Featured Observations Upon Sister White & SDA Doctrines

Continuing:

Time Index 02:32 - 02:37 -- "... This happens during a period of time called "the tribulation", which is seven years long. ..."

Time Index 02:37 - 02:39 -- "... It's ["the tribulation"] 2,520 days ..."

Time Index 02:39 - 02:44 -- "... [2,520 days] divided into two halves of 1,260 ~ days. Ok? ..."​

The latter statement, of two differing 1,260's, is also erroneous. The 1,260's in scripture, when considered on the whole, are all one singular timeframe - in essence given 7 times (with an eighth mention by differing phrase, being Daniel 7:25, 12:7; Revelation 11:2,3, 12:6,14, 13:5; Luke 21:24). The language of Daniel 7 and Revelation 13 are Parallel, as are Daniel 12, Revelation 11 and 12, likewise, along with Luke. The language is the same in each.

Allow me to now demonstrate by the text itself:

Point 1. Revelation 13:1-10 is tied, by language and time, to Daniel 7:2-8,17,19-21,23-25.

Daniel, looking in time from his present:

saw (vision/dream) - Daniel 7:1,2,5,6,7,9,11,13,21
Sea - Daniel 7:2,3
1,260 - Daniel 7:25
war - Daniel 7:21
saints - Daniel 7:18,21,22,25,27
books - Daniel 7:10
angels - Daniel 7:10,13,16
God (Ancient of days; Father) - Daniel 7:9,13,18,22,25,27
Son of man (Jesus; Lamb) - Daniel 7:13,14
peoples, nations, languages - Daniel 7:14,23,27
worship (times and laws of God) - Daniel 7:25
Lion - Daniel 7:4
Bear - Daniel 7:5
Leopard - Daniel 7:6
a Dreadful terrible beast - Daniel 7:7-8
seven heads [1 Lion, 1 Bear, 4 Leopard, 1 Beast] - Daniel 7:4-8,11,12,17,19,23
ten horns - Daniel 7:7-8,20,24
kingdom (kings have kingdoms, dominions, thrones, and wear crowns) - Daniel 7:4,5,6,7,8,9,12,14,17,18,22,23,24,26,27
a mouth speaking great things, the great words, mouth that spake very great things, speak great words against the most High - Daniel 7:8,11,20,25
little horn (with the mouth (and eyes of man, thus head) speaking and warring) - Daniel 7:8,11,20,21,24,25
killed - Daniel 7:11,26

John, looking in time from his present (which also covers the past):

saw (vision/dream) - Revelation 13:1,2,3
Sea - Revelation 13:1
1,260 - Revelation 13:5
war - Revelation 13:4,7
saints - Revelation 13:6,7,10
book - Revelation 13:8
angels - Revelation 13:7
God - Revelation 13:6
Lamb (Jesus) - Revelation 13:8
peoples, nations, languages - Revelation 13:3,4,7,8
worship (times and laws of God) - Revelation 13:4,8
a beast - Revelation 13:1,2,3,4
body of a leopard - Revelation 13:2
feet of a bear - Revelation 13:2
mouth of a lion - Revelation 13:2
seven heads - Revelation 13:1
ten horns - Revelation 13:1
kingdom (kings have kingdoms, dominions, thrones, and wear crowns) - Revelation 13:1,2,7
mouth speaking great things and blasphemies - Revelation 13:1,5,6
one of its heads (with the mouth (being a head, has eyes) speaking and warring) - Revelation 13:3,5,6,7
killed - Revelation 13:10

 

Continuing:

Time Index 02:32 - 02:37 -- "... This happens during a period of time called "the tribulation", which is seven years long. ..."

Time Index 02:37 - 02:39 -- "... It's ["the tribulation"] 2,520 days ..."

Time Index 02:39 - 02:44 -- "... [2,520 days] divided into two halves of 1,260 ~ days. Ok? ..."​

Just as Daniel 7 is parallel with Revelation 13, so too is the language of Daniel 8 is parallel to Leviticus 16:

Daniel 8 KJB is steeped in Sanctuary language, from the regular day to day service and the year end time service, the Day of Atonement, for it speaks about a “ram”, a “he-goat”, “four horns”, “the daily”, the “sanctuary”, the “prince of Princes” [High priest, Jesus Christ], the “host”, “saint”, “Gabriel” [the covering cherub who replaced Lucifer, who stands “in the presence of God” [Luke 1:19 KJB]], “transgression” [sin] and “cleansed”, and “truth” [Law, etc], and the 2,300 “evening and morning/s”, “many days”, and “time of the end”, “last end” and etc.

In the sanctuary services [Psalms 77:13 KJB], the cleanse part has to do with the transition from the daily to the yearly [day of atonement] in type and antitype, even as Daniel 8 refers to in imagery [Ram [offering], He-goat [sin offering], Four Horns [as in the golden altar] for making atonement, in both place and people], see Leviticus 16:

Leviticus 16:2,13,14,15 - mercy seat [and cherubim thereon]
Leviticus 16:2-9,11-21,23-34 - High Priest, ministration
Leviticus 16:3,5 - ram
Leviticus 16:4,24,26,27,28,30 - washing/burning, thus cleansing
Leviticus 16:5,7,8,15,24 - [Lord's] goat, sin offering
Leviticus 16:5,9,10,15,16,21,27,30,34 - transgression
Leviticus 16:5,6,7,15,16,17,19,20,21,22,23,24,26,27,28,29,30,31,33,34 - people of God, congregation, camp
Leviticus 16:6,17,20 - atonement [so also Leviticus 23]
Leviticus 16:12,13,18 - with four horns outside on altar of sacrifice and four horns inside golden altar of incense [Daniel 8:13-14,26, etc, Revelation 9:13-15, Oct. 22, 1844]
Leviticus 16:16,19,30,33 - uncleanness of persons and places, needing to be cleansed [vs 19, “cleanse”]
Leviticus 16:34 - end of the daily [evening and morning], now the once in the year​

Thus what Daniel 8:14 KJB, reveals is the transition of Christ Jesus [Daniel 8:13 KJB, “certain saint”, the wonderful numberer, who numbers the hairs, stars, sands, kingdoms, times and boundaries, etc] in His Great High Priestly role, from one phase [antitypical daily] to another [antitypical yearly] in the Great Heavenly Sanctuary above, per Daniel, Matthew, Acts, Hebrews, Revelation, etc, and also deals with the peoples of that time [1844] afterward, in their own related cleansing. Thus sanctuary, and host.

Daniel 8:1,4,6,7,20 - Ram
Daniel 8:3,5,6,7,8,9,20,21 - horns [8, 4 outside [altar sacrifice], 4 inside [altar incense' -- 2 on ram, 1 on he-got, 4 on he-goat, 1 from winds]
Daniel 8:5,8,21 - He Goat
Daniel 8:10,13,24,25 - the holy people of God
Daniel 8:11,13,14,25 - certain saint [High Priest Jesus]
Daniel 8:12,13,14,24,25 - transgression
Daniel 8:13,15-17 - one saint speaking, and another saint said - covering cherubims/angels [Gabriel and 'Herald']
Daniel 8:11,12,13-14,26 - daily ongoing [evening and morning] and finally ended, yearly commenced
Daniel 8:14 - cleansed

more in Daniel 9-12 KJB where the atonement is found, which is the re-explanation and expansion of Daniel 8.​

There are two sets of 'four horns' in Daniel 8 KJB.

The first set of 'four':

[1] “two horns” of the Ram
[2] the “great” or “notable” “horn” of the He-goat
[3] the “little horn” out of the four winds​

The second set of 'four':

[1] the “four notable ones” that came out of the He-goat after the “great” or “notable” “horn”.​

There are 8 horns in the sanctuary service.

[1] 4 horns on the altar of sacrifice [Exodus 27:2, 38:2 KJB]
[2] 4 horns on the altar of incense [Exodus 30:2, 37:25,26 KJB]​

Daniel 8:14 KJB - And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.​

Side note:

The word “cleansed” [Daniel 8:14 KJB] is found tied to the following words, in relationship to the sanctuary and of judgment:

Consider that in Job 25:4 KJB, utilizing the same word found in Daniel 8:14 KJB, for “cleansed”, is given as “justified”, but in parallel [Isaiah 28:10 KJB, the ways of the Lord being “equal” [Ezekiel 18:25,29 KJB]] in vs 4, as meaning, “be clean”, and even vs 5, refers to “pure”, referring to a case to be judged, as Job's.

Consider that in Job 15:14 KJB, utilizing the same word found in Daniel 8:14 KJB, for “cleansed”, is given as “righteous”, but in parallel [Isaiah 28:10 KJB, the ways of the Lord being “equal” [Ezekiel 18:25,29 KJB]] in vs 14, as meaning, “be clean”, and even in vs 15, refers to “saints” [holy], and “clean” again.

Consider also that Psalms 51:4 KJB, utilizing the same word in Daniel 8:14 KJB, for “cleansed”, is given as “justified”, but in parallel [Isaiah 28:10 KJB, the ways of the Lord being “equal” [Ezekiel 18:25,29 KJB]] in vs 4, as meaning, “be clear when thou judgest” [ie. day of atonement, Leviticus 16 & 23:27-32 KJB, see also Revelation 9:13-15, 14:6-7 KJB], then read further in vs 7, of “clean” and “wash”.

Consider that in Job 22:3 KJB, utilizing the same word found in Daniel 8:14 KJB, for “cleansed”, is given as “righteous”, but in parallel [Isaiah 28:10 KJB, the ways of the Lord being “equal” [Ezekiel 18:25,29 KJB]] in vs 3, as meaning, “perfect”, and even in vs 4, refers to “judgment”.

Consider that in Psalms 19:7-9 KJB, utilizing the same word found in Daniel 8:14 KJB, for “cleansed”, is given as “righteous”, but in parallel [Isaiah 28:10 KJB, the ways of the Lord being “equal” [Ezekiel 18:25,29 KJB]] in [vs7]: “perfect”, [vs 8]: “right”, “pure”, [vs 9]: “clean”, “judgments”, “righteous”.

Etc, etc. for every time the underlying word, as found in Daniel 8:14 KJB, is used in scripture, it almost inevitably is connected with the same words in context, if not in the very same text itself, see [H6663], “צדק”, “tsâdaq” in the King James Concordance.​

 

Continuing:

Time Index 02:44 - 02:47 -- "... So in the second half [of the '2,520', or latter half of it, the second '1,260' as George Antonios calls it] that's what the Anti-Christ does. ..."​

Again, this utilizes the Jesuit Futurism theology, which is bankrupt.

