158
B.C., a datc which was important Cor his chronological exegesis.
The dividing !inc ror him lies in w. 20 and 21. The lax
collector is applied lo Augustus (Lk 2:1) and the anointed
prince naturally to Christ himself. Thc vilc person is Tiberius.
In the latter half of the chapter the king of the north was with
varying degrees of appropriateness applied to Roman Caesars,
the papacy and finally to Napoleon and his Egyplian
campaign&.96 Millerite exposition is a peculiar combination oC
literal and symbolic interpretation.
In Daniel 12 besides time-prophccies, there were two interesting
points. Because Millerites believed tbal Christ was also the
Saviour oC the Jews, Michael (Dan 12:1) was said to be Jesus.
97
The second idea rose from Daniel 12:4 - "many shall run to
and fro, and knowledge shall be increac;cd." The CulfLIlment of
this was seen nol only in lheir "increasing knowledgc" of the
book of Daniel but also in thc rapidly changing systems of
communication Ilclcgraphs, slcam engines, etc.] and informa-
tion.
98
Millcrism calered ror the type of Dnd that was mainly
interested in the end. Because of this the books of Daniel and
Revelation were so important. The historical interpretation of
prophetic symbols appears lo have had two functions: it proved
95Por diverse interpretations compare Ncwton, 1 1733, 1%-
231 and Newton, T 1803, 301-378.
96Litch 1842/b, 3-113.
97Litch 18842/b, 2:114.
98Fleming 1842, 62f.
82
Millerite w()odcuts ST April 15, 1841
lhe accuracy oC prophecy and pointed out signs of the times.
Historical events were seen to run towards a divincly planned
goal.
4.8 The book of Revelation
Miller's exposition of the book of Revelation has not heen
included in this study. This does not mean that the book of
Revelation was unimportant for [he Millerites.
99
Even though
their main eschatological calculations were derived from the Old
Testament, lhey, like all historicists, loved the Apocalypse. For
William Milltr lhe book 01' Revelation was a series of
prophecies which rcpeated lhe history of the Christian era [rom
differcnt angles. Every new vision of the Apocalypse was seen
as an enlargement on lhe lalter part of the same history which
[hey had found in the book of Daniel. The seven churchcs (Rev
2-3) were seycn epochs of the Christian church. The seven seals
(Rey 6-8) and the seven Lrumpcts (Rev 8-9) were regarded as
repetitions of the principal eyents in the history of the world,
e&rhe best Millerite sources on the book of Revelation are
MilIer 1 842/b, 127-232 [first chapters of Rev]; MilIer 1844 [latter
part of RevJ; Litch 1842/b, 1:175-196 {seven last plagues]; and
c.g. A Lover of Trulh "The Beasts" ST Mar 1, 1842.
83
illustrating among other things the rise and fall of both Roman
Catholicism and Islam.
'
O The final chapters represented last day
signs. The seven last plagues were understood to have been
fulfilled with the exception of the seventh, which was expected
to come true on the day of the second Aclvcnt.
'01
In particular
chapler 20 was important as it lay at the foundation of Millerite
teaching on premillcnnialism.
4.9 Surnmary
The Millerite view of the Biblc may not have becn unique for
nineteenlh-century North America. It views the Bible as a
storeroom of things including. of
course, the past and the prescnt. ln lhe case of the Millerites
sooteriological issues were left behind a quest for adivine
philosophy of history. This meant painstaking comparisons of
Biblical texts wilh the help of a concordance. The meanings and
symbols of key words was a vital part of the process. With
these toois details of prophecy werc cxplained to cover most of
human history. With the help of two vital principies
premillennialism and an application of Old Testament
prophecies for Israel lo lhe Christian church - Millcr built a
hermeneutical structure that supported his ideas on the time in
every rcspect.
l00See e.g. Anon. "End of the 1260 Days" ST July 19, 1843;
Litch 1842/b, 2:132-227.
101 Litch 1842/b, 1: 175-196.
84
5. MILLER'S CHRONOLOGlCAL EXEGESIS
When Miller began studying bis Bible he was excited with its
predictions about the future. He was amazed at how literaUy
and specifically the prophecies that had been were ac-
complished. He admired those prophecies which he believed to
point to specific events in the history of Israel or to the first
coming of Christ. These were often presented as the unarguable,
Biblical proof of the value of prophecy.' Miller was assured that
the ones relating to the second Advent would be likewise
fulfilled. He was intrigued at the thought that God had placed
prophecies into the Bible for humans to understand. In
particular time-prophecies appealed to him. ni could but regard
the chronological portions of the Bible as being as much a
portion of the word of God, and as much entitled to our
serious consideration, as any other portion of tbe Scriptures."
Indeed, he sensed an obligation to understand these passages. "1
had no right to pass over the prophetic periods.
n2
The results of his chronological labor were published in
sermons, books, pamphlets and periodicals. Synopsis o/ Miller's
'There were several compilations of such prophecies.
Hervey 1843/b inc1udes the largest Millerite collection of
prophecies on the first Advent. Bliss 1842/80 114f. lists time
prophecies that were believed to have been fulfilled: 120 years
of Noah (Gen 6:3), 7 days of waiting for the flood (Gen 7:4),
400 and 430 years of Egyptian bonaage (Gen 15:3 Ex 12:41),
40 years in the wildemess (Nu 14:34), 6S for the fall of
Ephraim (Isa 7:8), 70 years of the exile (Jer 25:11), and 490
years to the deatli of Christ (Dan 9:24). See also VOP 1842Jj,
41-43.
2Miller 1845. Cf. VOP 1842Jj, 4S Miller 1842/b, 4-5 Nichol
1944, 33. Cf. Rasmussen MS 1983, 34.
85
Views includes the foUowing statement on bis fmal conclusion:
1 believe the time can be known by all who
desire to understand and to be ready for bis
coming. And 1 am fuUy convinced that some time
between March 21st, 1843, and March 21st, 1844,
according to the Jewish mode of computation of
time, Christ wiU come, and bring all bis saints
with him; and that then he wi11 reward every man
as bis works sha1l be.
3
The power of Millerism lies in tbese time calculatioDS. What
steam was for an engine, detinite times were for tbe Millerites.
Miller is by no means original in bis entbusiasm to create a
time table for the eschaton. However, bis creative imagination
located chronological prophecies in all parts of the Bible. He
brought them together into a unique combination.
God in his wisdom has so interwoven the several
prophecies, that the events foretold are not all
told by one prophet. And although they lived and
prophesied m (Jifferent ages of the world, yet
they tell us the same thillgs; so you take away
one, and a link wi11 be wanting. There is a
general connection through the whole; like a well-
regulated community they all move in unison,
speaking tbc same things, observing the same
rules, so that a Bible reader may almost wW1
propriety suppose, let him. read in what prophecy
he may, that he is readin2 tbe same prophet, the
same author -- therefore the biblical student must
select and ~ togetber every part of the subject
he wishes to mvestigate, from every part of the
Bible.
4
Thus Miller located eschatological time-prophecies in such
diverse books of the Bible as Exodus, Leviticus, Deuteronomy,
Ezekiel, Daniel, Hosca as well as Luke, Hebrews, and the
Revelation. Miller's interpretation of these texts is tbe theme of
tbis chapter.
3SMV, 17f.
4Miller 1842/b, 4.
86
If Millerite prophetic chronology were to be appraised by
today's exegetical critcria one could easily find reason to
criticize his use of the Bible and his conclusions. This would
mean imposing modern standards upon people who worked
!lnder ambitions and logic quite different from today's. The
purpose of the following pages is nol lo claim lhal Miller's con-
clusions were sOllnd or unsound. It is simply to describe lhe
evidence that the Millerites gave for their prophelic time tableo
An)' cvalllation of Miller's cxegesis must be done by the his-
turicisl criteria. Such evalualion is no!, however, importanl hcrc.
Thc main purpose of this chapler is lo give, for the first time,
a full pic!llre 01' lhe exegesis that shook the ife of lhousands
amI lha! was at least parlially responsible ror the eno (lf
historicism as a popular method of intcrpreting prophecies.
5.1 Year-day method
Apocalyptic timekeeping was the heart of Millerite exegesis. For
centuries the historicist method had employed a system which
interpreted prophetic times with a simple formula: a prophetic
"day" means a literal "year".5 This made it possible to interpret
apocalyplic prophecies so that they terminatcd in the modern
era. Miller accepted this year/day principIe and in his own
words found himsclf in "accordance with the opinions of al! the
standard Protestant commcnlalors."e
. d!lY ' had occasion to expound on the

One 01' Miller's expositions 00 lhe year-day principie shows how
lhe use of a concordancc is a prcrequisite for the whole idea.
He explains how even a child may take the word "day" to find
"what his heavcnly father means by days in a figurative sense
for he is satisfied it cannot be literal" as several kingdoms
canIlot rise and fal! in a lime span of 2300 [or 1260] days of
Daniel's prophecies.
5Cf. chapter 5,
6Millcr 1849, 11. Miller appears to refer in particular lo
Mede and sir Isaac Newton and Thomas Newton in Ihis
contcxt.
7See e.g. Bliss 1853, 207f; Miller 1842/g.
87
The frrst text he lights upon is in Num. xiv.34,
"each day for ayear." May this not be it? says the
child. He takes hold of it by faith, carries it
home, lays it up in his cell of sweets, richer than
a lord, and again goes forth in search of more.
He now lights upon Eze. iV.6: [ have appointed
thee eaeh day for ayear." -- He does not stop to
criticise -- and query, and reason himself out of
common sense and re asan too; but Abraham-like,
he believes, and lays up his treasure at home. 1
see, says the child, this use of days was so
ordained by my Father in two cases, and two
witnesses is enough.
s
This rather emotionally loaded argument for the year-day
method continues by an application, which was considered an
ultimate proof of its suitability. Miller applies the year-day
de"'1ce to the "seventy weeks" of Dan 9:25. Like earlier
historicists, he believed that a 490 year period leading up lo the
time of Christ was an unarguable conclusion for any discussion
on the year for a day theory.9
Miller's use of the year/day method employed the following
formula:
1 prophetie day means 1 literal year
1 prophetie month means 30 literal years
1 prophetic year means 360 literal years
This equation was founded upon an idea of a "prophetic
calendar" which followed neither lunar nor solar calendars.
10
SMiller 1842/g, 22f.
9Miller 1 8 4 2 / ~ 23. Cf. Shea 1982, 74-79 for modern
argumentation WhlCh follow's Miller's and old historicist
understanding of the ycar-day method.
10Some Millerites and some non-Millerites did at times
pro pose variants lO the simple 1 day = 1 year hermeneutic.
Flemming, Apoe. Key, 20-22; quoted in Faber 1808, 14, gives an
example. The system created a prophetic calendar in which 1
month is 30 days and a prophetic year equals to 360 days
instead of the 365 days of a regular calendar year. This made
88
The lengtb of a "montb" was counted from Mede's equation of
Daniel 7:25; 12:7; Rev 11:2; 12:6,14; 13:5. This syncbronization
made 3 1!2 years equal to 1260 days and 42 montbs.
'1
The
Millerites utilized this bermeneutic to its limits. They applied
tbe formula even to fractions of a day and tbey believed one
propbetic bour to mean fifteen literal days or half an bour to
mean a literal week.
'2
The bigb regard in which tbe year/day tbeory was generally beld
is reflected in the fact tbat Millers opponents rarely objected to
it. Dr. Bush in bis Reasons for rejecting Mr. MilIer's views of the
Advent comments:
In taking a day as tbe propbetical term for a
year, I believe you are sustained by tbe soundest
exegesis, as well as fortified by tbe bigh names
Mede, Sir l. Newton, Bisbop Newton, Kirby,
Scott, Keitb and a bost of otbers.
'3
5.2 Other methods of counting time
Miller did, bowever, differ from most historicists in employing
more tban one formula for the interpretation of time.
Figures sometimes bave two or more different
significations, as day is used in a sense
to represent three different periods of time.
1. Indefinite. (Eccles. vii.14)
2. Defmite, a day for ayear. (Ezek. iv.6)
3. Day for a tbousand years. (2Pet. ili.S)
If you put on tbe rigbt construction it will
harmonize witb tbe Bible and make good sense,
prophetic calculation ratber impressive: 1260 x 360 : 36S =
453600 : 365 = 1242 + 270 : 36S = 1242 yrs, 270 days.
l'VOP 1841Jj, 79-81.
SMV, 27f.
13Bush 1844, 6.
otberwise it will not.
14
In another context he clarifies bis argument on tbe meaning of
tbe word "day" by stating tbat tbere were three types of days:
natural, lasting 24 bours or one cycle of tbe earth round its
axis; propbetic, meaning ayear or one cyc1e of tbe earth round
tbe sun; thousand year days, whicb due to tbeir length deserved
tbe title "Lord's day." In addition to using tbe popular year/day
metbod MiIler also employed tbe tbousand years for a day
calculation in some of bis interpretations of tbe date of tbe
parousia. Tbe basis for turning a day into a tbousand years was
naturaUy derived from 2 Pet 3:8,10. King James' translation, ''be
not ignorant of this one thing," appeared to emphasize tbe
legitimacy of this chronology.15
5.3 The scope of Miller's exegesis - problem of
literature
Biographical as well as scholarly literature on MiIlerism gives an
erroneous view on Miller's exegetical interests. Anyone reading
literature on Millerlsm is Iikely to conclude tbat Daniel 8:14 was
MiIler's only and main reason for expectlng tbe parousia in tbe
year 1843 and tbat he was interested prlmari1y in the books of
Daniel and Revelation. This is unfortunate, since it fails to do
justice to Miller. This chapter describes MiIler's fifteen ways of
proving tbe time of tbe eschaton, and at the same time it will
show that MiIler was absorbed in proving the time with all of
tbe Bible. MiIler wanted to present a coherent Biblical
broadside on tbe time of tbe parousia.
Tbere is no reason to assume tbat tbe omissions in tbe varlous
descriptions on Miller's interpretation were deh"berate. Many of
tbose wbo have written on Miller have had a Seventb-day
Adventist background. Tbe result bas been "strongly partisan
bistOry"18 which unintentionaUy omitted ideas tbat were no
looger relevant for Sabbatarian Adventism. Again, Miller's
14VOP 1841Jj, 21f.
115VOP 1841, 167. See also Bliss 1841J8o 52.
18Sandeen 1970, 288.
90
original exesesis has becn shadowed by that of the revival's last
turn. the Seventh-month movement. The sheer bulk of one sided
material 00 Millerism has hampered judgment and the
inaccuracies have becn perpetuated in seholarly as well as
les
17
popular wor
5.3.1 The scope of Miller's exegesis - 15 proofs
MiUerite sourCCS confirm that even though Daniel 8:14 may have
becn an part of Miller's argumentation
on the eod of tlDle, lt certainly was not the only one. For
instance Mi1ler's lectures were published in 1833, 1836 1838
1840 and 1842. Each time only some of Miller's arguments
published, oo1y some of bis fifteen proofs were chosen. An
undated )etter explains the reason for this:
1 have prepared at the time my lectures were
published, lectures of seven different modes on
17The birth of Seventh-day Adventism was dependant on
the Seventh-month movement. SDA writers have concentrated
on the exegesis of tbis periodo With the exception of Bates 1847
this mistake can be to the earliest accounts on
Millerism. Bates 1847 highlighted. several.of Miner's prophetic
interpretati
ons
. However, the destre to gave an explanation to
the great disappointment the o.f the Seventh-month
movement made more promment writers like J.N. Andrews and
J. White narroW interest down Daniel 8:14. A
concentratio
n
of these Ideas can be found m e.g. Loughborough
1905, 1909; White .
Froom'S and Nlchol s mvestgation established the notion.
E.g. PFF IV has 400 pages on M!lerism, yet. onl1 a very critical
reader of pp. 721-737 would realize that Millentes believed in
many things that ar.e not on all. Likewise Nichol
1944 leaVCS sorne mterpretations that Miller cherlshed to the
appendix, pp. 522-52;4, with a short comment on secondary"
proofs. Darnsteegt [diss.] 1m makes the same oversight which
lS also carried on lO scholarly works on Miller. Cf.
Rowe [diss.l 1974. Th.e madvertent of tbings that
were essent!a1 for but are trrelevant for Seventh-day
Adventism 15 repeated ID the latest books and articles: B.g.
Maxwell "Preacher . o.f the AR, Feb 11, 1982; Maxwell
''The LegaCf of. Miller AR, Feb 18, 1982; Reid "Prom
Despair to Destmy" Mm, Apr, 1982; Gale 1975.
91
prophecy wbich in my humble oppinion [sic]
proved the time; but the publishers thought tliree
of them would be enough, they therefore selected
out three or four of the most prominent ones
and published them left [sic] the rest, wbich 1
believe have since been published or are now in
prep.18
He believed that all possible time-prophecies must be brought
together for a true understanding of the Biblical revelation. He
decried using only a few "proofs." Another illustration of this is
related to a review of Miller's lectures in the Maine Wesleyan
Joumal. Having been allowed space for but five of bis flfteen
arguments Miller conc1udes, "These are onIy rart of the
scriptural data by wbich this theory is established."1 Similarly in
bis "Address to the Second Advent Conference" in 1841 he
mentions most of bis arguments, 6000 years, 2520 years, 2450
years, 2300 years, 2000 years and 391 years 15 days. Then he
malees a point which cannot be appreciated if one focuses
exc1usively on Daniel.
You will next inquire, How shall we know when
these times will an end? 1 answer, when you or
any other man can show by scripture rule that
they all harmonize and come out m one and the
same year, they cannot be far from the truth.
20
The division of Miller's exegesis into 15 categories stems from a
document published in January 1843, the very year he expected
Chrlst to return. This synopsis of bis views lists fifteen modes of
arriving at 1843 under the heading: "Time proved in Flfteen
Different Ways.n21 This document is not the most comprehen-
sive account of any single part of Miller's exegesis, but it is the
best available summary of bis chronological exegesis.
22
18Miller, undated [probably 1842] letter to Br. Copeland.
1SAnon. "Mr. Miller", Maine Wesleyan Joumal, Mar 20,
1840, p.2.
~ i l l r 1842/c, 97.
21SMV, 18.
22Cf. Rasmussen MS 1983, 22-51.
92
5.3.2 The scope of Millers exegesis - an analysis of
periodicals
Miller's comments and bis books confirm that he himself
appreciated a1l of bis fifteen proofs. It muslo however, be noted
that these fifteen ways were not Miller's ways only, but many or
a1l of them were shared by other leading Millerites.
23
This is
also indicated by the many chronologica1 charts and articles that
they published.
Z4
None of the charts was prepared by Miller
himself, yet most of them ineluded several ways of adding up
prophetic years to the terminus of 1843. However, it must be
recognized that all of the fifteeo proofs were oot equally
popular with other Millerites. Some of them are promoted in
books only and are virtually unmeotioned in Millerite
periodicals, while others are frequeotly discussed in both books
and periodicals.
The validity of various exegetical points was at times questioned
in Millerite periodicals. This is true also for Miller's argument
on Daniel 8:14. In an effort to arrive at a correct detinition of
Millerite teaching the present writer analyzed the subject matter
of every artiele in Millerite periodicals between J anuary 1840
and December 1843.
20
This analysis ineluded 685 artieles with a
minimum length of a third of a page. More than half of these
periodica1 itema, 355, were exegetica1 in Dature, mostly on the
Millennium, the resurrection, the judgmenl, and the principies of
interpretatioo as well as the prophecies 00 the retum 00 the
Jews. There were 127 artieles on time-prophecies out of which
123 were 00 one or more of Miller's 15 proofs.
The distribution of these artieles on time-prophecies gives an
interesting insight into the development of Millerism. In the
~ g Litch, Fitch, Bliss, Hervey, Hawley, and Bates
published articles and books which included some of Miller's
points.
Z4E.g. sr May 1, 1841; June 1, 1841; April 26, 1843; May
24, 1843. Me Nov 18, 1842; March 17, 1843; June 8, 1843; July
20, 1843; Aug 31, 1843. French "Diagram of Daniel's Visions"
ST Mar 1, 1841.
aesee Appendix n.
., w ___ = = = r - = _ ..
A I'ICTORlAL CHAIlT oo. DANIFoLolI nlUON8
Millerite chart by Rimes, n.el.
final count Daniel 8:14 is discussed in 34 separate items, much
more frequentIy than all the other proofs. However, the result
would have been very different had the analysis covered but a
few months shorter periodo In the period 1840-1842 the theory
of 6000 years was the most frequentIy discussed way of timing
the second Advent.
26
In the year 1843 speculation on the exact
time of the end increased and Daniel 8:14 was discussed over
and over in severa! artieles. This paved the way for the seventh-
month movement. Overall the periodicals show that the
Millerites had sufficient interest in a number of Miller's fteen
proofs to make it a gross misrepresentation of Millerism to
leave any one of Miller's fteen proofs undiscussed. Each one
of the arguments must be taken into consideration for a full
summary of Millerite teaching.
awithin Millerism certain ideas were popular at certain
times. In 1840 the Eastem question was diScussed with great
frequency. Then from the autumn of 1840 on there appear a
number of artic1es on the 6000 years. This subject was
exhausted by the end of 1842 when an increasing number of
artic1es on 2300 evenings and mornings were printed.
94
5.3.3 Synopsis of Miller's chronology
Miller prepared fifteen proofs which on closer analysis include
seven diverse ways of calculating 1843 as the final year of
world's bistory. The actual sequence in which Miller developed
bis 15 proofs is unclear because many of them are referred to
or found in the earliest written sources.
27
A clue as to the
evolution of Miller's tbinkjng might be available in the Vennont
Telegraph from the early part of 1832, when Miller presented
bis view in writing for the tirst time. These have not been
available for this study, but there are other observations one can
make on Miner's fifteen proofs.
Qnly two of the seven stem from the book of Daniel and none
from the ApocaIypse.1I8 The deduction that Daniel 8:14 was not
the exegetical hub of Millerism is sealed by the observation that
in the Synopsis 01 Miller's VJews Miller's comments on Daniel
are the shortest of all among the fifteen proofs, and in no way
singled out. After the "proofs" he states, "These severa! ways of
prophetic chronology prove the end in 1843.
Five of the seven time spana were recurrently printed in a short
statement on Millerite beliefs on the editorial page of the
Advent Herald.
1IJ
All fifteen proofs were sfublished in the leading
Millerite periodical, Signs 01 !he Tunes, and N. Southard, the
editor of Midnight Cry chose the synopsis of the fifteen points
to represent Millerite beliefs in a history of various North
27 AnOD. "Miller" sr May 15, 1840.
28SMY, 18-30. See Appendix V.
SMY, 30. Cf. Appendix V.
rhese five are: "1. 6000 years of the Hebrew text- D.
The seveD times -- ID. The Oreat Jubilee -- IV. 2300 days of
Daniel viii -- V. 1335 da}'S of Daniel xii -- We must therefore,
if we read the Bible aright, near the termination of aIl the
prophetic periods." E.g. Anon. "Prophetic time" AH Feb 14,
1844.
3'Miller, "Time, proved -- " sr Jan 25, 1843.
95
American denominations.
32
It has been a mistake to limit
Miller's exegesis of time-prophecies to Daniel and Revelation
only. Anyone in doubt should read those Millerite sources that
endeavored to give a compendium on Millerite kerygma. All of
these unhesitatingly interpret several Biblical texts to prove the
time of the second advent.
33
MiIler's fifteen points are the subject matter of the rest of this
chapter. These time-prophecies are so diverse that it is difficult
to see how they relate to each other without visualization.
Appendix m inc1udes a chart on Miller's basic time-prophecies
on one page. Copies of some Millerite charts are also
included.
34
5.4. The prophecy of Moses
The "mst of the main pillars of MiIlerism was the "prophecy of
Moses" as Miller called the text he found in Lev 26.
And if ye wiIl not yet for aH this hearken unto
me, then 1 wiIl punsh you seven times more for
your sins. And 1 wiIl break the pride of your
power; and 1 wiIl mate your heaven as iron, and
your earth as brass: And your strength shall be
spent in vain: for your lad shall not yield her
inercase, neUher shall the trees of the limd yield
their fruits.
And if ye walk contrary unto me, and wiIl not
hearken unto me; 1 wiIl bring seven times more
plagues upon you according to your sins. 1 wiIl
ats send wild beasts among you, which shall rob
you of your children, and destroy your catde, and
malee you few in number; and your hitJa ways
32Southard Second Advent Believers," in Rupp ed. [1844],
668-691.
a:trrhe most important of these was SMV. Southard edited
SMV's text for Rupp ed. 1844, to stand as a scholarly and
representative summary of MiIlerite Adventism. See also VOP
18421j, 32-53.
~ Appendix IV.
96
shall be desolate. And if ye will nol be reformed
by me by these tbings, but will walk contrary
unto me; Then will 1 8ls0 walk contrary unto you,
and will I?,unish you yet seven times for )'Cur sms.
And 1 Will bring a sword upon you, that shall
avenge the quarrel of my covenant: and when ye
are gathered togetber witbin your cities, 1 will
send the among yOU; and ye shall be
delivered mto the hand of the enemy. And when
1 have broken the staff of your bread, ten women
shall bake your bread in one oven, and they shaU
deliver YO" your bread by weigbt: and ye
shall eat, and nol be satisfied. And if ye will not
for all this hearken unto me, but walk contrary
unto me; Then 1 will walk contrary unto you also
in furv; and 1, even 1, will chastise you seven
times ror your sins. (Lev 26:18-28, KJV)
Tbis "prophecy" is expounded by Miller himself as well as bis
associates in several books and in a number of periodical
articles.
315
The text depicts the exile as a sevenfold punishment
for Israel's sins. Due to the King James translation Miller
interpreted this as a time-prophecy : "1, even 1, will chastise you
seven times for your sins."(v.28) The word "time" in Millerite
vocabu1ary implied a year,- which led him to a prophetie and
chronological ioterpretation of the text. The year/day method
converted tbe "seven times" ioto 7 x 360 years, and Miller had
no obstacles for the claim that tbe "seven times" of Lev 26:18-
28 symbolized 2520 years witbin which "tbe church has been
punished by tbe kings and rulers of this world."37
Miller is not concerned with tbe obvious exilie context of the
texto He believed that Old and New Testament believers formed
one church, one spiritual Israel and that both Old and New
3&'he most detailed discussions of the seven times theory
are in Miller 1842/b, 250-263; SAN, 33-49 and VOP 1842/j, 32-
39, 43-46. See also Miller 1842/e, 16; Litch 1842/b, 2:124-130;
Bliss 1843/b, 66; Bliss 1843/f, 6f. Miller "Reasons for Believing -
- 11 TGC July 4, 1842; Plummer "The prophecy of Moscs" ST
May 17, 1843.
-O. Dan 7:25; 4:25 KJV.
37Miller 1842/b, 256.
Y1
Testament times could be covered with one prophecy. The
terminal points of tbis 2520 year perlod were located within the
Bible. His general concept of bistory, enlightened by the book
of a n i e ~ led him to state that this "prophecy" must begin with
Babylon and cover the perlod of all the great oppressors o "the
church": Babylon, "Medo-Persia", "Grecia", and Rome, pagan as
well as Papal.
38
Miller makes the surprising claim that he found the seven times
o Lev 26 before he came to Dan 8:14. In a sermon, recorded
by Litch, Miller says: "1 was satisfied that the seven times
terminated in 1843. Then I came to the 2300 days; they brought
me to the same conclusion."38 However, Miller's tenninus a quo
is so obscure that one can reasonably assume that, in a manner
not unfamiliar to other historlcists,40 Miller first fixed the
tenninus ad quem, 1843 A.D, subtracted tbe 2520 years to arrlve
at the desired starting point 677B.C., and then with the help of
marginal notes in bis King James Bible, found the only event
dated 677 B.C.
41
The incident with this date was Manasseh's
short arrest by the Assyrians. The text includes the peculiar
feature of bis being taken to Babylon rather than Assyria. (2Chr
33:11). Was this not, Miller asked, the time when "the people of
God are to be in bondage to the kingdoms o this world; or in
Babylon, literal and mystical."42
5.4.1 Proof of 677 B.C.
Por anyone reading the King James Bible and approving the
year-day method, Miller's basic conclusions on Leviticus 26 were
38Miller 18421e, 16-18.
38Litch "Rise and Progress o Adventism" ASR May 1844.
In Miller 1845, 1, the order is as follows: 1) Seven times; 2)
2300 days, 3) 1335 days.
40See e.g. Newton T. [1766], 9-12.
4'KJV Bibles had Ussher's chronology printed in the
margins and 2Chr 33 is dated 677 B.C. Severlil 19th Century
commentaries and OT chronologies also follow this chronology.
See e.g. Clarke n.d. 11, 691.
42SMV, 18f. See Appendix V.
98
plain. It appears, however, that there was a constant struggle to
prove the terminus a quo, 677 B.C. To verify the importance of
this episode proof of Manasseh's significance for Israel's future
fate had to be demonstrated. Hale refers to the actual wording
of Leviticus, "1 will break tbe pride of your power: (Lev 26:19)
and continues: "U the kingly form of civil government is bere
referred to, it was never "broken" until the captivity of Manas-
seb."43 Miller found other texts like Jer 1S:4, which states tbat
God punishes Israel because of Manasseb's sins,44 and that the
transgressions of Manasseb were in fact the very ones referred
to in the book of Leviticus.
45
There was a furtber verification of 677 B.C. Miller asserted that
tben "tbe ten tribes were carried away by Esarhaddon, king of
Babylon".48 This puzzling c1aim is explained in another context
wbere be does refer to Assur and he writes that the ten tribes
of Israel began lo be carried away in 722 B.C. but the
completion of her slavery did not come until 677 B.C.
47
At a
closer look this peculiar idea turns out lo be a detail in the
Millerite layout of Old Testament chronology, and again its base
43SAN,37.
44He also refers to Isa 7:8. SMV, 18.
04SSMV, 18f. Hale makes the following comparison: Lev
26:14,18,27 match 2K 21:9-13, and Lev 26:1,2 equ81 2K 21:2-8
and 2Chr 33:2-11. SAM, 38. Cambell creatcd a variant of
Miller's ideas. His ideas never reachcd popularity among the
Milleritcs, but they serve to illustrate the love they had for
counting times. Fiest Cambell gave exact times for the four sins
and punishments, 677 B.C., 607 B.C., 590 B.C., and 584 B.C.,
aH related to Millerite dates on the exile. He then added 2520
years to each one getting dates, 1843 for the first signs of the
end, 1913, for the balde of Armageddon, 1930 for the
conversion of the Jews and finally 1934 for the millennial
jubilee. Cambell "Mr Cambell on the return of the Jews" sr
June 15, 1840.
~ i l l r 1841Jb, 251-256.
47Miller 1842Je, 20. While there is no direct Biblical
evidence for such a deporlation Ezra 4:2, 10 are cited as a
proof of deportations om the Northem Kingdom after 722
B.C. SAN, 41. er. Herrmann 1975, 21Sf.
99
11 lIlustration or MlIler's proors 1 and l
Punishment of Israel End
1520 yrs
677 B.C. 1843
Miller's texts: Lev 26; Dt15:1,2; Jer 34:14
les in the marginal notes of KJV Bibles. The evidence for this
date is in Second Advent Manual where Hale points out that Isa
7:8 was dated to the year 742 B.C.
48
Thc text prophesies that
"witJn threescore and five years shall Ephraim be broken. H A
simple subtraction produces 677 B.C. giving Biblcal confirma-
lion for Millcr's dating. It was casy for Hale to suggests that
Esarhaddon took both Manasseh and the remnant of Israel
together into captivity.48
Having presented this evidence concerning the date, Miller
explained that "since the days of Manasseh not a moment has
she [the church] enjoyed of respite, but has been scattered
among the kingdoms of the world nllO Por Miller Manasseh's
time marks the beginning of oppression for God's people. This
was the perlod when Jerusalem was trodden underfoot by
Gentiles.