The 70 Weeks of Daniel 9, being part of the 2,300 days of Daniel 8 (see "sought for the meaning" - Daniel 8:15; "understand" - Daniel 8:16,17; "none understood" - Daniel 8:27, then turn to see "understood" - Daniel 9:2, "vision at the beginning", "evening" - Daniel 9:21; "understanding" - Daniel 9:22, "understand", "vision" - Daniel 9:23, "vision" - Daniel 9:24, "understand" - Daniel 9:25), are all contiguous in time, as all prophecy in scripture is:

[1] Genesis prophecy (Genesis 1-2; Isaiah 46:9-10; Matthew 13:35) of six days and the 7th of rest - being "a day with the LORD is as a thousand years" (2 Peter 3:8; Psalms 90:4), and 1000 years as a watch in the night (4 watches at night, leading into day, Jesus is the Sun of Righteousness, after 4,000 years of the darkness of sin, He came to deliver from sin), thus 6,000 years and the 7,000th (final 1,000) of earth's battle with sin is over (Revelation 20:1-7) - ​

There are numerous typological aspects as well of this.

[2] Noah's prophecy of "an hundred and twenty years" years for the flood, coming at the death of Methuselah, unto the very "day" - 120 years (Genesis 6:3, 7:11,13)

[3] Joseph's "seven years of great plenty" (Genesis 41:29) and "seven years of famine" (Genesis 41:27) - which were 14 years together back to back, consecutive (Genesis 41:17-36,47,53-54)

[4] Moses' prophecy of wandering the desert in relation to spying the land of Canaan - 40 days = 40 years; (Numbers 14:34)

[5] David's prophecy of "three days" of pestilence - 3 days exactly (2 Samuel 24:13-24; 1 Chronicles 21:12-30)

[6] Isaiah's prophecy unto Hezekiah "add unto thy days fifteen years" - and Hezekiah died after that time of exactly 15 years (2 Kings 20:6,21)

[7] Isaiah's prophecy unto Moab, "three years" - fulfilled (Isaiah 16:14)

[8] Isaiah's prophecy unto Kedar "within a year" - fulfilled (Isaiah 21:16)

[9] Isaiah's prophecy unto Tyre - 70 years; (Isaiah 23:15,17).

[10] Jeremiah's prophecy of the captivity - 70 years; (2 Chronicles 36:21; Jeremiah 25:11,12, 29:10; Daniel 9:2)

[11] Jeremiah's prophecy of the death of Hananiah "this year" - fulfilled (Jeremiah 28:16-17)

[12] Ezekiel's prophecy of the sins of Israel and Judah in the siege [Israel] "three hundred ninety days", and [Judah] "forty days" - 390 days = 390 years, and 40 days = 40 years, for a grand total of 430 days = 430 years (Ezekiel 4:4-8)

[13] Daniel's prophecy of "a time and times and the dividing of time" (Daniel 7:25), "a time, times, and an half" (Daniel 12:7) which combined with Revelation's prophecy of "forty and two months" (Revelation 11:2), "a thousand two hundred and threescore days" (Revelation 11:3), "a thousand two hundred and threescore days" (Revelation 12:6), "a time, and times, and half a time" (Revelation 12:14), "forty and two months" (Revelation 13:5), also known as "the times of the Gentiles" (Luke 21:24), "the Gentiles" (Revelation 11:2) - which are all the same timeframe of 1,260 years, which is a subsection of 2,300 of Daniel 8:13,14,26; Revelation 9:15, 10:6, 14:6-7.

[14] Daniel's prophecy of the "two thousand and three hundred days" - 2,300 years encompassing the whole of the time from the start in the Persian-Median Kingdom, through Grecia, into Roman Kingdom, and it's divisions, the uprising of the little horn to power, its deadly wound, and the entering in of Christ Jesus into the Most Holy Place with the Father and the opening of the books in Heaven - Daniel 8:13,14,26; Revelation 9:15, 10:6, 14:6-7.

[15] Daniel's prophecy of the "seventy weeks" (Daniel 9:24) which is subdivided into "seven weeks" (Daniel 9:25a) and "threescore" (Daniel 9:25b) "and two weeks" (Daniel 9:25c), of which the final "one week" (70th; Daniel 9:27) is again subdivided into two parts, "in the midst of the week" (Daniel 9:27), being exactly 3 1/2 and 3 1/2 days of the final week - 490 years, being subdivided into 49 years, 434 years = 483 years with 7 years left, half of the 7 final years being fulfilled and confirmed by Jesus from Baptism (Messiah the Prince) unto Crucifixion ("cut off"), which is 3 1/2 years from AD 27 to AD 31 ("causing the sacrifice and oblation to cease", which was "after threescore" "and two weeks" (Daniel 9:26), which has no 'gaps'), and the final portion of the final week, being confirmed by the apostles/disciples in Jesus' stead (John 20:21; Hebrews 2:3, etc) unto the toning of Stephen, in AD 34. This 70 weeks is merely a portion ("determined" (Daniel 9:24), for Jesus is the "certain" saint (the wonderful numberer; Daniel 8:13, which sections, "determines" (Acts 17:26) the times unto man from the greater time (Genesis) allotted) see also Daniel 8:1,15,16,17,19, 27, 9:21,22, "vision", "understand", "Gabriel", "at the first", etc) of the greater time prophecy of 2,300 (Daniel 8:13,14,26; Revelation 9:15, 10:6, 14:6-7).

[16] Daniel's prophecy of the "a thousand two hundred and ninety days" - being 1,290 years, ending the same time as the 1,260 (Daniel 12:11)

[17] Daniel's prophecy of "the thousand three hundred and five and thirty days" - being 1,335 years, beginning the same time as the 1,290, and ending the same time as the 2,300 (Daniel 12:11; Revelation 14:13, "blessed")

[18] Jonah's "forty days" - Ninevah was given this exact time to repent or perish (Jonah 3:4)

[19] Jesus' prophecy of "three days" - in three days Jesus was resurrected (Matthew 16:21; Luke 18:33, 24:7,21; John 2:19-20, etc), no 'gaps' (in spite of all those erroneous Wednesday/Thursday crucifictionists convoluted ideas)

[20] Jesus' prophecy of his final days of ministry, "I do cures to day and to morrow, and the third day I shall be perfected (finished, completed)" and "to day, and to morrow, and the day following" - which refers to his last 3 days of workings of miracles among the people before being taken captive - (Luke 13:32-33).

[21] Jesus prophecy of "this generation" - within 40 years exactly Jerusalem and the Temple were destroyed (Matthew 23:36; Luke 11:50,51)

[22] Revelation's prophecy of the "ten days" - 10 years (Revelation 2:10)

[23] Revelation's prophecy of the "five months", "those days" - Pentecost to Trumpets (Revelation 9:5,6,10; (type) Luke 1:24; (type) Genesis 7:24, 8:3; Leviticus 23:15-25)

[24] Revelation's prophecy of the "an hour, and a day, and a month, and a year" - the exact date of the day of Atonement, with the golden Altar in the Most Holy Place; (Revelation 9:13-15)

[25] Revelation's prophecy of the "three days and a half" - 3 1/2 years (Revelation 11:9,11)

[26] Revelation's prophecy of the "thousand years" (Revelation 20:1,2,3,4,5,6,7) - is literally a thousand years (Daniel 7:22; Isaiah 24:22; as it is the final "day" of the cosmic Week, foretold in Genesis; 2 Peter 3:8; Psalms 90:4; Isaiah 46:9-10; Matthew 13:35, etc)​

 

Continuing:

Time Index 02:44 - 02:47 -- "... So in the second half [of the '2,520', or latter half of it, the second '1,260' as George Antonios calls it] that's what the Anti-Christ does. ..."​

Again, this utilizes the Jesuit Futurism theology, which is bankrupt.

Also those time prophecies, even when divided into smaller portions, are always 'contiguous':

[1] Joseph's "seven years of great plenty" (Genesis 41:29) and "seven years of famine" (Genesis 41:27) - which were 14 years together back to back, consecutive with no 'gaps' (Genesis 41:17-36,47,53-54)

[2] Jeremiah's prophecy of captivity (2 Chronicles 36:21), in which it says "threescore and ten" years. There is no 'gap' between the "threescore" and the "ten" years.

[3] Ezekiel's prophecy of the sins of Israel and Judah, though given in two portions, [Israel] 390 & [Judah] 40, are a total of 430 years. There is no 'gap' between the "three hundred and ninety" and "forty" years.

[4] Daniel's prophecy of the "seventy weeks" (Daniel 9:24) which is subdivided into "seven weeks" (Daniel 9:25a) and "threescore" (Daniel 9:25b) "and two weeks" (Daniel 9:25c) (which has no 'gaps' between "threescore" and "two"), of which the final "one week" (70th; Daniel 9:27) is again subdivided into two parts, "in the midst of the week" (Daniel 9:27), being exactly 3 1/2 and 3 1/2 days of the final week - 490 years, being subdivided into 49 years, 434 years = 483 years with 7 years left, half of the 7 final years being fulfilled and confirmed by Jesus from Baptism (Messiah the Prince) unto Crucifixion ("cut off"), which is 3 1/2 years from AD 27 to AD 31 ("causing the sacrifice and oblation to cease", which was "after threescore" "and two weeks" (Daniel 9:26), which has no 'gaps'), and the final portion of the final week, being confirmed by the apostles/disciples in Jesus' stead (John 20:21; Hebrews 2:3, etc) unto the toning of Stephen, in AD 34. This 70 weeks is merely a portion ("determined" (Daniel 9:24), for Jesus is the "certain" saint (the wonderful numberer; Daniel 8:13, which sections, "determines" (Acts 17:26) the times unto man from the greater time (Genesis) allotted) see also Daniel 8:1,15,16,17,19, 27, 9:21,22, "vision", "understand", "Gabriel", "at the first", etc) of the greater time prophecy of 2,300 (Daniel 8:13,14,26; Revelation 9:15, 10:6, 14:6-7). And for those which erroneously teach that the 7 final years (of the 70 weeks) take place at the end of time ('separated' from the first 69 weeks by over 2 millennia (2,000 years)), they generally accept 'no gaps', even though the final week of the 70 weeks is divided into two, with "in the midst of the week".​

They are inconsistent across the board in Daniel 9.

[bonus] Even the "years" foretold in the days of Elijah, was exactly 3 years and six months, which went from the two times of rains, early (3 years) and latter (6 months): 1 Kings 17:1 "these years"; 1 Kings 18;1, "third year"; Luke 4:25 "three years and six months"; James 5:17 "space of three years and six months".​

 

I am going to skip ahead a bit, to another error, and then return back to the consecutive time indexing.

Time Index 09:40 - 10:21 -- "... So in that "Disappointment" ["Great Disappointment"] of [AD] 1844, there was a guy called 'Hiram Edson', who would later on be collaborator with 'White' [Ellen G White]. And he, uh, basically had a revelation, and he said this [paraphrasing events], he said that while he was passing through a field he got a vision from God and he found out that 'Oh, no, no, we [Adventists] misunderstood. The sanctuary is not earth.' Which was true. He says what happened was that in [AD] 1844, Jesus went from the [pause in speech] holy place ~ Remember in the tabernacle, there was a holy place and a holiest. That Jesus wasn't in the Holiest. He was in the holy place. That in [AD] 1844 he [Jesus] went into the Holy ~ [self-correction by George Antonios] the Holiest place, and that's when he started checking out who's saved and who's not. And he [Hiram Edson] calls it a wedding and we have to wait for him [Jesus] ..."​

Hiram Edson, along with O. R. L. Crosier, while crossing the field, never, ever stated he received "a vision from God".

Here is the documented evidence.

Rise and Progress of the SDA

“Hiram Edson, of Port Gibson, N. Y., told me that the day after the passing of the time in 1844, as he was praying behind the shocks of corn in a field, the Spirit of God came upon him in such a powerful manner that he was almost smitten to the earth, and with it came an impression, "The sanctuary to be cleansed is in heaven." He communicated this thought to O. R. L. Crosier, and they together carefully investigated the subject. ...” [RISE AND PROGRESS OF THE SEVENTH-DAY ADVENTISTS WITH TOKENS OF GOD'S HAND IN THE MOVEMENT AND A BRIEF SKETCH OF THE
ADVENT CAUSE FROM 1834 TO 1844. By J. N. Loughborough. 1892.] - http://adventpioneerbooks.com/Text/p...H/RISEPROG.pdf​

““The Second Advent Movement – No. 11”

J. N. Loughborough

... he with others was in prayer meeting all night of the tenth day of the seventh month. The next morning, in company with a young man, O. R. L. Crosier, he went home across the cornfield. They talked of the situation, and then knelt down by a shock of corn and prayed.

In the third season of prayer the Spirit of God came in a powerful manner upon Brother Edson, nearly smiting him to the ground, and with it the word came, as distinct as if spoken with an audible voice, “The sanctuary to be cleansed is in heaven.” He told this impression to Brother Crosier, and said, “What does that mean?” ...” [The Advent Review and Sabbath Herald; 1914; Volume 91, section “The Second Advent Movement – No. 11; J.N. Loughborough”; GC Archive No. 40 for September 24, 1914] - http://docs.adventistarchives.org/do...B.pdf#view=fit​

“The Spirit of 1844

H. M. KELLEY

IT is interesting to listen to the pioneers of this message as they relate their experiences of former days. ...

Recently I enjoyed a visit with Mrs. O. V. Cross, whose father, Hiram Edson, was a pioneer in this message. Sister Cross ... told experiences through which her father passed while waiting for the Lord to come on the tenth day of the seventh month in 1844. In an unpublished manuscript written by Hiram Edson immediately after the disappointment in 1844, he said:

"Our expectations were raised high, and thus we looked for our coming Lord until the clock tolled twelve at midnight. The day had then passed, and our disappointment had become a certainty. Our fondest hopes and expectations were blasted, and such a spirit of weeping came over us as I never experienced before. It seemed that the loss of all earthly friends could have been no comparison. We wept and wept, till the day dawn. . . .

"I mused in my heart, saying: My advent experience has been the brightest of all my Christian
experience. . . . Has 'the Bible proved a failure? Is there no God, no heaven, no golden city, no Paradise? Is all this but a cunningly devised fable? Is there no reality to our fondest hopes and expectations?' . . .

"I began to feel there might be light and help for us in our distress. I said to some of the brethren: 'Let us go to the barn.' We entered the granary, shut the doors about us, and bowed before the Lord. We prayed earnestly, for we felt our necessity. We continued in earnest prayer until the witness of the Spirit was given that our prayers were accepted, and that light should be given,— our disappointment explained, made clear and satisfactory.

"After breakfast I said to one of my brethren, 'Let us go and see and encourage some of our brethren.' We started, and while passing through a large field, I was stopped about midway of the field. Heaven
seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the most holy place of the heavenly sanctuary to this earth on the tenth day of the seventh month, at the end of the 2300 days, He, for the first time, entered on that day into the second apartment of that sanctuary, and that He had a work to perform in the most holy place before coming to the earth; that He came to the marriage, or in other words, to the Ancient of days, to receive a kingdom, dominion, and glory; and that we must wait for His return from the wedding. And my mind was directed to the tenth chapter of Revelation, where I could see the vision had spoken and did not lie. . ....” [The Advent Review and Sabbath Herald; 1921; Volume 98, section “The Spirit of 1844; H. M. Kelley”; GC Archive No. 25 for June 23, 1921] - http://docs.adventistarchives.org/do...B.pdf#view=fit​

Another:

“The Second Advent Movement --- No. 8

With Questions and Answers

J. N. LOUGHBOROUGH

... "A mighty wave of the power of God came upon me, with an impression almost as distinct as though spoken in an audible voice, 'The sanctuary is in heaven, and Jesus has gone in to cleanse the sanctuary.'"...” [The Advent Review and Sabbath Herald; 1921; Volume 98, section “The Second Advent Movement - No. 8 With Questions and Answers; J. N. Loughborough”; GC Archive No. 37 for September 15, 1921] - http://docs.adventistarchives.org/do...B.pdf#view=fit​

Another:

“Edson, Hiram (1806-1882) … When Christ did not return, most of the discouraged people attending the meeting left and Edson and those remaining went to his barn to pray. The next morning, as Edson and a companion were walking across a field, he experienced a strong impression that rather than coming to earth, Jesus on October 22 had moved from the Holy to the Most Holy Place of the heavenly sanctuary described in Hebrews 8 and 9. Although some have interpreted this event as a vision, it most likely was a vivid thought or realization. ...” [Gary Land; Historical Dictionary of the Seventh-day Adventists, Page 85] - http://books.google.com/books?id=fFY...page&q&f=false​

 

I am going to skip ahead a bit, to another error, and then return back to the consecutive time indexing.

Time Index 09:40 - 10:21 -- "... So in that "Disappointment" ["Great Disappointment"] of [AD] 1844, there was a guy called 'Hiram Edson', who would later on be collaborator with 'White' [Ellen G White]. And he, uh, basically had a revelation, and he said this [paraphrasing events], he said that while he was passing through a field he got a vision from God and he found out that 'Oh, no, no, we [Adventists] misunderstood. The sanctuary is not earth.' Which was true. He says what happened was that in [AD] 1844, Jesus went from the [pause in speech] holy place ~ Remember in the tabernacle, there was a holy place and a holiest. That Jesus wasn't in the Holiest. He was in the holy place. That in [AD] 1844 he [Jesus] went into the Holy ~ [self-correction by George Antonios] the Holiest place, and that's when he started checking out who's saved and who's not. And he [Hiram Edson] calls it a wedding and we have to wait for him [Jesus] ..."​

Hiram Edson, along with O.R.L. Crosier, while crossing the field, never, ever stated he received "a vision from God".

Here is the documented evidence.

Another:

“ ...In fact, Hiram Edson never claimed to have had a vision. Rather, he says that on the morning of October 23, 1844—the day after Christ was expected to return—"'Heaven seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the most holy place of the heavenly sanctuary to this earth . . . He, for the first time, entered on that day into the second apartment of that sanctuary.'" —H. M. Kelley, "The Spirit of 1844," Review and Herald, June 23, 1921, p. 5. ...” [Ministry Magazine; May 1980] - https://www.ministrymagazine.org/arc...p-of-adventism​

Another:

“... A devoted brother, of Port Byron, N. Y. (Hiram Edson), who had earnestly labored in the first and second messages, began to receive light on the sanctuary question the day after the close of the prophetic time. While praying, it came to him as distinctly as though spoken with an audible voice, “The sanctuary to be cleansed at the end of the twenty-three hundred days is in heaven.” He at once began the investigation of the subject by searching his Bible, opening at Hebrews and reading chapters eight and nine. Although he had often read these scriptures before, he was now greatly astonished at discovering how clearly they proved a sanctuary in heaven, of which the earthly tabernacle is a “figure,” a “shadow,” a “pattern,” and its service an example of Christ’s mediatorial work in the heavens. ...” [J.N. Loughborough; Last Day Tokens; Page 180; Chapter “9 THE “LITTLE BOOK” AND THE TALENTS”; Pacific Press 1904] - http://text.egwwritings.org/publicat...ice&resultId=2
​

Another:

“... He wants to show himself strong toward us, and he will guide us with his eye. ... I know how he has guided some people, because he tells us. I know how he has promised to guide some people, but I cannot tell just how he will guide you, or just how he will speak to you. I do not know that he will speak to you in an audible voice; I know he has spoken to some people, though they did not hear an audible voice. I know that he has taught in just such a way that it was as clear as though he did speak. I know of one who was looking for light, and he awoke in the night, and sentences came to him so clearly that the first husband of the seventh chapter of Romans was the old man of sin, that he could but exclaim, “Glory to God!”

I do not say that God will speak to every one of you in that way, but God has a way to guide. ...” [General Conference Daily Bulletin; Volume 1; March 2, 1897; 32ND SESSION. - LINCOLN, NEBRASKA, - VOL. 1. - NO. 13; section: “Our Ways and God’s Way. J. N. LOUGHBOROUGH. (Monday Evening, Feb. 22, 1897.)”] - http://text.egwwritings.org/publicat...th=March&day=2​

We find similar experiences of others, like Joseph Bates:

“... Then it was impressed upon his mind, as distinctly as though spoken with an audible voice: “Go at once and inquire of the postmaster for the most honest man in town. He will give you the name and address of the man with whom you are to work.” This he did, obeying the Voice. ...” [Arthur Whitefield Spalding; Footpronts of the Pioneers; Page 158; Review and Herald Publishing Association; Copyright 1947] - http://text.egwwritings.org/publicat...ice&resultId=1​

and of others:

“ ...On returning to my residence, again I knelt to pour out my desires unto God; and no sooner was my knee bent, than again I found myself, as on the first of January, in the awful presence of Jehovah; fear and trembling seized all my reins, while glory seemed to envelop me. At once, with as much clearness and force as though an audible voice had thundered it in my ear, and down into the very depths of my soul, I was given to understand something to this effect:- the glorious reign of Christ - my own responsible connexion with the accomplishment of his triumph over the wicked - brevity - lightning. ...” [The Advent Review and Sabbath Herald, October 11, 1853] - http://text.egwwritings.org/publicat...October&day=11​

Further we read that:

“... If you should hear God say with an audible voice that you are His child, you would consider that sufficient witness. Well, when God speaks in His word, it is the same as though He spoke with an audible voice, and your faith is the evidence that you hear and believe. ...” [E. J. Waggoner; Christ and His Righteousness; Page 75; Chapter “Acceptance with God”] - http://text.egwwritings.org/publicat...ice&resultId=7​

 

I am going to skip ahead a bit, to another error, and then return back to the consecutive time indexing.