51
On the other hand, in A.D. 1843 the "kingdom will
be given to the saints of the Most High; mystical Babylon will
be destroyed"52 and the time of "the punishment of the people
ea. Clark n.d. 4:50-55.
48SAM, 38-40.
~ r 1841Jb, 256.
5'Bliss 1843/e, 4; cf. Lk 21:24.
~ r 1841Jb, 262.
100
of God will end.-
5.4.2 Cornments on
the "Prophecy of
Moses"
84.11IL'& VI&IO
.. :\ .,. , , .. 1IC ......... t:" tlf' ,..UTIL" .. roa fIII. l,u .... y ... ,
..
-1 ::
A
::'1:::: --':;':=;'':;:
It would be euy but ...
unfair to criticize the '"-.AIP'=!:>.!I '5. ...... ;
h e r m e n e u tic al' - ..... .iii'
-
following remarks are : '.


!.1
rrr
...... __ ::,ili'
combines tem together Joslah Utch's chart New Yodc
in a rather flaocid
fashion, and it shows a 7Wbune, F.xlrG March 2, 1842
blind faith in the
English translation. On the other hand Miller's interpretation is
simple and straigbtforward It includes notbing mystical or
difficult to comprehend. Por anyone who accepted the King
James version as tbe geDuine Bible ten tbis interpretatioD may
have appeared valido
Yet eveD Biblicist or bistoricist interpreters were DOt so blind to
the original meaning and to tbe context of a ten that tbey
would have taken Mil1cr's claims without criticism. Prof. G.
Bush advised Miller on the correct meaning of Lev 26, and
pointed out that tbere is no word "time" in the Hebrew, but
53SMV,19.
101
rather "an intimation of degrcc
n
meaning sevenfold, 154 Miller
insisted on the superiority of the King James translation as fifty
times better to any, however learned, "opinion" on the original
text.
1II5
It is an interesting fact that Miller is not known to have
changed any of bis fteen proofs at any time whether in face of
serious objections or even the disappointment of 1844.-
Because of the problems that there were in the actual meaning
of the "seven times" some Millerites hesitated in accepting
Miller's interpretation. After years of investigation Litch wrote,
"1 am constrained at length to acknowledge it as such.
tl57
But
there was also enthusiastic endorsemcnL ea Fmally one must note
that this hermeneutic, like every other B.C. to A.D. calculation
that Miller made, includes an error of one year. This is due to
54Bush 1844, 10.
~ a t suppose I come to you and get your
understanding of the original text, will you ensure me that I
receive a better understanding from you alone, than I could
have from fifty meno equally as good as yourself, if not better,
who did give us the sense in English, when they gave us the
present translation? If you say Yes, I shall then believe you
have as much vanity, as you say the adventists have assurance.
And if you say No, then wben you read the original text only,
with your Judgment to understand and teach the English sense,
and I rea it in the English text, 1 have fifty times the weigbt
of judgment to yourself." Bush 1844, 9f.
!58 Miller was obliged to admit that sometbing in bis
chronology was wrong. But he added "With respect to other
features of my views, I can see no reason to chaD.ge my belief."
Miller 1845, 34, 15. Instead he believed that liis opponents
disproved themselves by their conf1icting arguments and so
corifirmed bis exegesis. Scc e.g. Miller's letter to T.E. Jones,
Nov 29, 1844; Bliss 1853, 280; ef. Rasmussen 1983, 84f.
57Litch continues with the oea that the 2300 days of Dan
8:14 is still the bulwark of the cause. Litch nRestoration of the
Kingdom to Israel" Me Nov 30, 1842.
!IIIE.g. SAM, 33, calls the seven times "the first of the
prophetic periods, which are considered as main pillars in the
calculations of Mr. Miller." Cf. Anon. "The Seven Times of Lev
xxvi: Why are they repeated four times." ST Jan 24, 1844. Bliss
1853, 71.
102
bis taking for granted the existence of ayear zero. Correct
arithmetics would have yielded 1844 instead of 1843. Tbis
mistake was shared by many of Miller's contemporaries.
511
5.5 Year of release
In the Pentateuch Miller found another text which he believed
to demonstrate that a "seven times" or 2520 year period ended
in A.D. 1843. This was the year of release.
At the end of every seven years thou shalt make
a release. And this is the manner of the release:
Every creditor that lendeth ought unto bis
neighbour shall release it; he shall not exact it of
bis neighbour, or of bis brother; because it is
called the LORD's release. (Dt 15:1,2 KJV)
At the end of seven years let ye go every man
bis brother a Hebrew, which has been sold unto
thee, and when he has served thee six years) thou
shalt let him go free from thee; but your Iathers
hearkened not unto me, neither incllned their ear.
(Jer 34:14 KJV)
The sources for the Millerite interpretation of these texts are
not as numerous as the ones for the prophecy of Moses.
1ID
The
text stems from an old sacral ordinance of letting the land lie
fallow and it is here applied to a release from debts and from
slavery.81 Miller's interpretation transformed the text into an
allegory of world history. Like a Hebrew slave who was to be
released "at the end of every seven years," the people of God
were to expect the parousia to release them from the slavery of
the spiritual Babylon at the end of seven symbolic prophetic
511proom recognizes the problem and points out that even
the marginal notes on Dan 9 in KJV Bibles make the same
mistake. There were also several renowned scholars, including
Mr. Hales on whom Miller heavily depended in matters of
chronology, who made the same error. PFF W, 791.
~ g SMV 19; Miller 18421e, 27.
s'Cf. e.g. Rad 1966, 14.
103
years. The time ca1culated for this prophecy is the same as
that of proof number one. This interpretation emphasized 1843
as the year "when the children of God will be released from all
bondage and slavery."
This hermeneutie gave Miller a powerful homiletica1 base to
preaeb on liberty for all captives at tbe second advent. Isa
61:1,2 was one of bis key texts.
The Spirit of the Lord God is upon me; because
tbe Lord hath anointed me to preach good
tidinas unto the meek; he hath sent me to bind
up the brokenhearted, to proclaim liberty to the
captives, and the opening of prison to them that
are bound; To proelaim the acceptable year of
the Lord, and the day of vengeance of our God;
to comfort all that mourn. 84
The text does mention "the acceptable year" and the "day of
vengeance" which in itself implied an eschatologica1 fulfillment
for the Millerltes. The prophetic interpretation of the year of
release gave Miller the answer for questions arising from the
text: who are the captives and when are they liberated. The
captive is the true church oppressed by the powers mentioned
in a n i e ~ and the time of the liberation is in A.D. 1843, at the
end of seven symbolie years of slavery and at the dawn of the
great antitypica1 sabbatical year.
f115
This interpretation illustrates Millers adherence to a kind of
magica1 inspiration where God implants prophecies of the
SMY, 19.
a3SMV 19.
84Miller 1842/0, 3.
811rfhere is some inconsistency in the argumentation. This is
due to the faet that some texts on the year of release show six
years of labor and release on tbe seventh (Ex 21:2; 23:10 as
well as Jer 34:14b) while others indicate release after seven
years (Dt 15:1,2; Jor 34: 14a). The former was applied by Miller
to mean six thousand years of sin with the seventh as freedom
in heaven during the Millennium, and the latter to the perlod
of 2520 years.
104
eschaton into everything there is in the Bible. Miller craves to
bulld everytbing into a harmonized typological system where Old
Testament events and the whole history of Israel grow into
symbols of a grand plan of world history.
5.6 Gog and Magog
Miller developed a third exegetical design related to the "seven
times" or the 2520 year periodo
And they that dwell in the cities of Israel shall
go forth, and shall set on fire and bum the
weapons, both the shields and the bucklers, the
bows and the arrows, and the handstaves, and the
spears, and they shall bum them with fire seven
years: So that they shall talce no wood out of the
field, neither cut down any out of the forests; for
they shall spoil those that spoiled them, and rob
those that robbed them, saith the Lord GOD. --
And seven months shall the house of Israel be
burying of them, that they may cleanse the land.
(Eze 39:9,10,12 KJV)
The prophecy in Ezekiel 39:9,10. mentions a seven year perlod
within which Israel, after the bordes of Gog and Magog are
destroyed, gathers spoil and burns the weapons of her enemies.
Millerlte .iublications malee only occasional references to this
prophecy. Millers interpretation turns the actual imagery of
the propbecy upside down. He interpreted this seven year
perlod to mean time during which the enemies of God's people
oppressed them - seven prophetic years from 671 B.C. to A.D.
1843.
87
The text includes an additional feature in verse 12, a period of
seven months for the burial of the dead and for the cleansing
of the land. As far as prophetic time is concemed Miller
counted each month as thirty days which in literal time denoted
thirty years.- Therefore seven months stood for 210 years,
88E.g. SMV 19f; VOP 1842/j, 67-84.
87SMV 19f.
88VOp 1842/j, 79-81.
105
which in turn was scen as a portion of the looger 2520 year
periodo Miller's idea of tbis seven-montb!210-year time span is
curious. He wrote that during tbis period the "People of God"
were putting away the rotten carcass of papal power." The
starting point of bis calculations was 1588, marked by the Ediet
of Nantes and the turning of Henry IV, king of Navarre, against
the papal power. Thus 1798, when papacy was believed to bave
received its deadly would, became the end of tbis 210 years
period.
88
Miller's comments on 1588 are somewhat confused as
the four decades of Huguenot wars began in 1562, Henry of
Navarre became the mg of Franee in 1589, and the Ediet of
Nantes was not given until 1598.
111 Chart illustrating tU time span o, MiDer's proo' no. 3
Burning of or opposition
to enem.y weapons 2520yrs
1------------1
End
677B.C. 210yrs 1843
1---1
1588A.D. 1798A.D.
Edict of End of
Nantes papacy
Miller's ten: Eze 39:9,10,12
One may observe that outside of Millerism Ezekiel's propbecy
on Gog and Magog was a popular one. It was a popular proof
ten for Zionistie arguments on the return and future victories
of the Jews. Such a concept Miller flatly rejeeted.
70
Miller's
view on a spiritual Israel ties at the foundation of tbis as well
as the previous seven year interpretations.
e&vOP 1842/j, 82f.
70See e.g. VOP 18421j, 85-100.
106
5.6.1 Background and
impact of the seven times
Several of Miller's bistoricist
forefathers endorsed a seven
year prophecy. Miller's three
prophetie ways of counting 2520
years are almost certainly not
unique to bim although exaet
parallels have not been located.
A hermeneutic which resembles
Miller's is in BurweU's
book,published in 1835, at a
time when Miller probably had
bis prophetie ideas fairly well
formulated?1 The most notable
supporter of a seven year
prophecy was Paber who did
base bis calculation [657 B.C. to
A.D. 1864] on Daniel 4.
72
The
idea of involving Daniel 4 in the
seven year caleulation was not Mlllerite woorcut on Dan 4,
foreign to the Millerites. In fact Numbers & Butler 1987.
Miller, Litch and Hale do make
Nebuchadnezzar's seven years of insanity a proof of the
legitimacy of the seven year calculation.?3
Whether original or not Mi11er's view certainly had a s t r ~
intluence on some Advent believers after the disappointment.
71Burwell 1835, 166-170 has a section on saered numbers.
He bases bis seven year prophecy on Lcviticus and begios the
time from the fall of Samaria.
12paber 1828 2:33-39.
73SAM 33; Miller 1949, 13-16; Litch "Review of Cambell of
the Captivity of the Jews ST Oct 15, 1840. See also Cambell
"Mr Camben on the retorn of the Jews" ST June 15, 1840.
7"See e.g. John Stevenson "God's Measuring Rods" Advent
Harbinger and Bible Advocate June 9, 1849. This artiele
synchronizes the seven times with the 6000 years.
107
It is more than likely tbat a key prophecy in Jehovah's
Witnesses' eschatology has its background in3 Miller's idea. The
Watchtower society has recalculated the terminal points of the
prophecy, and the emphasis is now on Daniel 4 rather than
Leviticus 26, the laller of which is mentioned as a prophecy
oo1y in their older boolcs.'1I
5.7 The age of the earth
Pourth among Miller's tifteen points involves the whole Bible.
And on the seventh day God ended bis work
which he had made; and he rested on the
seventh day from al1 bis work which he had
made. And God blessed the seventh day, and
sanctified it; because that in it he had rested
from all bis work which God created and made.
(Gen 2:2,3 KJV)
Por we which have believed do enter into rest, as
he said, As 1 have swom in my wratb, if they
shall enter into my rest: although the works were
finished from the foundation of the world Por he
spalee in a certain place of the seventh da)' on
tfs wise, And God Clid rest the seventh day from
al1 bis works. -- There remaineth therefore a rest
to the people of God. (Heb 4:3,4,9 KJV)
And six years thou shalt sow thy land and gather
in the fruits thereof: But the seventh year thou
shalt let it rest and lie sti11; that the poor of thy
people may eat: and what they leave the beasts
of the field shall eat. In like manner thou shalt
deal with thY __ v!.neyard, and with thy oliveyard.
(Ex 23:10,11 KJV)
It rthe Sabbath] is a sign between me and the
chifdren of Israel for ever: for in six days the
7lICf. ~ S e v e n ABU 1234. Cf. Cambell ~ . Cambell on the
Mode of Computing the Time" sr July 15, 1840. Cambell plays
with the figure seven, the number of perfection. He describes
seven priests, seven trumpets, seven days, seven times, and
proposes a 6000 year theory which approaches that of the JWs.
108
LORD made heaven and earth, and on the
seventh day he rested, and was refreshed. (Ex
31:17 KJV)
Six years thou shalt sow thy field, and six years
thou shalt prune thy vineyard, and gather in the
fruit thereof; But in the seventh year shall be a
sabbath of rest unto the land, a sabbath for the
LORD; thou shalt neither sow thy field nor
prune thy vineyard. (Lev 25:3,4 KJV) .
Moreover also I gave them my sabbaths
1
to be a
sign between me and them, that they might mow
that I am the WRD that sanctify them. (Ele
20:12 KJV)
Bulo beloved, be Dot ignorant of this one thing,
that one day is with the Lord as a thousand
kJV) and a thousand years as one day. (2Pet 3:8
Like many before him he believed that "the sabbath" or rather
the weeldy cycle is a miniature model and a prophecy of the
world's history. Christ will also labor six days [1000 years each]
in creating the new heavcns and earth, and rest on the
sevcnth."78 MiUer explained that Old Testament Israel was given
the literal sabbath as a "sigo," because God had givcn it
expressly for such a purpose. Howevcr, the Christian church,
observing no literal sabbath, 77 must regard the sabbath a
prophetic sigo, a symbol of the coming millennium. At the end
of the 6000 years "the Anti-typical Sabbath of a 1000 years will
commence,"78 the time of peace and rest for the whole
univcrse.
79
7BSMV, 20.
77Miller ar$l!ed that a literal Sabbath should not be kept
because al1 Jewish ordinances were cancelled and because the
Sabbath had become a symbol of the Millennium. VOP 1842/j,
160-162.
78SMV, 21.
7&VOP 1842/j, 156-171; SMV, 2Of.
109
Tbe popularlty of tbis topie is obvious from the many
chronological charts Millerite periodicals and books included
80
as well as from the number of artieles and books that deal with
this interpretation.a
1
Tbe main problem was not one of
demonstrating that the weeldy cyele is a symbol of world bistory
because a sizeable portion of Miller's contemporarles already
held this concepto Tbe major obstaele for the Millerites was to
overcome the widely approved chronology of archbishop James
Ussher. Ussher's AnnaIes Veteri el Novi Testamenli (1650-4) had
dominated the exegesis of Old Testament chronological informa-
tion for nearly two hundred years. Miller was obliged to work
diligentIy and repeatedly with bis calculations to push the
creation from Ussher's 4004 B.C. back to 4157 B.C. which, with
bis one year's arlthmetical error, gave 1843 as end of the 6000
years.
82
lIIIE.g. ST May 1, 1841: lune 1, 1841; Aprll 26, 1843: May
24, 1843. Me Nov 18, 1842: March 17, 1843; June 8, 1843; July
20, 1843; Aug 31, 1843. French "Diagram of Daniel's Visions"
ST Mar 1, 1841. See also SAN for a chart that with a
combination of literal and prophetie times. Appendix VI.
81Tbe main Millerite sources on the 6000 year chronology
are SAN, 13-32; Cox 1842, 56-68. VOP 1841Jj, 32-39: 157-171:
Supplement to Miller 1842Jb, 1-4. Especially Bliss was frequentIy
laboring with Old Testament chronogenealogies. See Bliss
1843/a, 4: 25-28, Bliss 1843/f, lO, and Bliss 1851. Jones "The
Kin2dom at Hand" ST June 15, 1840; Litch "Reply" ST June 15
z
1846, makes an interesting combination of prophecy ana
chronology; Cambell "Mr Cambell on the mode of Computlng
the Time" ST June 15, 1840. Fleming "Review of Rev Dr.
Week's Lectures ~ i n s t the Chronology of Wm. Miller" ST Apr
12, 1843. One of the most detailed and extensive artieles is
ADon. Dr. Jarvis No. 4, The Chronology of the Bible" ST Aug
16, 1843. E.B.K. "Theory of Types No. 1" ST Mat 15, 1841
develops 6000 years into a specfative system involving a certain
number of generations and creation days which were believed to
be 7 years long. B. "Six thousand years" ST Nov 22, 1843.
UUssher's chronology was printed in many editions of the
Bible and various commentaries. Tbe general nature oC
chronological speculation is reflected in bishop John Lightfoot's
timing of the creatioo. Faithful to Ussher he placed creation on
Oct 22, 4004 B.C. at 9.00 A.M., which led Brewter to comm.ent,
Closer than this, as a cautious scholar, the Vice Chancellor of
110
Tbe book of Judges provided the evidence Miller needed. His
basic claim, which had to be modified several times in the
uncounted debates over tbis issue, was that Ussher made a
mistake in assuming overlaps in tbe rule of the judges. Ussher's
dating for this period of Old Testament bistory was based on
chronologica1 statements in 1 Kings 6:1 and Judges 11:26 which
left only 295 years for the time between Joshua and Samuel.
Miller preferred to explain Ussher's argument away and with
little help from Josephus he argued tbat tbe judges were
successive with a span of 448 years. This gave the needed 153
years to pull the creation back into 4157 B.C and allowed for
the parousia 6000 years later in 1843.
83
IV Chart illustrating MilIer's understanding of the 6000
years
Creation 6000yrs End Eternity
1000yrs
1-1-1-1-1-1-1-1-
4157B.C. 1843A.D.
Miller's texts: Ex 31:17
Some Millerite timetables with 6000 years leading up to 1843
were presented as "very clear evidence." Tbe tables often
included Anno Mundi dates e.g. 5997 for the "present year."84
At other times words of caution were included. "Very well. No
one pretends to ten, positively, how long the world has stood,
but still it is believed there are serious reasons for supposing
that its age is not far from 6000 years." Anything eIse, they
Cambridge University did not venture to commit himself."
Kaiser, Classical Evangelical Essays, quoted in Geraty "The
Genesis Genealogies as an Index of Time" Spectrum vol 6/1.
83VOP 18421j, 36-39.
84VOP 18421j, 170. Cf. sr Dec 15, 1840.
postulated, would cast a shadow on God. 811
5.7.1 Extrabiblical research
111
The efforts that the Millerites put forward to interpret the Bible
so that 6000 years woold ron from the creation to 1843 led
them further into bistorical investigation than any other subject.
The complexity of problems forced them into repeated
recalculations.- They needed authority to back up their idea of
pushing Archbishop Ussher aside.
87
Sylvester Bliss was the
Millerite specialist on chronological problems. He wrote:
Chronology of the Hebrew text; for every period
where t1lat has failed os, we have taken the
chronology as gi.ven by Dr. Jarvis, and such is the
resolt. Our object has not becn to prove tbis
earth just 6000 years old, but to show from best
of evidence that it cannot vary much from it.
88
Unfortunately Jarvis' chronological studies have not becn
available for this research. The discussion on the problems of
Biblical chronology gave Miller awareness of different chrono-
logical systems that the Samaritan Pentateuch and the Septuagint
followed. Even Chineae, Indian and Roman chronologies are
mentioned by him as illustrations.- The Millerites appealed to
the authorlty of the church fathers, Irenaeos, Barnabas, Cyprlan,
Lactantius as well as well lmOWD scholars like Mede, Clarke or
Gibbon or even Bunyan to exbibit the validity of the 6000 year
8llSAM, 13.
a&rhe problems of these calculations are retlected in
MiUers on one of bis chuts of world bistory, "If tbis
Chronology is nol correct, 1 shaU despair of ever getting from
the Bible and bistory, a true account of the ~ o the world."
Miller nA Bible Chronology from Adam to Christ," in Himes ed.
VOP 1842/j, 36-39; Me ~ o v 22, 1842.
87Por the sensitivity of this subject see e.g. H[imesl
Opposition on the M.E. Church-Zion's Herald vs. 'Millerism'
sr Jan 24, 1844.
88Bliss 1843/80 25.
-VOP 18421j, 170.
112
theory.80
5.7.2 Popularity and influence of the 6000 year
theory
Paith in the 6000 year hermeneutic was prevalent in ante bellum
America.
11
Prom Millerite periodica1s one can only infer that
the Millerites accepted this coneept unanimously. Bliss
comments in his Chronology of the Bible:
The coming of Christ would be at the end of the
six thousand years from the creation has been the
belief of those who look for the pre-millennial
advent, ever sinee the days of the primitive
church.
82
An average layman had little possibility o examining critica1ly
the detailed charts with hundreds o Bible texts. Any
information in the Bible took precedenee over any data
available from historical sourees. Por instanee the events o
Christ's ministry were dated with the help of the book of
Daniel.
13
Yet even by the historicist standards the Millerites
should have known better than to plaee the birth of Chrlst in
year zero.
14
Litch does in fact make an apology of this detail,
but he brushes the whole question aside by pointing out that a
correction would make no differenee to the final outcome.
95
However, this error together with other minor deviations from
well known historica1 dates like those of the exile, show that
Miller's aim was one of proving the time of the end rather than
that of finding reliable dates. He used historical data when it
&osliss 1843/a, 29f. Anon "Six Thousand Years" ST Nov 22,
1843.
I1E.g. Chamberlain 1805, 93, expresses the nearness of the
6000 years of history.
I12JJIiss 1943/a, 3.
~ g SAN 25-7, counts the crucifixion from the Book of
Daniel.
14E.g. VOP 18421j, 39.
86Litch 18421c, 14.
113
matched bis plan and disregarded it, even where information
was readily available, if the data did not appear relevant for bis
goals.
It was on the 6000 years and the age of the earth rather than
Daniel 8:14 tbat the largest remajning Millerite groups invested
their energies on after autumn of 1844.
88
It is also more than
likely that the slight1y modified version of the 6000 year theory
of Jehovah's Witnesses stems from William Miller.
87
5.8 The Jubilees
One of Miller's most imaginative interpretatioDS stems from the
book of Leviticus.
And thou shalt number seven sabbaths of the
years unto thee, seven times seven years; and the
space of the seven sabbaths of years shall be
unto thee forly and nine years. -- And ye shall
hallow the fiftieth year, and proclaim liberty
throughout all the land unto all the inhabitants
thereof: it shall be a jubile unto you; and ye sball
return every man unto bis possession, and ye
88 A fascinating example of post disappointment
harmonization is in John Stevenson "God's Rods"
Advent Harbinger and Bible Advocate June 9, 1849. This artiele
advises one to take first 7 x 360 = 2520. Tben the result is
deducted from the perfect number: 6000 - 2520 = 3480. This is
tbe Anno Mundi date for Judah getting into trouble. Tben 70
years more leads to tbe of tbe exile, Anno Mundi
3550. From tbis one can count forward anotber 70 years to the
end of tbe exile or 390 years of sin backward [according to Ez
4:1,8] to 3160 Solomon's deatb and Jeroboam's rebellion against
God. With the belp of 1K 6:1,37 one could count further back
to tbe time when fue Temple was build and to tbe time of the
exile etc.
ABU 322-347 looks like a modernized
version of Millente discussion on the 6000 years. Tbere are
references to various calendar systems of the ancient Near Bast.
The creation is dated 4026 B.C. the birth of Christ Oet 1, 2
B.C. and the reader is left to expect the eschaton in 1975 [the
article is written in 1969].
114
8Vr'L&II&NT.
IUOIIITION o, MILLA. CBaT
ClIIONOLOO y O, TUI WORLD. UD or
TUI 'IO.I1ITIC PUIODa.
......... 1'.
.. lo.
Sample text, Supplement to VOP 1842/j
shall retwn every man unto his family. A Jubile
shall that fiftieth year be unto you: ye shall not
sow, neither reap that which poweth of itself in
it, not gather the grapes ID it of thy vine
undressed. Por it is the jubile; it shall be hol}'
unto you: J.e shall eat the inerease thereof out of
the field. (Lev 25:8, 10-12 KJV)88
Millers argument runs as follows: "As seven days constitute a
sabbath, so seven kinds of sabbath form a complete round of
118rfhere is no wide selection of sources for the Millerite
jubilee interpretation: Miller 1841Je, 28; Spalding 1841, 30;
Anon. ''The Ordinance of the Year Jubilee" ST May 1, 1841.
On the speculative side there is a series of articles in the Signs
by E.B.K. "Theory of Types Nos. 1-5" ST Mar 15 Sep 1, 1841,
which combines the Jbilees into world chronology. See also
Cambell "Mr. Cambell on the Mode of Computing the Time"
ST July 15, 1840, which inc1uded as count of world history,
seven riilllenniums in 140 Jubilees.
115
sabbaths, and carry OS up to the perfect sabbath in heaven.
n88
The seven Sabbaths MiUer found were 1) the seventh-day
sabbath, 2) the fiftieth-day sabbath (Lev 23:15,16), 3) the
seventh week sabbath (Deut 16:9,10), 4) the seventh month
sabbath (Lev 23:24,25), 5) the seventh year sabbath (Lev 25:3-
5), 6) "the year fiftieth, Jubilee" (Lev 25:8-13), and 7) the
fiftieth Jubilee, which he designated the antitype of alI
sabbaths.
'OO
"The Jews kept but six Sabbaths; if they had kept
the seventh they would have been made perfect without os; but
they broke the seventh. 'Therefore there remains a keeping of
the Sabbath to the people of God. "(Heb 4:9)'01
The symbo1ism. of the Jubilees was interpreted in a forthright
manner. The Jubilee was thought to mean consummation and
restoration, deliverance "from bondage and corruption" and the
time to be "introduced into the glorious liberty of the children
of God. "'02 The method of counting the time was uncompli-
cated. It ineluded no device for manipulating the time from
days to years. "How long," writes Miller, Mis a Jubilee of
Jubilees? Ans. 49 times 50 years = 2450 years."'03
5.8.1 The terminus for the Jubilees
Miller arrives at the terminal points of this "prophecy" with a
fascinating argumento He believed there cannot have been any
post exilie Jubilees because the Jubilee belonged to free men
and the Jews returned from the exile as "slaves and bondsmen
and remained so under the kingdoms of Persia, Grecia, and
Rome."'04 He decided to initiate the talIy for the fiftieth Jubilee
from Josiah's reign when the last Jubilee, as he believed, had
have been celebrated in a free Israel.
~ i l l e r 1842/e, 28.
~ i l l e r 1842/e, 28; SMV, 2lf.
101SMV, 22.
I02Anon. "The Ordinance ol the Year Jubilee" sr May 1,
1841.
I03SMV, 22.
I04Miller 1842/e, 29f.
116
Por lOme reason Miller suggcsted that the Jews ceased keeping
the Sabbath as weU as Jubllees at the close of Josiah's reign
"the last king of Jerusalem that obeyed the commandments of
the Lord, or kept bis statutes"105 His dating made him choose
wbat be believed to be the last year of Josiah's reign, (IJ7 B.C.
He argued that after tbis date the Jews would not and could
not celebrate the Jubi1ee or the year of release. This brougbt
MiUer's calculation down to 1843 and conveniently reinforced
tbe message of the Millerite revival.
108
V A Chart illustratlng Miller's vi_ of abe ftftleth JubUee
Josiah 49 Jubllees = 2450yrs
1------------------
fIJ7B.c.
Miller's text: Lev 25:8-13
5.8.2 Comments on the Jubilees
End
1843A.D.
Miller's argument is somewhat baffling. Qne may appreciate the
Jubilce signjfying freedom from slavery and return of ownership
on the land. These features made the Jubllce a frequently
acclaimed symbol of the second advent in M"1llcr's time. Yet the
idea of a propbetic Jubllce appears somewhat out of place.
Miller's arguments are normaJly replete with Biblical texts. Por
obvious reasons be is not able lO find a single text pointing to
the fiftietb Jubilce. The wbole idea is based more on a desire
to find mathematical order within the Scriptures than on the
usual multitude of proof texts.
Even within bistoricist ideals Miller sbould have secn that in bis
1C16SMv, 22.
108SMv, 22.
117
Iist of the seven Sabbaths the second and the third sabbath
were one and the same festival, the feast of weeks or the
Pentecost.
107
This must be so within Miller's own biblicist
method which is characterized by harmonization.
101
There is
another point that Miller does not discuss. Contemporary
scholars found no :peement upon whether 49 or 50 years
should be counted.
1
Mathematical harmony appears to have
becn more important for him than a critica1 look at his own
theories and agreement even with the conservative Biblical
scholarship of his time.
Millerite teaching on the typological and prophetic significance
of the Jubilees is not fairly appraised, however, until one
acknowledges that the theme of a shortly beginning millennial
J ubilee was extremely popular. Interpretations varied, and while
there was probably no other theory like Miller's, those
Christians who expected Christ's return accepted that the
Jubilee was a familiar symbol of the approacbing glory.110 In
terminology the medieval father of apoca1ypticism, Joachim of
Fiore comes close to Miller with bis theory of the seventh
sabbath rest in the seventh age.111
Towards the end of the revival the Millerites looked for more
and more effective means of finding the exact time of the
parousia. The speculative and inexact nature of the beginninof
this "prophecY' may have led to the secondary role that tbis
interpretation played in the Millerite movement. Its effect on
Jehovah's Witness' eschatology would require further study.
Their Bible Dictionary gives only a cursory allusion to any
symbotic meaning that there may tie in the Jubilee, but it does
lO7E.g. Clarke n.d. vol 1, 868.
1010nly historical critical approach might in a case like this
suggest either two different feasts, or two different
sources for Miller's.J>roof texts, Lev 23:15,16 and Dt 16:9. ef.
e.g. Driver 1895 [ICCJ, 195f.
lO8Cf. e.g. Clarke n.d. vol 1, 606, comments on Lev 25:10.
OJDningham 1840, xili, makes a time calculation of
3430 years based on the jubilees.
l11Reeves 1976, 8; Reeves 1969, 40, 86, 89.
118
malee a count of seventeen Jubileos, the last one of which
happens to be dated (;H1 B.C.
112
5.9 The third day
Miller's proofs number six and ten must be discussed together
to avoid unnecessary repetition. They provide a fresh scheme to
achieve the target year of 1843."3
Come, and let us return unto the LORD: for he
hath tom, and he will heal us; he hath smitten,
and he will bind us up. Aftor two days will he
revive us: in the third = he will rlllse us up,
and we shall live in bis . t (Hos 6:1,2 KJV)
And he said unto them, Go fe, and tell that fox,
Behold, 1 cast out devils, and 1 do cures to day
and to morrow, and the third day 1 shall be
perfected. (Lk 13:32 KJV)
The two texts have nothing in common except that both
mention two days followed by a third of a special character. "In
the third day he will raise us up, and we shall live in bis sigbt.