Time Index 09:40 - 10:21 -- "... So in that "Disappointment" ["Great Disappointment"] of [AD] 1844, there was a guy called 'Hiram Edson', who would later on be collaborator with 'White' [Ellen G White]. And he, uh, basically had a revelation, and he said this [paraphrasing events], he said that while he was passing through a field he got a vision from God and he found out that 'Oh, no, no, we [Adventists] misunderstood. The sanctuary is not earth.' Which was true. He says what happened was that in [AD] 1844, Jesus went from the [pause in speech] holy place ~ Remember in the tabernacle, there was a holy place and a holiest. That Jesus wasn't in the Holiest. He was in the holy place. That in [AD] 1844 he [Jesus] went into the Holy ~ [self-correction by George Antonios] the Holiest place, and that's when he started checking out who's saved and who's not. And he [Hiram Edson] calls it a wedding and we have to wait for him [Jesus] ..."​

Hiram Edson, along with O.R.L. Crosier, while crossing the field, never, ever stated he received "a vision from God".

Here is the documented evidence.

Even anti-adventist articles [which I will not link to here, but have them] reveal the same details, from the historical works [look for yourself].

Hiram Edson's experience, as he gave it and as J.N.Loughborough, and others gave it in relation, it was not a vision, as if he actually saw something with his literal eye, but rather it was a solemn and vivid impression upon the mind, and it “seemed” to him as if heaven were opened. It is specially called an “impression”, and in further relatings of the event we see that “as though [God] spoke with an audible voice”, though it was not actually audible.

Now to the “artwork” by Adventist printers, like Pacific Press - Hiram Edson's Vision of Heavenly Sanctuary

They are simply attempting to convey in art/visual form, what precious Light was entering into the mind of Edson that day after the prayer meeting in a single picture. It is how would one attempt to convey the historical experience in a picture of that fateful day. If you consider the older painting [even as seen in “Captains of the Host”; page 93], we see a similar thing in the picture/painting by Harry Anderson; Review and Herald 1944, though the title reads “Vision in the Cornfield”, read below it to see what it actually means, “About midway of the field, Hiram Edson, was stopped as with a hand upon his shoulder. He turned his face upon the grey skies, and there seemed to open a view into the third heaven.” Again, notice that word “seemed” as it makes all the difference.

As for the remainder of the material that is not actual with Edson, it simply comes from A. W. Spalding to relate the event in so many words as he sees it, but the word “vision” [used by A. W. Spalding] is not from any of the actual historical material, neither from Edson, nor any of the earliest relations concerning it.

I can tell you I have had similar experience, and I can tell you of a truth, it was not a vision, but such an impression upon the mind that it is actually difficult to describe by way of words.

Though some few [wrongly later] "interpreted" the event as a vision, like as in the case of Arthur Whitefield Spalding [Captains of the Host; copyright 1949, years after the case - http://docs.adventistarchives.org/docs/CH/CH1949__B.pdf ], we see others see the quote more accurately, and interpret more correctly according to the actual context of Edson's words:

C. Mervyn Maxwell [Tell It To The World: The Story Of Seventh-day Adventist; Page 51] clearly relates this when he says, “... He does not, however, state that he actually saw Jesus enter the most holy place. Instead, in his best-known account, he says that he saw 'that' Jesus entered it on October 22 ...”​

Here it is again:

“"'Heaven seemed open to my view, and I saw distinctly and clearly that instead of our High Priest coming out of the most holy place of the heavenly sanctuary to this earth . . . He, for the first time, entered on that day into the second apartment of that sanctuary.'"”​

Edson did not ever say, 'I saw Jesus enter...', as if in a vision, as like unto the Messenger of the Lord, sister Ellen G. White or any of the Bible Prophets, &c.

People don't "study their way out of the Adventist movement", they "don't study" their way out of it.

 

Continuing with the contiguous Time Indexes, and I will also, afterwards, show the commentators and the historical documentation of 457 BC (it is one of the most solid dates known in history).

Time Index 02:47 - 03:28 -- "... So, but during ~ basically almost 7 years, the uh~, Israel is in desolation. Israel ~ the Anti-Christ is ruling over the world. And that's what Daniel is talking about. It's a future thing. It hasn't happened yet. Look in chapter 8 [of Daniel] verse 13. He says, "Then I heard one saint speaking, and another saint said unto that certain saint ("saint", italics) which spake, How long shall be ("shall be", italics) the vision concerning ("concerning", italics) the daily sacrifice ("sacrifice", italics), ..." So for how long is the daily sacrifice back on. "... and the transgression of desolation, ..." So how long is it [daily sacrifice] taken away? "... to give both the sanctuary and the host to be trodden under foot? ..." Because that's the second half during which Jerusalem [earthly] is trodden by the Gentile armies and the sa~, the Anti-Christ takes away the sacrifice. ..."

Time Index 03:28 - 03:48 -- "... Verse 14 [of Daniel 8 KJB], "And he said unto me, ..." The total. The period of time during which the sacrifice is there, and then the period of time during which the sacrifice is not there anymore. "... he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." 2,300 days is about 7 years. Figuring a lunar year. The Jews have 360 days per year, not 365. ..."​

Let's do some basic math, and show the error here and the vast stretching of the truth.

Brother George Antonios has just stated that the "two thousand and three hundred days" (Daniel 8:14; referred to by Br. Antonios here in the matter of the "How long") is "... basically almost 7 years ..."

Let's see if that even pans out mathematically.

2,300 days divided by 360 days per year (as per Br. George Antonios, at Time Index 03:41 - 03:48).

2,300 / 360 = [get your calculator out if you cannot do it in your head]

What does it equal? The answer is 6.388888888888889 (Windows Calc)

6.389 (rounded up, nearest thousandth) is not "basically almost 7 years", by any means.

This number worked out on a 360 day/year calendar is exactly (as going by normal years) 6 years (360 x 6 = 2,160) and 140 days (2,300 - 2,160, the remainder, or 4 months and 20 days). God is not in the business of "almost", or Fordian (Des. Ford) "apotelesmatics" (Link). God is in the business of exactly. 457 BC + 2,300 years is exactly [AD] Oct. 22, 1844.

There is not a single time prophecy in scripture (cited earlier - here and here) that is "almost" as given by God. Every single one of them, is exact to the number, and some, even to the exact hour, day, month and year (see Passover (Jesus knew the exact hour, day, month and year of his own crucifixion (morning offering) and death (evening offering)) and also Day of Atonement (Daniel 8:13-14,26; Revelation 9:13-15) for examples).

Gentiles (Revelation 11:2) are the spiritually uncircumcised of heart (texts upon request).

 

Time Index 02:47 - 03:28 -- cited previously

Time Index 03:28 - 03:48 -- cited previously

As for "the daily", again see my previous link to the daily daily study (covering the whole of scripture). https://ia601500.us.archive.org/6/items/the-daily-daily/The Daily Daily.pdf

A short summation:

Daniel 8:9 KJB reveals the Iron Pagan Rome in its earthly horizontal attacks, conquering places upon this earth.

Daniel 8:10 KJB reveals the transition from Iron Pagan Rome to Iron Papal Rome in its vertical attacks upon the Heavenly things.

Daniel 8:11 KJB continues the Iron Papal Rome phase, in its vertical attack upon Heavenly things.​

Please take notice that “the daily” [Daniel 8:11,12,13, 11:31, 12:11 KJB] is “taken away” by the Iron Papal Rome [AD 508, the beginning of the 1,290 and 1,335, which is 30 years before AD 538, the beginning of the 1,260], in the vertical attack phase against Heaven, in Daniel 8:11 KJB, which is after it had already succeeded the Iron Pagan Rome phase and the horizontal earthly attacks [Daniel 8:9 KJB], which had before then already passed from the scene, being divided [AD 350 – AD 476].

Since “the daily” is directly related to the “sanctuary”, as already demonstrated, we can look back into the past, and see what it is in type, and then understand what happens in the anti-type.

The earthly sanctuary services had “the daily” ministration of the courtyard and of the holy place, typically. These involved animal sacrifices, tending the fires, washings, keeping the lamps lit, and fed with oil, the bread of the presence refreshed, and the incense ascending, ministering before the LORD, music, etc., as seen in section [06].

Jerusalem and the Temple, along with all of its “daily” services ceased, being “taken away” by natural Babylon, in the time of Jeremiah, Ezekiel and Daniel, because Israel the peoples, had rejected God:

Jeremiah 52:6 KJB - And in the fourth month, in the ninth day of the month, the famine was sore in the city, so that there was no bread for the people of the land.

Jeremiah 52:7 KJB - Then the city was broken up, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king's garden; (now the Chaldeans were by the city round about and they went by the way of the plain.

Jeremiah 52:8 KJB - But the army of the Chaldeans pursued after the king, and overtook Zedekiah in the plains of Jericho; and all his army was scattered from him.

Jeremiah 52:13 KJB - And burned the house of the LORD, and the king's house; and all the houses of Jerusalem, and all the houses of the great men, burned he with fire:

Jeremiah 52:14 KJB - And all the army of the Chaldeans, that were with the captain of the guard, brake down all the walls of Jerusalem round about.

Lamentations 2:6 KJB - And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest.

Lamentations 2:7 KJB - The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the LORD, as in the day of a solemn feast.​

The typical “daily” services did not come back into practice until the time of the Medo-Persian empire! Read Ezra KJB. This was the type of the taking away of the “daily”. Yet history was to repeat upon a much grander scale, in the spiritual. As Natural Babylon [type] took away the typical “daily” of natural Jerusalem/Temple, it was Cyrus II [type of Christ Jesus], that came and took Natural Babylon out of the way [just like 2 Thessalonians 2:7 KJB, in type], just as Spiritual Babylon was to “take away” the “daily” of the Spiritual Jerusalem, and it would be Spiritual Babylon [Papacy, anti-type] that would be “taken out of the way” by Christ Jesus [anti-typical Cyrus] at His Second Advent. The type and anti-type are perfectly matched.

God sets up the typical “daily”, giving it to Moses and Aaron, for the typical sanctuary. This typical “daily” continues, day by day, every evening and morning, until natural Babylon takes it away. The typical “daily” remains taken away until the Sanctuary/Temple and its ministering services are rebuilt and restored in the Medo-Persian empire in the time of Ezra.

Isaiah 21:2 KJB A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease.

Isaiah 21:9 KJB And, behold, here cometh a chariot of men, with a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground.

Jeremiah 25:11 KJB And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.

Jeremiah 25:12 KJB And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

Jeremiah 29:10 KJB For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

Jeremiah 51:11 KJB Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple.

Jeremiah 51:12 KJB Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon.

Daniel 9:2 KJB In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.

Zechariah 1:12 KJB Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Zechariah 7:5 KJB Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?​

Once the typical “daily” services are restored in the time of Ezra, they would continue until the time of Jesus Christ in AD 27-31, in which “... he shall cause the sacrifice and the oblation to cease ...” [Daniel 9:27 KJB], He being the anti-type of the sacrifices, the “... Lamb of God, which taketh away the sin of the world.” [John 1:29 KJB]. At this point, the typical “daily” transitions fully into the anti-typical “daily”.