Here Miller asserts to have found a prophecy in which every
word is full of meaning, Ha pearl of great prlce, lying deep in
the waters of prophecy."',4 After God's people have becn tom
for two prophetic days by worldly powers there is the time of
resurrection and tife with the Lord in perfection with the devil
"chained, and cast out of the earth into the pit, and shut Up."U5
These two days of Hosea and Luke cover the same perlad of
time. Miller contended that these days cannot mean natural
twenty four hour days "for the church has been tom and
112ABU 97lf.
":.ne best Millerlte sources are e.g. VOP 18421j, 32-39;
Miller 18421c, 45-75; Miller "Evidence - Chapter IV" ST luly
15, 1841.
114Miller 18421c, 46.
115SMY, 26.
119
smitten for more than 48 hours."11e Miller argues that only
when the principIe of 2 Pet 3:8 is applied, the meaning of
Hosea's prophecy becomes intelligible. As the days are turned
into millenniums the prophecy reveals the specific time when all
labor will be finished and the millennium of bliss will begin as
Rev 20:4,6 and John 14:3 describe it.
m
The most engaging part in the exposition of this "diamond" of
prophecy comes in the method of determining the tenninus a
quo. Miller makes a comparison with Hosea's prophecy and the
words of Jesus. "1 cast out devils and 1 do cures to-day and
tomorrow, and the third day 1 shaU be perfected."(Lk 13:32,33).
The words are addressed to Herod, "tbat fox." Miller reminded
bis readers that Herod was aRoman appointee, therefore the
context, in bis view, demanded the beginning of this two
thousand year penod with the Romans taking control over
Palestine.
VI A Chart illustrating Miller's interpretation of the two
prophetic days from the time of Roman's lo the end
Romans 2001 yrs End
1----------------1
158B.C. 1843A.D.
Miller's texts: Hos 6:1-3; Lk 8:32
The actual date for the Roman rule was settled with 1
Maccabees 8 and 9. These chapters describe a league which the
Jews, led by Judas Maccabeus, made with the Romans. Miller's
'
1e
Miller 1842/c, 59 ..
117 SMv, 22f; 26f.
120
date for this was 158 B.C.
118
Two millenniums added to 158
B.C. made in Miller's calculation A.D. 1842. This is, of course,
one year short of 1843, but this one year was claimed to be the
proof of the accuracy of this particular prophecy. This is so
because Hosea said, "Afier two days he will revive us.--" The
first year "afier" 1842 is 1843. Similarly Jesus said that perfection
would come non" the third day, correct for 1843 and thousand
years after it.
118
With this explanation Miller proposed the
prophecy as another unquestionable proof for the parousia in
1843.
One may note that Miller does not mention the possibility that
according to his own literalistic method 1844, 1845, or any year
within a millennium would be "after" 1842 or non" the third
millennium since 158 S.C. No examples of similar exposition
bave been found in contemporary literature.
5.10 The c1eansing of the sanctuary
The propbecy for which Millerism is best remembered is found
in the book of Daniel.
Then 1 heard one saint speaking. and another
saint said unto that certain saint which spake,
How long shall be the vision concerning the daily
sacrifice, and the transgression of desolation, to
give both the sanctuary and the host to be
trodden under foot? And be said unto me, Unto
two thousand and three hundred days; then shall
the sanctuary be cleansed. (Dan 8:13,14 KJV)
The interpretation of tbis text was regarded as an important
challenge because its exegesis varied more among bistoricists
tban that of any other time-propbecy in the book of Daniel.
Some serious conservative bistoricists applied Daniel 8 only to
Antiochos. Otbers sougbt to stretch the time into the Christian
era, but with widely varant starting points and even diverse
lengths of time, 2200, 2300, or 2400 days. The Millerites wrote
no books on this prophecy alone, but it is discussed extensively
in Miller's Evidence, Hale's Second Advent Manual, Litch's
118Miller 1842/e, 56.
~ i l l e r 1842/e, 56-73.
121
Prophetic Expositions, Fleming's Synopsis, and Hawley's Second
Advent Doctrine .'31
The prophecy of Daniel 8 required several definitions to make
the Millerite interpretation possible. First of all the length of
time needed discussion. Tlie Millerites were well aware of
Jerome's reading of 2200 evenings and mornings as well as the
Septuagint's 2400. Here the Hebrew text was considered
preferable because it must be considered more original, because
no variants were knOWD the Hebrew manuscrlpts, and
because the "Vatican edition" LCodex Vaticanus?] of the LXX
also had the reading 2300.
'21
Secondly, the chapter itself gives
no tenninus a qua suitable for historicist appJication.
'22
Therefore Miller and his associates tried to prove a connection
between chapters 8 and 9 in Daniel.
5.10.1 Daniel 8 and 9 interpreted together
It was pointed out that in Daniel 9:23 Gabriel came to make
Daniel UDderstand "the vision", which, Miller claimed, must
mean the one that precedes.
'23
1842/b, 39-75; Miller 18421f; VOP 1842/j, 46-53;
Miller 1841Jg; SAM 42-59; Fleming 1842, 39-60; Hawley 1843,
62-93; Litch 1843; Litch 1841Ja, 74-87; Liteh 1841Jc, 22-62;
Hervey 1843/a, 40-108; BJiss 1841Ja, 101-111; Liteh 1842/b, 1:112-
144; BJiss 18421b, 26-46; BJiss 1842Je; BJiss 1843/d; BJiss 1843/f,
Sf. There are also several artieles on the subjeet. e.g. Miller
"Cleansing of the Sanetuary, A Letter from Wm Miller" sr Apr
6, 1842; B. "The 70 Weeu and 2300 Days of Daniel" sr JUDe
22, 1842; Anoo. "The Sanctuary" sr Feb 1, 1842. Inquirer "The
Sanctuary" sr Feb 15, 1842, Mar 1, 1842. Aoon. "ls Aotiochos
Epiphanes the hero of Daniel's Prophecy" sr Dee 28, 1842;
Evan "The Prophecy of Daniel" sr Mar 8, 1843; Aoon. "The
End of the Prophetie Periods" sr Apr S, 1843. Aoon. "Dura-
tion of Earthly Kingdoms" sr May 29, 1843. Hawley "The
Doctrine of the Second Advent Sustained by the Voice of the
Chureh
H
sr JUDe 7, 1843.
121Litch 1842/b, 1:115.
'zznns is reflected in the heavy debates there were over
the topie even among the Millerites. See e.g. VOP 1842/j, 47.
123Cf. Zevit "Exegetical ImpJications of Daniel 8:1, 9:21"
VI' vol 28 (1978).
122
Does not the angel say to Daniel, ix.23,
"Therefore understand the matter and consider
the vision7" Yeso Does not the angel then go on
and give bis instruction the 70 weeks?
Yeso Do you believe the Bible IS true? We do.
Then if the Bible is true, Daniel's 70 weeks are a
part of the vision, and 490 years were
accomplished when the Messiah was cut off and
not for himself. Then 1810 years afterwards the
vision is completed.
'24
The second confirmatory statement was seen in a another
reference to a "vision" (Dan 9:24). The seventy weeks were to
"seal up the vision." This vision was believed to be that of
Daniel 8.
'25
The sealing aspect was strongly advocated by
Miller's associate, Apollos Hale, a Methodist minister.
--there can be sealed without something
to seal, to which it IS made an appendage. As
the 70 weeks are the appendage - the seal - to
something eIse called the vision, that vision must,
in nature of the case, be something different from
the 70 weeks, even if the 70 weeks could with
any propriety be caUed a visioa
'28
Miller agrees with Hale but stresses a slight1y different view. He
wrote, that the sealing meant confirmation on the fulfillment of
Daniel 8 because sealing means fulfillment, and a prophecy
canoot be fulfilled without a starting point.
'27
There was a third detall related to the wording of Daniel 9:24
which was used to strengthen the argument on the unity of
Daniel 8 and 9. Litch investigated the Hebrew background of
124Miller 1836, 47.
125YOP 1842/j, 47. Hale suggested that Daniel's reference
to Jeremiah's 70 years shows that he misunderstood Daniel 8
somehow to mean that the 70 years would not terminate at the
expeeted time. Therefore Gabriel came to explain the matter
ana to give the correet place for Jeremiah's seventy as well as
the 490 and 2300 years. Hale 1846, 43.
128Hale 1846, ch. 1.
127yOp 18421j, 47.
123
the word "determined" [ z : n ~ ] and he contends that it should
have becn translated cut 'off" or "scparated" which, in the
framework of propbetic time, could mean on1y tbat the seventy
weeks or 490 years of Daniel 9 were cut off' from the longer
perlod of 2300 evenings and mornings or 2300 years.
'28
Tbe case for the oneness of Daniel 8 and 9 was established
step by step. Daniel's prayer [ch. 9] provided a further
possibility of pointing out how the two texts belonged together.
Daniel was worrled over the fate of bis people and he wanted
to know the solution to chapter 8 when he prayed. Chapter 9
must tberefore be an explanation of chapter 8.
'29
For the
Millerltes the problem was solved. Everybody knew how Daniel
9 must be interpreted. A Christological interpretation was
presupposed even by the marginal notes of the Bibles. This
made the preceding argument crucial for Millerism. Without
Daniel 9:25 as a legitimate solution for the beginning of the
2300 evenings and mornings they would not have had such a
tenninus a quo tbat would bring the conclusion of the prophecy
in the region of 1843. Tbe time was to be counted "from the
going of the commandment to restore and to build Jerusalem."
Miller's interpretation o Daniel 8 cannot be looked upon in
isolation from Daniel 9.
William Miller was not alone in the linking of the 70 weeks and
the 2300 days. Already in 1654 Tillingbast advocated in England
tbat the 70 weeks were a lesser perlod witbin the greater one
o 2300 days.'30 A century later in 1768 Johan Petrl clearly
proposed tbat the 70 weeks be placed to the first part of the
2300 days.'31 By the tum of the nineteenth century this view
became increasingly popular even though there were many
serlous historlcists who preferred Antiochos and literal time as
'anne Hebraists all admit that the word determined, in
our Eng!ish version, does signify 'cut off.' Not one has disputed
it." LitCh Me vol 4 no. 25. In Litch 1842Jb, 1:133 three
"Hebraists," Fulson, Bush and Seixas, are mentioned by name.
Cf. Bliss 1851, 15.
128jtch 1842/b, 1:128-137.
130PFF IV, 209.
131PFF W, 210.
124
the fulfillment of Daniel 8.
'32
5.10.2 When was Jerusalem rebuilt
All throughout the historlcist tradition the interpretation of Dan
9 had remained fairly stable. The prophecy of 70 weeks was
exegeted as a Messianic prophecy. The time was counted as
prophetic years. "The rule is this. There is nothing said about
days at this time by the angel The Hebrew is seventy heptades,
or seventy sevens." This means 490 years.
'33
Christ was the
"anointed prince" to be "cut off." (Dan 9:24-27) Subsequendy
Cyrus' decree (2 Chr 36; Ezra 1) was as unsatisfactory as it led
nowhere.
'34
Therefore several historlcists started this prophetic
perlod some time between 453 and 457 B.C.
'311
Miller chose the
seventh year of king Artaxerxes Longimanus. The letter of
Artaxerxes in Ezra 7:11-26 was explained to be the final Royal
command concerning the rebuilding of Jerusalem. Most
contemporary commentaries followed Ussher and dated the fifth
month of the seventh year of Artaxerxes to 457 B.C.
'

5.10.3 The date of the crucifixion
Because Daniel 9 was regarded a Messianic prophecy,'37 this
timing, and the whole design that Miller put on Daniel 8 and 9
was believed to have been confirmed by events relating to the
life of Christ. In the Millerite version the 490 years of Daniel
9:24 were added to 457 B.C. This led to "Messiah the Prince,"
Mede, the father of historicism.
133Bliss 1842/a, 103.
134Cf. e.g. Lacoque 1979, 194f.
1977, 30.
ICf. e.g. Clarke n.d. vol 11, 732. PFF W 396f. Litch used
"Rollin's chronology" Litch 1842/b, 1:135.
137This was also used to prove the unsuitability of
Antiochos. "It is. however, very evident that Antiochos
Epiphanes could not be the little horn predicted, for the little
horo was to stand against the Prince of Princes, and Antiochos
died 164 years before the Prince of Princes was bom." Bliss
1842/a, 104.
125
or the crucifixion in AD. 33. Both 457 B.C. and AD. 33 were
conveniently verified by marginal notes in many KJV Bibles.
This madc Millers interpretation of Daniel 9 appear
impeccable.
1a1
Millerism was a Bible readers religion.
VII Chart lllustrating the Mlllerlte exegesis oC Dan 8 and 9
2300 years
I
490 years 1810 years
---11-------
457 B.C. 33 A.D. 1843 AD.
Ezra's Crucifixion Parousia
Decree
Miller argued the unity of Daniel 8 & 9 with the
following:
1) Daniel did not understand tbe vision of ch. 8 (Dan
8:27)
21 The two chapters connected in Dan 9:21.
3 "Tbe visionR menboncd in Dan 9:23 and 9:24.
4 (Dan 9:24) was intefIJreted to mean "cut off' pointing
to a shorter time "cut off" from the longer 2300 <lays.
5) Terminus a quo only unexplained part of Dan 8:14.
In bis detailed comments on the chronological combination of
Daniel 8 and 9 Litch asserts that AD. 33 can be proven to be
the date of the crucifixion. Cbrist was crucified before a paschal
full moon and on a Friday. Passover faIls on the first full moon
after the equinox. Tbc Sabbatb after the crucifixion Friday must
have been the first full moon of the passover. Litch continues:
1 find by calculation, the only passover full moon
that fell on a Friday, for several years before or
after the disputed year was 3rd of April 4746
1a1E.g. Miller 1842/b. 71.
l26
Julian, 490 after Nehemiah, 33 AD.
'38
This made it possible for Litch to conc1ude that the "chronology
of the 490 years -- rests on the most solid basis."'o1O To
complete the exegesis of the 2300 years Miller and bis
associates were left with thc simple task of adding a further
1810 ycars to A.D. 33 to arnve at 1843.
'41
5.10.4 What is the sanctuary
Havmg arnved at the desired year of 1843 Miller proceeded to
exegete the non-cbronological parts of the prophecy. This
exegesis would have becn meaningless had not Miller believed
that Daniel's c1eansing of the sanctuary was in fact the parousia.
To establish this Miller labored to obtain a clearcut meaning for
the word "sanctuary". This part of Miller's exegesis is a primary
example of the concordancc method. With the help of bis
Cruden's he found seven possible meanings for the word
sanctuary. These were:
1. Jesus Christ (Isa 8:14; Eze 11:16)
2. Heaven (ps 102:19; 20:2)
3. Judah (ps 114:28)
4. The temple of the Jews (1 Chr 22:19; Ex 25:8)
5. The holj of holies (lChr 28:10; Lev 4:6)
6. The earth (Isa 16:13; 1 K 8:27; Rev 5:10; 20:6;
Mt 6:10; Ps 32:15; Rev 11:15; Ps 96:6-13)
7. The saints (ICor 3:16,17; 2Cor 6:16; Eph
2:21)'42
~ i t c h 1841/b, 1:138-140.
''"'Litch 1841/b, 1:140.
141VOP, 47.
'42Miller 1842/f, 4-7. Even though Miller again assembled a
number of texts to prove bis points many of bis proofs
[especially under pomt 6] appear irrelevant on c10ser
examination. After tlie disappointment the interJJretation of the
Sanctuary symbol was hotIy debated betwecn mliinline Millerites
and Sabbatarian Adventists. It was then contested that 145 times
the word "sanctuary" is used and not a single time applied to
the earth. Everyone knows, they c1aimed that the earth is
neither a dwelling place of God nor yet a holy or sacred place,
127
After Ustiog bis possibilities Miller sets out to deduce the
correct one by a process of elimination. 'The question now
arises which of these sanctuaries does Daniel mean?" The nen
part of the evidcnce provides a typical example of Miller's logic
and style:
1 answer not the first Jesos Christ for he is not
impure.-- not the second heaven for that is not
unaean, people, -- not the third Judah for literal
Judah is cut off as a people,-- not the fourth, the
temple, for that is destroyed and what is not
cannot be numbered.'43
Naturally the holy of holies could not count either as it was not
in existence any more, and Miller was left with oDly two
appropriate meanings: the earth and the saints, both of which,
he claimed, needed and would receive the c1eanmng promised
by Daniel at the end of the 2300 years.' ....
5.10.5 Cornments on the 2300 year prophecy
It is interesting that there was more debate in Millerite
publications over the details of Daniel 8:14 than over any other
issue. Many of these arguments were with non-Millerites who
objected to the 2300 evenings and mornings mcaning days, or
who that the little horn of Daniel 8 was Antiochos
Epiphanes.
'45
It may have been that the Millerite editors
allowed for this debate because of their confidence in the
correctness of the opinions they held on Daniel 8.
Prom the earliest period of Miller's prophetic interest bis view
on Daniel 8:14 emerges as one of bis main arguments for the
and that the sanctuary must be a definite object. Similar
argument was repeated against the church being the sanctuary.
AH Aug 2, 1850, pp. 28-30.
18421f, 7f.
' .... Miller 18421f, 8f.
'The debates with Stuart, Colver, Monis, Truc, Brown
and Dowq were reprinted in book form. Miller 18421g; Bliss
1843/d; BUsS 18421a; Litch n.dJd; Litch 18421c.
128
nearness of the parousia. Together with the 6000 year theory it
was popular with the majority of the Millerites. This particular
exegesis grew in importance as the end of the Millerite
expeetation approaehed in 1843 and 1844. This may have been
due to the faet that this prophecy had been interpreted to tell
the time of the end by numerous historicist exegetes before
Miller.
If one tries to look at Miller's exegesis through the eyes of a
contemporary, one may assume that this hermeneutie together
with Miller's views on other prophecies in Daniel and the
Apocalypse appeared as regular exegesis, while bis teachings on
Leviticus, J ubilees or even the 6000 years may at times have
reached the borderlines of propriety.
The increasing popularity of this doctrine among the Millerites
may have been caused by the nature of the prophecy. It
allowed for speeulation on the exact day of the second advent
while most of the other "proofs" were only good for determining
the year. As the time approached this propheey was interpreted
with increasing resolution to find the exaet date. Tbis was
against Miller's personally expressed wishes.
'48
As one looks at the way Miller's inheritance was shared, it
appears that after the disappointment, caused by a typological
elaboration of this prophecy, most Millerite groups took a
rather detached view on Daniel 8, while Sabbatarian Adventism
appeared to stake its life on the typologically updated
interpretation of this prophecy.'47
S .11 Time of the end
Miller's exegesis also included the prophetie perlod of 1260
days, 42 months, or 3 1/2 years which was one of the
cornerstones of historicism.
And he shall speak great words against the most
objected to the specific date until a fortnight
befare the time.
Lindn 1984. This prophecr still appears to be of
vital signiticance for Seventh-day Advenhsm. E.g. Lindn 1982.
129
High, and shall wear out the s&ints of the most
High, and think to c h n ~ e times and laws: and
they shall be given into bis hand until a time and
times and the dividing of time. (Dan 7:25 KJV)
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? And 1 heard
the man clothed in linen, which was upon the
waters of the river, when he held up bis rigbt
hand and bis left hand unto heaven, and sware
by him tbat 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 tbings shall be finished. (Dan
12:7 KJV)
But the court which is without the temple leave
out, and measure not; for it is given unto the
Gentiles: and the holy city shall they tread under
foot forty and two montbS. And 1 Wi1l give power
unto my two witnesses, and they shall propliesy a
thousand two hundred and threescore days,
clothed in sackcloth. (Rev 11:2,3 KJV)
And the woman fled into the wildemess, where
she hath a place prepared of God, that they
should feed her there a thousand two hundred
and threescore days. (Rev 12:6 KJV)
And the woman were given two wings of a great
eagle, that she oilidlt fly into the wildemess, into
her place, where sne is nourished for a time, and
times, and half a time, from the face of the
serpent. (Rev 12:14 KJV)
And there was given unto him a mouth speaking
great things and blasJ'hemies; and power was
g!ven unto him to contmue forty and two montbs.
(Rev 13:5 KJV)
Tbese prophecies are to be found in the books of Daniel and
Revelation. Tbey cover the work of the littIe hom and one of
the beasts of Revelation as well as the period of the scattering
and persecution of God's people. The Millerites frequently
discussed both the events and the termini of these prophecies in
130
tbeir books and periodicals.
148
Tbese propbecies were not exegeted to lead to Millers year of
tbe cnd, 1843. Instcad tbey were believed to indicate tbe
beginning of tbe "time of tbe end." One can compare Miller's
interpretation of this propbecy to a backbone in a skeleton. It
provided tbe supportive structure to whicb several otber time-
propbecies were fixed.
5.11.1 The French revolution
Tbe propbetic significanee of tbe French revolution was
underwritten by many commentaries of the early nineteentb
eentury. For some Americans tbe news from Franee may bave
appeared to mark progress and reform, but the sudden changes
of power, tbe bloodshed, tbe attacks against Christianity and tbe
Bible made many religious people regard the revolution as a
somber sign of tbe times. These interpretations were bigbJighted
by tbe fate of tbe papacy in tbe aftermatb of tbe revolution
wben Napoleon sought to make tbe pontiff bis puppet. After all,
papacy had becn tbe antichrist of prophetic hermeneutic sinee
tbe Reformation.
148
Miller chose tbe year 1798 for tbe termination of tbe papal
domination.
1I1O
At that time Napoleon's troops entered Rome
and he put an end to tbe popc's political rulership. This was
tbe deadly wound (Rev 13:3) and tbe end of tbe tittle hom's
1"'Some of the most detailed and thoroU2h discussions of
tbis propbecy are in Miller 1842/b, 86-114; Milfer 1841/a, 30-36;
Miller 1842Jg; Litcb 1842Ja, 57-73; SAN 82-95; Storrs 1843, 1-
53; Bliss 1841/a 78-101; Bliss 1843/d; Bliss 1843f, 4f. See also
VOP 1841/j, 46-53. Litch 1842/b, 2:121-124; Litch 1841/c, 62-80;
Cook 1843, 50-62; Hervey 1843/b, 40-108; Anon. "1260 Years of
Papal Triumpb" sr Feb 1, 1843; Anon. "End of the 1260 days"
sr July 19, 1843.
1411Sandeen 1970, 5-7, 13. For a Millerite view see e.g.
Miller, "Remarkable Fulfillment of Propbecy, Relating to Franee
and tbe two Witnesses" VOP 1841/j, 203-211. PFF Iv, 60, 67, 71,
78 etc. Cf. White 1911, 265-288.
11!OCf. PFF JJ 751-782.
131
persecution of the saints (Dan 7:25).151 The Millerites reminded
themselves of the details: "Feb lO, 1798 General Berthier, at the
head of the republican anny of Franee, entered the city and
took it." The pope was imprisoned and taken to Franee together
with the cardinals and tbe whole papal system lost its power
because it was reorganjzed by Bonaparte.
l112
Miller was not alone in suggesting that the end of this period
was in the year 1798. At this time Miller had been a lad of 16.
The ftrst one to suggest A.D. 1798 as the terminus of Daniel
seven and its parallel prophecies was Samuel M'Corkle who
gave the events a prophetic meaning in the very year tbey took
plaee.
l113
5.11.2 The time of the antichrist
Attacks against the papacy were common in all areas of
nineteenth-century American life. In the sphere of prophecies
historiclsts applied coneepts like "antichrist," "little hom,"
"abomination of desolation," the "beast" of tbe book of
Revelation and others to tbe papal power. This outlook was
well established by the reformers, and it had becn kept up by
the Puritan tradition.
l114
Miller approaches these prophecies from
a sIightly different angle. He is not over1y coneerned with the
posstole papal atrocitics used to prove the antichristian charac-
ter of this power.,1I5 Miller was interested in chronology and in
tbe historical accuracy of the prophecy.
The easiest aspect of tbese prophecies was the length of time in
15'Miller 18421b, 104.
152jtch 18421b, 1:105-109.
1113pFF Iv, 396.
l ~ e.g. Ball 1981, 199, 208f.
1115 Anti-Roman sentiments had been boosted by tbe
continuously increasing proportion of Roman Catbolic
immigrants. See e.g. Gaustad "Introduction" in ROA xi-XX; PFF
Iv, 275f describes the rise of anti-Catbolic literature and feeling
including popular horror stories (like Maria Monk's AwjUl
Disclosures Of Six Months in a Convent) and popular journals.
132
question. Prom its beginning historicism had presented all 3 1!l
year, 42 montb and 1260 day prophecies to mean the &ame
period of 1260 yeat'S. Anyone proposing a different solution
would have been regarded unorthodox. Neither was there any
problem with the papal application.'1I8
VIII Chart illustratlng Miller's view or the rise a.nd rall of
the papacy
Beginning of 1260yrs End of
Papacy Papacy
1-----------------1
538 A.D. 1798A.D.
Miller's texts: Dan 7:25; Dan 12:6,7; Rev 11:2,3; Rev
12:6,14; Rev 13:5
What required careful explanation was the terminal point of the
prophecy. Counting tbe 1260 years back from 1798 required 538
as the starting point. The historical event connected with this
year was the expulsion of the Ostrogoths from Rome. This
interpretation matched a fairly widely approved view of the ten
boros, three of which were plucked away from before the 1ittle
bom. (Dan 7:8) Because the Ostrogoths were the last one of
the three the time appeared logical. All details of these events
were seen to match tbose of Daniel 7. The interpretation was
consistent with the method used and information available. Tbe
conclusion was that in A.D. 538 the Roman bishop was left
'e&rhe Millerites applied tbe 1260 year time regularly on
tbe papacy. Outside of Millerlsm several expositors included
Islam mto tbeir interpretation. There are omy few Millerite
examples of this. Anon. "Chronology of the Mohammedan
Power" ST ~ 15, 1840 recalculates 1260 84 years short by
some chronol<>glcal device, tben starts the propbecy with 622 for
the beginning of Islam and concludes it in 1843.
133
dominating the scene with "all" acknowledging bis supremacy.'157
However, the tenninus ti quo was obscure enough to call for
some serious criticism. It is nol easy lo convince people of a
date which is not generaUy attested in secular bistory. The
Millerites compensated for this lack of bistorical references lo
A.D. 538 with a careful presentation of minor details of the
events of A.D. 538. At times they aIso resorted to polemic
attacks against 0ppoDCnts.'15I
The minutiae prescnted in verification of the significance of
A.D. 538 make Millerite exegesis appear Iike a collection of
quotatioDS from a bistory book. Attention was drawn to
Belisarius who chose deacon Virgilius for the papal throne in
A.D. 537 because Virgilius had paid him 200 lbs. of gold. In
A.D. 538 this fraudulent arrangement was legalized. The pontiff
had received alI the accessories of power by this time. The only
problem was an attack by the Arian Ostrogoths in March 538.
He was ooly able to use bis powers as the Ostrogoths were
driven out later in the same year.'" The logic was simple.
While Goths held the city the Pope was helpless, but when
Belisarius expelled them the Pope was left to defend himself
and "Rome was under bis power."'1O There was no need to
carry the research further.
5.11.3 Conunents on the 1260 years
While Froom's Prophetic Faith has becn criticized for its slanted
view on the bistory of prophetic exegesis and Millerism, the
four volumes do provide an excellent survey of the background
of the Millerite type of hermeneutic for both the 2300 days as
well as for the 1260 days. While it may hold true that MiIler is
'
57
MiIler 1842180 31-36; VOP 18421j, 49-53; Miller 1836, 72-
75; BIiss 1842/80 79.
1I51E.g. BIiss 1842/a 79-80. BIiss' argument is an excellent
illustration of Millerite polemic. Morris had objected to Miller's
date without another in its place. "Morris does not
know when the time egins, so he cannot know when it does
nol begin."
'1iIIJ31iss 1842180 86-90.
'liDLitch 184211>, 1:101.
134
no "fiery comet with a 1000-year taU" and that every
millennarian was not necessarily "a forerunner of the New York
farmer-preacher:'8' Froom does conclusively show that Miller's
exegesis of Daniel 7 and 8 follows widely accepted historicist
standards. It follows natural1y that any later historiast inter-
pretations of these chapters are close to Miller's views.
5.12 1335 days/years
And from the time that the daU)' sacrifice shall
be taken away, and the abomination that maketh
desolate set up, there sha1l be a thousand two
hundred and ninety days. Blessed is he that
waiteth, and cometh to the thousand tbree
hundred and five and thirty days. (Dan 12:11,12
KJV)
For Millerites these concluding verses of Daniel represented an
important scheme of prophetic interpretation. These prophecies
were carefully incorporated into an intricate system which was
founded on the 1260 years and which included the number of
the beast as an appendix. The times Daniel 12:11,12 were
important links in the arrangement. The most detaUed
expositions of this prophecy are found in Hale's Second Advent
Manual, in Bliss' answer lo Colver and Miller's Reply to
Stuart.
'82
5.12.1 Taking away of the daily
Fusl Miller look the prophecy of 1290 days/years. Counting
backwards from 1798 he fixed -the time that the daily sacrifice
shall be taken away" (Dan 12:11) at A.D. SOS. For Miller the
taking away of the daUy sacrifice was identical with the end of
pagan Rome.
l83
nI have come to this conclusion: that this power,
181 Anderson ~ h Millerite Use of Prophecy" in Numbers
& Buder 1987, 89.
182SAM 59-81; MiDer 18421g; Bliss 1843/d. See also VOP
18421j, 46-53; Litch 1842/b. 2:121-124; Litch 18421c, 81-90; Cox
1842, 48-55.
183Miller 1842/b, 104; 113.
135
called 'daily sacrifice: is Rome pagan abomination; tbe same
Christ has referencc to in Matt. xxiv.1S."11M At first sight Miller's
conclusion may appear impossible to prove but he certain1y
made a serious effort of establishing bis point.
The motivation for this exegesis lies in Miller's unshaken
conviction that tbe little boro of Daniel must mean tbe Papacy.
Did tbe papacy take away daily sacrifices? Certain1y no Jewish
ones, so the "daily" must, be continues, mean something else,
something which was put away by tbe papacy. Was it not
paganism witb its daily sacrifices tbat 10st its strengtb with tbe
rise of Roman Catbolicism, Miller asked. This conclusion
allowed Miller to name two abominations, one in the form of
the papal antichrist and tbe otber, represented by "daily
sacrifice," being satan's continual opposition to God's work in
tbe form of paganismo This was believed to cIarify the enemy's
two disguises: pagan and papal Rome. The first alluded to by
Christ himself in reference to tbe "abomination of desolation
lt
(Mt 24:15; Lk 21:21) and tbe second by Paul in bis prophecy
on the aman of sin." (2 Thess 2:3-10)185
The destruction of Jerusalem tben turned out to be tbe work of
the "daily" or "Rome pagan." This interpretation made the year
508 A.D. appear reasonable. After aH, Westem Rome had fallen
but a few years earlier. Hale made a further observation on the
events of the year AD. SOS. Anastasias sent pope the title and
insignia of patrician and consul and conferred the appellation of
August," details which Hale extracted from Gibbon's popular
bistory of the Roman empire.
lea
5.12.2 From daily to the end
From A.D. 508 it was easy to proceed to 1843 by adding 1335
years. The cobweb of prophetic lines had reached the decisive
year of the end. More than anything else the prophecy o Dan
12:12, "Blessed is he that waiteth, and cometh to the thousand
tbree hundred and five and thirty days," was the ultimate
llMyOp 1842/j, 48. See also Litch 1842/b, 2:128.
1I15yOp 1842/j, 48.
leaSAM 74.
136
demonstration of the coherence of Biblica1 prophecies reaching
1843.
187
IX Chart ilIustrating MiIler's interpretation of time-
prophecies tbat he believed to indicate tbe times relative to
tbe papacy.
1290yrs
Dan 12:11 1-------
1260yrs
Dan 7:25 1------1
508 538 1798 1843
1335yrs
Dan 12:12 1---------1
Daily Rise of Time of Second
removed papacy the end Advent
5.13 Number of the beast
Here is wisdom. Let him that hath understanding
count the number of the beast: for it is the
number of a man; and bis number is Six hundred
threescore and six. (Rev 13:18 KJV)
Several of Miller's fteen proofs relate to the book of
Revelation. None of these leads to Miller's year of the end,
1843. They provided supportive structure for what Miller found
in the Old Testament. These interpretations gave timing for the
papacy and antichrist, dates for Islam, the eastern antichrist,
and with Miller's exposition of the number of the beast the
times for ancient Rome. Even though these points fall outside
the main interest of tbis research they wiIl be included in a
summarized form in this and the following sections.
Miller carried on bis exegesis of the "time of the end" and the
year 1798 by turning the number of the beast, 666 (Rev 15:18)
167VOP 18421j, 26.
137
into a timc-prophecy.1. He beHeved tbat this duration stretc:hed
&om 158 D.C.. when Jews madc a "leagueR with the Romans,
until 508 AD. when he beHeved the pagan Romc or the daUy
to have met ita end.
1
Thus the number of the beast CODfirmed
and bound togcther Miller's idea of the two millennial days o
Hosca 6 and the apocalyptic times of Daniel 7 and 12.
X Cbart U1ustratIDg MUler's lnterpretatlon of the Bomba' of
the heast
Risc of Romc 666yrs end of Rome Rdaily"
1------1
158B.C. S08A.D.
MiDer's teJl: Rev 13:18
XI Utda's DUIIIberIna ol the Greek Ietters ID "the LatID
IdDgdom
" - 8
Total 666.
~ = 3
CI = 1
l' = 300
, = 10
., = 50
" = 8
6 - 2
= 1
ti = 200
, = 10
~ = 3
f = S
, = 10
CI = 1
111gce e.g. MiDcr 1842/b. 76-85; Miller "Evidence -
Olapter IV" ST July IS. 1841.
1SMv, 30.
138
Tbis idea of prophetic synchronization is typica1 for Mi1ler and
the Millerites. His view on the 666 was nol, however,
unanimously accepted by an of bis feUow believers. Litch teOs
how he after initial acceptance later gave up 666 as a measure
of time. "I am now satisfied it was an error. n lustead he
interpreted tbis time period as in the more regular historicist
fashion pointing to Rome.
170
5.14 Proof for the year-day theory.
And there came out of the smoke locusts upon
the earth, -- And to them it was given that they
should not kill them, but that tbey should be
tormented five months: and their torment was as
the torment of a scorpion, when he strlketh a
man. (Rev 9:3,5)
And the four angels were loosed, which were
prepared for an hour, and day, and a month, and
a ~ for to slay the third part of meo. (Rev
9:15)
One of the most colorful interludes within the short history of
Millerlsm is the summer and autumn of 1840 when Miller
expected the first serious omeus of the cod. He based these
ideas on Revelation 9:5,15. UsuaUy the whole episode is
credited to Dr. Josiah Litch, but certainIy also Miller is involved
as weIl as the editorial staff of the Signs.171
Tbis interpretation has been caIled a prophecy which led
1JOjtch 1842/a, 72.
171The main source is Litch 1842/b, 2: 132-227; See also
Miller 1842/b, 115-126; Litch 1838; Bliss 1842/a, 166-176; Bliss
1843/f, Sf; Fleming 1842, 71-73; Fitch 1841, 41-49. Por Artieles
see Litch "pan of the Ottoman Power in Coustantinople" sr
Aug 1, 1840; Litch "Events to Succeed the Second Woe" sr
Aug 1, 1840; The editorial column "THE NA TIONS" between
Apru 15 and Aug 1, sr 1840; Anon. "The Six Trumpet Period"
sr May 1, 1840. Litch "Pall of the Ottoman Empire, or
Ottoman Supremacy Departed" rGC Aug 4, 1842. Anon. "Blow
Ve the Trumpet in Zion Sound an Alarm in My Holy
Mountain" sr May 311, 1843.
139
thousands to believe in Christ,172 as well as one that gave the
Millerites the first bitter taste of frustrated expectation.
'73
A
perusal of Millerite material shows that neither interpretation
matches fulIy with the facts. The lack of dramatic events at the
expected time prevented Miller's and Litch's ideas fram growing
into a spectacular advertisement for Millerite exegesis,174 neither
can the slightly hesitant enthusiasm, with which the "fulfillment"
was pronounced, he designated a disappointment. The Millerites
did not realize that the events failed to measure up with their
assumptions.
5.14.1 History of Islam
Miller initiated an interpretation of the two verses of Revelation
9 as a time-prophecy which would lead either to 1839 or 1840.
In the locusts he pictured a symbol of the Islamic power, the
"Mahometans," in particular the remnants of an ailing great
power, Ottoman Turkey. Tbis transformed the exegesis of
Revelation 9 into a discussion on a political issue of front page
calibre - the Eastem question. The Sultan of Turkey and bis
rehellious vassal, Mehemet Ali, the Pasha of Egypt were
engaged in a power struggle with regular involvement of the
great powers of Europe. At the end of this periad Miller not
only expected the fall of Turkey, but also the breaking loase of
an Armageddon and possibly the clase of probation. "It is done.
The kingdoms of the earth and govemments of the world will
be carried away."175
172 Arasola 1955, 233.
173Anderson "The Millerite Use of Prophecy" Numbers &
Butler, 1987, 78.
174Litch lamented the lack of interest people showed in the
11th of August. Litch 1842/b, 2:200. Andersan "fhe Millerite
Use of Prophecy" in Numhers & Butler 1987, 86.
175Miller was accused of having predicted the close of
probation at this time. His onIy written comments on tbis
subject are ambiguous, even if he was clear on expecting the
"Great Batde" in 1839 or 1840. See e.g. Miller nA Lecture on
the Signs of the Present Times" sr Mar 20, 1840, and Miller
1842/b, 115-126, which are reprints of older texts. He may have
done so in bis sermons as Lttch is asked "Do you believe with
140
However, bis associates, in particular Litcb, did further research
into the history of Islam and at first he defined the time to the
month of August and later exact1y to the day.178 The prophecy
inc1udes two piece5 of chronologica1 information. One of these
is tive months, which in a regular year for day reckoning stood
for 150 years. The other is Han bour, a day, a month, and a
year," which was believed to lead on for a further 391 years
and 15 days to the fall of the Turkish empreo The beginning of
the f11'st of the time perlods was discovered in Gibbon's history,
which told that on July 27, 1299 Osman brought the Ottoman
empire into European consciousness by attacking Greece. The
f11'st 150 years of the prophecy were concluded on July 27, 1449
and the second perlod was to finish on August 11, 1840.
177
5.14.2 Fractions of a prophetic day
The time required a strict1y literalistic application of the year-
day theory. An hour was one 24th part of a day symbolizing
one 24th part of a year or 15 days. The rest was simple
arithmetic, a day was taken for a year, a montb for 30 years
and a year for 360 years adding up to a total of 391 years plus
15 days. Beginning in the Spring of 1840 there were frequent
reminders of the approachlng terminus. In April The Signs
began printing a regular column called THE NATIONS. This
Mr. Miller that the day of grace will clase in the month of
August." L(itch] "Events to u ~ e d the Second Woe" ST Aug 1,
1840. See atso Anon. "The Closmg up of the Day of Grace" ST
Aug 1, 1840, which comments on the events to be expected in
August: "This must certainly close up thegospel dispensation --
In conclusion we solemnIy warn our fellow Christians of all
sects and denominatioDS to trim their lamps. R See also Anon.
"Sixth Vial" ST May 1, 1840.
17
8
Litch 1838 is the earliest source which indicates the
month of August. "Turkish government should be overtbrown in
A.D. 1840 -- some time in the month of August -- The
prophecy is the most remarkable and definite of any in the
Bible! He did not publish an exact day until August. Litch
1842/a, 111-125. Anderson "The Millerlte Use of Prophecy" in
Numbers & Butler 1978, 78-91.
177SMV, 27. Cf. Anderson "The Millerlte Use of Prophecy"
in Numbers & Butler 1987, 84.
141
column incorporated news on political developments in the Near
East. The August 1 issue incIuded two articIes by Litch. These
revealed the very day when the "locust" nauon of Turkey coo1d
be expected to fan, August 11.
178
XII Chart Ulustratlng Miller's lnterpretatioo of Rev 9-.5,15
150+391
1------1
1299A.D. 184OAD.
Jo1y Zl Aug 11
5.14.3 News from the East
When August 11 passed there was an abrupt pause in Millerite
periodicals on the subject. The Millerites waited for oews from
Turkey with kecn interest and expectaney of an Armageddon.
178
Por a time there appears to have beeo a moment of disquiet.
180
No world war broke out. Nothing spectacular happened. The
editors promised that MiIler would later comment on charges
that he had falsely expected the cIose of probation.
181
Por a few
weeks there was no "THE NATIONS" column in the Signs 01
1
78
Litch "Events to Succeed the Second Woe
U
sr ~ 1,
1840. Litch also had another articIe in the same issue. This is
less dogmatic on time. "But whenever it is fulfilled, whether
1840, or at a future period --o "Pall of the OUoman Power in
Constantinople" ST Aug 1, 1840.
178L[itch] "The Battle of Armageddon" ST Sep 1, 1840.
1&O!.g. the editors collected some material which reflects
embarrassment into Anon. une Pall of the Ottoman Power in
1840" ST sep 1, 1840.
181Editorial ST Sep 15, 1840. There appears no clear later
comments on the issue, but MiIler "Miller's Letters No. 8" ST
Sep 1, 1840, explains the dilemma with the claim that all that
neCd be said is that merey must close before the actual advent.
142
the Tunes. Then steamers from the Old Continent brought
detailed information of events in August and "THE NATIONS"
reappeared in the Signs.182 Litch together with the other editors
was able to publish news of prophetic fulfillment around August
11.
5.14.3.1 Wallah, hillah, tillah
At rust the reports were given with caUtiOD, and only after
several months do they ring witb a note of triumpb. In October
Litcb entitles bis article "The Batde Begun" and but he is DOt
yet able to date the fulfillment to tbe day. Yet the figbting
appeared to seal the prophecy.183 In January it is asserted that
on tbe very day, August 11, Turkey had brougbt itself to the
brink of a war by imprisoning the special envoy of the allied
Westem nations in Alexandria.
184
Mebemet Ali had proven
unable to accept the conditions placed on him, instead he had
answered:
"Wallah, hillah, tillah" (an oath by God) 1 will not
yield a span of the land 1 possess, and if war is
made against me, 1 will turo the empire upside
down and be buried in its ruins. Mehemet Ali
185
Tbe words "Wallah, hillah, tillah" must have appeared exciting to
the Millerites as tbey were repeated numerous times in various
articles over the issue.
'88
Tbis was the decisive stroke. Litch
1 ~ g "The Nations" sr Oct 1, 1840 describes vividly how
''The steamship Britannia witb captain Woodruff arrived" with
the news that "Things are fast tending to a general conflict."
183His article tells about "alarming intelligence" from the
Near East. It claims that "Beyrout" is "in ruins" and that on
Aug 15, "the Sultan, by bis embassador [sic] -- signed the death
warrant of the OUoman power." Litch l7he Batde Begun!" ST
Oct 14, 1840.
184[Litcb] "Turkey and Egypt" sr Jan 15, 1841, Feb 1,
1841.
185Litch "The Fall of the Ottoman Power" ST Jan 1, 1842.
188E.g. fLitch] "Turkey and Egypt" sr Jan 15, 1841 and
Feb 1, 1841. Litch 1841Ja, 124.
143
concluded tbat he was now "entirely satisfied that on the 11th
day of August -- Ottoman supremaey departed.
187
In spite of
the faet that later judgement has failed to single out the
Millerite dates as outstanding for the history of Turkey or of
Islam, the Millerites experienced tbis "fulfillment" as a boost for
their morale and it certainly proved an effeetive means of
ereating interest in prophetic timekeeping.
l88
For more than a
year the Signs frequently included news on the Eastero question
in "THE NATIONS" eolumn.
5.14.4 Cornments on the fall of Turkey
J udgment on the impact of tbis interpretation must be guarded.
It would be a mistake to regard this interpretation as one whieh
converted thousands to Millerism. This idea would not explain
Liteh's dismay over people's reluctance to acceot the events of
August 11 as a "eonvineing" "sign from heaven.,,189 Likewise it is
an error to call it a bitter disappointment. No one was to know
that in spite of Turkey's troubles and occasional military
skirmishes she was to continue as an independent state and that
August 11, 1840 would not later be one of the important days
in Turkish bistory. Subsequently after initial uncertainty the
interpretation was promoted with reasonable enthusiasm. The
faet tbat there was no strong ehallenge to Miller's and Liteh's
theory indicates that the hesitation and disappointment was not
all that serious. In spite of the faet tbat Litch later renounced
bis Turkish interpretation it did add credibility to the whole of
Millerite exegesis. Miller was able to pronounce bis view of the
year-day method: "That God has used days as figures of years,
none will or can deny."I90 The system of dates and periods was
eonsidered sealed and eonfirmed.
187Liteh "The Fall of the Ottoman Power" ST Jan 1, 1842.
188Liteh 1842/a, 115-132. Cf. White 1911, 334f; Smith 1944,
502-7; Arasola 1955, 228-34; SDABC VII, 794-7%.
Is&r.iteh 1842/b, 2:200; MC quoted in The Westem Midnight
Cry, Jan 20, 1844; Anderson, "Tbe Millerite Use of Prophecy" in
Numbers & Butler 1987, 86.
190VOP 1842/j, 52f.
144
However, one must agree with Anderson that Litch never
allowed events to test bis theory. It appears that if Mehemet
Ali overthrew the Sultan, "or if the Sultan maintaincd bis throne
with outside help, the prophecy was still 'fuIfillcd.' If a general
war broke out, or if it did not, the prophecy was still 'fulfilled.'
Whether probation closed on August 11, 1840, or appeared to
conbnue -- the fall of Turkey was still a sigo. that the door of
merey would clase. -- The hypothesis was not falsifiable."181
5.15 Observations on Miller's chronological points
Without apocalyptic chronology there would not have been a
Millerite revival. Chronological exegesis was the driving force of
the movement. The "burned over district" found something new
and exiting in the complex and intriguing calculations on the
date of the parousia. Qne can give some reflections.
F'lI'stly, as has been stated earlier, the chronology leading to
1843 was based primarily on the Old Testament. The only New
Testament calculation leading to 1843 was that of Luke 13:32,
and even that was paralleled with the text in Hosea 6. It is
possible that the Qld Testament, due lo its great diversity of
historical and prophetic material, suits the Millerite type or
prophetic speculation better than the New Testament.
Secondly, the "proofs" rest on technical points like Biblical and
historical chronology, which probably gave an aura of learning
to the system. Laymen were unable to check the validity of the
points themselves and emotional factors and the rhetoric of the
argument may have led many to decide in favor of Miller.
Thirdly, all of Miller's calculations contain a mathematical error.
Miller overlooked the non-existence of a year zero, which
indicates that no Millerite before 1844 did bis homework
thorougbly.112
II'Anderson "The Millerite Use of Prophecy" in Numbers
& But1er 1987, 87.
'lI2gamuel Snow, the starter of the seventh-month theory
was the fust Millerite known to have drawn attention to the
mistake.
145
Fourthly, some of the proofs are not time-prophecies 183 at a1l,
or their actual intent is tumed upside down.
114
The power of
religious convictions has rarely followed the paths of logic.
Fifthly, Millerites appear to have believed that a multiplication
of weak points makes one strong point. Thus the argument was
multiplied into 15 points some of which were justly ridiculed by
opponents and brushed aside by thoughtful supporters.
185
F'mally, one should observe the strong points of Miller's
arguments. They were presented persuasively. There were no
hidden meanings or occult references. The meaning of every
or every important word was argued with biblical tem,
often much to the shame of Miller's opponents.
188
The method
employed widely accepted principies of historicism. Millerite
study of the Scriptures combined skilIs in calculation and
detective work - an enterprise that could be taken up without
previous expertise or resources of a library, and yet it provided
the hearer with the joy of new discovery. Motivation sprung
from the urgent relevancy of the message. The hermeneutic
simplified human history into straightforward phases leading up
to the presento It may be added further that the nearness of the
second advent gave no time for pondering intellectually Imotty
problems.
187
The spirit of Miller's work was one of discovery.
Thc following words describe Miller's experience when he first
harmonized Bible prophecies, and it was shared by many of bis
followers:
The Bible was now a new book. It was indeed a
feast of reason: all that was dark, or
obscure to me in its teachings, had been
183E.g. Proof 1, Lev 26.
184E.g. Proof 111, Eze 39.
18!7fherc were Millerites who wondered about the
legitimacy of Proof I from Lev 26. E.g. Litch "Restoration of
the Kingdom to Israel" Me Nov 30, 1842.
188Cf. e.g. Whitc's later rcfiections on Miller's persuasivc
skills. White 1911, 405f.
187Cf. Harrison 1979, 202.
146
dissipated from my mind, before the clear light
that now dawned from its sacred pages; and O
how bright and glorious the truth appeared. Al!
the contradictions and inconsistenCles 1 had
before found in the Word were gone; and
although there were many. portions of which 1
was not satisfied 1 had a full understanding, yet
so much ligbt had emanated from it to the
illumination of my before darkened mind, that 1
feIt a delight in studying the Scriptures, which 1
had not before supposed could be derived from
its teachings.l98
5.16 Summary
Miller's exegesis has been generally misunderstood and
misinterpreted in literature. For William Miller it was extremely
important not to base bis chronoIogical argument on one text
only. The ultimate "proor for him was that there were fifteen
"proofs". He always preferred to present as many of bis
chronological expositions as possible.
For a modem reader many of Miller's chronological claims
appear nave, but in the 19th century they were the logical
outcome of the prevalent method. Miller proved himself a
master of visual and numerical imagination. He plays with
numbers, years and thousands of years, with sevens and
multiples of seven. The interpretations have a kaleidoscopic
quality in which a little change of angle turns on new colors.
Among the ideological folIowers of Miller Seventh-day
Adventists have mainIy cherished Millerite views on Daniel and
the Apocalypse, while the Jehovah's Witnesses have kept up a
number of Miller's other chronological expositions.
198Miller 1845, 12.
6. FESTAL CALENDAR AND
SANcruARY 1YPOLOGY
147
Miller's original exegesis did not provide any exact date for tbe
parousia. In fact it is possible that some of Miller's early
comments on the time gave a span of four rears. He expected
tbe second advent between 1843 and 1847. When he began
preaching tbe definition was narrowed down to non or before, ti
and "about tbe year 1843. n2 As the time approached Miller
specified the time in even greater detall:
I believe that time can be knOWD by a1l who
desire to understand and to be ready for bis
coming. And 1 am fully convinced that some time
between March 21st, 1843, and March 21st, 1844,
accordi.na to the Jewish mode of computation of
time, CIiiist will come, and bring all bis saints
with himj and that then he will reward every man
as bis works sha1l be.
3
This general position was followed in practica1ly all early
Millerite charts, periodical articles, and books.
4
Towards the end
'Pord 1980, A-82.
2f:.g. "Miller's Twenty Articles of Paith," ST May 1, 1841.
The phrase is also typical of Miller's early comments on the
date. Cf. tbe title of one of the most popular Millerite books:
Evidence from Scripture and History o/ the Second Coming of
Christ about the Year 1843 (Editions 1833, 1836, 1838, f84(j,
1842). Cf. Bliss 1853, 77-80; PFF W, 406f, 463, 789; Damsteegt
1977, 35f; Cross 1965, 291.
3SMY, 17f. ST Jan 25, 1843. Cf. PFF W, 789.
4Por charts see ST May 1, 1841; June 1, 1841; April 26,
1843; May 24, 1843; Me Nov 18, 1842; March 17, 1843; June 8,
1843; July 20, 1843; Aug 31, 1843. PFF W, 794.
148
of the revival new measures were used to defme the time
exaetly to the day. It has already been pointed out that tbis was
no longer Miller's exegesis but rather that of Snow and Storrs.
The specifie date for the parousia was Oetober 22 in 1844. It is
the purpose of this ehapter to outline the exegesis, whieh
provided such unequivocal measure for Christ's retum.
Froom suggests that pressure from opponents forced Miller's
scholarly associates to study anew their ideas of the Jewish
year.
5
While this may be correet, one should not overlook the
possibility that the Millerites had a great personal interest in
studying and restudying every imaginable grophecy in order to
find, if possible, new details on the time. It was no accident
that their sixteenth general conference made a deeision to place
greater emphasis on the time?
6.1 Two Jewish calendars
As attention was drawn to the Jewish year, the first result was
a correction in their previously proelaimed prophetie times.
Miller held to the regular Rabbinic calendar with bis dates for
the tennini of the Jewish year, March 21. His associates, Bliss,
Liteh, Himes, Southard, Hale and Whiting aroused doubts about
the correctness of bis view. They submitted the proposition that
a1l prophecies should be counted with the Karaite dating, the
original Jewish calendar" which followed a lun-solar year and
barley harvests as indicated by the Pentateuch.
8
Now there is a dispute between the Rabbinical,
and the Caraite Jews, as to the correet time of
commencing the year. The former are seattered
all over the world, and cannot observe the time
of the ripening of that harvest in Judea. They
therefore r e ~ t e the commencement of the year
by astronOImcal calculations, and commence with
5PFF Iv, 795.
8Lindn 1978, 59.
7The Conference was held in Boston in May 1842. Cf.
chapter 2.5.
8PFF Iv, 796. Cf. de Vaux 1961, 189-194.
149
the new moon nearest the vernal equinox, when
the sun is in Aries. The Caraite Jews, on the
contrary, still adhere to the letter of the Mosaic
law, and commence with the new moon nearest
the barley harvest in Judea; and which is one
moon later than the Rabbinical year. The Jewish
year of A.D. 1843, as tbe Carmtes reckon it in
accordance with tbe Mosaic law, tberefore
commenced tbis .year witb the new moon on tbe
29th day of Aprllo and tbe Jewish '1ear 1844, wi1l
commence witb the new moon ID next April
18/19.
8
The correctness of this information has later heen challenged.
Without the sources that the Millerites used, it is impossible to
evaluate properly their information on the Karaite calendar.
10
At
any rate many preferred a calendar that began with barley
harvest rather than solstice.
11
The law of Mases requires that the passover shall
be at the full moon, when the barley harvest is
ripe, which varies from the last of march to the
first of May. -- This xear the first full moon
came on the 3d of April; and whether the barley
was then riJ?C, and the true passover then kept;
or whether il was not observCd till the foUowmg
moon, we have no certain means of knowing. AE.
tbe first full moon came so late this year, it is
propable the Caraites then observed the passover
unless the barvest was more than usuaUy late.
12
Miller was never overly keen on cbanging bis views. After a
disappointment in March he wanted to tone down the
enthusiasm on the time.
13
He was satisfied simply to keep the
sr June 21, 1843. PFF W, 796.
'1lE.g. Ford 1980. A-81-86. It would be exceptional for
ortbodox Jews to bave the beginning of Nisan later than March
and tbe Day of Atonement in late Octoher.
l1Cf. Lev 23:5-10.
"Tbe Seventh Month" AH Sep 21, 1844.
13Miller, Apology 1845, 24.
150
pQTOusia imminent. However, many of bis supporters were not
prepared to settle for immediatism. He was unable to keep the
movement on bis side.
14
From late 1842 tbe Millerites had been
preoccupied witb tbe exact definition of tbe date, and tbey
passed tbrough a series of disappointments in tbe spring of
1844. Millerism was ready for its last turn. Tbe final stage of
tbe movement sustained prophetie caleulations based on the
Karaite calendar.
6.2. A correction of the calculations
The movement focused now on ebronological problems. Among
the Millerites tbere were especially two men who bear respon-
sibility for much of tbe diseussion on tbe varlous calendars as
well as on typology. George Storrs and Samuel Snow published
artiele after article on tbese subjeets.
6.2.1 The time of the crucifixion and 1844
One of the first changes that Snow and Storss suggested was
based on a restudy of Daniel 9 and in particular tbe date of
the crucifixion. (Dan 9.U,21) Snow pUl togetber Daniel's words,
the "Messiah be cut off" and "in the middle of tbe week he
shall cause tbe sacrifice and oblation to cease." His
interpretation was that the ceasing of tbe sacrifice was a
prophecy on the crucifixion. Christ died in tbe middle of tbe
70th week and brougbt an end to the Jewish sacrificial system.
Tbe death of Christ was redated into 31 AD.
15
Snows labors with tbe time of Christ's ministry proved valuable
for bis exegesis o Daniel 8.14. He believed tbat Christ began
bis ministry in tbe autumn of 27 A.D. Tbe crucifixion would
then fall exactly three and a half years later to the spring of 31
A.D. The confirmation o tbis, Snow claimed, was found in tbe
ebronological work of William Hales, who had contested that
the only Friday fassover witbin tbe years of Christ's ministry
was in A.D. 31.
1
Snow continues that if tbe rest of tbe 70th
14Cf. Lindn 1978, 6Of.
15Snow MC May 2, 1844, 353.
18TMC Aug 22, 1844.
151
week is added to tbis date the 490 year prophecy ends in the
autumn of A.D. 34, a year's correction to Miller's suggestion.24.
This was the time when tbe persecution of the church was
believed to have begun and the Jewish dispensation came to an
end. Tbe Gospel began to reach the Gentiles.
6.2.2 Correction for the year zero
With bis A.D. 34 date for the end of tbe 490 years Snow had
in fact rectified tbe mistake tbat Miller made witb tbe year
zero. Tbe tenninus of tbe 2300 years was now moved to tbe
matbematically correct 1844 instead of 1843. Snow does not
show full awareness of the simplicity of tbe problem. He uses
astronomica1 charts which give him tbe conect result in B.C. to
A.D. ca1culations.'7 Snow's conc1usions would in fact have given
anotber full year for the disappointed Millerites. Most of tbeir
prophetic expositions could have been improved to extend from
spring 1844 to spring 1845. However, after the final disap-
pointment in the autumn of 1844 there was no energy left for
further chronologica1 revisions.
6.2.3 Autumn speculation
Snow took bis dates for the crucifixion with extreme seriousness.
If the middle of the Iast prophetic week of Daniel 9 lies in the
Spring. then the tenninus ti quo and the tenninus ad quem must
botb be in tbe Autumn. This in turn made it possible for Snow
to time the beginning of the 2300 days &om the Autumn of 457
B.C. and its end to the Autumn of 1844, into the month of
7ishri. on to the Day of Atonement, which was almost to the
day half a year from tbe time of tbe passover in N'lSaD. Snow's
God was "an exact timekeeper."'8 He wanted to make the
Millerite prophetic system perfect to tbe detail.
I believe tbis argument to be based on correct
premises, and to be perfectly sound. What tben is
the conc1usion? It must certainly be tbis. the
remaining part of the 2300 days -- brings us to
17Snow Me May 2, 1844, p. 353.
''Snow, -Reasons far beHeving" AH Oct 9, 1844.
152
the autuma of AD. 1844.
11
6.2.4 Creation in the autumn
Snow gol involved aJso with other aspects of Millcr's theory. He
was a firm beJiewr in Miner's 6000 ,ear theory. He made the
sugestion which now appcars curious but which at the time
was published in all seriousness. "Now this long period - the
aion of age of this world, began in Autumn.. In proof of u
autUllUl creation Show oft'ered three CODSideratiODS. FU'St, "it has
been the concurrent opinion of chronologers, both Jewish ud
Christian." Secondly, man had to subsist OD a diet of fruit ud
seeds (Gen 1:29), ud it was only reasonable to assume that
these would be ripe in the Autumn. Bis tbird rea&On refers to
u Egyptian calendar which had been held "since crcation" ud
still datcd crcation to the Autumn. 10
We have the very best of reasons for beIjeving
that 6000 ~ allottcd for this world in ita
present statc, bcpn in the month of Tishri. 21
6.2.5 The seven times
Snow extended bis cbronological work aJso to MiJlcr's "prophecy
of Moses.
1bc scven times of Moses, in Lcv 26, amount to
2520 full years. Thcy bcaan with the brcaking of
the power of Judah, at ihe captivity of ManaSseh
(B.C. 671). This is the time tliat ha always bccn
given as the date of thcir commcncemcnt. -- In
that ,ear, in fulfillmcnt of the ~ c d i c t i O in Hos.
v.S, Israel ud Judah were both brokcn. But as it
must nccessarily require considerable time to
remove the ten tribcs; ud bring foreigaers lo 6Jl
their 'place - we cannot weU date Manasseh's
captivity_ earlicr than AutUIIUl of that ,ear. About
ODC half, thcrefore, of the Jewish Year B.C. 671,
"Snow Me May 2, 1844, p. 353. ej. PFF IV, 799.
aosnow "Prophetic Chronology" .AH Aug 14, 1844. Cf. Snow
"Reasons fo Bclieving" .AH Oct 9, 1844. Rees MS, 1983, 12-14.
21Snow "Prophetic Chronology" .AH Aug 14, 1844.
153
must be left out of the reckoning. This will
necessarily extend down the period of the 2520
years, down to the Autumn of A.D. 1844.
22
Snow found support for bis exposition of the seven times.
23
However, the simplicity of bis argument on the seven times
reveals a lacle of awareness of the complexity of the problems
in Biblical chronology.
6.3 Daniel 8:14 and sanctuary typology
A1l the exegetical corrections that Snow proposed focus on one
idea. The parousia must fall in the Autumn of 1844, to be more
exact, between the sunset of October 21 and the sunset of
October 22. This theorem sprang from a novel typological inter-
pretation of Daniel 8:14 which must be discussed in greater
detall.
6.3.1 Development of Millerite interest in typology
The origin of Millerite typological intcrest can be found in
several sources. One, though probably not the most important, is
Miller's concept of the prophecies relating to the Jewish rather
than the Gregorian calendar. This idea involved technical detall
which many Millerites loved. 1t gave the adherents confidence in
the logic and scientifically sound foundation of their faith.
Interest in the intricate problems of calendars escalated gradual-
Iy towards the end of 1843. The Jewish calendars, Jewish feasts
and typological and eschatological meaning of various symbols
took more and more space in Millerite periodica1s.
Before Miller had giveo any serious suggestions 00 the Jewish
Year Himes published a reprint of Spalding's book on
22Snow "Prophetic Chronology" AH Aug 14, 1844.
23E.g. E.C.C. "The Seventh Month" AH Sep 21, 1844 lists
with the great enthusiasm every imaginable Old Testament text
on the seventh month in an effort to show some mystical union
between the seven times of Lev 26 and the seventh montb
assumed to be reIated to Daniel 8:14.
154
propbecy.24 This not oo1y ineluded dctailed cxpositiODS of
apocalyptic propbecy and a skilfully prepared argument for the
non-return of the 1cws, but it aJso presented the notion that the
Spring feasts of the Jewish year point forward to the mst
advent of Christ while the Autumn feasts, the Day of
Atonement and the Peast of Tabernacles, symbolize the second
advent.
There is aJso a third early source on typological
This is a detailed series of five artieles by "E.B.K. These
artieles speculate on the eschatological meaning of various
elements in the Jewish Sanctuary service. They do not include
discussion on cbronological symbolism which was to become so
important for Snow, yet they entice the reader to consider tbe
prophetic significance of Levitical institutioDS.
6.3.2 The autumn feasts
In May 1843, when there were several months to the end of the
"Jewish year," Miller brought into the opeo Spalding's idea on
the eschatological import of the Jewish feasts.
A11 the ceremomes of the typical law that were
observed in the mst month, or vernal equinox,
had their fuIfilment in Christ's fint advent --
The feasts and ceremomes in the seventh month
or autumnal equinox, can oo1y have their
fuJfilment at bis second advent.-
After Miller's comment this hermeneutical idea was
discussed and elaborated on in Mi11erite periodicals.
27
Even
though Miller did nothing lO pursue the exegetica1 implicatiODS
of the idea it is the real inception of the seventh-month
1796, 1841.