Christ Jesus, the true priest and sacrifice, ascended to Heaven, and entered into the Holy Place of the True Sanctuary [Psalms 24:1-10; Hebrews 9:12; Revelation 1:10-20, 4:1-5 KJB] to begin the work of ministry of there. The faith of the people was directed into the Heavenly places, where Christ Jesus was doing an Heavenly work and ministry. This continued until spiritual Babylon, Papal Rome, interfered, seeking to supplant, and “take away” faith in the Heavenly priest, Christ Jesus' work in Heaven, and its ministration, by presenting another [counterfeit] work [and gospel] here on earth [where the Dragon had been cast down to], by causing people to have faith in a corrupt, sinful and carnal earthly priestly system and its ministration [AD 508].

Thus history repeated, from type to anti-type, from the taking away of “the daily” by natural Babylon, to the taking away of “the daily” by spiritual Babylon, Papal Rome.

 

As stated, just some of the Historical, Archaeological, etc material in regards 457 BC:

There are several ways to correlate data, first we can use the scriptural ages, given from Genesis, in the genealogies, ages of kings, etc, and combine with known dates in history, such as the 7th year of Artaxerxes I Longimanus/Machrocheir, being in the Fall of 457 BC (by astronomical sources, Ptolemy's Canon, Elephantine Papyri, - Artaxerxes I of Persia - Wikipedia

And according to multiple sources:

VAT 5047 (No. -453 in ADT I), dated to year 11 of Artaxerxes I (454/453 BCE). - Chronology Persia

LBAT 1419 (No. 4 in ADT V), with one entry dated to year 21 of Xerxes (465/464 BCE). - Chronology Persia

LBAT 1387+1388+1486 (No. 56 in ADT V), mainly dated to the reign of Artaxerxes I. - Chronology Persia

Saros Tablets - LBART *1419; Accession of Artaxerxes I, pages 80-81, citing, J. N. Strassmaier in reports in ZA, VII [1892], 200, 201; VIII [1893], 106) - https://www.andrews.edu/library/car/cardigital/Periodicals/AUSS/1968-1/1968-1-05.pdf

The Chronology of Ezra 7 (1953), Siegfried H. Horn, Ph.D; Lynn H. Wood, Ph.D, page 28-30 (Conclusion) - http://www.friendsofsabbath.org/Fur...HE CHRONOLOGY OF EZRA 7 (Siegried H Horn).pdf

Elephantine Papyri - Siegfried H. Horn and Lynn H. Wood, "The Fifth-Century Jewish Calendar at Elephantine," JNES 13 (1954):14-16 - http://adamoh.org/TreeOfLife.wan.io...th_Century_Jewish_Calendar_at_Elephantine.pdf

Zondervan Illustrated Bible Dictionary, by J. D. Douglas, Merrill C. Tenney, section, "Nehemiah, book of", page 1008, par. 3 (Left-hand Column) - Zondervan Illustrated Bible Dictionary

Aramaic Ritual Texts from Persepolis, Volume 91, University of Chicago Press, 1970 pages 143-144 - Aramaic Ritual Texts from Persepolis

Ancient Israel: Its History and Meaning, by Heber Cyrus Snell, page 203 - Ancient Israel

Babylonian Chronology: 626 B.C. - A.D. 75, Part 75, by Richard A. Parker, & Waldo H. Dubberstein, page 32, Table for Artaxerxes I, 7th year, far right columns, for 1-3 months of reign (fall) - Babylonian Chronology

The Apocrypha of the Old Testament, Revised Standard version, by Bruce Manning Metzger (1965), Oxford University Press, page 16 - The Apocrypha of the Old Testament, Revised Standard version

An Epitome of General Ecclesiastical History: From the Earliest Period of Antiquity to the Present Time, by Rev. John Marsh A.M. (1828) & Adam Clarke; Chapter 6, page 75 - An Epitome of General Ecclesiastical History​

We also know that John the Baptist began his ministry in AD 26 (which places Jesus ministry begun in AD 27):

“...to determining when the reign of Tiberius Caesar started.[38] The traditional approach is … that the reign of Tiberius started when he became co-regent in 11AD, placing the start of the ministry of John the Baptist around 26 AD. ...” - Wikipedia; "Baptism of Jesus" - Baptism of Jesus - Wikipedia

"...John the Baptist was born about 5 BC, and now about 26 A.D. about the age of 30 he appears in the wilderness of Judea. ..." Bible-History; John the Baptist - John the Baptist Appears - Story of The New Testament (Bible History Online)
​

William Miller after many years, finally, by a vow to God, began to preach after a providence was opened unto him to do so. He had a rough estimate, not an exact date at first.

It was Samuel Sheffield Snow [S. S. Snow of the seventh month movement within the greater Miller/Adventists movement] that came to the October 22, 1844 date based upon the Karite [Bible, Abib moon] reckoning, rather than the Hillel II rabinical fixed reckoning. Any may see S. S. Snow's calculation on the E G White CD Rom, under section "Words of the Advent Pioneers", "PIONEER AUTHORS", author "Snow, Samuel Sheffield (1806-1890)", or may also be found at the EGWhite estate website here - The True Midnight Cry, vol. 1, no. 1 -- Ellen G. White Writings

"... of A. D. 34. This was the termination of the seventy weeks. From that point, 1810 years remained to the end of the 2300 days. And from the 7th month of A. D. 34, 1810 years extend to the 7th month of A. D. 1844. {August 22, 1844 SSS, TRMC 3.1} ..." - PERIODICALs, "The True Midnight Cry, Volume 1 (partial) (August 1844); The True Midnight Cry, Vol. 1, No. 1 (August 22, 1844); August 22, 1844, The 2300 Days & The Seventy Weeks​

see also S.S. Snow [Jubilee Standard, May 29, 1845, written after the Great Disappointment], shows his calculations on Daniel 8:13-14,26, see section "PROPHETIC CHRONOLOGY.—Continued" - The Jubilee Standard, vol. 1 -- Ellen G. White Writings

Miller at first discounted this re-calculation [after the lesser disappointment, of 1843], but as more and more information came in, and the history checked, he accepted this timeframe, and the date of October 22, 1844, which date is arrived at through scriptural and historical chronology, beginning with the 7th Year of Artaxerxes I Longimanus/Machrocheir in Ezra 7, see also Ezra 6:14, and "the commandment of God" and the three kings, Cyrus II the great [Ezra 1; 2 Chronicles 36], Darius I Hystaspes the Persian [Ezra 5-6], and Artaxerxes I the Great Longimanus/Machrocheir [Ezra 7:7-28; whose 7th Year, and the 3rd and complete decree, giving autonomy and death penalty back to Israel, was in 457 BC, fall], which ties into Daniel 9:24-27, "from the going forth of the commandment".

Of course, Jesus did not come to earth at that date. The Great Disappointment happened, even as it did in the past for the disciples/apostles. The Adventists had prophecy, and yet they misunderstood a key aspect, just as the disciples did [they were greatly sorrowful, but after a time, great joy returned, and Jesus prophesied both, see John 16:20; Luke 24:17; Revelation 10], and was not until Hiram Edson [walking in a field with O. R. L. Crosier] received an epiphany after prayer about what to do next with a group of those who understood the time of Daniel [for it is correct in all its aspects], but misunderstood the event. In Daniel 7, Jesus must first come to the Father, into the Most Holy Place, to finish the work of the Day of Atonement, before returning and blessing the people. It was when the duties of the Highpriest were better understood, and that Jesus must fulfill all things, and that there was an Heavenly Sanctuary, things clicked. More bible study followed, Hebrews and Revelation began to open more, and people began to take heed.

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:28 - 03:48 -- "... Verse 14 [of Daniel 8 KJB], "And he said unto me, ..." The total. The period of time during which the sacrifice is there, and then the period of time during which the sacrifice is not there anymore. "... he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." 2,300 days is about 7 years. Figuring a lunar year. The Jews have 360 days per year, not 365. ..."

Time Index 03:48 - 03:57 -- "... So basically the prophecy is this. That, after about 7 [on screen words coming out of the speaker George Antonios, reads "7 years after the resumption of temple sacrifices"] years. Jesus Christ returns and he cleanses the Temple and he builds a new Temple. ..."

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."

Time Index 04:05 - 04:11 -- "... Well not ~ William Miller. He took that [prophecy of the 2,300 days of Daniel 8:14] to mean something completely different. He actually changed the words. ..."

Time Index 04:11 - 04:29 -- "... He said that the 2,300 days are actually 2,300 years. Even (though), check in your Bible, and Seventh-day Adventists mainly use the King James Bible also. So, please open up Daniel chapter 8 and verse 14, if you would, and check if your Bible also says, "days" and not "years". ..."

Time Index 04:29 - 04:42 -- "... And the other thing is that after 2,300 days the Bible says that the sanctuary will be cleansed. Not the earth. William Miller said that [the sanctuary, and its cleansing at the end of the 2,300 days of Daniel 8:14] meant the earth. Although the text said "the sanctuary". ..."

Time Index 04:42 - 05:16 -- "... So, what did he [William Miller] do? He took the date [457 BC] from which the commandment to rebuild Jerusalem was given ~ a separate prophecy in Daniel chapter 9. In the next chapter. And he just arbitrarily started from that point. He picked 457 BC as the starting point and he added 2,300 years, from 457 BC ~ even though it said days ~ and he got the year, [AD] 1843 to [AD] 1844. ..."​

I placed these citations together, as they relate to a singular error, and also individually contain separate errors. I will deal here with the singular, that of the claim that William Miller 'made up his own understanding' of the 2,300 days (Daniel 8:14).

I will also here admit that William Miller made a mistake in regards the word "sanctuary" being the "earth". He was wrong in part, as the earth is the 'courtyard' (where the sacrifice, Jesus, died) antitypically, and not the Holy or Most Holy places (antitypically). What led him to his honest mistake in that specific spot, was a wrong correlation between the "taken away" of "the daily" Daniel 8, 11 and 12 (etc), with the "... he be taken out of the way ..." of 2 Thessalonians 2:7. The two things are not speaking of the same thing. The first refers to a ministration of Jesus in the Heavenly being supplanted on earth by the Papal system so that men's faith no longer looked upward, but to an earthly system of the devil, while the second refers to the removal of the Papal system ([transliterated from koine Greek into English] Anti-Christ; [koine Greek] antichristos, [Latin] vicarivs christi) at the second coming of Jesus. The two are not even related to the same time, as the first was well in the past [AD 508], and the second, yet to come (though soon). Sister White, as others, got this correct.

William Miller, did not "changed the words" (sic, as brother George Antonios stated) of Daniel 8:14. What he did, was exegete, line upon line, and substituted the prophetic symbolic "days" for the actual literal and natural "years", as so many before him had done, and as the context dictates must be done (vs 14 (vision symbol) and vs 26 (interpretation of symbol)). It was fairly common, in England and other countries, though rare in Germany, but it was the exception, not the rule.