"Theory of Types, Nos. 1-5" sr Mar 15 - Sep 1,
1841.
2IIMiIler, "Letter May 3, 1843" sr May 17, 1843.
27E.g. AH Sep 18, 1844, p. 52; Oct 2, 1844, pp. 70-72; Me
Oct 11, 1844, p. 115.
155
movement. 28
According to tbis concept the spring feasts, passover and the
feast of weeks, met their antitypes at the beginning of the
Christian era. Tbis had always been the traditional Christian
view: the Passover was accepted as the type of the events
related to the cruciflXion, and the feast of weeks as the type of
the Pentecost. lt is a fairly logical step forward to regard the
autumn feasts, the day of the atonement and the feast of
tabemacles, eschatological.
28
6.3.3 The seventh month
Miller had played bis role in introducing an eschatological
dimension into the autumn feasts. Other Millerites began
laboring with the Jewish festal calendar. There may even have
been some, who looked with special interest upon the seventh
month of the Jewish year in 1843.
30
As they did this they were
in fact lcnowingly or unlcnowingly borrowing an idea which Sir
Isaac Newton had asserted more than a century earlier:
The temple is the scene of the visions, and the
visions in the Temple relate to the feast of the
seventh month: for the feasts of the Jews were
typical of things to come. The Passover related
to the first coming of Christ, and the feasts of
the seventh month to bis second coming: bis first
being therefore over before tbis Prophecy
was gIven, fue feasts of the seventh month are
here only alluded untO.
31
Samuel Snow combined Miller's idea on the meaning of the
Jewish feasts with Miller's well lcnown explanation of Daniel
8:14 In the spring Snow did not propose an exact date but
28PFF W, 795.
"Letter, May 3, 1843" sr May 17, 1843. Cf. Snow,
Me May 2, 1844, 355.
3AJPFF IV, 795.
3'Newton 1733, 255; PFF 11, 668.
156
rather the autumn in general.
32
However, in the late summer of
1844 he had done further research on the festal typoi and he
was perfectly convinced that Daniel 8:14 pointed forward to a
universal Day of Atonement, the cleansmg of the heavenly
sanctuary.33
XIII Chart llIustrating Snow's typologlcal interpretatlon of
the Levitlcal restal calendar
FEASTS
Spring:
Passover Peast of
weeks
Autumn:
Day of Peast of
Atonement Tabemacles
Cr!.cifixion I-----P-Jo-us-ia-
I
Millennial
Pentecost marriage feast
of the lamb
TYPOLOGICAL MEANING
6.3.4 Details of the sanctuary typos
Por some reason Snow or other Millerites never realized that
they were no longer interpreting Daniel wben they got involved
with the festal calendar. The interpretation was rather that of
Leviticus 16. Daniel's propbecy was only secoodary. It showed
the year, but the day was indicated by the Jewish festal
calendar. Leviticus 16 was presented as tbe primary interpreter
of Daniel 8, while in fact focus was 00 an eschatological jom
kippurim which was timed with Daniel 8:14.
Proof for this exegesis was found in the King James translation.
32Snow Our Position As to Time" ASR May 2, 1844, 125.
33Snow "Reasons for Believing AH Oct 9, 1844.
157
Dan 8:14 included the words "then shall the sanctuary be
cleansed" and Lev 16:19 describes one of the rituals of the Day
of the Atonement: "And he shall sprlnk1e of the blood upon it
[the altar] with bis finger seven times, and cleanse it, and hallow
it from the uncleanness of the children of Israel." Both texts
had a relationship to the sanctuary and both texts mentioned a
cleansing.34
Snow was simply suggesting that the OT economy of sanctuary
services and especially the feasts were a straigbtforward
prophecy of various aspects of the first or of the second advent
of Christ. He described how the heavenly high priest would
come out of the cleansed sanctuary and bless the waiting
congregation exactly on the day of atonement.
The high priest went ioto the most holy place of
the tabCrnacle presenting the blood of the victim
before the merey seat, after which on the same
day he came out and blessed the waiting
congregation of Israel. Now the important po.inI
in this type is the comC:on of the reconcili8tiOD
al the comin( of the priest out of the holy
=. The high priest was a tyjle of Jesus our
Priest; the most holy place, a me of
heaven itself; and the commg out of t1iC higb.
prlest a type of the coming of Jesus the second
time to bIen his waitiDg people. As this was OD
the tenth day of the 7th month, so on that day
Jesus will certainly come, because not aSTe
point of the law is to fall. A11 must be fulfilled.
Snow's argument had a certain degree of logic. He only needed
to aslc when the paschal type was fulfilled. Most of his readers
would have agreed readily that it was 00 the regular time of
the passover sacrifice in the aftemoon with Christ as the
passover !amb. During the passover ce1ebration tbe tirst fruits of
34KJV translates misleadiogly "c1eansed." This is
propably due to LXX translalioo The use
of a concordance may lead lo combine Dan 8:14 wilh Lev 16:19
which mentions the c1eansiog [-'i1CQ' J of lhe altar on the
day of the atooement.
36S00W, TMe August 22, 1844.
158
the harvest were offered on the morning after the Sabbath. This
in Snow's view was fulfilled with Christ rising from the dead in
the morning. Snow tried to prove that every imaginable symbol
was fulfilled litera1ly also in relationship to time. Likewise the
Christian day of Pentecost with the bestowal of the Holy Spirit
and the mass conversion, which was the first gathering of
harvest to the kingdom of Ooci, happened on the literal Jewish
harvest festival, feast of the weeks with events matching those of
the type.
The law of Moses contained a shadow of good
things to come; a system of figures of types
pointing to Christ and bis ~ o m See Heb. x.1;
Col. ii.16,17. Everythlng contaned in the law was
to be fulfilled by him. - Not the least point will
fail, either in the substance shadowed foitb, or in
the time so definitely pointed out by the
observance of the ~ For Ood ~ an exact ~ e
keeper. See Acts XVIl.26, 31; Job XXlv.1; Lev XXlU.-
4,37. These passages show that TIME is an
important point in fhe law of the Lord.
This belief in the exact fulfilment Kin regard to time" was talcen,
were possible, even to the time of the day.
Prom the language of Leviticus xxili.32 rfrom even
unto even shlill ye celebrate your sabbaih], 1 think
the hour of the Advent will be at the evening of
the tenth day; thus Ood may design to try our
faith till the very last moment; and "he that shall
endure unto the end, the same shall be saved.
n37
However, they never paused to wonder whether the evening was
to be Palestinian or North American time.
6.4 Objections to Snow's typology
Snow's ultraistic speculation was slow to catch the support of
Snow "Reasons for believing" AH Oct 9, 1844.
37Storrs "00 Ye out to Meet Him" AH Oct 9, 1844.
159
XIV Chart iUustrating S04MS view of the typological meaniog
of the autumnal Jewlsh feasts
THE TYPE:
Day of Atonement
10th of the seventb
montb, Tisbri
Feast of Tabemacles
15tb of the seveoth
montb, Tisbri
ANTITYPE:
Parousia
October 22, 1844
Marriage feast of tbe lamb
October 27,1844
Millerite leaders.3& Tbe Millerite papers admonisbed tbeir
readers to avoid everything foolish and fanatical. While
objections to Snows views were printed in tbe Advent Herald
Snow and Storrs began publishiDg their OWD papero Soow and
tbose wbo backed him regarded the spontaneity of tbe revival
as a certain sign of the work being from the Lord.-
litch published several points to sbow bis disapproval of Snows
doctrine. He felt that tbere are no grounds for claiming that the
decree to rebuild Jerusalem was given in tbe autumn of 457
B.C. litch argued furtber tbat there was no proof of Christ
beginning bis ministry in tbe autumn as Jobn 2:13 sbows tbat
soon after Christ's ministry bad begun tbere was the Passover.
He bad not accepted tbe typology of Snow. As be pointed out,
there was no reason to claim tbat Christ can only come back at
the end of the 2300 days.40 However valid litch's counterar-
guments may bave beeo, they did little to tom tbe tide. One
after another the Millerite leaders embraced tbe new typological
interpretation of propbecy. Tbe people were counting time
according to tbe Jewish calendar. And as the montb of Tisbri
3&Undn 1982, 17.
38pFF IV, 812-820.
~ i t c b "Tbe Seventh Month" AH Aug 21, 1844.
160
began Miller and Litch also accepted the evidence:
11
Southard
published bis acceptance in the Advent Herald.
The weight of evidence that the Lord will come
on the tenth day of the seventh month is so
strong that 1 heartily yield to its force, and 1
intend, by the help 01 the Lord, to act as if there
was no possibillty of mistake.
42
6.5 Midnight Cry
The final crowning point to prove that the argumentation on
Leviticus 16 and Daniel 8 was correct came from Matthew 25,
the parable of the ten virgins. Christ was not only presented as
the high priest coming out of the sanctuary but according to tbe
parable as the bridegroom. The bride,the church, had been
waiting for the arrival of the groom in the spring while be in
fact would come in the autumn.
'How long the vision? Unto 2300 evenins-.
momin&s.' An or 'night,' then, is hall of
one of those prophee days. Here then we have
the 'chronology' ol Jesus Christ. The tanying time
is just half ayear. When did we go ioto this
time? Last March or April. Then the tatter J?art
of Ju1y would brin,g us to midnight. At that time
God put this cry ioto the hearts of some of bis
servants, and they saw, from the Bible, that God
had $ven the chronolo!Q' of the tarrying time,
and ItS length. There It is, in the 25th of
Matthew. 'At midnight there was a cry made,
Behold the Bridegroom cometh; go ye out to meet
him.' Here we are - the last warning is now
O beed it ye virgins. Awake, awake,
awake.
Even tbe waiting time of half ayear from spring 1844 to tbe
autumn was seen in prophecy. The Day of Atonement was a
day of waiting and soul searching. In the moming trumpets
41PFF W, 82Of.
42Southard, editorial Me Oet 3, 1844.
43gtorrs aGo Ye out to Meet Him
a
AH Dct 9, 1844.
161
were blown, and in the evening tbe blessing was received. This
formed tbe final confirmation of tbe autumn expectation.
Moming to evening was balf a day, in propbetic time tbis was
balf ayear. The spring expectation was the blowing of trumpets
in tbe morning and tbe "midnigbt cry" led to the preparation to
meet the bridegroomJhigb Eriest balf ayear later in the autumn
symbolized by tbe evening.
The exegetical elements, apocalyptic propbecy from
sanctuary typology, a parable of Jesus, were all put togetber
into a package which aroused unforeseen interest in propbetic
interpretation. This exegesis is also the trademark of one of tbe
most memorable disappointments that a large group of people
have ever experienced, and even though it differed in many
ways from traditional historicism, it marks tbe beginning of a
decline in the popularity of tbis system of propbetic exegesis.
6.6 Excursus, background to typology
Typology bas a background distinct from that of general
historicism. The Christian church has from its beginning seen
many OId Testament and passages as types and
propbecies of Jesus Christ. As one looks back further one
fmds a pattem in the writings of the Old Testament. Tbe
propbets were tbe first to use typology. As Israel was facing
national disasters "they looked for a new David, a new Exodus,
a new covenant, a new City of God: the old had become a type
of the new and important as pointing forward to it.
1I4
This
44Storrs "Go Ye out to Meet Him" AH Oct 9, 1844. Cf.
PFF Iv, 799-826.
<45Modem Biblical research does not usually agree with tbe
interpretations which were common before the inroads of
historical critical scholarship into OT interpretation. See e.g.
Ringgren 1956, 7.
48Por David see e.g. Jer 23.5; 33.15-18; Hosea 3.5; Amos
9.11; Isa 55.3f. Ps 132.11-17; for Exodus e.g. Isa 52.4-12; Jer
16.14,15; 23.7,8; Has 8.13; 11.11; Zech 10.10; for a city Ez 45;
Dan 9.24-27; Jer 31.23; Isa 60.10. a. Rad EOTH, 17-39; Rad
"Typologische des Alten Testaments" EvT 12 (1952-
1953); Rad "TypolOgtca1 Interpretation of the Old Testament" nt
15 (1961).
162
pattem was taken up by the NT writers who saw the Old
Testament as a prefiguration of the Christ-event. The number of
types found is vast.
47
This view of the types has not passed unchallenged.
48
It presup-
poses "the conviction of the unchanging nature of God
ll4ll
as welI
as an assurancc that the past acts of God "will be repeated on
a scale greater and more wonderful than that of the past.
Such conviction was part of the first Christian faith.
51
6.6.1 New Testament typology
The typology of the NT is both horizontal, referring lO historical
fuIfillments, and vertical, illustrating things considered as
heavenly realities. An example of horizontal typology is in 1Cor
10 where Paul regards things from the Exodus and wildemess
itinerary as symbols of various things in Christian expericncc.
"Thesc things happened as types [tupo'1 for us, that we should
not crave evil things, as they craved" and "Now these things
happened to them as examples [tupikos1 and they were wrltten
for our warning, upon whom the end of the ages has come" (vv.
6,11).52 It was this horizontal typology that Snow employed in
47Rad EOTH 34-36; Rad 1965, 363.
48Rad's view has been contested by e.g. Bultmann, who
considers such thinking "almost entirely foreign to ancient
see EOTH 19, and Baumgartel, who regards typology
incompatible with modem historical thinking and for whom
views are irreconcilable with NT gospel, EOTH 157. Cf.
Eichrodt in EOTH 224-245 who in turn gives some justification
for typological considerations; or 1957, 9-38 on "the
reasonablencss of typology." AIso Wolff EOTH 160-199; and
Wolff Old Testament in Controversy: Interpretative Principies
and lliustrations" 1m 12 (1958), expresses the view that
typological approach is "indisp,eDSlble." Cf. Barr "Revelation in
ffistory" IDBSup 746-749; Davl(lson 1981, 59-73.
4IIpoulkes 1958, 40.
SOf'oulkes 1958, 8.
51Bultmann Prophecy and Fulfillmcnt" in EOTH, 19.
I12Cf. e.g. Rom 5.12-21; 1Pel 3.18-22.
163
bis calculations of the day of the end. Some of the clearest
examples of vertical typology are found in the book of Hebrews.
Modero scholarsbig usuaUy dissassociates itself strongIy from this
form of typology. There is no reason to discuss the vertical
typology any further as it was not important for the prophetic
calculations in question until the birth of Seventh-day
Adventism.
The New Testament thus sowed the seeds for both historical
and heavenly antitypes. It is not necessary here to cover the
background of typological hermeneutic through the centurles.
54
The views vary from the illustrlous allegories of Origen through
the medieval qruulrica to the more saber exegesis of the
Reformers.
158
During the perlad of Protestant orthodoxy "Types
were regarded as OT facts which were ordained by God to
adumbrate or foreshadow aspects of Christ or the Gospel in the
NT."
158
This view has in succeeding centurles been accepted as
the traditional understanding of biblical typology. It is still
regarded as the troe concept on the subject by many with a
Biblicist view on the Scriptures.
1I7
6.6.2 Cocceius and Marsh
Within protestant biblicism there were two main lines of
53E.g. Rad 1956, 367. "Typological exposition of the kind
practiced in Protestantism from the time of the Reformation
down to that of Delitzsch can never be revived. Too much of
what it took for granted, not least its phi1osophy of
bistory, has proved untenable, and the guJf oetween lt and
ourselves has become so wide that no great profit could be
expected from any discussiOD of it."
114See e.g. Fairbairn 1857, "book mst" for an overview of
the bistory of typology.
!IIILuther insisted on taking serlously the literal meaning of
the Word and from that starting point looked for a
Christocentrlc, typological understanding. He believed that the
OT "pointed forward to Christ" WA 12:275; Althaus 1966, 96.
Por Calvin see e.g. Institutes 2.9.3; 2.10.4, Davidson 1981, 31.
1981, 32f.
s7E.g. Lockyer 1973.
164
prophetic typol0f" On one extreme there was the so-called
Cocceian &Chool with an elaborate and imaginative exegesis
"impregnated with typology.... Sensus allegoricus was so
important for Cocceian interpretation of types that Hamack's
term "Biblicalalchemy" [given for Origen's exegesis] suits
perfectly some of these fanciful expositiODS.
80
On the other
extreme there was the Marshian typology representing a reaction
from the prevelant undisciplined method. Marsh looked for
Scriptural sanction for eaeh type and gained fair scholarly but
Iittle popular support for bis method. 12 However, Cocceian
-Alter Johannes Cocceius (1603-1669). Fairbairn 1864, 27
32.
GlIJrown "Hermeneutics" p. 613, quoted in Davidson 1981,
33.
aosamack n.d. vol 1, 114f.
I1A Marshian method of typologhy was named after
Herbert Marsh (17S7-1839), bishop of Peterbor0ush. "By what
means shaII we be able to determine, in any given mstance, that
what is all6ged as a type, was rea1ly desipd for a type? The
only tx>ssible means of -knowing that two ilistant, though similar
bistoncal facts were so conneded in the peral sCheme of
Divine Providence that the one T to prefigure the other,
is the authority of that book in . eh the schCme of Divine
Providence is unfolded. Marsh himself is _ pre-critical in bis
hermeneutic. See Marsh 1828, m. a. Fairbairn 1864, 32-44
Davidson 1981, 33-37.
Marsh's solution is problematic if one considers the
possible "Biblical types": Adam (Rom 4:11 ICor 1S:22)
Melchizedek (Heb 8); Sarab and Hagar, Ishmael and Isaac, ano
by implication Abraham (Gal 4:22-35); Moses (Gal 3:19; Acts
3:22-26); Jonah (Mt 12:40); David (Ez 32:24; Lk 1:32) Solomon
(2Sam 7); Zerubbabel and Joshua {Zech 3,4; gag 2:23)
preservabon of Noab and bis family m the ark (lPet 3:20);
exodus (Mt 2:15); the passage throuP the Red Sea, the giving
of manDa, Moses veiling bis face, t\e water flowing from the
smitten rock, the serpent lifted for in the wilderness
(ICor 10); Joh Rev 2:1 . Fairbairn 1864, 4Of. Some
sacrifices and feasts, at 1east the assover, should be interpreted
as "Biblical types". Franks n.d. 1Sf. The OT itself gives
no explanation for the various ri . a. Vriezen 1958, 29lf;
Wallace 1981" 4f.
165
typology was prominent io Britain and North-America until mid-
nineteenth ccntury.83
6.6.3 North American concepts
Even though the scholarly oineteenth-ccntury commentaries
promoted the sober Marshian typology, popular books and
pamphlets applied typology to aoy number of aspects within the
sphere of Christian life. It turned the Bible ioto a "vast volume
of oracles and riddles, a huge book of secret puzzles to which
the reader has to find cIues." Often little account of actual
history was taken. &.4
Another feature of American typology is its ioterest io the
tennini technici of the sanctuary, the sacrifices of the feasts -
types which became so important for the Sevcnth-month
movement and later for Adventism. Yet the literature available
for this research has not provided any examples of OId
Testament typology combioed with prophetic exegesis that would
parallel with Snow's typologica1 ideas.
Fina1ly it is wortb observing that the whole relationship that
North American Christians had to the OT io Miller's time
would deserve further study. In many areas of life OT
terminology was regularly used. Sunday was called the Sabbath.
85
Several Pentateuchal laws from tithing to marrlage laws, and
from the treatment of the poor to the distinction of c1eao and
unclean animals were regarded as normative or valuable by
some Christians.
88
With such ioterest and authority iovested io
the OId Testament it is lo be expected that a detailed typology
of various themes would existo
83See e.g. iotroductions in Habershon n.d. [''The Types not
Fanciful"]; Taylor 1635, 1-5; White [p.] 1877, 1-3.
&.4Lampe 1957, 31.
aenus is in line with the CalvinisticIPuritan tradition of
Nortb America.
eeunilateralism lies behind tbese conccpts. Lampe 1957, 17.
166
6.6.4 Examples of sanctuary typology
The spUit of a11egorizing typology is illustrated in words that
come from a twentieth-entury fundameatalistic handbook on
Messianic prophecies. The claim is that the detailed IIprecise
measurements and construction of the tabemacle-- with all the
intricate instructions as to the offerings and feasts" repay
meditation more amply than any other section of the Bible. "As
we prayerfully and patiently study them, we find them full of
the deepest teaching concemiDg Christ and spiritual things, and
of the wisest councels for the right ordering of our daily life ..m
The hermeneutic presupposed spiritualization, a deepening,
ethicizing, symbolizing or dematerializing of fairly concrete
religious terms.-
The importance of sanctuary typology was reinforced with
Bengel's observation: "While two chapters in Genesis are given
to ten us how the world was created, there are sixteen chapters
to ten us how the Tabemac1e was constructed. Por the world
was made for the sake of the Church, and the great object of
creation is to &orify God in the redemption and sanctification
of His people. The interest frequently led to an ignoring of
reality.lO Earthly occurences and objects were not only regarded
as foreknown by God but also as expressions of the details of
the atonement, IIthe plan of salvation, 11 of the exact copy of
heavenly things that v:-e-existed before the tabemacle and that
still connnue to existo 1 ~ careful study of the types, 11 claims
Habershon, "leaves no room for doubting that the whole
Levitical economy was divinely instituted to forshadow the work
and person of the Lord lesus Christ Himself."72 With this
87Lockyer 1973, 343. Cf. White [P.] 1m, 3, "Every part of
the sacred structure, from the Gofden Chest-- down to the
smallest ~ or cord which fastened the whole to the ground is
replete With instruction."
eaoaly 1978, 4.
-Sengel as quoted in White [p.] 1m, 3.
lOCf. Lockyer 1973, 343-476.
71Cf. Bamack n.d. vol 1, 320.
72Habershon 1915, 12.
167
mentality it was natural to combine prophecy with typology.
Typological interpretation was a1so applied to historical
narrative.
73
Certain details in the history of Israel or some
individuals were thougbt
of as n l ~ of the life of Christ or of the whole Christian
dispensation ". As a result numerous typologica1 propositions, far
fetched, trifling or evcn contrary to thc type and its context
were presented. This was due to the fact that the method had
no fixed rules to guide its interpretations, which left room 011
every hand for arbitrariness and caprice to enter.
78
The sevcntb-montb movement of Millerism employed only a very
narrow area of typology in its prophetic hermeneutic. Many
details of this typology can be compared witb tbe typologica1
schemes that were presented in popular books. Snow's ideas
were criticised by Miller and some otbers on tbe grounds that
the principies did not stem from tbe Bible, in otber words for
being in line with tbe Cocceian metbod.
6.7 Summary
Towards thc end of Millerism a fresh interest in details of
Jewish calendar and of sanctuary typology was aroused. The
time was defined in a complex way which made it impossible
for laymen any more than preachers to control whetber the
basic arguments were sound. The Millerite message was focused
on a few issues only, in fact only one issue - whetber the Day
73E.g. Guild found no less than fortynine typica1
resemblaDces between Joseph and Christ, and seventeen between
Jacob and Christ. Qne of these was Jacob's be!n$ a supplanter
of bis brother which Guild made to represent Christ's suplanting
dealb, sin and Satan. Guild 1626, quoted in Fairbaim 1864, 30.
a. e.g. Lampe's comments on the interpretation that the scarlet
cord of Rab.ab at Jericho served as a token of the blood of
Christ. An example stemming from the church fathers. Lampe
1957, 33.
7"E.g. Law 18S5 (rep. 1967), 97-151; Habershon n.d.; White
[p.], 1877, 120 and in passim.
75pairbairn 1857, 3lf.
168
of Atonement was a type of the Parousia to be timed with the
help of Daniel 8:14.
Such detailed prophetic association with the Pentateuchal
sanctuary or the feasts has a background in the Cocceian
typological school of thought. Various Old Testament types were
researched and given historical or theological applications by
numerous contemporaries of Milier. Consequently it is no
surprise to.diDd _ 81low with the Bid of Storrs briDgiDg the ideas
ia -and the MiBerites all prepard to accept them:'
169
7. MILLER'S HERITAGE - CONCLUSIONS
7.1 The power of prophecy
Millerism proves the impact that prophetic exegesis may have.
The calculations of a man whose mind was loaded with
h:iltorical evcnta - who '" a,ble not_ onIy to "repeat almos..t
__ - l!I81IO"""lo "name the exact
book, -., tiple.- ana Verse" - pi'oved convincing to thousands.
'
Miller must be viewed within the context of bistoricist exegesis.
His interpretations were the logical absolute of popular biblic-
ism. This gave the revival enormous potential for growth.
2
7.2 The nature of Miller's exegesis
The partisan character of books on Millerism has kept many
aspects of Miller's exegesis in the dark. It appears that his
imagination was even more fertile than has been recognized. In
particular Miller played with one idea: _:-whle---'Bible is a
prophecy. Subsequently he found time-prophecies in all parts of
lhe Scriptures from the Pentateuch all the way to the book of
Revelation.1fibM .QftJtese prophecies he callcd "proofs" of the
parousi around 1843. :
A description of tbese various time-propbecies is tbe primary
contribution of tbis piece of research. Miller counted the time
of the Advent from Leviticus 26, the "prophecy of Moses." He
found the same lengtb of time also in a typological
'Anon. "The Honest Editor again" sr Apr 1, 184l.
2Cross 1965, 320. Because mosl oC Miller's opponents
atveed with bis method, and because of Miller's Scriptural and
historical information the cIergy was careful nol lo approach
him but rather frred "their small guns at a distance." Anon.
"The Honest Editor again" sr Apr 1, 1841.
170
interpretation of tbe year of release, tbe propbecy of Gog and
Magog, as well as tbat of Nebuchadnezzar's madness in Daniel
4. Tbe details were filled up with imaginative use of historical
and Biblica! data.
One fundamental aspect of propbetic exegesis came from
Biblical chronogenealogies. Tbe weekly cycle was turned into a
prophecy of the world lasting 6000 years to be followed by the
millennial Sabbatb. Detailed compositions on chronological detail
were part of any Millerite's spiritual diet. There is also another
example of a tbousand years for a day interpretation in Miller's
writings, a pearl lying deep in tbe waters of propbecy? ThL"
carne froro tbe two days of Hosea 6:1,2 and Luke 13:32.
Miller also found a typological interpretation of tbe second
advent in tbe Jubilee feast. He expected the 50th Jubilee to
announce tbe parousia.
Furthermore tbere were Miller's better known interpretations of
Daniel 7, 8, 9, and 12. Tbese propbecies Miller combined with
a chronological application of tbe number of tbe Beast and
turned tbem into a complex map of prophetic lines all
concluding in 1843.
7.3 The Seventh-rnonth rnovernent
When the target year approacbed concentration on Daniel 8:14
increased with the result that a polarization took place among
the Millerites. The exegesis changed from regular historicism
into a corobination of typology and historicism. The
developments tbat led to tbe birtb of various Adventist chur-
ches, the Seventh-day Adventist churcb as well as the
Watchtower society are relaled lo tbe attitudes that the various
factions within Millerism took to the exegesis ..
Tbe .. Snow;22iId 'oY OcrOber
emgetical fliiJf 11 !I the Ubit -of
the vanous post,;MiIlerite denommatiObs o 'me future of
the bistoric:ist method.
3Miller 18421c, 46.
171
7.4 New ways of prophetic exegesis
What is important to the history of exegesis as a whole is the
faet that the whole historicist method appeared to lose much of
its appeal as well as its power to kindle revivals after the great
disappointment. Very few wanted to take the risks involved in
fresh time setting and identificaton with Miller. Those who did
take the risk found it difficult to arouse interest.
The situation in North America after Miller and in England
after Irving and his associates made it easy for John Darby lO
gain interest in his dispensationalist views. Darby promotcd
immedialsm rcferred lO as the doctrine of the any-moment
coming: lhe invisible seerct rapture first, and then, 'after the
literal fulfillment of all unfulfilled prophecies, the final coming
of Christ. This expectation of the imminent advent, with no
obstacle in the way of Christ's return has proved to be the
greatest aHraction of dispensationalist theology.4 There is no
point in describing further details of the development of
historicism or in comparing and eontrasting the theories rclated
to these successive conservative methods of prophetic
interpretation. It should be noted that the rise of dispen-
:;ationalism was probably more dependant on the shame of timc-
setting lhan on clearer logic or more failhful adherence lo {he
intent of the Biblical writers.
7.5 The end and continuation of Millerism
Millerism had come to an end. With iI historieism gradually
ceased to be the only popular method of interpretatioIl. It was
largely replaced by futurism and preterism. Yet one must
aeknowlcdge that in faet historicism did not die with Miller. lt
still lives in a modified and partly renewed form within the
groups that have sorne roots in Millerism. The fact that sorne of
hese groups are growing rapidly shows that the method still has
vitalty. Miller's heritage is twofold. On the one hand he
contributed lO the cnd of a dominant system of cxegesis, on the
uther he is regarded as a spiritual father by millions of
('hristians who have taken sorne part:> of the Millerte excgess
4Sandeen 1970, 63f.
172
as their raison d'etre. Whether he would be happy to be so
regarded is another matter.
173
BIBUOGRAPHY
Millerite sources
Anon.
1842
Anon.
1843
Anon.
1846
Anon.
1850
Anon.
1851
Bates, Joseph
A Voke in New HtJmPShire; or Refiections on
Rev. J.Ward's "Brief Remara OD Miller's
Lectures,tI by a Female. Exeter, N.H. [MEA]
Address 01 the Building Committee on Opening the
Sccond Advent Tabernaclc, May 4, 1843. Boston.
[MEA]
Address of the conlerence of Believm in the
Second Advent of Christ at the Door, Held in
Rochester, N.Y. 2d, 3d, 4th & 5th April 1846.
Rochester, N.Y. [MEA]
Address of Advent BeIievm, ~ a Re-
Affirmation of their Faith and a Warmng against
Certain Defections from it. [Boston] [MEA]
Address 01 Advent Believers, Assembled in
Conference at Auburn, N.Y., J a n ~ 15, 1851,
Being a Re-Affirmation of Their Views on the
Second Advent - the Millenium - the New
Heavens and earth, etc. BostOD. [MEA]
1847 Second Advent Way Marlcs and High Heaps, or a
Connected View of Prophecy, by God's Peculiar
1850
Peol'le from the Year 1840 to 1847. New
Bedford, Mass. [MEA]
An Explanation of the 1'ypical and Anti-Typical
Sanctumy, by the Scriptures, with a Chart.-New
Bedford. [MEA]
174
Bernard, David
1843 Lener 01 David Bemard (A Babtist Minister) 00
tbe Second Coming of Cbrist. Boston. [MEA]
Bliss, Sylvester
1842/a Review 01 Morris' "Modem Chiasm; or Tbe
Doctrine of tbe Personal and Immortal Reign of
Jesus Cbrist on Eartb Commencing about A.D.
1843 as Advocated by William Miller and Otbers
1842/b
1843/a
1843!b
1843/c
1843/d
1843/e
1843/f
1844
[1849]
1851
1852
1853
1887
Refuted." Boston. [MEA]
Review of Rev. O.E. Dagget's Sennon of tbe "Time
of tbe End Uncertain: in tbe National Preacher
of Dec. 1842. Boston. [MEA]
'!he Chronology 01 the Biole Showing by the
Scriptures and Undisputed Authorities tbat We
Are Near tbe End of Six Thousand Years from
Creation. New York. [MEA]
An Exposition 01 the Twenty-Iorth o[ Matthew; in
which it is shown to be an Histonca1 Propbecy,
extending to the End of Time, and Literally
fulfilled. Boston. [MEA]
Exposmon 01 Zechariah XIV. Baston. [MEA]
Inconsistencies 01 Colver's Literal Fulfilment 01
Daniel's Prophecy. Boston. [MEA]
ParaphTrJse 01 Matthew XXIVth and ~ h
Boston.
Reasons 01 Our Hope. Boston. [MEA]
Paraphrase 01 Daniel XI and XIL Boston. [MEA]
Questions on Bible Subjects, Designed for the use
of Sunday Schools. Baston. [MEA J
Analysis 01 Sacred Chronology witb tbe Elements
of hronology and the Numbers of the Hebrew
text Vindicated. Boston. [MEA]
Questions on the Book 01 Danie4 Designed for
Bible Students, in the Sabbath S c h o o ~ in the
Bible Class, or at the Frreside. Boston. [MEA]
Memoirs 01 William Miller. Boston. [MEA]
Analysis 01 Sacred Chronology witb tbe elements
of Chronology and the Numbers of tbe Hebrew
Text Vmdicated. Revised with Notes. Together
with the Peopling of tbe Eartb --o Mountain
View, Ca. [MEA]
175
Brown, Freeman G.
1843/a Entire Consecration Second Advent Letters to
Brother Hervey. Portsmouth N.H. [MEA]
1843/b Views and Experience in Relalon to Entire
Consecration and the Second Advent: Addressed to
the Ministers of the Portsmouth, N.H., Babtist
Association. Boston. [MEA]
1843/c A Warning to Watchfulness. Boston. [MEA]
Cook, Joho B.
1843 A Solernn Appeal to Ministers and Churches,
Especa1ly to Those of the Baptist Denominaton
Relative to the Speedy Coming of Christ. Boston.
[MEA]
Cox, Gershom Flag
1842 Letters on the Second Coming of Christ and the
Character of bis Millennial Kingdom. Together
with a Reply to the Objections and Arguments of
Rev. D.D. Whedon. Boston. [MEA]
Flemlog, Lorenzo Dow
1842 A Synopsis of Che Evidence of Che Second Coming
1844
Fitch, Charles
of Christ About A.D. 1843. Boston. [MEA]
Fint Principies of the Second Advent Faith with
Scripture Proofs. Boston. [MEA]
1841 Letter to Rev. J. Litch on the Second Coming of
Christ with the Sentiments of Cotton Mather on
the Same Subject, Approved by Thomas Prlnce.
1842/a
1842/b
1843
Galusha, Elon
Boston. [MEA]
The Glory of God in the Eatth. Boston. [MEA]
A Wonderful and Honible Thing. Boston. [MEA]
"Come out of Her, My People. " A Sermono
Rochester, N.Y. [MEA]
1844 Address of E/der Elon Galusha, with Reasons for
Believing Christ's Second Coming at Hand.
Rochester, N.Y. [MEA]
Hale, Apollos
1842 Review of Dr. Pond's Letter against the Doctrine of
1843/a
the Second Advent in 1843. Boston. [MEA]
Herald of the Bridegroom io which the Plagues
that Await the Enemies of the King Eterna! Are
Considered; and the Appeariog of Our Lord to
Gather His Saiots --o Boston. [MEA1
178
1867
n.dJa
n.dJb
n.dJc
[18411]
n.dJd
[1841?]
n.dJe
n.dJf
n.dJg
the Negative. Phonographical1y Reported by Jas.
M. W. Yerrington. Boston. [MEA]
Prophetic Significance 01 Eastem and European
Movements; Being a Plain, Literal, and
Grammatical Construction of the Last Five
Chapters of Daniel, Applied to a s s ~ Events
Showing Conclusively that a Syrian Prmce, not
Napoleon m, is the Antichrist of the Last Days.
Boston. [MEA]
A Dissenation on the Chronology o[ Prophecy. N.p.
[MEA]
A Dissenation on the Second Advent. N.p. [MEA]
Disseltation on the Glorified Kingdom o[ God on
Eanh, at Band. [Boston]. [MEA]
Eight Fundamental EnvTS in MiIler's Theory
Pointed out by Charles K. True and William C.
Brown, in Zion's Herald, March, 1840, Reviewed
by J. Litch. N.p. [MEA]
Dialogue on !he Nature 01 Man, His State in
Deatb, and the Final Doom of the Wicked.
Philadelphia. [MEA]
The Etemal Bome; Strange Facts Confirming the
Truth of the Bible. [philadelphia1]
The Pre-Millennial Advent Vindicated; Being a
Review of Rev. Dr. David Brown's Post-Millennial
Advent of Christ. Boston. [MEA]
Miller, William
1833 [Evi 18331
Evidences from Scripture and Bistory 01 the Second
Coming 01 Chrisl about the year A.D. 1843 and of
His Personal Reign of 1000 Years. Brandon.
[MEA]
1836 [Evi 1836]
Evidence from Scrirpture {sic.] and Bistory 01 the
Second Coming 01 Christ about the Year 1843
Exhibited in a Course of Lectures. Troy. [MEA]
1838 [Evi 1838]
Evidence from Scripture and Bistory o[ the Second
Coming o[ Christ about the J!!.ar 1843 Exhibited in
a Course 01 Lectures. Troy. LMEA]
179
1840 [Evi 18401
Evidence from Scripture and History 01 the Second
Coming 01 Christ about the year 1843 Exhibited in
a Course of Lectures. Boston. [MEA]
1841 [VOP 18411
VJeWs 01 the Prophecies and Prop.hetic Chronology
Selected from the Manuscripts of W. Miller with
a Memoir of His Ufe by Joshua V. Himes.
Boston. [MEA]
1842/a Dissertations on the True Inheritance 01 the Saints,
and the Twelve Hundred and Sixty Days of
Daniel and John with an Address to the
Conference of Believers in the Advent Near.
Boston. [MEA]
1842/b [Evi 1842/b]
Evidence from Scripture and History 01 the Second
Coming 01 Christ about the Year 1843 Exlnoited in
a Course of Lectures. Boston. [MEA]
1842/c A FamilIT Exposition o/ the Twentyfourth Chapter
01 Matthew and the Fifth and Sixth Chapters 01
Hosea. To Which are Added an Address to the
General Conference of the Advent and a Scene
of the Last Day. Ed. by Joshua V. Himes.
Boston. [MEA]
1842/d The Kingdom o/ God. Boston. [MEA]
1842/e A Lecture 01 the Typical Sabbaths and Great
Jubilee. Boston. (MEA]
1842/f Letter 10 Joshua V. Himes on the Cleansing 01 Ihe
Sanctualy. Boston. [MEA]
1842/g Miller's Reply to Stuart's "Hints on the
Interpretation o/ Prophecy" in Tbree Letters,
Addressed to Joshua V. Himes. BOStOD. [MEA]
1842/h Review 01 a Discourse Delivered in the North
Church, Newburyport, on tbe last evening of tbe
year 1841, by L.P. Dimmick. Boston. [MEA]
1842/i [SMV 1842/i]
[VOP 18421j]
Synopsis o/ Miller's Views. BOStOD. [MEA]l842/j
Views 01 the Prophecies and Prop'hetic Chronology
Selected from the Manuscripts of W. Miller wiTh
a Memoir of His Life by Joshua V. Himes.
Boston. [MEA]
1843 Synopsis o/ Miller's Views. Boston. [MEA]
180
1844 Remarlcs on Revelation's Thirteenth, Seventeenth
and Eighteenth. Boston. [MEA]
1845 Wm. Miller's Apology and Defence. Boston. [MEA]
n.d./a Address to the Public. Boston.
n.d./b A Dissertation on Prophetic Chronology. N.p.
[MEA]
Sabine, James
1842 The Appearing and Kingdom 01 Our Lord Jesus
Christ lB four letters to an unbeliever. Boston.
[MEA]
Spalding, Joshua
1796 Sentiments conceming the Coming and Kingdom 01
Christ Collected from the Bible and the Writings
of Many Anclent and Some Modero Believers. In
Nine Lectures. With an appendix. Salem. [MEA]
1841 Sentiments conceming the Coming and Kingdom 01
Christ Collected from the Bible and the Writings
of Many Anclent and Some Modero Believers. In
Nine Lectures. Boston. [MEA]
Starkweather, Jobn
1843/a A Narrative 01 Conversion to the Faith 01 the Pre-
Millennial Advent of Christ in 1843, with
Suggestions and References to Aid Serious
1843/b
1844/a
1844/b
Inquirers after Truth. Boston. [MEA]
A Plain Guide to a Right Understanding 01 the
Scriptures Pertaining to the Future Kingdom and
Coming 01 the Lord. Boston. [MEA]
The Reasoning 01 TTUe Faith Respecting the 2300
Days in Dan. 8:14. Boston. [MEA 1
A Scriptural Test 01 Saving Faith, Exhibited in an
Exposltion of Dan. 12:10. Boston. [MEA]
Storrs, George
1843 The Bible Examiner, Containing Various Prophetic
Expositions. Boston. {MEA]
Ward, Henry Dana
1838 Glad Tidings. "For the Kingdom of Heaven Is At
Hand." TIiis Gospel Is Preached Not As Is
Commonly Supposed, Concerning the Church, Nor
Concerning the Gospel Dispensation, But
Concerning the Future State After the
Resurrection of the Dead in the World to Come.
New York. [MEA]
1843
1869
n.d.
181
Israel and the Holy Land: "The Promised Land."
In which an Attempt Is Made to Show that the
Old and New Testaments Accord in Their
Testimony to Christ and His Celestial Kingdom -
-. Boston. [MEA]
The Hope 01 the Church; HistoIJ of the Doctrine
of the Millennium. Buchanan, MI. [MEA]
History and Doctrine 01 the Millennium. N.p.
[MEA]
Whitiog, Nathaoiel N.
1844 Origin Nature and Influence 01 Neology, Bastan.
[MEA]
8.2 Periodicals
Advent HerrIld. Vol VII; Feb 14, 1844-end 1844. [MEA]
Advent Mus. ro the Dau6tten of Zion.. May-Sept 1844. [MEA]
Advent ShieId lIIUl Rniew. May 1844 - eod 1844. [MEA]
The Gmzt Crisis, 1843. July 4, 1842. [MEA]
MuJnighl Oy. Vols I-II; Nov 17, 1842-end 1844. [MEA]
Signs of the 'limes. Vals I-Vl; March 20, 1840-Nov 8, 1844.
[MEA]
Voice of TTUIh. Jan 1, 1844 - end 1844. [MEA]
8.2.1 Periodical artic1es
A Bible Reader
Allen
A Bible Reader on Mr. Miller's View on the
Millennium. The Signs 01 the Times, June 15,
1841.
On the Designations of Time. The Signs 01 the
Times, October 1, 1840.
A lover of the trutb
Anon.
Anon. [Litch?]
The Beasts. The Signs 01 the Tlmes, March
1,1842.
Blow ye the trumpet in Zion, sound an alarm in
my Holy Mountain. Signs 01 the Tlmes, May 31,
1843.
The Closing up of the Day of Grace. The Signs
182
Anon.
Anon
Anon.
Anon.
Anon.
Anon.
Anon.
Anon.
Anon.
Anon.
Anon.
Anon.
Anon.
01 /he TImes, Aug. 1, 1840.
A Condenced View of the Visions of Daniel.
Advent Message to /he Daughters 01 Zion, May
1844.
Chronology of the Mohamedan power. 7e Signs
01 the TImes, Aug 15, 1840.
Daniel's Testimony. What Shall Be in the Lauer
Days. 7e Signs 01 the Tunes, May 10, 1843.
Daniel's Visions. Midnight Cry, February 3, 1843.
Diagram Exhibiting the Events of Prophecy
Considered in the Preceeding Article from the
Fall of the Papacy down to the Millennium, with
Their Probable Order. 7e Advent Herald,
February 21, 1844.
Dissertation on the Judgment. 7e Signs 01 the
TImes, Jan 15, 1841.
Dr. Jarvis No. 4. The Chronology of the Bible.
The Signs 01 /he Tunes, Aug. 16, 1843.
Duration of Earthly Kingdoms. 7e Signs 01 the
TImes, May 24, 1843.
The End of the Prophetic Periodo The Signs 01
the Tunes, Apr. 5, 1843.
End of the 1260 days. The Signs 01 the TImes,
July 19, 1843.
The Fall of the OUoman Power in 1844. 7e
Signs 01 the TImes, Sep. 1, 1840.
Fundamental Principies. The Advent Herald, Feb
14, 1844.
Fundamental Principies. Advent Message lO /he
Daughters 01 Zion. May 1842.
Anon.
Anon.
Anon.
Anon.
Anon.
Anon. [Eds.}
Anon.
Anon.
Anon.
Anon.
Anon. [Eds.]
Anon.
Anon.
183
The Honest Editor again. The Signs 01 the Tunes,
April 1, 1841.
Is Antiochos Epipbanes tbe Rero of Daniel' s
Propbecy. The Signs 01 the Tunes, December 28,
1842.
The Metbodists Also on tbe Road to German
Neology. The Signs 01 the TImes, April 17, 1844.
Mr. Miller. The Signs 01 the Tunes, May 15, 1840.
Mr. Miller. Maine Wesleyan Joumal, March 20,
1840.
Tbe Nations. Turkey. The Signs of the TImes,
April 15, 1840.
The Nations. Sixth Vial. The Signs 01 the Tunes,
May 1, 1840.
The Neology of tbe Church. The Advent Herald,
April 3, 1844.
The Ordinance of the Year of Jubilee. The Signs
of the TImes, May 1, 1841.
The Promises to Abraham. The Signs 01 the
TImes, June 1, 1841.
Prophetic Time. The Advent Herald, February 14,
1844.
Second Advent of Christ premillennial. The Signs
01 the Times, Sep. 6, 1843.
The Seven Times of Lev xxvi: Why are they
repeated four times. The Signs of the Tunes,
January 24, 1844.
The Sign of the Son of Man in heaven. The Signs
01 the Tunes, Oct. 11, 1843.
184
Anon.
Anon.
Anon. [Eds.]
Anon.
Anon.
Anon.
Anon.
The Six Trumpet Periodo The Signs 01 the Times,
May 1,1840.
Six Thousand years. The Signs 01 the TImes,
November 22, 1844.
The Tendency to German Neology. The Signs 01
the Times, June 21, 1843.
The Time of the End. The Signs 01 the Times,
J anuary 4, 1843.
The Vernal Equinox. The Advent Herald, April 3,
1844.
Watchman's Warning - no. 1. The Image and the
Four Kingdoms. The Midnighl Cry, June 8, 1843.
Who are the Israel to whom the promises are
Made. The Signs 01 the TImes, June 1, 1841.
The autbor of "A Clue to tbe TIme"
B.
The Endless Kingdom. The Signs o/ the Tune,
May 11, 1842.
A temporal Millennium a Soul Destroying
Doctrine. The Signs o/ the TImes, June 29, 1842.
The Return of the Jews. The Signs 01 the TImes,
Aug. 31, 1842.
The 70 Weeks and 2300 Days of Daniel. The
Signs o/ the TImes, June 22, 1842.
Six thousand years. The Signs o/ the Times, Nov.
22, 1843.
Bliss, Sylvester
A Temporal Millennium. The Signs o/ the Times,
June 29, 1842.
The Inconsistencies of Colver. Series in The Signs
o/ the TImes and The Midnight Cry, Spring 1843.
Cambell, David
Mr. Cambell 08 the Mode of Computing the
Time. The Signs 01 che Times, Jan. 15, 1840; JuIy
15, 1840.
Coles, L.B.
Colllns, L.C.
Cox
Crosier
E.B.K..
E.CC.
Evan
185
Mr. Cambell on the return of the Jews. The Signs
of the Times, JUDe 15, 1840.
Mr. Cambell's reply to Mr. Miller on the Little
Roen in Daniel's fourth kingdom. The Signs 01
the Times, April 15, 1840.
The Jews- Romans XI. The Signs 01 the Times,
May 17, 1843.
Two Resurrections, No 1. The Signs 01 the Times,
JUDe 6, 1842.
Two Resurrections, No II. The Signs 01 the Times,
July 22, 1842.
Return of the Jews. The Signs 01 the Times, JUDe
1, 1842.
The Law of Moses. Day Star Extra, Feb 7, 1844.
Theory of Types, Nos. 1-5. The Signs 01 the
Times, March 15 - Sep 1, 1841.
The Seventh Month of the Jewish Sacred Year.
The Advent Herald, Sep. 21, 1844.
The Prophecy of Daniel. The Signs 01 the Times,
Mar. 8, 1843.
Flemming, L.D.
Hawley
Himes, Josiah
Jacobs
Review oC Rev. Dr. Week's Lectures against the
Chronology of Wm. Miller. The Signs 01 the
Times, Apr. 12, 1843.
The Doctrine of the Second Advent Sustained by
the Voice oC the Church. The Signs 01 the Times,
June 7, 1843.
Opposition on the M.E. Church - Zion's Rerald
vs. Millennium. The Signs 01 the Times, January
24, 1844.
The Millennium. The Midnight Cry, Octaber 5,
1843.
186
Jan, Henry
French, C.
Inqulrer
[Litch]
L[ltch]
Utch, Joslah
Tbe Kingdom at Hand. 1e Signs 01 the Times,
June 15, 1840.
Diagram. of Daniel's Visions. 1e Signs 01 the
Tunes, March 1, 1841.
The Sanctuary. The Signs 01 the Times, Feb. 15,
1842 & March 1, 1842.
Turkey and Egypt. 1e Signs 01 (he Times, Jan.
15, 1841 & Feb. 1, 1841.
The Batde of Armageddon. The Signs 01 the
Tunes, Sep. 1, 1840.
Fall of the Ottoman power in Constantinople.
1e Signs 01 the Tunes, Aug.1, 1840.
The Batde Begun! The Signs 01 the Tunes, Nov 1,
1840.
Daniel's Visions. Trumpet 01 AJarm, April 24,
1843; 1e New York Extra Tribune, March 2,
1843.
Eveots to Succeed the Secood Woe. The Signs 01
the Times, Aug. 1, 1840.
Fall of the Ottoman Power in Constantinople.
The Signs o[ the Times, Aug. 1, 1840.
Fall oC the OUoman Empire, or Ottoman
Supremacy departed. The Great Crisis 01 Eighteen
Hundred Forty 1ree. Boston, August 4, 1840.
Fall oC the Ottoman Power. The Signs o[ (he
Times, Jan. 1, 1842.
Mr. Litch's reply to Rev. Ethan Smith, and others
00 the Little Horn in Daniel's fourth kingdom.
The Signs o[ the Tunes, May 1, 1840.
Reply. Combination of prophecy with chronology.
The Signs 01 the Tunes, Jan. 15, 1840.
Restoration of the Kingdom to Israel. The
Midnight Cry, Nov. 30, 1842.
Review of "Bible Reader" on Miller's view of the
Millennium; No IlI. The Signs 01 the Tunes, July
1, 1841.
Low, A.D.
187
Review of Cambell on tbe Captivity of tbe Jews.
The Signs 01 the TImes, Oct. 15, 1840.
Rise and Progress of Adventism. Advent Shie/d
and Review, May 1844.
The Seventh Montb. The Signs 01 the Times, Aug.
21, 1844
A Plain exposition of a plain passage- Rev. XX4-
6. The Signs 01 the Times, June 29, 1842.
MilIer, William
Evidence From Scripture and History of the
Second Coming of Christ about tbe Year 1843 ...
The Signs 01 the Tunes, May 1, 1841.
Evidence from .... about the Year 1843 and of His
Personal Reign of 1000 Years, first published in
1833. The Signs 01 the TImes, April 1, 1841.
Evidence eh.IV. The Signs 01 the Tunes, July 15,
1841.
A Lecture on the Signs of tbe Present Times The
Signs 01 the Times, Mar. 20, 1840.
A Letter from Wm. Miller. Cleansing of the
Sanctuary. The Signs 01 the Times, April 6, 1842.
Letter from Mr. Miller, No. 3. On tbe Retum of
the Jews. The Signs 01 the Times, April 15, 1840.
Letter, May 3, 1843. The Signs 01 the TImes, May
17, 1843.
Miller's Letters No. 5. The Bible Its own
Interpreter. The Signs 01 the TImes, May 5, 1840.
Miller's letters No. 8. The Signs 01 the TImes,
Sep. 1, 1840.
Miller's Twenty Articles of Faith. The Signs 01 Che
TImes, May 1, 1841.
Mr. Miller's Reply to Cambell and Others on the
Little Hom in Daniel's Fourth Kingdom. The
Signs 01 the Times, March 20, 1840.
Mr. Miller's Reply to Cambell, Smith, and Others
on the Little Horn in Daniel's Fourth Kingdom.
The Signs 01 the Times, April 1, 1840.
Miller's reply to Dowling. The Signs 01 the Tunes,
Aug. 15, 1840.
Mr. Miller's Review of Dowling. The Signs 01
the Tunes, August 1, 1840
188
Plummer. E.
R.
Reasons for believing the second coming of
Christ in Eigbteen Hundred Forty Tbree. From
the Chronology of Prophecy. The Great Crisis 01
Eighteen hundred lorty three. Boston, JuIy 4, 1842.
Review of "Hints on Prophecy," by M. Stuart. The
Signs 01 the Times, Nov 23, 1842.
Rules of Interpretation. The Midnight Cry, Nov 17,
1842.
Synopsis of Miller's Views. The Signs 01 the
Tunes., Jan 25, 1843; The Midnight Cry, June 15,
1843.
The Prophecy of Moses. Signs 01 the Times, May
17, 1843.
Second Coming of Christ. No. 1. The Signs 01 the
Times, April 15, 1840.
Soow, Samuel Shemeld
Soutbard
Our Position As to Time. The Advent Shield and
Review, May 1844; The True Midnight Cry, Aug.
22, 1844.
Prophetic Chronology. The Advent Rera/ti, Aug.
14, 1844.
Reasons for Believing. The Advent Shield and
Review, Oct 9, 1844.
Second Advent Believers. Rupp ed. [1844)
The Home of Wm. Miller. Midnight Cry, Oct 26,
1843.
Steveosoo, Jobo
Editorial. The Midnight Cry, Oct. 3, 1844.
God's measuring Rods. Advent harbinger and Bible
Advocate, June 9, 1849.
Storss, George
Stuart, Moses
Exposition of Nebuchadnezzar's Dream. The
Midnight Cry, May 4, 1843.
Go Ye Out to Meet Him. The Advent Reralti,
Oct 9, 1844.
Review of Hints on Prophecy. The Signs 01 the
Times, Nov. 23, 1842.
189
A Student of Prophecy
Doctrine of the MilleDDium. The Signs of the
TImes, Feb 1, 1842.
W.
Pleroma, or Fulness of the Jews. 7e Signs of
the Times, Sep.1, 1841.
Pleroma, or the Fulness of the Gentiles. The
Signs of the Times, Sep. 15, 1841.
WalsteahobDe, J.
The Puritan- The Millennium. The Signs 01 the
Tunes, May, 1842 .
Conversion of the Jcws. The Signa of the Tunes,
Aug. 10, 1842.
Ward, C.; Jan, HeDry; Russel, PbllemOD
Circular - The Address of the Conference on the
Second Advent of the Lord, Convcned al BostoB,
Mass. October 14, 1840. The Signa o/ the Times,
Nov 1, 1840.
Ward, Henry DaDa
Prophecy and the Jews'signa of the Tunes, Apr.12,
1843.
The Restoration of Israel. The Signa 01 the Times,
Sep. 1, 1840.
To the Conference of Christians. The Signa of the
Times, Nov. 23, 1842.
Manuscripts and Ietters
Mlller, WlllIam
Letter lo Truman Hendryx, JuIy 21, 1838. [MEA]
Undated [possibly 1842) letter lo Br. Copeland.
[MEA]
Letter lo T.E. Jones, Nov 29, 1844. [MEA]
OId historicist literature Up to the time of Miller's
contemporarles
AndenoD, WllIlam
1840 An ApoIogy lar Millennial doctrine,' in the form in
which it was enlertained by the primitive church.
Pbiladelphia. [MEA]
190
Andros, Thomas
1814 The Place 01 the Church on the Grand Chart 01
Scripture Prophecy, or the Great Battle of
Armageddon ro Four Lectures, the Last Three of
Whic1i Were Delivered on the Annual Fast, April
7, 1814. Boston. [MEA1
Anon.
1810
Anon.
1817
Anon.
183?
Anon.
1836
Anon./a
1840
Anon./b
1840
Anon.
1841
The Testimony 01 Christ's Second Appearing,
Containing a General Statement of All Things
Pertaining to the Faith and Practise of the
Church of God in This Latter-day. Albany N.Y.
[MEA]
The Retum 01 (he Jews to their Ancient City
Jerusalem and the Second Advent 01 OUT Lord, to
This World, in Glory, Proged to Be Scripture
Doctrines by a Citizen of Baltimore. Trenton, NJ.
[MEA]
The Cup 01 Trembling, or the Terrors of the Lord
of Hosts; an Introductory to the Glorious
Millennial Jubilee, Now Ap"pr_oaching, with
Additional Remarks. New York. [MEA]
Prophecy: a Prominent Branch 01 Christian
Evidence; Being a Review of Rev. Andrew P.
Peabody's Essay on the Prophecies Relating to
the Messiah. Portsmouth, N.H. [MEA]
An Exposition 01 the Prol?hecies and Doctrines of
the anclent J ews and Christians, Relative to Their
Messiah and His Kingdom, Particularly the
pro{lhecies and Doctrines of the Primitive
ChrlStians Relatice to a Second Personal
Appearance of Jesus in Palestine.-- Danbury, Cl.
{MEA]
The Future Destiny of Israel, by a Clergyman of
the Church of England. Philadelphia. [MEA]
A View on the Literal Construction 01 (he
Prophecies 01 the Kingdom 01 Our Lord and His
Saints, Now About to Be Revealed, by a Student
of Prophecy. Boston. [MEA)
191
Anon.
1344
Review of the Doctrines and Prophetcal Chronology
of Mr. Wil/iam Mil/er, by an Israelite. Toronto.
[MEA]
Anon./a
n.d.
Anon./b
The Premillenial Advenl. Dublin. [MEA]
n.d. The Testmony of Scripture abollt the Second
Coming of Christ. N.p. [MEA]
Appleby, W J.
1844 A Dissertation on Nebuchadnezzar's Dream. Also
the Rise and Faith of the Most Notable Orthodox
Societies of the Present Day. Together with, A
Synopsis of the Origin and Faith of the Church
of Latter-Day Saints.-- Philadelphia. [MEA]
BaIlou, Adin
1843 The True Scriptural Doctrine of lhe Second Advent;
an Effectual Antidote to Millerism, and AH Other
Kindred Errors. Milford, Mass. [MEA]
Barbour, Nelson H.
1871 Evidences for the Coming of the Lord in 1873, or
the Midnight Cry. Rochester, N.Y. [MEA]
Barrett, B.F.
1843 The End of the World; or Consummation of the
Age. Traet no. 6, for the New Chureh in the
United Stales. Boston. [MEA]
Boudinot, Elias
1815 The Second Advent, or Coming of the Messiah in
Glory Shown to Be a Scripture Doctrine and
Taught by Divine Revelation, by an American
Layman. Trendon, N.J. [MEA]
Burnap, George
1844 The End of the World. A Discollrse Suggested by
the Miller Doctrine Baltimore. [MEA]
Burwell, Adam Hood
1835 A Voice of Waming and lnstruction Concerning
the Signs of the Times, and the Coming of the
Son of Man, to Judge the Nations, and Restore
AH Things. Kingston, Ont. [MEA)
Bush, George
1842 The Millennillm of the Apoca/ypse. Salem, Mass.
[MEA)
192
1844 Reasons for Rejecting Mr. Miller's Views of the
Advent with Mr. Miller's Reply. AIso an
Argument from Professor Bush on Prophetic
Time. Boston. [MEA )
Clarke, Adam
n.d. The Holy Bible, Commentary and Critical Notes.
Vols 1-VI. London.
Chamberlin, Richard
1805 New Discoveries Conceming the Millenium.
Pougskeepsie, N. Y. [MEA I
Chase, Irah
1844 Remarks on the Book of Daniel in Regard to the
Four Kingdoms, Especially the Fourth; the 2300
Days; the Seventy Weeks, and the Events
Predicted in the Last Three Chapters.
Boston.[MEA]
Colver, Nathaniel
1843 The Prophecy of Daniel, Literally Fulfilled,
Considered in Three Lectures. Boston. [MEA]
Cramp, J.M.
1868 Baptist History. London.
Cuninghame, William
184O/a The Political Destiny of the Earth, as Revealed in
the Bible. Philadelphia. [MEA]
18401b The Pre-millennial Advenl of Messiah Demonstrated
From the Scriptures. Philadelphia. [MEA 1
Dickinson, Dexter
1843 A Key lO the Prophecies, and Second Advent of
Christ, with [he time of His Firs[ and Second
Manifestations. Boston. [MEA]
Dimmick, Lutber I<'raseur
1842 The End of lhe World Not Yel. Review of a
Discourse delivered in the North Church,
Newburyport, on the last evening of the year
184]. Newburyport, Mass. [MEA]
Dow, Lorenzo
[1811) A Hinl to lhe Public, or Thoughts on the
Fulfillment of Prophecy. IBoston.] [MEA)
Dowling, Jobn
184 AII Expositioll of Ihe Prophecies, Suppol>ed by
William Miller tO Predict the Second coming oC
Christ, in 1843. With a Supplementary Chapter
Upon the True Scriptural Doctrine of a
193
Millennium Prior to the Judgment. Providence,
R.1. [MEA]
1842 An Exposition o/ lhe Prophecies, Supposed by
William Miller to predict the Second Coming of
Christ, in 1843. With a Supplemental Chapter
upon the True Scriptural Doctrine of a
Millennium prior to the Judgment. New York.
[MEA]
1843 Reply lo Miller. A Review of Mr. Miller's Theory
of the End of the World in 1843. New York.
[MEA]
Dumeld, George
1842 Dissertations on the Prophecies Relative lo lhe
Second Coming o/ Christ. New York. [MEA]
1843 Millenarianism Defended; Reply lO Pro! Stuart's
"Strictures on the Rev. G. Duffield's Recent Work
on the Second Coming o/ Christ. New York.
[MEA]
Faber, George Staoley
1808 A Dissertation on lhe Prophecies that Have Beeo
Fulfilled, Are Now Fulfilling, or Will Hereafter
Be Fulftlled, Relative to the Great Period of 1260
Years; the Papal and Mohammedan Apostacies;
the Tyrannical Reign of Antichrist, or the Infidel
Power; and the Restoration of the Jews. To
1810
1828
Which is Added an Appendix. Boston. [MEA]
A Dissertation on lhe Prophecies that Have Been
Fulfilled, Are Now Fulfilling, or Will Hereafter
Be Fulfilled, Relative to the Great Period of 1260
Years. London. [MEA]
The Sacred Calendar o/ Prophecy: or a
Dissertation on Prophecies Which Treat of the
Grand Period of Seven Times, and Especially of
Its Second Moiety or the Later Three Times and
a Half. 3 vols. London.
Folsom. Nathaniel
1840 A Dissertation on (he Second Coming and
of our Blessed Lord and Saviour, Jesus
Chnst, upon the Earth. Cazenobia, N.Y. [MEA]
Frey, Joseph Samuel C.F.
1840 Judah and Israel; or the Restoration and
Conversion of the Jews and the Ten Tribes. New
York. [MEA]
194
Gaussen, Louis
[1844?] The Gennan Rebuke of American Neology, a
Discourse -- Entitled Popery, aod Argument for
the Truth by Its Fulfilment
of Scripture Prophecies. Boston. [MEA]
GiII, Jobo
1809 An Exposition of lhe New Testament. 3 vols.
Londoo.
1810 An Exposition of the Old Testament. 6 vols.
Londoo.
Gorton, Beojamio
1802 Scriptura/ Account 01 lhe Millennium; Being a
Selection from the Prophecies Concerning Christ's
Second Coming, and Personal Glorious Reign on
Earth a Thousand Years. To Which are Addesd
a Number of Arguments to Show that This Event
Has Not Yet Taken Place. Troy. [MEA)
1808 A View 01 Spiritua/ or Anti-typical Babylon, with
Its Downfall Exhibited, by a Vision of Elisha
Peck; As Well As by Sundry Scripture-prophecies
and Revelations. Interpreted and Explained, to
Open to View for a Warning to Maokiod, the
Certainty of the Near Approach of the Great and
Terrible Day of the Lord. Troy. [MEA 1
Guoo, Lewis Carstairs
1843 This World to Have No other Age or Dispensation.
The Present Organisation of Matter, Called Earth,
to be Destroyed by Pire. AIso, befare the Event,
Christians May Know about the Time When It
1844
[1850?]