William Miller most certainly did not "picked 457 BC" (sic), but through proper study of the Bible and lining to actual historical accounts (rather than the mystic, unproven Jesuit futurism which relies upon "almost"). This was already demonstrated here. "... the best chronologers dated from B.C. 457 ..." - Observations Upon Sister White & SDA Doctrines

What brother George Antonios does to the character of William Miller is quite unfair, and paints an unhistorical picture, really a phantasic caricature, of the brother. To take such honest mistakes as William Miller made, of which even his opponents at the time could not point out to him (as he notes), and throw out the whole is asinine. Imagine, if you will, after seeing all the errors (which are easily documentable and identifiable) in brother George Antonios' video, and saying, "Because it has so many errors (I pray honest mistakes as Miller), that the whole of the video is error and to disregard any and all information therein." That would be foolish. I only desire the errors to be corrected, and that which is correct to remain. I love truth, and it doesn't matter who states it. There are things which brother George Antonios states is correct, amidst all the errors, but I do not fault that which is correct, I only ask that the errors be corrected.

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."​

It simply isn't true that "most Bible ~ the crushing majority of prophecy, uh, students understand that" (as stated by brother George Antonios). It is actually a modern phenomena, which is rooted in Jesuit Futurism, as already cited and documented earlier. Older commentaries, from the period of the reformation, in the thousands, and from before, all taught historicism, not futurism. On the whole, most of them used the day-year principle, though not in every case, and not in every place, but the overarching concensus was day-year. I shall demonstrate this somewhat here, as a full scale demonstration would be impossible for such a limited board as this.

Now, the first (of many) historical reference to 2,300 being years that I will show, before William Miller:

Church of Ireland; Irish Clergyman and Scientific Writer: William Hales (AD 8 April 1747 – AD 30 January 1831) on Daniel 7:25, 8:14, 9:24:

Daniel 7:25, 8:14, 9:24:

“... [page 11] 3. If now we count forward ... the prophetic division of the 1260 years ... and included perhaps in that specified by Daniel VIII, 13-14, as of consisting of "2300 [page 11-12] prophetic days, or years," will be closed; supposing it to commence with Daniel's "70 prophetic weeks," or 490 years ...

... And according to the still more sagacious conjecture, of the learned and worthy Layman - (and Irishman too, were I at liberty to divulge his name) - in a Comment on the Revelation, 8vo, 1787, Payne, reckoning the 70 weeks the former branch of the grand prophetic period of 2300 days - and the latter 2300 - 490 = 1810 ...”

“... [page 76] (at the end of the grand prophetic period of 2300 days, Dan. VIII. 14.) ...”

“... [page 145] and the commencement of Daniel's 70 weeks, (forming the first branch of the grand prophetic period of 2300 days, VIII. 14.) ...”

“... [page 199] the amazing commentary, as it is the further illustration of the grand prophetic period of 2300 days in the preceeding chapter, Dan. VIII. ...”

“... [page 206] the assumed commencement of the 70 weeks, and also of the grand prophetic period of 2300 days ...”

“... [page 207] 26. And after the sixty and two weeks, before specified, as the largest division of the 70, was the Anointed [Leader] "cut off" judicially, by an iniquitous sentence, in the midst of the one week, which formed the third and last division, and began with our Lord's Baptism, about AD 27 - "When he was beginning to be thirty years of age," and commenced his mission, which lasted three years and half until his crucifixion, about AD 31.

27. During this one week, which ended about AD 34, (about the martyrdom of Stephan,) a new covenant was established with many of the Jews, of every class; in the midst of which the Temple sacrifice was virtually abrogated by the all-sufficient sacrifice of the Lamb of God that taketh away the sins of the [repentant and believing] world. ...”

“... [page 259]

Grand Prophetic Period of 2300 days - 149

First Division, 70 Weeks, or 490 years - 200

The 7 Weeks - - - - - 205

62 Weeks - - - - - - 207

1 Weeks - - - - - 207,208​

Second Division, 1810 Years - - - .ib.

1260 Days (Note a) - - - -8,63

1290 Days - - - - - 34

1335 Days - - - - - 35 ...” [The Inspector, or Select Literary Intelligence for the Vulgar; AD 1798 … [select pages], written in 1799] - The Inspector, Or Select Literary Intelligence​

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."​

It simply isn't true that "most Bible ~ the crushing majority of prophecy, uh, students understand that" (as stated by brother George Antonios). It is actually a modern phenomena, which is rooted in Jesuit Futurism, as already cited and documented earlier. Older commentaries, from the period of the reformation, in the thousands, and from before, all taught historicism, not futurism. On the whole, most of them used the day-year principle, though not in every case, and not in every place, but the overarching concensus was day-year. I shall demonstrate this somewhat here, as a full scale demonstration would be impossible for such a limited board as this.

Another:

Methodist: Adam Clarke (AD 1760 or AD 1762 – AD 1832) Commentary, on Numbers 14:34; Ezekiel 4:4,6; Daniel 7:25, 8:14,26, 9:24,25,27; Revelation 12:14, quoted in relevant part:

Numbers 14:34:

“... After the number of the days - The spies were forty days in searching the land, and the people who rebelled on their evil report are condemned to wander forty years in the wilderness! ...” - http://biblehub.com/commentaries/clarke/numbers/14.htm​

Ezekiel 4:4:

“... 4. The days signify years, a day for a year; during which they were to bear their iniquity, or the temporal punishment due to their sins. ...” - Ezekiel 4 Clarke's Commentary​

Ezekiel 4:6:

“Forty days - Reckon, says Archbishop Newcome, near fifteen years and six months in the reign of Manasseh, two years in that of Amon, three months in that of Jehoahaz, eleven years in that of Jehoiakim, three months and ten days in that of Jehoiachin, and eleven years in that of Zedekiah; and there arises a period of forty years, during which gross idolatry was practiced in the kingdom of Judah. ...” - Ezekiel 4 Clarke's Commentary​

Daniel 7:25:

“... Until a time and times and the dividing of time - In prophetic language a time signifies a year; and a prophetic year has a year for each day. Three years and a half (a day standing for a year, … ) will amount to one thousand two hundred and sixty years, if we reckon thirty days to each month, as the Jews do.

If we knew precisely when the papal power began to exert itself in the antichristian way, then we could at once fix the time of its destruction. The end is probably not very distant; it has already been grievously shaken by the French. In 1798 the French republican army under General Berthier took possession of the city of Rome, and entirely superseded the whole papal power. This was a deadly wound, though at present it appears to be healed; but it is but skinned over, and a dreadful cicatrice remains. The Jesuits, not Jesus, are now the Church's doctors. ...” - Daniel 7 Clarke's Commentary​

Daniel 8:14:

"Unto two thousand and three hundred days - Though literally it be two thousand three hundred evenings and mornings. Yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years. …" - Daniel 8 Clarke's Commentary​

Daniel 8:26:

“... The vision of the evening and the morning which was told is true - That mentioned in Daniel 8:14.

For it shall be for many days - Not less than two thousand three hundred years! ...” - Daniel 8 Clarke's Commentary​

Daniel 9:24,25,27:

“... When thus supplicating God in behalf of Israel, the angel Gabriel is sent to inform him of the seventy prophetic weeks, or four hundred and ninety natural years ...

... [vs 24] Seventy weeks are determined - The Jews had Sabbatic years, Leviticus 25:8, by which their years were divided into weeks of years, as in this important prophecy, each week containing seven years. The seventy weeks therefore here spoken of amount to four hundred and ninety years. ...

... [vs 25] And if we reckon back four hundred and ninety years, we shall find the time of the going forth of this command. ...

... Four hundred and ninety years, reckoned back ... the very month and year in which Ezra had his commission from Artaxerxes Longimanus, king of Persia, (see Ezra 7:9), to restore and rebuild Jerusalem. See the commission in Ezra 7:11-26 (note), and Prideaux's Connexions, vol. 2 p.

The above seventy weeks, or four hundred and ninety years, are divided ...

I. Seven weeks, that is, forty-nine years.

II.-Sixty-two weeks, that is, four hundred and thirty-four years.

III. One week, that is, seven years. ...

... the first period of seven weeks ... forty-nine years ...

From the above seven weeks the second period of sixty-two weeks, or four hundred and thirty-four years more, commences, at the end of which the prophecy says, Messiah the Prince should come, that is, seven weeks, or forty-nine years, should be allowed for the restoration of the Jewish state; from which time till the public entrance of the Messiah on the work of the ministry should be sixty-two weeks, or four hundred and thirty-four years, in all four hundred and eighty-three years.

From the coming of our Lord, the third period is to be dated, viz., "He shall confirm the covenant with many for one week," that is seven years, Daniel 9:27. ...

... These seven years, added to the four hundred and eighty-three, complete the four hundred and ninety years, or seventy prophetic weeks ...

... [vs 27] I have only to add that this mode of reckoning years and periods by weeks is not solely Jewish. Macrobius, in his book on Scipio's dream, has these remarkable words: Sed a sexta usque ad septimam septimanam fit quidem diminutio, sed occulta, et quae detrimentum suum aperta defectione non prodat: ideo nonnullarum rerumpublicarum hic mos est, ut post sextam ad militiam nemo cogatur; Somn. Scip., lib. 1 c. , in fine. "From the sixth to the seventh week, there is a diminution of strength; but it is hidden, and does not manifest itself by any outward defect. Hence it was the custom in some republics not to oblige a man to go to the wars after the sixth week, i.e., after forty-two years of age." ...” - Daniel 9 Clarke's Commentary​

Revelation 12:14:

"... It is said here that the period for which the woman should be nourished in the wilderness would be a time, times, and a half; consequently this period is the same with the twelve hundred and sixty days of Rev_12:6. ...

... by understanding a time to signify a year; times, two years; and half a time, half a year; i.e., three years and a half. And as each prophetic year contains three hundred and sixty days, so three years and a half will contain precisely twelve hundred and sixty days. The Apocalypse being highly symbolical, it is reasonable to expect that its periods of time will also be represented symbolically, that the prophecy may be homogeneous in all its parts. The Holy Spirit, when speaking of years symbolically, has invariably represented them by days, commanding, e. gr., the Prophet Ezekiel to lie upon his left side three hundred and ninety days, that it might be a sign or symbol of the house of Israel bearing their iniquity as many years; and forty days upon his right side, to represent to the house of Judah in a symbolical manner, that they should bear their iniquity forty years, The one thousand two hundred and threescore days, therefore, that the woman is fed in the wilderness, must be understood symbolically, and consequently denote as many natural years. ...

... The woman is nourished for one thousand two hundred and threescore years from the face of the serpent, …" - Revelation 12 Clarke's Commentary​

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."​

It simply isn't true that "most Bible ~ the crushing majority of prophecy, uh, students understand that" (as stated by brother George Antonios). It is actually a modern phenomena, which is rooted in Jesuit Futurism, as already cited and documented earlier. Older commentaries, from the period of the reformation, in the thousands, and from before, all taught historicism, not futurism. On the whole, most of them used the day-year principle, though not in every case, and not in every place, but the overarching concensus was day-year. I shall demonstrate this somewhat here, as a full scale demonstration would be impossible for such a limited board as this.