Shall Oceur. Philadelphia. [MEA]
The Age lO Come! The Present organization of
Matter Called Earth, to Be Destroyed by Pire al
the End of This Age or Dispensation. Boston.
[MEA 1
Time Revea/ed and lo be Understood. Coneord.
N.H. [MEA]
Habersboo, Mattbew
1841 A Guide lo the Study of Chron%gical Prophecy,
Selected and Abridged from a Larger Treattsc by
the Sarne Author Entitled "A Dissertation on the
Prophetic Scriptures". Philadelphia. [MEA]
Hales. WilIiam
1809- A New Analysis of Chron%gy, in Which an
Attempt Is Made to Explain the History and
195
Antiquities of tbe Primitive Nations of the World
and tbe Relating to Them on
PrincipIes Ten to Remove the Imperfections
and Discordance of Preceding Systems. 3 vols.
London. [MEA)
Haven, Kittrldge
1839 The WOTld Reprieved, BeiDg a Critical Examination
of William Miller's Theory That the Second
ComiDg of Christ and tbe Destruction of the
World Will Take Place About A.D. 1843.
Woodstock, Vt. [MEA]
Hawley, Sitas
1843 The Second Advent Doctrine Vmdicated, a Sermon
Preached at the Dedication of the Tabernacle.
With the Address of the Tabernacle Committee.
Boston. [MEA]
1845 The Fulness o/ lhe JewS the Restoration of the
Jews and Subsequent Probation to the Gentiles
Demonstrated from Romans Eleventh. Boston.
[MEA]
Hazen, James A.
1842 The Fa/se Alann a Discourse Delivered in the
Congregational Church, South Wilbraham, Sabbath
Evening, June 12th, 1842. Springfield, Mass.
[MEA]
Heory, Matthew
1844 Exposition 01 the Old and New Testament. 6 Vols.
London.
Heoshaw, Jobo Prentlss Kewley
1842 An InquiTy into the Meaning 01 the Prophecies
Relating to the Second Advent of Our Lord
J esus Christ, in a Course of Lectures Delivered
in St.Peter's Church, Baltimore. Baltimore. [MEA]
Heogsteoberg, E.W.
n.d. Christology 01 lhe Old Testament. 2 vols. (Repr. by
McDonald Publishing Co. Florida, n.d.)
Hopkins, Joho Henry
1843 Two Discourses on the Second Advent of the
Redeemer, witb a Special Reference to tbe Year
1843. Burlington, Vt. (MEA]
Hutchinson, Richard
1843 The Throne 01 Judah Perpetuated in Christ, and
Ascended at His Second Advent; Verifying tbe
Ropes of Israel, with Evidence that This Sublime
196
Event Is Nigh at Hand, Even at tbe Door.
Monueal. [MEA]
1844 The Abrahamic Inheritence Shewing What It Is,
Who Are tbe Heirs, and When It Will Come, by
an American Minister. Nottingham. [MEA]
Irving, Edward
[1829} The Signs o/ the TImes. [ondon.][MEA]
Jacobs, Enocb
1844 The Doctrine o/ a Thousand Year Mi/lennium, and
the Return of tbe Jews to Palestine, before the
Second Advent of Our Saviour, without
Foundation in the Bible. To Which Is Added a
Paraphrase of Romans 9th, 10th, and 11th
Chapters. Ohio. [MEA J
Jaros, Samuel Farmar
1843 Two Discourses on Prophecy: with an in
Which Mr. Miller's Scheme, Concerrung Our
Lord's Second Advent, Is Considered and
Confuted. New York. [MEA1
Jones, Heory
1839
1841
18421a
[l842JIb
1843/a
1843/b
1843/c
n.d.
Principies o/ Interpreting the Prophecies, Briefly
Illustrated and Applied with Notes. Andover,
Mass. [MEA]
Dissertation on the Nature and Manner o/ Christ's
Second Coming, togetber with the Events
Attending and Preceding lt. [Boston. ] [MEA 1
American views of Christ's Second Advent,
Consisting Mostly ol Lectures -- Selected and in
Part Given by Henry Jones. New York. [MEA]
A Scriptural Synopsis o/ the Doctrine in General,
of Christ's Second Advent at Hand. [New York.1
[MEA 1
Compend 01 Paral/el and Explanatory Scripture
Re/erences on Christ's Second Advent at Hand,
with Synopsis, and PrincipIes o Interpretation.
New York. [MEA]
Modem Phenomena of the Heavens or Prophetic
"Great Signs" of the Special Near Approach of
"the End of All Things." New York. [MEA]
A Synopsis Explanatory o/ the Book 01 Psalms.
New York. [MEA1
Dissertation on the Restoration o/ Israel. N.p.
[MEA 1
Junkin, George
1844 The Li"le Stone and the Great
Lectores on the Prophecies
Nebuchadnezzar's Vision of the
Monster. Philadelphia. [MEA1
Kalonne, Henry
197
mage; or, The
symbolized in
Golden Headed
1843 The Book 01 Daniel Clearly Explained, with a
Rational Analysis of the Apokalypsis, Intended as
a Good Eye Salve for the Modem Prophet Miller
and His Followers. New York.[MEA]
KaptT, S.C.
1837 The Coming 01 the Lord, as Inferred from the
Twenty-fourth and Twenty-fifth Chapters of
St.Matthew, Compared witn the Signs of the
Times. Translated From the German by a
Clergyman of the Chorch of England. London.
[MEA]
Keith, Alexander
[1830] The Evidence 01 Prophecy, Selected and Abridged,
with Additional Reflections from a Work --
Entitled Evidence of the Truth of the Christian
Religion. New York. [MEA1
1832 Evidence 01 the Truth 01 the Christian Religion,
Delivered from the Literal Fulfilment of
Prophecy; Particularly as Illustrated by the
History of the Jews, and by the Discoveries of
Recent Travellers. New York. [MEA]
Kenrick, Winslow R.
1845 A New Exposition 01 the Prophecies 01 Daniel.
Framingham. Mass. [MEA]
KinDe, AarOD
1813 A Display 01 Scriptural Prophecies, With Their
Events, and the Periods of Their Accomplishment
Compiled from Rollin, Pridraux, Newton, and
Other Eminent Writers. Boston. [MEA]
Labagh, Isaac P.
1842 A Sennon, on the Necessity 01 the Personal Retum
and Reign o/ Christ on the Earth, to the
Perfection o( the Happiness of the Human
Family. New York. [MEA]
Lathrop, Josepb
1811 The Prophecy 01 Daniel, Relating to the Time of
the End. Opened, Applied, and Improved, in Two
Discourses Delicered on a Public Fast.
198
Springfield, Mass. [MEA}
Lincoln, L.E.
1843 Disquisitions on the Prophecies of Daniel, with an
Appendix, Exhibiting the Fulfilinent of Prophecy,
"In the Third Year of Cyrus. King of Persla," to
the Present Time. Lowell, Mass. [MEA)
Mede, Josepb
1650 The Key of Revelation, Searched and
Demonstrated out of the Naturall and ~ ~ r
Characters of the Visions.-- 2 parts. 2nd E . h
ed. London.
1663-4 The Works of the Pious and Profoundly Learned
Joseph Mede B.D. 2 vols. London.
M'Neile, 8ugb
1840a Prospects of the lews; A Series of Popular
Lectures on the Prophecies Relative to the Jewish
Nation. Philadelphia. [MEA1
1840b Sermons on the Second Advent of the Lord lesus
Christ. Philadelphia. [MEA)
Morse, Jedidah
1810 Signs of the Tunes:a Sermon Preached before the
Society for Propagating the Gospel among the
Indians and Others in North America, at their
Anniversary, Nov. 1, 1810. Charlestown, S.T.
MEA
NewtOD, Sir Isaac
1733 Observations upon the Prophecies of Daniel, and
the AJocaJypse of Sto 10M. In Two Parts. London.
[MEA]
Newton, Thomas, Bishop
[1766) Dissertations on the Prophecies Which Rave
Remarkably Been Fulfilled and at This Time Are
Fulfilling in the W orld. -- London.
1803 Dissertations on the Prophecies Which Rave
Remarkably Been Fulfilled and at Tbis Time Are
Fulfllling in the World. To Which Are Added
Extracts from the Writings of Owen, Usher,
Knox, Brown, More, etc. A New ed., in which
the Greek, Latin and Other Translations Are
Translated into English. London. [MEA)
1833 Dissertations on the Prophecies Which Rave
Remarkably Been Fulfilled and at Tbis Time Are
Fulfilling in the World. -- Two vols. London.
199
1836 The Pope, the Man 01 Sin, the Son of Perdition.
A Dissertation on the Prophecy of the Apostle
Paul Concerning the Man of Sin. Fayetteville.
[MEA}
Noel, Gerald 'Ibomas
1840 A Brief Enquity nlo the Prospects 01 the Church
of Christ, in Connexion with the Second Advent
of our Lord lesus Christ. Philadelphia. [MEA]
08g0oo, Samuel
1794 Remarlcs on the Book 01 Daniel, and on the
Revelations. New York. [MEA]
P8Xton, J.D.
1844 No Future Retum 01 the Jews Called for by
Prophecy; Two Sermons Preached at Mulberry,
August, 1844. Louisville. [MEA]
Peabody, Andrew Preston
[1843] Sennon on the End 01 the World. Portsmouth,
N.H. [MEA]
Pierson, Josiah
1831 Millennium, a Poem in Five Books. Rochester,
N.Y. [MEA]
Plumb, David
1843 The TTUe Heirs of the Abrahamic Inheritance; or
Jewish Restoration Disproved. Utica, N.Y. [MEA]
Pond, Eooch
1843 A Review 01 the Second Advent Publications First
Published in the New England Puritano Boston.
[MEA]
Porter, Ebenezer
1823 Signs 01 the Times: a Sermon Preached in the
Chapel of the Seminary, Andover, on
the Public Fast, April 3, 1823. Andover, Mass.
[MEA]
Potter,Ray
1824 A Treatise on the MiIlennium, or Latter-day Glory
of the Church, Compiled Principal1y from the
Productions of Late Eminent Writers upon That
Subject. To Which Is Added, Further Remarks
and Notes by the Compiler. Providence. [MEA]
Priest, Josiah
1828 A View 01 the Expected Christian Millennium,
Which Is Promised in the Holy Scriptures, and Is
Believed to Be Nigh Its Commencement, and
Must Transpire Before the Conflagration of the
200
Heavens and the Earth. Embelled with a Chart of
the Dispensations from Abraham to the End of
Time. Albany, N.Y. [MEA}
Pym, William W.
1839 Word o/ Warning in the Last Days. Philadelphia.
[MEA}
Ramsey, William
1841 The Second Coming o/ Our Lord and Saviour
Jesus Christ, in the Power and Great Glory before
the Millennium. Philadelphia. [MEA}
1843 The Millennium and the New Jentsalem Contrasted.
New York. [MEA}
Rudd, Sayer
1734 An Essay towards a New Explication o/ the
Doctrines o/ (he Resu"ection, Millennium, and
Judgment, being the Substance of Severa!
Discourses on tIle 20th Chapter of the Revelation
of St. John. London.[MEA]Sabine, James
1842 The Appearing and Kingdom o/ Our Lord Jesus
Christ, lO Four Letters to an Unbeliever. Boston.
[MEA]
Scott, Robert
1816 An Antidote /or Deism; or Scripture Prophecy
Fulfilled. A Standing Proof That the Holy
Scriptures are of Divine Original, Being the First
Part of the Christian's Humble Plea, Containing
Plain Reasons Why the Holy Scriptures Are
Recieved As of God. Pittsfield. [MEA)
1834 Free Thoughts on the Millennium, or Grand
Sabbatical Year of the World. Addressed to the
Candid and Considerate Whether Sceptics, Jews,
or Professors of Christianity. New York. [MEA]
1843 Christ's Second Coming. Boston.
Scott, Thomas
1851 The Holy Bible Containing the Old Testament and
the New Testament according to the Authorized
Version. London.
Sheldon, William
1868 Adventism, l+?Jat Is It? Its Relation to Theology
and Prophecy. In Two Parts. Buchanan, Mich.
[MEA}
Shimeall, Richard Cunningham
1842 Age o/ the World, as Founded on the Sacred
Skinner, H.B.
201
Records, Historic and Prophetic; and the "Signs
oC the Times:--. New York. (MEA]
1842 A Synopsis 01 the Views 01 Those Who Look lor
the Coming 01 the Lord Jesus Chrisl in 1843.
Asburnham, Mass. (MEA]
Skinner, Otis Ainswortb
1840 The Theory 01 "William MiIler Concerning the End
oC the World in 1843 Utterly Exploded; Being
Five Discourses, with Some Essays on the Same
Subject. Boston. [MEA]
Smitb, Elias
1808 Sermons, Containing an Illustration 01 the
Prophecies to Be Accomplished from the Present
Time until the New Heavens and Earth Are
Created, When All the Prophecies Will Be
Fulfilled. Exeter, N.H. [MEA]
Smitb, Etban
1811 A Dissertation On the Prophecies Relative to
Antichrist and the Last TlDles; Exhibiting the
Rise, Character, and Overthrow of the Terrible
Power, and a Treatise on the Seven Apocalyptic
Vials. Charlestown, Mass. [MEA]
1814
1823
1839
A Key lo the Figurative Language Found in the
Sacred Scriptures, in the forro of Ouestions and
Answers. Exeter, N.H. [MEA]
View oi the Hebrews; Exhibiting the Destruction of
Jerusafem, the Certain Restoration of Judah and
an Address oC the Prophet Isaiah Relative to
Their Restoration. Poultney, Vt. [MEA]
Prophetic Catechism, to Lead to tbe Study of the
Prophetic Scriptures, in Ouestions and Answers.
Bostons. [MEA]
Spalding, Joshua
1796, 1841
18421a
1842/b
Sentiments conceming the Coming and .f(jngdom 01
Christ; Collected froro the Bible and froro the
Writings of Many Ancient and Some Modern
Believers, in Nine Lectures. Salem. [MEA] Stuart,
Moses
Hinls on Ihe Inlerpretation 01 Prophecy. Andover,
Mass. [MEA]
Hints on Ihe Interprelation 01 Prophecy. With
Additions and Corrections. 2.ed. Andover, Mass.
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B[rinsmead1 R[obert1 D.
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Daan, Ruth Alden
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Damsteegt, P. Gerard
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Gale, Robert
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Gaustad, Edwin Scott ed.
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Hoornstra, J. ed.
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L1ndn, Ingemar,
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1978 The Last Trump. An historico-genetical study of
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White, James Springer
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Adams, Roy
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Andreasen, M.L.
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Andross, Elmer E.
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Branson. WiUiam Henry
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Franks, Robert Slelgbtbolme
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Frazee, W.
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Ballenger, A1bion Fox
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Porter, Pau. A.
1983 Metaphors and Monsters. A Literary-critical study
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217
Dederen. Raoul
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1984
Rowe.David L.
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218
APPENDIX 1
Example of Millerite hermeneutica1 mIes
Our rules are the following.
1. The Bible contains a revelation from God to man, and of
course must be the best, plainest and simplest that can be
given. It is a revelation in human language, to human beings,
and must be understood by the known laws of language.
2. The Bible is always to be understood literally, when the
literal sense does not involve contradictions, or is not unnatural.
3. When the literal sense involves the p ~ in contradiction,
or expresses ideas which are unnatural, lt is figurative, or
parabolic, and is designed to illustrate rather than reveal the
truth.
4. When a passage is clearly figurative, the figure is to be
careful1y studied, and the passage comyared with other parts of
the Word where the same or similiar figure may be employed.
R. "Second Coming of Christ no. 1" ST Apr 15, 1840.
APPENDIX II
MILLERITE EXEGETICAL ANO OTHER ARTICLES
Disttibutioa al topic:s coveRd by uticlcs in MiIlerite pcriodicaIs, 1840-1843.
219
The Collowing Iists are based on artieles in Signs ol the TImes, and Advent
Herald, [Midnight ClJ'l Janual}' 1840 and December 1843. Artieles with the
minimum length oC 1/3 page are ineluded. Subjects are divided into categories 1-
16 (MiIler's 15 proofs), 17-24 exegetical artides, and 25-30 other artides.
Subject matter
A Exegesis on Miller's 15 points:
1. seven times oC Lev 26
2. The year of release (Dt 15)
3. Seven years of Eze 34
4. 6000 year chronology
5. The jubilees
6. The two days of Hosea 6
7. 2300 evening-mornings oC Dan 8.14
8. The time oC the tittle horn, Dan 7.25
9. 1335 days oC Dan 12.12
10. Two days of Luke 13
11. Pive months oC Rev 9
12. 1260 days of Rev 11
13. 1260 days oC Rev 12
14. 42 months of Rev 13
15. 666 of Rev 13
16. Combinations oC several points
Total oC A
B. Other exee:etical artides:
17.MethOd of mterpretaton
l8.Time prophecies (not to 1843/4)
19.Kingdoms of Daniel 2, 7, 11
2O.Symbolism in the Apocalypse
2l.Parousia, MiIlennium, Judgement
22.Signs of tbe times (Biblical studies)
23.Return or nonreturn oC the Jews
24.0tber prophecies
Total oC B
C. Other artides:
25.News tems & signs of tbe times
26.Exhortation & polemics Cor MilIerism
27.News on tbe progress oC Millerism
28.Doctrinal artieles
29.Devotional artides
3O.Unclassified
Total Cor e
2
O'
O'
23
2'
l
34
250
4'
lOO
9
25
00

25
25.
0
'
2'
21
123
46
4
21
15
61
25
44
16
232
56
108
95
6
14
51
330
The low figure indica tes tbat there were few or no separate artides on the
subject. However, some of the 21 articles in categol}' no. 16, nelude these
r.>ints.
Categories 6 and 10 deal with same periad of time and are inseparable.
Categories 8, 12, 13, 14 deal with tbe same periad of time and are
inseparable.
220
APPENDIX III - MILLER'S 15 PROOFS
Miller's Proaf no. Time prophecy Proaf texts
1 2520yrs Lev 26
2
71B.C.
I
Dt 15.1,2
3 1843A.D. Jer 34.14
Eze 34.9,10
I I
44157B.C. 1843A.D. Ex 31.17
2450yrs
I
1 ~ 3 A D S 607B.C. Lev 25.8-13
2001yrs
I 1
6 lSBB.C. 1843A.D. Hos 6.1-3
2300yrs
I 1
7 4S7B.C. 1843A.D. Dan 8.14
l260yrs
1
I ~ D 8 538 A.D. Dan 12.6,7
1
1290yrs
I
S08 A.D. 1798A.D.
9 Dan 12.11-13
133Syrs
1 I
S08A.D. 1843A.D.
I
2001yrs
I
10 IS8B.C. 1843A.D. Lk 13.32
150+391
I 1
11 1299A.D. 1840A.D. Rev 9.5,15
12 l260yrs Rev 11.3
13
I 1
Rev 12.6,14
14 S38A.D. 1798A.D. Rev 13.5
1-1
666yrs
15 IS8B.C.508A.D. Rev 13.18
Summary over Miller's cxegesis of time prophecies. Chronological chart over
Miller's fifteen ways of providing the second advent in 1843.
221
APPENDIX IV - MILLERITE CHARTS
222
APPENDIX V
TIME
WAYS
PROVED
by William Miller
PROOF.
IN
Matth. ,m. <J7. For the Son o( m .. ,hall ...... ill
tbegJory oC hI Father, Wlth hia and tben h.
ahaU reward ",en' man a.eeording lo bis woru.
ReT. xxii. 12:' Aad behold, J """'" 'l"'eldy; ."d
:! == 10 l1'f'e eTery man aecotding u
TIllE
nOTlD rJl r"TU!' PIFFtU:C't 'UTS.
l. 1 pro'. i. by .he time "vea by M-., D Ibe
26th ehapter of witicua. leven tim'liJ fhat lhe
peopJe of God an to be in lo the kingdoms
of tbi. world; or in Babvlnn, "iteral aad muuc3.l;
which leVen times cannot. be understood leSa dlan
Ifo,..en times 300 te"Oluuons o( tbe eanh iD ita olblt,
making 2520 yean:. 1 belieTe tbis bet:3D aeeording
&.o Jereauab 1". '._h And 1 wiU cau.e them lO be
removed lOto aJI or the eanht beeau8e o(
l\Ianueeh., \he aoo al Heteltia.h, oC 1 udah. rOl
lhal "'hieh he did nlerusaJem
t
lJ
aDd Isa. vii. 8, FOl
the head. oC il Dam3Kus. and the he:ld o( Da ..
mucus JS ReSlft: aod ,,,itba tbree ICOfe and 11"'e
yn.fS .h311 Ephnim be broken, that it be not a
people. "-wben wu camed C3ptiT'f: to
B3bylon, and ISl'3el W3S no more 3. nall<tn,--see ehro-
oologr, 2 Cbron. UXlll. 9, .. So ....... h =d.
lodah ud tbe lDhahi ..... o( ......Jea lo er., ."d lo
do "'0'" lb ... the healben, ... hom .he Lord had de-
a""yed befan! Ibe ebildre. o( Ionel, "-tIle S771b y ...
B. C. Then take 677 ... t of 2SiO, 1 ..... A. D.
1843, ... he. the puaiobment of .he people of God :will
end.
ll. 1. io proved typieally by lb. yeu o( lel .....
See Deot. XT. 1, 2: "At the end of e-.erT 8e'Ye1l
yean tbou abalt mue a. releue; a.nd this ia the man ..
Del o( tbe "-leue; n-ery crMtor that lendeth aught
'Guto his ahall relnae jt ; he BhaIl not es:aet
it of hie DeghboT or ol bis brother, becaue it lt eaUed
the Lord', reltue." Also Jer. UXlT. 14: At tbe
end of eeTen years Jet re go man bis brother a
Hebre", whch ha.th been 101d onto theet and when. he
hath &er'?ed thee S1I. reara, tbou shalt Jet him go free
from tbee; but yoo.r fathers bea.rkened nOl unto me,
neither indined their ea!. n We &re, by \bis type,
"u!fht .ha< the people oC God will be deli.ered from
thcir !et"Titude and when tbeT haTe 8eT""ed
their '; prophetic years. 7 times 360 yeafS 13 2520.
Bf'2innin2" with the of lsnel and the king oC
Jurla.h, B C. t must end in A. D. 1843,
when the ehildren of God \Vd! be reJeased from &11
oond3.2e and siavery. (&e &cqnd Adunt Library,
N . 14.)
TII. lt 1S aJ50 pnwed by the eeTen l'e3.B' war oC'
Zion with her t1lemleS, g'lven to tlS in ukiel x%.:,;:ix.
9, 10: u And theT that d, ... eJl in the aties. of larad
abaU go fOTth, a1\d .hall tet on re and hum the
wtapos, bot the shields and btlckleJ'l. the bo ... ud
the an'ows, and the handsuTes. and the and
the:l' shall bum them whh fue leTen Tun; 10 that
thev ahaU take no ,,000 out of the field, neither ent
do,,-n :mv out of the: fOTf'tts: for thev shall bum the
wea:ns' 'W'th fire; and they .h:lJl Spnil those that
:re
i

tending with their enemies
1
spoiJing thnse tha1 spoiled
tbem, and robbtDg \hose th3.1. ba.Te robbed them,. 7
FIFfEEN DIFFERENT
Jan, propncue, wftleh 11 commoa yun. B&..
mDi.g .. before, .. he. Babyl.. bega. lO apoil Ud
oh Ib.m, ud .. bea Ibe, by Ibe Jire o( the uulb be,...
lo bum ap tIle "' .. _ o( Ibeiz enemi .. , in thia moral
-.f .... ;. thio wille.d ID 1843. (&.ltIiU ... '. U/_.,."
r ..... ,p.S9.)
IV. l. jo proYe<I, oloo, bT Ihe sip o(!he Sabbath.
Exod. xxxi. 13-17: "Speak tilo. al .. un'o <he
ebildre. of bnel, .. yi.,. VeriJy m. Sabbatha ye
oball Itoep: for it is a sigo bet ... ee. .... ud T ..
hrOU;,houl yoOT generatioNl; thac re mal' know bz.t
1 am Ibe Lord lb .. doth eanetify you. Ye ahaIl It .. p
\be therefore: fol' it ia bllJv uato you.
oo. that cIeleth i. oball ,.,.1, ... pUl to death; for
whoeoe.er doelh &By wotk thereilJ
t
tha.t .out aban be
cut. off" {rora among bis people. Sil: da!, mar wotk
be done, but in di. leTentb is the SabOath of rest, bol}
lO .he Lord: whoeoe-!er doeth any work in .h. Sali.
baHlay he ahaIl nrely be pul lO dea,h. Wherefore
Ibe .biJd .... of bneJ ahaIl It p lb. Sabbalb, lO
obaerTe tbe SUbath throu@'bout theil' generation., for
a perpetua! eOTenant. It 18 a. .Jan betwfl!t:n me
the ehildren o( Israel (ore,.er: jOl" in .ix n:n the
Lord made hUTeD a.nd' earth. and on the eeTen'th da.
he rested aDd w .. refreshed." Heh iy . , 9-11':
.. For be spake in a eett3in plaee of tbe day
en wlae And God did \he R\"entb day lrom
al) hlS "olb. t1 "There ren13int'th therefore a reat
10 the peop)e of God. Fur he tha.t s entered into hi8
resto he &150 hath eeued (rom bis own \Vorb. a. God
did frorD ru.. Let us l.bor there(ore to eDter nto lhat
&ay rnac taU after tbe lII.tOe e:umple oC unbe-
Aa God wa. tu: 01' erabn, the old heaTeoa and
eanb, aud rested. on tbe M?enth; 10 it la a tign that
Ch.rist will alto Jabot aix dan in C1'eating the ne_
heneos and earth, and ftSt the Ie'enth. How
10ne i.s a da y with the Lord t Peter teUs us in hit 2
Epl&tle m. 8: But, belo\"ed. be not ignoraDt of tbis
_ tbag, ,ba. OlIO cl&y is """ th. Lord .. a tbousand
",un.. anu tbousand reara as one day. H lf, then. a
yean ia. dar ",ith the Lord, ho"", long ha.s
Chmt been. &o .. ,ri:: ern.ting the De'" t 1 anawel t ir
we will. .Ho. tbe Bible to make GS .. ehronol0J!'Y, we
.hal16.d lb;' y ... , 1843, tbe 6000 ye3r8 (mm Ad"",',
{oll will be niohed. non Ibe Anti-typieal Sabbatb
of 3. 1000 yea1'1 will commeuee. ReT. ::n:. 6: ... Bles-
eed and holy ia he lb&t ha.th part in the finlt reaurree-
ooa: on .uch the eeeond death hath no powel J but
<hey aball be pn .... of God ... d of ehnat, and ahall
reign with hiJO & thouaand yean. n (&t Lije Imd
Vuv.s, l' 15;.)
V. AIl"lin, we can proTe it by the typiesl jubilee.
Levit. X:I:1'. &-13: u And thuu .h.Jt number 8e?en
Sabbaths o years unto tbee. H'len times eeTeD yea1'S"';
and the .pace o( the eenn S3.bbaths o( years aba.ll be
llotO thee fony amI nine .. ta. Then. .halt tbou
e:luse the trompet of the JubiJee 10 JOund. on the
tentb day o \he month, in the day oC aume-
ment shaU re mue tbe trumpet aoond thruughoat all
yOUT )ando 'Aad re .ha!t hallow the fiftieth rearo a.nd
proebim libeny throtlghout 1.11 \he b.nd, unte> aU the
inhabitants thereof. it &ha.n be a jubilee unto you;
:\nd re .haH return eTery man unto his posseuion. a.nd
ye retoro eTery man unto his family. A Jubilee
ah&1\ tlu.t fiftieth ysu be unto yO\1 ; ,e IhaH not. IOW,
neither rear th&\ "'hich groweth o i\8ell in it, nor
tbe ppea in i\ of lby Tine ondreued. For it
is ,he jubilee; it abaU be holy unto you,1e .hall
lbe inereue \hereo! out o !he field. In lbe year of
,hit jubi!ee, 111 ,hall retum e't'f!TY Iftall unto rus
'aun. H 1\'(lW, if we can .ho. &ay rule wherebv ,,;e
can find lbe antitype, we can teU whel'l lhe peope of
Goo ,,,m come iOlO the inheritance of the pureh&Rd
poaeeuion, and the reclem.puoa oC their Docliea, and the
tl"Ump of jubilee ,..HI proelaim liben, t a one,
":.11
Sabbath$ .h,U be COJIlplete. n Tbere 18 8eyetl kinds
of S:t.bh:uhs, wbicb .11 haTe 8e't'en fOf .. g"eo 'lumbel.
The le_ kepc bu. oix 5ahbo1ha; ie they hacI k.
the __ 1Ia they .. ouJd ba.e beeD made pe,eeet:
wit.bout u; bu, th.,. broke lbe M't'enlh. 11 Tberefore
lIaere remaiDo .. keepiag .r <h. Sabbt.IIa to the peopl.
of God." The Jewiah S.bbathl _ere ;-
. 1. Tbe 7th day. E.oo. J[Ul. 15.
2. The 50th d .. y. LoYI,. niii. 15. 16.
3. Th. 7th .... k. De.'. ST). V.
. Tbe 7tb month. Lnit. u:iii. 25.
$. Tbe 'lb yea1'. !..eTit. 1:1".
6. The 7 limes 7 y .... ud 50th Y'" I.IM1 ...
7. Tb. 7 timea 7 Jubile ond 60th Jubileo ,.;
brinJr ... te ....... plete or peecl Sab"'IIa,-ohe
Jubilee or ll.1bilee.. Thua i umes it 50 yeus .. 49
.....
Ir ia .ery e'fiden1. no year of J'ele:we or l .. bilee wu
e"I"er kepl. alter Lb. ftiara of J oai:UJ. tile lu, mg of
JonuoIOID thal obeyed 'h. OOIDmudmeD" oC th.
Lord. or kep' bia ""tu.... Thia Iung'. mgn etldO<!
B. C. 607. Seo, Kings 234 2 Ciaron. 35
and 36 ehlpterl, Ind JereftU:1h cha.pter. After
.. hieh the Jewa ne"er kept, aeither eould tbeykeep,
ayear of releue, or Jubilee; ft)f neilher their Idngs.
their Dobles, their peopJe, ar their lands eould
been redeemed after Ihis, Jer. xliY'. 20--23.
ended lhe Jewjah Jubileea, ,,"hen \hey had no& kept
more tb .... 21 Jubilen, J:acking 2S oC comaog lO lb.
great Jublee.
And now Lbe wa,a lO lav delOl!1.te. whilf the
people of Goci .... ere in lheir eemles' land. Le,.it.
Jl:x'Vl.34. How long is a Jubiiee of Juhilees 1 Ans.
49 times 50 yHlS - 2t50 :teaT'S. When did these
vean begin 1 An.. \Vhen the J ewa ce.aaeu tbe keep-
ing oC the Sabbathl and J ubilees, al the elose of
Josoh'. ,eign, B. C. 601. T.I<. 607 f",m 2450, il
le."es A. D. 18'3;. when the Jubllee of Jubuees will
com.. (Su Sec. Adv. Lrb., No. U.)
ua P:::
he&! us; he hatb and he will bind 118 up.
!le thin! dn h.