Another:

Methodist: Rev. Joseph Benson (AD 1749 – AD 1821) Commentary, on Numbers 14:34; Ezekiel 4:4-6; Daniel 7:25, 8:13, 9:24,25,26,27; Revelation 2:10, quoted in relevant part:

Numbers 14:34:

“... Numbers 14:34 Each day for a year — So there should have been forty years to come, but God was pleased mercifully to accept of the time past as a part of that time. ...” - Numbers 14 Benson Commentary​

Ezekiel 4:4-6:

"... I have appointed thee each day for a year — Days frequently stand for years in the prophetical accounts of time. ...” - http://biblehub.com/commentaries/benson/ezekiel/4.htm​

Daniel 7:25:

"... And they shall be given, &c. — “A time, all agree, signifies a year; and a time, and times, and the dividing of time, or half a time, are three years and a half; and the ancient Jewish year, consisting of twelve months, and each month of thirty days, a time, and times, and half a time, or three years and a half, are reckoned in the Revelation 11:2-3; Revelation 12:6; Revelation 12:14, as equivalent to forty-two months, or twelve hundred and sixty days; and a day, in the style of the prophets, is a year; (see Ezekiel 4:4 and it is confessed that the seventy weeks, in Daniel 9. are weeks of years, and consequently twelve hundred and sixty days are twelve hundred and sixty years. ... these twelve hundred and sixty years ... twelve hundred and sixty years ..." - Bishop Newton" - Daniel 7 Benson Commentary​

Daniel 8:13:

“... It must, however, be remembered, that many interpreters understand these days in the same sense in which days are generally understood by this prophet, namely, for years; and thus refer the prophecy to antichrist, ... This will carry us on to a still distant time in the church of God, to the completion of that opposition to the church of Christ which has been wished for long since, when the sanctuary will be perfectly cleansed, and to which the twelve hundred ninety and thirteen hundred thirty-five years of chap. 12. must have a reference. Sir Isaac Newton, Obs., chap. 9., not only reckons the days to be years, but will have the horn to be Rome, and does not refer it at all to Antiochus; and in this he is followed, in a great measure, by Bishop Newton ...” - Daniel 8 Benson Commentary​

Daniel 9:24,25,26,27:

“... [vs 24] Daniel 9:24. Seventy weeks, &c. — Weeks not of days, but of years, or, seventy times seven years, that is, four hundred and ninety years, each day being accounted a year according to the prophetic way of reckoning, (see note on Daniel 7:25,) a way often used in Scripture, especially in reckoning the years of jubilee, which correspond with these numbers in Daniel: see Leviticus 25:8. See also Genesis 29:27, where, to fulfil her week, is explained by performing another seven years’ service for Rachel; and Numbers 14:34, where we read, that according to the number of the days which the spies employed in searching out the land of Canaan, even forty days, the Israelites were condemned to bear their iniquities, even forty years. Thus God says likewise to Ezekiel, contemporary with Daniel, I have laid upon thee the years of their iniquity, according to the number of the days three hundred and ninety days. I have appointed thee EACH DAY FOR A YEAR. Nor was this mode of expression in use only among the Jews; for Varro, speaking of himself, says, he was entered into the twelfth week of his age, at the close of which he would have been eighty-four years old. In these instances, the days evidently denote solar years, which were in use throughout the Jewish history; so that there is no probability that the angel should here intend any such singularity, as counting by lunar years. ...

... [vs 25] The third decree, which was that of Artaxerxes Longimanus, recorded at large Ezra 7:12-26, “was of great solemnity and efficacy, importing no less than the restoration of the Jewish constitution, both civil and ecclesiastical, providing in the first place for the re-establishment of divine worship with becoming order and magnificence, exempting the priesthood from all taxes; then, for the civil government of the people, the institution of tribunals, and the administration of justice, according to the law of Moses. This decree answers to all the characters of the prophecy, the restoring of the constitution, the rebuilding of the city, and the chronological periods distinctly specified,” and is, no doubt, here chiefly intended. ...

... the archangel commences the seventy weeks, not from the actual rebuilding the walls and streets, but from the going forth of the commandment to restore and rebuild them. So that the date of the first edict, not the work itself, is the epoch from whence begins the period of four hundred and ninety years. ...” — Apthorp. ...

... shall be seven weeks ... in forty-nine years ... the interval of forty-nine years ... ” — Dr. Apthorp. ...

... [vs 26] Daniel 9:26. After threescore and two weeks ... or four hundred and thirty- four years; ending with the sixty-ninth [prophetic] week, and with the commencing of our Lord’s ministry. ... For sixty-two weeks, or four hundred and thirty-four years, added to seven weeks, or forty-nine years, are equal to four hundred and eighty- three years. After which period, or in the last one week, containing seven years, the Messiah should be cut off. ..." — Dr. Apthorp.

... [vs 27] For one week — ... from his baptism. The first half week of Daniel is from the beginning of Christ’s first preaching, Mark 1:15, Repent ye, and believe the gospel ... in one week, or seven years ...” - Daniel 9 Benson Commentary​

Revelation 2:10:

"... ten days — That is, a considerable time: for, as Lowman observes, It is not to be understood literally, which would have been a short time of affliction indeed, and hardly agreeable to such a description of that tribulation as this prophecy seems to have been intended to prepare the church for Bishop Newton supposes that these ten days mean ten years, according to the usual style of prophecy; and that the persecution of Dioclesian is referred to, which lasted that time, and was the greatest persecution that the primitive church ever endured, most grievously afflicting all the Asian, and indeed all the eastern churches. This persecution, he thinks, and none of the other general persecutions, answers the character here given, none of the others lasting so long as ten years. …" - Revelation 2 Benson Commentary​

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."​

It simply isn't true that "most Bible ~ the crushing majority of prophecy, uh, students understand that" (as stated by brother George Antonios). It is actually a modern phenomena, which is rooted in Jesuit Futurism, as already cited and documented earlier. Older commentaries, from the period of the reformation, in the thousands, and from before, all taught historicism, not futurism. On the whole, most of them used the day-year principle, though not in every case, and not in every place, but the overarching concensus was day-year. I shall demonstrate this somewhat here, as a full scale demonstration would be impossible for such a limited board as this.

Another:

Anglican Theologians; Free Church of Scotland: Jamieson, Fausset & Brown (AD 1871) Commentary on Ezekiel 4:5-6; Revelation 2:10, quoted in relevant part and citations from others:

Daniel 8:14,26 [An “If”, a possibility allowed for]:

“... [vs 14] If the twenty-three hundred days mean years, … we should arrive at about the close of the sixth thousand years of the world, just as the 1260 years (Da 7:25) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the seventh thousand as the millennium. ...

... [vs 26] it shall be for many days—It refers to remote times (Eze 12:27). ...” - Daniel 8 Jamieson-Fausset-Brown Bible Commentary
​

Calvinism (German): Johann Peter Lange's (AD 10 April 1802, - AD 9 July 1884) Commentary on the Old Testament of AD 1882 on Ezekiel 4:4-6, and others as he cites:

Daniel 8:14 [Lange cites others prevalent, though he himself disagrees]:

“... that class of interpreters, quite common in this country and Great Britain, but comparatively rare in Germany, who understand by the days in question so many years, and generally apply the prophecy to the continuance of the papal supremacy. ... Others, adopting the same substitution of years for “days,”... Elliott, the strongest advocate of this theory ... Horæ Apocalypticæ ...” - Daniel 8 Lange Commentary on the Holy Scriptures
​

English Baptist: John Gill (AD 23 November 1697 – AD 14 October 1771) on Numbers 14:34; Daniel 7:25, 8:14, 9:24,25,26,27; Ezekiel 4:6; Revelation 2:10, and also as he notes seen from others, quoted in relevant parts:

Daniel 8:14 [John Gill cites others position, not that he himself agreed with that position]:

“... unto two thousand and three hundred days; or so many "mornings" and "evenings" ... so many years, as Jacchiades, and others ...” - Daniel 8 Gill's Exposition​

pastor of Calvary Chapel Santa Barbara: David Guzik Commentary (Pastoral ministry since AD 1982) on Numbers 14:34 and also comments on other passages:

“... A popular … interpretation of this passage took one year for every day, and William Miller used 2,300 "year-days" …

… Adam Clarke comments show what a hold the year-date approach had to many of his time: "Though literally it be two thousand three hundred evenings and mornings, yet I think the prophetic day should be understood here, as in other parts of this prophet, and must signify so many years. ...” - Untitled Document​

While these authors allowed an "if" (such as the Anglican), or even disagreed with the year-day in Daniel 8:14 (as some were 'preterists', another Jesuit formed infiltration theology borrowed from a few ECF), these at least admitted that the interpretation was "popular", in "quite common in this country and Great Britain", also existed in "Germany" (though less prevalent) and "many" understood it this way, "as Jacchiades and others", "Elliot", "Newton", etc.

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."​

It simply isn't true that "most Bible ~ the crushing majority of prophecy, uh, students understand that" (as stated by brother George Antonios). It is actually a modern phenomena, which is rooted in Jesuit Futurism, as already cited and documented earlier. Older commentaries, from the period of the reformation, in the thousands, and from before, all taught historicism, not futurism. On the whole, most of them used the day-year principle, though not in every case, and not in every place, but the overarching concensus was day-year. I shall demonstrate this somewhat here, as a full scale demonstration would be impossible for such a limited board as this.

Another, this time from an older generation

Arnold of Villanova (AD 1235 – AD 1313), on Daniel 8:14:

Daniel 8:14:

"... When he says 'two thousand three hundred days' it must be said that by days he understands years. This is clear through the explanation of the angel when he says that in the end the vision will be fulfilled, from which he gives it to be understood by clear expression that in that vision by days are understood years. ..." - Translated from Arnold of Villanova, Introductio in Librum [Joachim] De Semine, fol. 7 v, col. 2, line 34 to fol. 8 r, col. 1, line 2.

"... It is not unaccustomed, in the Scripture of God, for days to under-stand years. Nay, it is certainly usual and frequent. Whence also the Spirit in Ezekiel testifies: 'A day for a year I have reckoned to you. ..." - Translated from Arnold of Villanova, Introductio in Librum [Joachim] De Semine,, fol. 8 r, col. 1, lines 14-20.

As translated/quoted in Leroy Edwin Froom, The Prophetic Faith of Our Fathers, Volume 1; Page 750

" ... 'Up to the evening and the morning, two thousand three hundred days.' By a day, however, he understands a year. ..." - Tractatus de Tempore Adventus Antichristi (Treatise on the Time of the Coming of Antichrist), fol. 59 v, col. 2 to fol. 60 r, col. 2.

As translated/quoted in LeRoy Edwin Froom, The Prophetic Faith of Our Fathers, Volume 1, Page 752

" ... 'From the time when the continual sacrifice will have been taken away, and there will have been set up'—that is, up to the time when will be set up—`the abomination upon the desolation' namely, of the faithful people, 'a thousand two hundred and ninety days.' And here, just as above, by a day a year is understood, which is clear through what precedes, since it says 'And when the dispersion of the power of the holy people, all these things will be completed.' ..." - Tractatus de Tempore Adventus Antichristi (Treatise on the Time of the Coming of Antichrist), fol. 61 r, col. 2, line 28 to fol. 61 v, col. 1, lin.