, nise en
.h WIII DOW, ir we follo .. 01l 10 !mo. the ; bi8
i
unto tbe anh." Ttu. propheey. t two da,.. of
the Roman KiAgdom, iD ita Impe' ,Kingly and
Pa.pal forua, with ita greu iTOn teeth,,an.nng and
cuung lhe t)( God; the third darla the lame
as Rey. u, 6: te BJeued and polT 11 he that bath
pa .. "' lb. first .... r=u ... : ott'lUeb lhe .....,. d.&th
h:s.th no power. but \hey ,haIY be prints of God. and
of Chrut, and .haU rei,=", wilft hiru a lhouaand yean ;t,
\1. hea. tbe peop1e oC God ,nn ia. b.ia aight. "li ...
&nd reign with bim a thosand r"1'S. H If, then, lbe
thrd day is & lhouaa.nd/yeal"l. \hen the 'tW'O dar ... n
of <qual l.ngth. W)len did lb ...... 0 do!," hegin t
:\ na. When the le". made a leape.....rth the Ro-
Se. Hoaeal 't. 13' u Whea Ephraim DW
hl15 sickneu
t
ud Judah DW' hi. W'ound, then .eat
Ephnim to the A.ynan, and sent to king Jareb: Tet
('011111 he not he:1l ,ou, nor eun you of ,..nuT' wound.'"
Dan. xi. !!3: "And alter the league made Wlth him,
he work deceit{ully; (or he shall mme up, and
shJ.1l stront!' with a sm3.11 people." 1
8th :l.r.d 9Th ebapte1'a. ThLl lrague wu eonnned ud
T:ltlficd, and the Gucian kingdom ceued to rule onr
GQd', people H. C. 158 Yea1'S. Then &da. 168 t.o
223
lS&t
r
3ltd _e ha'l'e 2000 .ean, ot t1l'0 daya: .. Peter
aays, SO Petl!'t iii. 8 : "lfut, beto ... ed, be l'1Ot
n( h. one thiD,. that ORe da,. "ilb. the LOrd. _ a
lW"uaanG. ,.et.1'S, and & thoaMDd yearw u DQe A'!'
And'
J ::LV t) be "orlel hu Mood l&Dee ..
I, o man 2000 't'mft undet the P&tn2.Jeh.; 2000
ye3P undeT me .,Aa.!riu, Bahyloai3ft, Medo--Peniu.
and Grecian; and 2000 Y.&Z'I uader Rome Pap.
Papal ud Kiagly. [8. .. Sec. Ad . Lib. N . 3. p. 46.)
VIl. 1 => p""'e il by th. length .e the TiIioa _1Iido
E..""iel ht.d, (.w. 1-1(.) o the _. b ............
.... _u,, .. WlU UuonaeG'" da,.
loar. Du . i. 13,14: "Tbea 1 boanI __
opeaI'r ... d IftOtber oaiat aicI un'" Ibt.t aortaia oaiIIt
wbicb .pake. H_1oog ahall he the .......
th. daily ooeriee;ud the UIDapDOII
to gi .. bolb Ibe _.....,. .. d the h .. , to he __
uder foot. Aad he ..; unto me. U."' ..... tho ......
and .bree hundred theu .hall !he 0IDCtQuy be
ele.OIed." And from whicb the 70 weeo W""'cw
ud ealfilled, lbe y.., .r Chrial'. death. n.... L
20-27. Tbea. 70 .. eek. of reara: being cat off" &om.
2300 tD3k .. "' ... da!," y ..... ; ud .90 r-
heing fullilled in A. D. 33, 1 ..... 1810 yet.rt. ... tila
f.w_. o tbe _, .. bich t.dded to 33 maket.
1843, when the nnetuary will be cleaued, auci tbe
people ofGocl joallfiecl. (&. Milkr',.LeatIr...r. 73.)
VIII. 1' .... he p""" by Dalel m. 8.7: .. ADa
one Mid.1O tbe mao clol.bed in lioen, wruch ... Q}IOa
the _ of lbe ri ..... Howlon, ahall il be ... <he_
oC th ... _ode .. l And 1 het.rd Ibe m .. clothed ia
lineo, wlueb .... apoa the w:aten of \he riTer. wbeD.-
he held up his righl hond and bis len hand .. lo
bn.en, and awear by mm lbat liTtlh thaI it
.hall be fo1' a time, times, and a haJf; and wbea he
ahall ha'Ve aceomplisbed to eca.tter the power of the
boly people, a1l tbee '\hing. aball be linished." The
question 15 a,kcd, Ho,," long \o tbe end oC t.heae .... _
ders? Tbese wonden are to the resurreeUoo. See
2d and 3d 'l'erlts: u And many of tllem \hu aleep ia
the dual oC \he ea.nh ,hall awa.k.e,lOIDe to e.edutmg
life, ud lOme 10 abane and enrlasting COhtempt.
ADd lhey that be WLIe, aba.ll ahne:l.l lbe brigbtofJel oC
dIe ft'fT'lmmnt: .ud they th:tt turD many 10 ngbteou-
DeIS, as tbe atars fOl'e1'er and e'l'er. H Tbe
glven by th. &!Igel, who inf.""" D&niel it .hall be for a
tJme, tJmn, and a balt. and wben be sh311 ha1'e aeeom-
plished to ecatter rhe power oC tbe boly people, all
wm he 6oished. Eze. sii. 10-15 ., S.y UD'O them,
Th .. I3lth .he LorJ GOD; Th.. bord.n eoncemotb
!he pnnee in lerusalem, alld all the hoase of Iar.lel
(hat .,., _011, .b..... &,.,1_1O'JT mm: like .. 1
ht..e done, 80 uall it. he done limo thea: abaD.
.... ..... ud go DtO ... ptiYity. And tII. priae8-dtat iII
&moer th ..... hall bet.r U>OD hia ahoolde .. iD doe ....
bghl, &%Id .hall ro fortb: llae,. ahall di, tltnmglt doe
",aIl to eorry out the",b.: b boJI .... , hia &Ce. tita
he ... Dol tho gro'Dd .. ilb his .yoa. M,. _ lilao
will 1 ap"'t.d ul'"n him, ud he .hoU he tzbo iD DrJ
fU": and 1 "ill bri .... g him te BabyloD, 10 the ... of
the Chlldeaaa, 'Yet ,haU he DOt lee it, though he lhaJI
di. tbe",. Aai 1 .., .... ter "'wt.rd eft..,. wiad .n
tbu are aboat him to belp him, &lid aU hia bulda; ud
I"' dra .. ou' <he ... ord on.. !hem. And thoy lIhaIl
]mOW that 1 &m tbe LoRD, wheD 1 ahall IC&het them.
amoDg \he natioll5, arui disperae them. in the CDaII-
tnes." Jer. :r: 4: "And 1 will caue them 'ID 'be
rem .. ed mto aIl of Ih. e3lth. bec:au .. ve
Man_h lb. eon . H ... lriah. kiDIL oC Illclab. tbr
tbat which he did in JerusaIem. n Thit .ea:t&eru
hega _b lmul ....... nered by EouhacId ..... ...a
when \he king of ludah. l\fanuseh, wu euried 10
Bab,lon, B. C. 677. Thul theT contiDuM to be a
peopl ",m.red, by lhe kings . 'lIae oarth, until tbey
l1ed into the wilderoe18 in A. D. 538, wmeh mak.es
1215 ye:us. There tbev remained 'in the
a time, tlmes, and a began A. D. 538, ad
"""DUO<! until A. D. 1n8. Tb. kiags of <he eanIl
lhen h3d power, ;lnd the tune, twes, a.nd a half or tbe:
scattering of 'he holy people i. filled up b,. 45 ,....,
being the remainder oC the making in aU l!6O
,ean. under the natlons Ot kingsf ud eDding iD.
224
ynr i843,-... hieh io 111. Cul .... of timeo. Eph . i.
7 10: .. Ha';", mad.Im ...... 1IIItO .. oIIelllJ01aJ o
bl. wi1l aeeording to bia good pleuare, whieh he hal
i" him8elf: tUI iD lb. diopoMo<iora o lb.
fuIDe. o( timea he together iD. OMl o&U
thinp lA Christ, both whteb are ID beaTn, aod which
are on nrtb' ."en in mm :"-wheD the people o(
GocI botb _'on, 1 .... aa<i G<1llil ... will DO IDO'" be
____ :.. .. ... .,vl. -,:uaerecl lA oae body iD Clari.L (s.
. N .
IX. 11 ... oleo he by Daniel xii. 11-11:
.. A.d _ tII. time I tho daUy...meo oball he
alta ... y,ud a. aboa:&i.Datioa &hat maketh daolace
... .p, lb... oball he Ibued .... h.adnd ... d
1ID.'y claya. BlewecI io h. thol .... telh, aod _
10 lb. Ibouud _ huadred ... d 6 .. aa<i Ibiny
daya. Bu. ro lb Iby ... y til1 tho ene! be: for Ibou
ohalt .... , aud .... ;eI iD Iby 101 al \be oad o lb.
Damber 1335 dan, Crom \be lakiD .... yo
Ro ... Paga., A. D. 508.10'" up Romo and
lb. mp oC Papocy, jo 1290 claya, ... hieh ..... nactly
C.J6I1ed in 1290 raan. heiDg ful.6lJed ID 1798. Thi.
pro." lb. 1335 d.ya .. be y ..... ud' that Daniel wiU
ataDd in hio 101 in A. D. 111&3. For proaf tnta. _
Don. xi. 31: .. A.d arma .bol1.tand on hiI pan, .. d
lb..,. ahall poll .... lb ...... uary .f snall'h, aud ahall
.. k ...... y lb. cIaily aacrilioe, ud Ib.y iholl plaee lb.
abommalinD that maketb deaolate." 2 Th .... lI. 8-'
6: '" ad. 1l0W ye leno ... ",ha, wllhholdetb that be
migbl be ....aJed in hio time. Yor Ih. my*ry.f
huquity do\h alread,. work: ooly he wha now Jeuf:tb
willlet, until he be ta.keo out of tbe wsy. And lhm
ahall lb .. Wieked be ",.eoJed ... h.m lb, Lord .h:ill
eonallme with the apiril o bie mouth, ud ah.U de
a
atroT _ilh \be brigbtDeM oC h.i. COIIIIn,." Job XIX.
25:" u FOl 1 kno_ lb .. t 0111 Redeemer byeth, ud that
h, .hall ataad al lb. Ia ... r d.y UpoD lb. eanh."
(&. Mtlkr', lActura, ,.g' 100.)
X. II can a100 he pro.ed by \be worcla of ehri ...
Luke xi. 32: te Aad he .ud unto t.hero, Go ye anel
teU \hat. fox, Bebold, 1 cut oat. dnila, and 1 do cure.
to-dayaod ........ rro ... , aod the \hircl cia. 1 .hall be pero
recud." Tbue two da,., in which {;hri't c:uts out
deTib and does cures, are tbe ame u Hoeea ti two
dan, al. the eDd of which, \he dnu "'ill be ch&ined,
a"d cut oot Q! the fttth iDto the pit, ud abat op.
Thio will ... , 2000 y .... of lb. Ro .... power. R ....
xii. 9: .. Aod lb. I[teat dragon ........ OQI. tbat old
aerpea.t, cal.1ed. \he DeTil, &Dd Sawa, whicb deeeiTetn
ce whole wotld; he w .. cut 0111 iDto \he earth, ud
bU! aagela Yere c:ut oa.t Wil Ium. n Aad. &hen tbe
peopl C God will be peeoted. ne.. u. 9: .. BI ....
Oed aod holy ia he that halb part i. lb. 6rot mili"""
.... : GIl .. eh th ..... ud dealb hatb ... po"'''' huI
th.y .hall be pri .... of GocI .. d .f Cbriol ... d .ball
relll'D 'W1tlllm I tbousand ,eva."
'l'hio ..... bego witb lb ... gresl drago.," R ...
Jil. 3. "And. tben appea:red aoother wonder 111
hATeD; azul behold, I creat red dragan, ba'riDg Mno.
beads aAd len homa, Md. .,.ea. c.roW'DI apoa. bit
bead.. Aod hio tail dn: ... \h. third part of lh, atars
of heaTeD, and did cut them to Lbe ea.nh: and \be
dra.goD .tooci beCore the _omaD ."as read:y: lO be
delivered. for 10 deYour ber cbild u eDOD as lt WI.S
bom."
Thia go,.cmmeu.t will dnw after mm _ lb -rd pul
of tbe.,,u, which .. teked men ba.,.e powe: in lb.,
earth, TlZ 6000 yea:na; aud the 7000th. the year Christ
will La.ke poseeui.on ami telgn witb bJa aina, 1Jl per
f""l bluus.
This dragon power began power the aaints
when the w:u made wah him, B. C. 15B,-and
"'i!l .nd m 1&.12. Tb.n lb. tbird day will begln 1843.
(Seo &t:. Ad. Lib. N . 3, 61.)
Xl. Tbe trumpeta are liso a o time,
See Rey _ 1X. 5: h And \O I.hem 1: "as glnn tha.t the",
ahould DOl kilI them., bu.t \h.a.l ther abould be toT-
mented fiTe mODths' ud thcm lOrment waa as the
wrment o a aeorpion, _hen be atrikeln aman.'
T!1ese .e IDODlbs bepn when tlae TUlk. zu.de UlCU!'-
alODa into lAe Gnek -tenitoriee, aeecmiinr to 6ibbcm,
m lb. year 1299. GIl the 27th d.y o laly. 6 IDOIIW
La 1MJ years,5X3o.-160. Thll trumpet ended UiV.
And tiae 8l.S.th tnmpet bepn. toO _oad, aad .... 'lO
eouacl 391 yean aad 15 daJ'l, U in Re tt. 15:
u ADd the foar aria were whic.h _ere pre-
JlIZ1Ml foran hov.UcIa.y,aad a aaontlt,ud a ye:::tJ
for .. olay the tIUft\ pon o .... ; _ eaded leco.:
... \he 11th o A....... Tbell \he _lb lnUtlpot
be(ina, _ -. wilb the rat- of timeo. Re.-. L 5
7: .. Aad the .. ,.el .. hieh I ... atud opon oIIe _
.... d DpGft &h. eartF\, li.fted IIp h:1 l:wkl lO b .. "ea, ud
awve by him tbat liYeth lornllT ud. e"er. wha created
heI.'Yea.. and &be thJ.D.,. U1.a& tbereiD 11"I!I, aud tbe eanh
&Dei tU thinra lb't therein are. ud the tea, aDd the
tltittga wbieh .... Ibereia, lb .. there ..... Id he time DO
Ioager: bol in \be dal" o the ... iee o tho __ lb
_el. wh<1l he ahall begiD 10 aoaad, Ibe m)'&"'1J' o
God ahOllI4 be iDiahed, u be b.1b d .. 10 hm _.
...... oIIe propbe ... " Aud.,.nehrotmea wilb Daniel
m. 7. See eretaOD. "1, wbere n IS ehOW1J to ead iD \he
ynr 11U3. (&. MiJk,', 1At:lrwu, p. 1110.)
xn. 11 ... he prooed by lb ..... ..-; ........ beiag
el.tbed in ..Itcloth 12flO yea:n. Seo Re.-. xi. 3:
" ADd 1 will giwt pcwe!' unto m,. two witun:aes. Ind
Ib,y .b.U proph..,. th.uoand ...... bundred ud lb ....
ICOre days, clothecllD .ac:kclotb." Thia time bepn
with Papic!" 538, aad ended in 1798, danng which
tune the Bible .... oupp!ftled from the laily. in .11
&he papacy b:..d powu, until the la .. s
.f lb. papal hiet_by w.,., abolished aud f_ 101 .....
tlon wu granled to tbe papal in 1198. Tbell
lb. remander hannonizea witb \he trompets: lee
Re.,.. xL 14, 15: uThe IeCOnd wo is put; and be-
bold. the Ibird wo cometb qoieltly. Aud 1b._1b
aageleounded.; -...d. there great l'oin!8 in bayen,
oayiaf, Tb. kin ........ of lhio "OTId .... beeom. lb.
knrd- oC ..... Lonl, aa<i of hio Chriot; aod b hall
teigu {onrret' and en!'." And termlftatft wtth A_ D.
1843. (&. Mili ... ' 1:"':t",.,. ,. 190.)
XIn. h can be proTed by Rt"f'. xii. G, a: u And
the WOIIUIl flel\ mto t.he wiJdemellly _bere .he bath :L
place prep&red o God, thu they abou1d feed tbere
a thousand two bundred and threfoseore d:,,"a. And tO
the waman "'ere Ili,.eu two wmp oC a ;real ea.gle.
that Ihe mJ.gbt ay Ulto the wildemess, iato her place.
where 8be 13 nOllJ'i3hed fOl a time, ud UJDN, ud halC
time, fnmt \h ....... o tbe aerpent." JI jo ebttt
mal die moreh iJ ltOt JlOW D the wiJderDae, for if 110,
Ihe BlaM ha.,.. bf.en dtere iD the apoMlee' da,., for .he
rDjoya moTe lib-..rty DOW lmoa, tite _ticme,!hu i.
any preTlflD. tilf08 ainee \he pptI wu preaehed.; .,M1
i .... ...,. eoideftl, far agea pat. Ihe trae ehmeh hu
.......... d .......... g \he ltiDgdoma .. bieh .,.. out
of lb. Romaa Empire no ehureh ..... dtmtt into
lb. wild ........... b ... lb..,. ...... gi'ft iD .. lb. power
.f lb. Pape.-Daniel ro. 25: A.d h hall apoak
gresl worcIa agamlt lb. M ... High, ud ahall we ...
001 Ih. &&inta o \h. M .. I High, aod Ibink 10 ehane
I1mes ud 1&_: and tbey .ball be ri .... mIo bia bond
antil a time and times and tbe diriding o( tim.e, "-in
lb. yev A. D. 538; ud ..... in ib. wilderneoa 1260
yf!&r!I, until 1798. whea (ree loleration wu paced in
lb. kingdoma in lb. Papal tenitory. Tbio al .. h_
monw.e. with the tn.tJtnRs and tbe trtImpd. Comp;ue
Re"', xi. 15 ... And tbe aen'ltth aagel IOUnded; and
there _ere great .,.oiees iD he"'f!n, _,.ing, The king-
doma of !bis world are beeome the kingdoms of nur
Lord, ud .f bis Chriat; .. d h. ahalJ ... ien ro .... "
and W1tb Re",. xii. ln, H Aad 1 ha.td a loud
yoiee .ying in Now ie come eaJ.T&UoD, ud
Itrength. and \he kingdom o( OUT God, and tbe powet
oC his Christ: rOl lhe aceueer of our bretbren 1I cut
down which leeulJed. them before Dal GocI d., mil
.ighl." (Seo MilI ... ' LturtI.,. 20.)
XIV. II ia p_ed by R ... >:i. 5; .. Aud tIIere
..... (i... .u .. bim moolb opoakin, gresl Ibinga
Ind bJupbemie8: ud power ... pea QDIO bD 10
eontinlle fon,. ud two montba." 'I'hi. time helan al
lbe lame tinte as tbe 'DreeediOIl. wben power,.... ,"ea
lo 'ho POpe by J l1...,. A.1>. 538:&bd lu,..! u.ti!
tbe .Pope camed into eaptint1 ud hia po,.-er
abol!!hed, ID lhe year li98. Se. 10th Yel"M: "He
that into capuYity.ttall go iato eaptt'rity: h.
lb&, kllleth 'Wltb. lbe '''OM, muat be killed: wilh lhe
..... ard. Here is the paUeaCII ud lbe fa.ith of \he
MUlsa. u Tb.i. beqt la the a.m. u lbe li"le bOlA iD
Da.ol "l'!h.1II<I oyncluotMs wilh Damel ...........
or ",AaiaMOIUMu','t ( ...
ma.maI rudiDg.) Compare D .. "ol XI. 31.l1l<I Di..
lit .nA Re . sw. 3--8 i and ol cou.1'M bia pow", ..
widr t..'I. eDf:l of tu. ti MUmIf 0r.'" aad tbe
IIIIIJ y..... Tu .. D..uel sii. IS,-" B""' lO be
tbat waiteLh, ud cometh 10 lbe thouaaad three han-
dred. ud. 'y. ud th1rty daYI,"-"'&tnea u &O \he
yur ISU. (So. MtJJer', Ll_, p. 77.)
XV. l. _ be prooed by lb ..... ben i. ReY. XIIi.
18; "Hete ia wi.edom. Let him tbu huh uader-
ataodiog COUDl Uta DUmOet oC tbe beaal. for il .. lhe
number ol a mao; ud bis nwuher i. aJS bundred.
threescore ud Itt," counected with Daniel su. 12, ae
before <uoted. Trua ces; .hoWI the number <,( yun
that Rome lPOuld eblt under the blupftemouI head of
Papruam, d\er il v.u .COrlDeeted wlth me people o(
God by!eague; berin ... g B. C. 158. add 666 yoano,
wtll branJi. us LO A.1). 5Oti, .-hen lhe dady waa taken
hen add Daoiel xii. U. the 1335 &o 508,
lbe year la.t3. "'ben die beast and bis unage
will be sormented. in the presenee uf the hu1ya.nge)s,
&he I..mh. See Rn. XI". 9--12; H .\nd 1b.e
thud angel followe.d tbem, ;,. IOlld 1'oice,
If .. y lIWl wo .. lp 'he beu. ... b.. imago. and
recelY' tu. Dll:rk 10 hw lorehea.d. or Ir. hi. hand. \he
ame .h.U dnnk 01 lhe Wloe af ,he wn.lh o GucI
wbich iI poured. ool _ithout mu:\ure lOSO tbe c:op oi
bis iodiga ... oo; .. d he ohall-be to""".ted witlt 6 ...
ud bnmIto .. iD lb. p.-nee oC Iba boiy angel., and
III !h. prweaee oC lb. Lamb: and Iba _ka oC &he ..
t.otmeQt ucendelh. up {oreqr ud eftr; arad \he, ha ...
DO .... clay DO' Digb', .00 _onhip che bual and bio
unaget a.od whOlOe'fer receintb tbe mark of bia lWne.
Hen la tbe p.tienee oC \.he aa.ntl: hete: are tbev \ha,
keep lhe commandmealA oC God, and lhe ftllh oC
J ..... " (&. Moller', alln1t,1"'P 7G.)
Tbeae aeYenl wal- a( propbeue ebroD.ology pro'f'e
the eDd m lSt3. Now what 1.1 tbere llIi all 1.bll reck.
olUDg o lime. tIw ahoWd 0.1UIe O"" 10 .... b .,..
225
ab ... """ oIaooIer ... 1 ha", -r-dIe;.lllil
and p .... _ ediIGD ud prieoto, ...... 1M ddel
... d blaapbetDft. &om Iba .... ok.n1 ud ,....bIer!
Tbeoe bay. aIl auI. friendo .. lb .oh ""'er; ro.
lb. 101. p_ or WiIJ ... &Dd _yio, banI
BU Ior 111,. .honf'lll eoa.'riMioa iJf
tito.. diDp. 11 me. .... ..... 6ed Lba. theoe lhinr
aro .0' .... , _hy .... &heylO Yiole ud
,gamst me' Wbat CUt 1 do' I caa aeither make 11
lrue- no, faI... Wby do proC""' IllDllcen ah ....
eucb IUger ud malace t V/by ca1l me .. JW07"d. iD
such .necnag, OIIl Dr. 8rownlee down lO Johll
Dowliog, A. ltl.. p .. lOr, &e. &oc. Ate. T 1 ha1'e onll
ebown \O the world my OplaUOO on thoee pa.uaqe.:
Lhey ha dODts tbe .. me. I hne sho .. u my fa.iLh by
my ,",oru: &hoy ..... do Iik ...... i! !hoy pi..... Le&
eTcry oue be fully pe1'luaded. iD. hia 0"'.0 uuad f IDd 10
let ,h.m .peok.
But tbeae lOen not onJy loho", lDuch anger but tJll50
represeD\: my .... ord. and "le.... l. trulh oC eoch a
textule, .. tu need. be. 10 aupport it I If thev hay"
DO foundauon (or tbeir reli,on, than \bey have
manifeeted 10 thell GIl Ibis lubjec1., 1 ahOlJld
lbnk ... y mgb' be eeDume.t&lly oppooed 10 tilo
eotnlRl! oC ehr .. ,. ud opon lbe ver} same principIe ..
Ihe m6deJ o, drunkard "",,uld nppoae,-Nnt readv.
1 would ad.Tiae Ion &o ceaae their tU.e lhi.s
Hule \n.ct. ",ad, ud compare ScnptUf't! with Scripture
propheer .... i,b bialory, and _ ii lb ...... 001 a a&ron
prubability Chal 1 un correct; and if lbere la eyeo oae
&o IeD. lha& it ia 10, dan l la an"mponaot .. tI attead
lo lhe lD\eNld o our 1OIlJ. ud eaemity. Y OQ OUint
to apum from you tboae _bo .. , 1h.ere ia DO d&hger ;
)'00 ougbt. lA Juatiee &o Jour own lOal, tum a de&( ev
lO the mea who IR flaUenn., rou. wiu. u peace ud
ufetv."
Who .. iIl &\lI clay o..nak. al Ibef! S.rely no.
lhose who are lookillg Cor 1 Theu. Yo"; Hebo1Xo
28. Who .. m be cIesuoved wben i. COD\OO! Tb ....
-00 are .,.ertakeo .. 1 llieC. 1 n .... y. 3; 34&, ...
uiY. 10; Jteoy. soi. 15. YOI! uk, wiIl aII .. loo ...
DO' Iook fOr _, peDab ia lb. d.y el bio -;a"
1 ........ u wouId _m oo,. br ..... y.u .. or Serip-
_. YaI 1 __ .beir jltdp. God oaIy \moWa
... ba& .i\1 become oC...... TIIey thII .... lNdy
.. ... in wi!h _, .... die _ abu
WILLLUI MILLER.
I- a-,u.., J .... 1, 111(3.
226
APPENDIX
VI
A BIBLE CHRONOLOGY FROM ADAM TO CHRIST.
-,-.-,,k''-I_-,A-,e_. 14 /---.:: ... = ... = .... =----1
Creation 1 4157 GeD. i., ii.
1. Ad.m 130 130 4027 .. 3
2, Selb 105 235 3U22 .. .. 6
a. Enos. 90 325 3932 It " 9
4. Cainan. .. 70 395 3762 u u 12
5. Mah.I.I I. 65 4GO 3697 .. .. 15
6, Jared 162 622 3535 .. .. 18
7. Enocb 65 GS7 3470 11 u 21
S, Me.huselah 187 874 3283 .. .. 25
9. I..moch. 182 1056 3101 .. .. 28
10, l'Iooh 600 1656 2501 .. .ii. 6
11.
12:
13,
14,
15.
16.
17.
lS,
19.
20.
21.
22.
1.
2.
3,
4.
5.
6.
7.
S.
9.
10.
11.
12.
13.
H.
15.
IG.
17.
18.
19.
20.
l.
2.
3.
4.
5.
6.
1.
8.
9.
10.
11,
12.
13.
14.
15,
16,
17.
IS.
19
.m.
21.
'fbe Flood 1 1657 2500 ti viii. 13
Shem . 2 165U 249S .. xi. lO
. . . . . . . . . :: :: ::
Beber :-11 1 5S 2399 u I( 16
:: ::
Serug .. 30 1850 2307 ti "22
Nabor -------.-
Terah'!I lire .. .. .
ExoJe
t
&:e..
\'liIJerncss .
Joshua .. ..
EMe .. ftnd Annreby
Unde, Cushan ..
Othnicl .. . .
.......... .
Jnbn
Ban,k, ....
Midlnites
Gidooa
Abimelech
Tol.
Jair ..
Philistinel
Jephlh.h
lbzan. .. .. ,
Elon.
Abdon..
Phm.liD ..
Eli .
'PTarhel
K ..
David .......
Soloman
Rehobo3m

Asa
J.hosh0l'hat. . . .
Jehoram
Ahaziah .....
AlhRliah, bit. mOlher
JOftlh .. .. . .
Amazinh
Inlcrregnum l
Azariah. .. .
JOlhan1
Aho,
Hezekinh
Man:t!!5eb
Aman.
Jo.ab
I 3 mOnlbs
Jehoiakim .. .
Tlle 70 ycnf9 af capliv;.
'y bcg:ln 'H.-re, C"ntll'll
1st re,lr of C)'rus
Cyns ......
.. . . .
Da riu. 1I ystasres .
Xerxes ,
ArlDxerxe"I.ongimanu5
Rrth uf Chrst . .
Add pre"cnt yeaf, 1840
To 1543. . .
29 1879 2278 Gen. .i. 24
205- 2094 2073 " u 32
410t 2511 lIi43 Ex,:lii.40
1
41
<10 H1ll3 Josh. ,. 6
25t 2570 I .i . 7; .. i.,29
1S 2597 lf.o S.eJosepbo.
S 2605 1M2 Judg. iii. 8
40 2G15 1512 " " 11
lS 2GG3 149.1 u u U
80 2743 141\ .. "30
20 2i63 lau4 ,. i.. 3
40 2803 1354 .. Y. 31
7 2810 1347 .. Ti. 1
40 2850 1307 .. .iii.29
3 1304 .. il. 22
23 .2876 1281 " x. 2
22 2998 1259 " " 3
18 2916 1241 " " 8
6 29:12 1235 .. xii. 7
7 2929 1229 .. u 9
10 2939 1218 .. .. 11
8 2947 1210 .. .. 14
40 2987 1170 siii. 1
40' 30'7 1130 1 So..,. i . 18
24t 305\ 1100 ".n.2-17
40 3091 1066 Ael. xiii. 21
40 3131 1026 2 S.m 4
40 3171 OS6 1 Kin . i. 42
17 31S8 969 2Chr,lii.13
3 3191 9GO 1 Kin, n, 2
41 3232 925 " .. 10
25 3257 900 .. nii.42
5 3262 805 2Kin.Tiii,17
1 3263 S94 " 26
6 3269 888 xi. 3, 4
40 848 xii. 1
29 819 li., 2
11 3319 SOS n.I,2
52 3401 756 "2
16 3417 740 .. 33
16 3433 724 ni. 2
2U 3462 605 Iviii. 2
1>5 i 3.S17 6,\0 I!i.
I .. nii. 1
11
I
u XI:iT. 2-16
70 363\ 526 2 Chr ... ni,

6
7
36
13
7
457
ISIO
3
3637
Jr.4-I
3680
3693
3700
4157
5997
6000
R,?!. .!' f.'
.77 "j. el 9
464 u.,n u
457 Ez..ij,10-13
Tu .... Fload.
Thl, ..... u. Jud,';'::::-48
'"1"1. A..ctl'.tlil 20; al., eh.
,Ii.
t .m .... CMlN .... ha,. ......
mnn ,_ _han EII dled.
n-on, JaneI ... km",,"nr
'1101 ,_ o( lhe Ark mn ... ,han
2l'I,. .. ,. Rem\HI1 judfCL I.rul
.. t:".!t
)fe m.,.' ha.a .. n., 63
...,. s..,,1 _u mM. III:lnl.
I "" I Irl,.". CMpI ... xl . 'u!
".
See Eltrael (rom Jtef(U'IDft'.
A .... ""oc ..... ,.. A"r.",ollt; No I
AltO Pridellul', CoIIa..;tloft.
tr Ibis Chronology is not correct, 1 shal1 desmir of e"t'er geuiog rrt'lTI tbe Bible and his-
tory, a true aceount or nge or Ihe 'Varld. Al any nI!!, 1 shall rest sft.tisfied hf're, and
Wl1il Ihe evenl j lime will c..lf'termine. A, it respectl Ihe Inl in 1 Kintrs vi. 1, it cannot be
reconciled with .he history or the Judges ond the statemen! of Sto PauJ; 1 haTe thererore
rollowed h"O witne9sea instelld of one. As it respects Samuel, 1 ha"e DO doubt ol al lonl a
period aa 21 yellrs; but it maJ possibly h:ve exceeded 24 years.