As translated/quoted in LeRoy Edwin Froom, The Prophetic Faith of Our Fathers, Volume 1, Page 753

" ... it is certain, as was clear above, that Daniel under the name of days gives us to understand years and not usual days ...”

“... such an understanding agrees with the common concepts of men and the truth of Sacred Scripture commonly known. ..." - Tractatus de Tempore Adventus Antichristi (Treatise on the Time of the Coming of Antichrist), fol. 63 r, col. 1, lines 21-32.

As translated/quoted in LeRoy Edwin Froom, The Prophetic Faith of Our Fathers, Volume 1, Page 754-755 - http://docs.adventistarchives.org/docs/PFOF/PFOF1950-V01.pdf#view=fit​

 

Now, continuing with the Contiguous Time Index, and also presenting just some of the commentaries about the 2300, which they say is 'years', many before William Miller:

Time Index 03:57 - 04:05 -- "... He [Jesus] cleanses the Temple because he kicks out the Anti-Christ. Now most Bible ~ the crushing majority of prophecy, uh, students understand that. ..."​

It simply isn't true that "most Bible ~ the crushing majority of prophecy, uh, students understand that" (as stated by brother George Antonios). It is actually a modern phenomena, which is rooted in Jesuit Futurism, as already cited and documented earlier. Older commentaries, from the period of the reformation, in the thousands, and from before, all taught historicism, not futurism. On the whole, most of them used the day-year principle, though not in every case, and not in every place, but the overarching concensus was day-year. I shall demonstrate this somewhat here, as a full scale demonstration would be impossible for such a limited board as this.

Other, Scientist: Sir Isaac Newton (AD 25 December 1642 – AD 20 March 1727) Commentary on Daniel & Revelation; Daniel 8:14; Revelation 2:10, quoted in relevant part:

Daniel 8:14:

"...[8] Daniel, 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 he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel's days are years ...

... The Sanctuary and Host were trampled under foot 2300 days; and in Daniel's Prophecies days are put for years: but the profanation of the Temple in the reign of Antiochus did not last so many natural days. …" - Observations Upon the Prophecies of Daniel, the Apocalypse of St. John; Chapter IX - Observations upon the Prophecies of Daniel, and the Apocalypse of St. John
​

There are literally thousands of others, in print, from Christians past to modern, especially Reformation, to Jewish commentators, to even Muslim polymaths that agree on the day-year principle. I have many more to cite, but this broad, summational, listing should at least give evidence that William Miller was not alone, nor independent of so many.

As a final for instance, that I have such quotations available and ready:

Going back even a century earlier we read of Akiba ben Joseph, A.D. 50-132, referred to in a modern work by a Jewish author that "from the letters of R. Akiba [we learn] that the world will come to an end in 6093 A.M." 5

Abba Hillel Silver, in a paperback edition of his work published in 1959, lists several Jewish commentators who recognized the year-day principle as applied to the 1290, 1335, and 2300 days of Daniel's prophecies.' - Day-for-a-Year Principle
​

Nahawendi, considered the 2,300 “evenings and mornings” of Daniel 8:14 as years ... 4.

 

Use the same logic:

Time Index 04:11 - 04:29 -- "... He said that the 2,300 days are actually 2,300 years. Even (though), check in your Bible, and Seventh-day Adventists mainly use the King James Bible also. So, please open up Daniel chapter 8 and verse 14, if you would, and check if your Bible also says, "days" and not "years". ..."​

Using the 'scales' of br. George Antonios:

Ok, open your Bible to Daniel 8:9, or even Daniel 7:8 (etc), and "check if your Bible also says", "little horn" and not "Anti-Christ".

Br. George Antonios seems to "mainly use the King James Bible". I do not find in Daniel 7 or 8 the word "Anti-Christ".

[I am not saying that the little horn is not AntiChrist. I am merely using the 'scales' provided by br. George Antonios to show that his logic would refute his own position.]​

 

Continuing with contiguous time index:

Time Index 04:42 - 05:16 -- "... So, what did he [William Miller] do? He took the date [457 BC] from which the commandment to rebuild Jerusalem was given ~ a separate prophecy in Daniel chapter 9. In the next chapter. And he just arbitrarily started from that point. He picked 457 BC as the starting point and he added 2,300 years, from 457 BC ~ even though it said days ~ and he got the year, [AD] 1843 to [AD] 1844. ..."​

Daniel 9 is a "separate prophecy" from Daniel 8, and Daniel 2,7,10-12? from Revelation 11-13,17? Really? I have already shown the interconnectedness of Daniel 7 with Revelation 13 (here - Observations Upon Sister White & SDA Doctrines ), and the chiastic structure of Daniel and Revelation as a whole (here - Observations Upon Sister White & SDA Doctrines ), and the connections between Daniel 8 and Leviticus 16 (here - Observations Upon Sister White & SDA Doctrines ), and at least 20 reason to use the day-year principle (here - Observations Upon Sister White & SDA Doctrines ) and have briefly touched upon the connections of Daniel 8 and Daniel 9, here - Observations Upon Sister White & SDA Doctrines

457 BC was demonstrated from the historical sources here - Observations Upon Sister White & SDA Doctrines

The "daily" shown here - Observations Upon Sister White & SDA Doctrines

The contiguousness of time prophecy here - Observations Upon Sister White & SDA Doctrines and here - Observations Upon Sister White & SDA Doctrines

Let's look together, and see who is in harmony with scripture, and whether or not Daniel 8 and 9 are so connected by the actual written context:

Dan 9:24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision (chazon; H2377) and prophecy, and to anoint the most Holy.​

Have you studied the word "determined" (Genesis 1:1 (KJV)) (Strong's #02852 - חָתַךְ - Old Testament Hebrew Lexicon) (נחתך Pesachim 74a *) in Daniel 9:24? (see also Acts 17:26), what is the 70 weeks "determined" from?

In Daniel 9:23, what "vision" is referred to?

Dan 9:23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. (mareh, H4758)​

Why does Gabriel continually mention the word "understand" (vs 22, 23, 25) and "know" in connection with the word "vision"?

Dan 9:22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding.​

Dan 9:25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.​

What did Daniel not previously "understand" that he needed understanding in?

Dan 8:27 And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business; and I was astonished at the vision, but none understood it.
​

Out of the entire "vision" in Daniel 8 what was not explained in full by Gabriel?

Dan 8:15 And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man.

Dan 8:16 And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision.

Dan 8:17 So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision.

Dan 8:19 And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be.

Dan 8:26 And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days.​

Was it the Ram?

Was it the He-Goat?

Was it the 4 smaller horns?

Was it the additional little horn?

Or was it the 2,300 days (evening/mornings)?

Dan 8:13 Then I 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?
​

Did Daniel 8 explicitly speak of the exact beginning of the 2,300, or did it only mention a nation in which to look for its beginning? What nation was ruling when the 2,300 "vision" began?

*
חָתַךְ (b. h.) 1) to cut, dissect; to sever. Ḥull. 33ᵃ חוֹתֵךְ כזית וכ׳ cuts out flesh of the size of an olive. Ib. 32ᵃ ח׳ דלעת וכ׳ if in slaughtering he cut a pumpkin at the same time. Ib. 48ᵇ a. e. חוֹתְכָהּ מכאן וכ׳ he amputates on one place and the animal survives &c. Bets. 32ᵇ חוֹתְכָהּ באיר he may sever the wick over the light. Y. Meg. IV, 75ᵃ חותך the reader cuts one verse into two (reading Gen. I, 5, a. I, 8 as two verses severally); a. fr.—[Lev. R. s. 10 לחתוך את אביו וכ׳, v. חָתַר.]—Part. pass. חָתוּךְ cut into, having the incisions of limbs &c., outlined. Nidd. 24ᵇ גוף שאינו ח׳ a shapeless body (not articulated); ראש שאינו ח׳ a shapeless head (without indications of the nose &c.) Ib. 24ᵃ יד חֲתוּכָה a well-shaped hand (of an embryo); a. fr. —2) (cmp. פָּסַק, גָּזַר) to decide, sentence. Lev. R. s. 4, beg. (ref. to התוך, Jer. XXXIX, 3) ששם חוֹתְכִין את ההלכה for there they decide the practice. Ib. וחוֹתֶכֶת דיניהם וכ׳ and decides the cases &c. Shebu. 30ᵇ bot. אֶחְתְּכֶנּוּ I will decide the case (in accordance with the testimony).—Part. pass. as ab. Y. Snh. IV, beg. 22ᵃ אילו … התורה חתוכה if the Law had been given in the form of clear decisions (leaving no room for differences of opinion, discretion &c.)

Nif. - נֶחְתַּךְ 1) to be cut off, severed; to be cut into. Ḥull. IV, 6 שנֶחְתְּכוּ רגליה whose feet have been amputated. Ib. 32ᵃ נֶחְתְּכָה דלעת וכ׳ if by accident a pumpkin has been cut simultaneously with the animal (opp. to חָתַךְ, v. supra); a. fr. —2) to be decided, decreed. Meg. 15ᵃ (play on ה̇ת̇ך̇, Esth. IV, 5) שכל … נֶחְ֗תָּ֗כִ֗ין על יפיו all the government affairs were decided upon his opinion.

Pi. - חִיתֵּךְ 1) to cut. Ḥull. IV, 2 מְחַתֵּךְ אבר אבר he may cut off limb after limb. Ib. 98ᵇ מחתך לה וכ׳ he carves the foreleg and then boils it.—Part. pass. מְחוּתָּךְ piecemeal, limbwise. Y. Nidd. III, 50ᶜ יצא מח׳ if the embryo came out by pieces.

—2) to decide. Snh. 7ᵇ צדק … חַתְּכֵהוּ make the case clear and then decide it. Ber. 61ᵃ לשון מְחַתֵּךְ וכ׳ the tongue forms the sentence, the mouth closes (the case, makes it irreversible). —3) to dig ore (in lumps). Keth. 77ᵃ (expl. מצרף) המְחַתֵּךְ … מעיקרו he who digs copper in the shaft. [Tosef. Ohol. IV, 3 וחיתכו, וחתכו, read: והִתִּיכוֹ or והִיתְּכוֹ, v. נָתַךְ a. התך.]

חֲתַךְ ch. same. Pa. חַתֵּיךְ to cut off. Ḥull. 11ᵃ ח׳ ליה לגמרי he severed it entirely, v. לוּף.—Part. pass. מְחַתַּךְ in pieces. Targ. Y. Lev. VII, 30 (ed. Amst. מַחְתַּךְ, incorr.). Targ. Y. I Num. XII, 12 כד מח׳ (not מְחַתֵּיךְ).

Ithpa. - אִתְחַתַּךְ to be cut, to be decided. Targ. Esth. IV, 5 (v. Meg. 15ᵃ, quot. in preced.).