711:
millennium—the "Great
Sabbath", and that therefore, the saved should not work. Others acted as children, basing their belief on Jesus' words in Mark 10:15: "Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it." Millerite O. J. D. Pickands used Revelation 14:14–16 to teach that Christ was now sitting on a white cloud and must be prayed down. It has been speculated that the majority simply gave up their beliefs and attempted to rebuild their lives. Some members rejoined their previous denominations. A substantial number joined the
457:
wish to know; then let every word have its proper influence, and if you can form your theory without a contradiction you cannot be in error." He held that the Bible should be its own expositor. By comparing scripture with scripture a person could unlock the meaning of the Bible. In that way the Bible became a person's authority, whereas if a creed of other individuals or their writings served as the basis of authority, then that external authority became central rather than the teaching of the Bible itself. Miller's guidelines concerning the interpretation of
666:
51:
309:
643:, Snow presented his conclusion (still based on the 2,300-day prophecy in Daniel 8:14) that Christ would return on "the tenth day of the seventh month of the present year, 1844". Using the calendar of the Karaite Jews, he determined this date to be October 22, 1844. This "seventh-month message" "spread with a rapidity unparalleled in the Millerites experience" amongst the general population.
679:
Revelation 6:11, the 'going up,' and the great day of 'burning.' Even the pulpits are desecrated by the repetition of scandalous and false reports concerning the 'ascension robes', and priests are using their powers and pens to fill the catalogue of scoffing in the most scandalous periodicals of the day.
678:
Some are tauntingly enquiring, 'Have you not gone up?' Even little children in the streets are shouting continually to passersby, 'Have you a ticket to go up?' The public prints, of the most fashionable and popular kind are caricaturing in the most shameful manner of the 'white robes of the saints,'
655:
I waited all
Tuesday and dear Jesus did not come;—I waited all the forenoon of Wednesday, and was well in body as I ever was, but after 12 o'clock I began to feel faint, and before dark I needed someone to help me up to my chamber, as my natural strength was leaving me very fast, and I lay prostrate
601:
5604, stating: "My principles in brief, are, that Jesus Christ will come again to this earth, cleanse, purify, and take possession of the same, with all the saints, sometime between March 21, 1843, and March 21, 1844." March 21, 1844, passed without incident, but the majority of
Millerites maintained
596:
year. Miller became convinced that the 2,300-day period started in 457 BC, the date of the decree to rebuild
Jerusalem by Artaxerxes I of Persia. His interpretation led Miller to believe—and predict, despite urging of his supporters—that Christ would return in "about 1843". Miller narrowed
806:
It is believed by Baháʼís that if
William Miller had known the year 1844 was also the year AH 1260, then he may have considered that there were other signs to look for. The Baháʼí interpretation of chapters 11 and 12 of the Book of Revelation, together with the predictions of Daniel, were explained
745:
The third major post-disappointment
Millerite group also claimed, like the Hale- and Turner-led group, that the October 22 date was correct. Rather than Christ having returned invisibly, however, they concluded that the event that took place on October 22, 1844, was quite different. The theology of
473:
was one of several factors that caused many Bible students around the world who shared Miller's concerns to delve into the time prophecies of Daniel using the historicist methodology of interpretation. They concluded, to their satisfaction, that the end of the 1,260-"day" prophecy of Daniel 7:25 in
733:
The shut door mentioned in
Matthew 25:11–12 was interpreted as the close of probation. As Knight explains, "After the door was shut, there would be no additional salvation. The wise virgins (true believers) would be in the kingdom, while the foolish virgins and all others would be on the outside."
627:
surmised that the
Adventists were probably "only in error relative to the event which marked its close". Miller published a letter "To Second Advent Believers," writing, "I confess my error, and acknowledge my disappointment; yet I still believe that the day of the Lord is near, even at the door."
456:
Miller's approach was thorough and methodical, intensive and extensive. His central principle for interpreting the Bible was that "all scripture is necessary" and that no part should be bypassed. To understand a doctrine, Miller said one needed to "bring all scriptures together on the subject you
737:
The widespread acceptance of the shut-door belief lost ground as doubts were raised about the significance of the
October 22, 1844, date—if nothing happened on that date, then there could be no shut door. The opposition to these shut-door beliefs was led by Himes and make up the second post-1844
753:
Edson's experience led him into an extended study on the topic with O. R. L. Crosier and F. B. Hahn. They came to the conclusion that Miller's assumption that the sanctuary represented the earth was in error. "The sanctuary to be cleansed in Daniel 8:14 was not the earth or the church, but the
710:
Both
Millerite leaders and followers were left generally bewildered and disillusioned. Responses varied: some continued to look daily for Christ's return, while others predicted different dates—among them April, July, and October 1845. Some theorized that the world had entered the seventh
827:. The explanation provided in Chapter 10 draws on the same biblical verses that William Miller used, and comes to the same conclusion about the year in which to expect the 'cleansing of the sanctuary' which was interpreted by 'Abdu'l-Bahá to be the 'dawn' of a new 'Revelation' – AD 1844.
502:
486:
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The Millerites had to deal with their own shattered expectations, as well as considerable criticism and even violence from the public. Many followers had given up their possessions in expectation of Christ's return. On November 18, 1844, Miller wrote to Himes about his experiences:
783:, who declared that he was the "Promised One" on May 23, 1844, and began openly teaching in Persia in October 1844. Several Baháʼí books and pamphlets make mention of the Millerites, the prophecies used by Miller and the Great Disappointment, most notably Baháʼí follower
478:
847:. According to the theory, believers experienced tension following the failure of Jesus's reappearance in 1844, which led to a variety of new explanations. The various solutions form a part of the teachings of the different groups that outlived the disappointment.
798:
1260. Sears tied Daniel's prophecies in with the Book of Revelation in the New Testament in support of Baháʼí teaching, interpreting the year 1260 as the "times, time and half a time" of Daniel 7:25 (3 and 1/2 years = 42 months = 1,260 days). Using the same
382:
led him to conclude that Daniel's "cleansing of the sanctuary" was cleansing the world from sin when Christ would come, and he and many others prepared. When Jesus did not appear by October 22, 1844, Miller and his followers were disappointed.
725:
The first major division of the Millerite groups who retained a belief in Christ's Second Advent were those who focused on the "shut-door" belief. Popularized by Joseph Turner, this belief was based on a key Millerite passage, Matthew 25:1–13; the
778:
believe that Miller's interpretation of signs and dates of the coming of Jesus were, for the most part, correct. They believe that the fulfillment of biblical prophecies of the coming of Christ came through a forerunner of their own religion, the
497:, marks the beginning of 70 "weeks". Reigns of kings were counted from New Year to New Year following an "accession year". The Persian new year began in Nisan (March–April). The Jewish civil new year began in Tishri (September–October).
580:
Miller concluded that 457 BC was the beginning of the 2,300-day (or -year) prophecy, which meant that it would end about 1843–1844 (457 BC + 2300 years = 1843 AD). And so, too, the Second Advent would happen about that time.
527:
in Daniel 9 where a beginning date is given. He concluded that the 70 weeks (or 70 sevens, or 490 days) were the first 490 years of the 2,300 years. The 490 years were to begin with the command to rebuild and restore
577:
The decree by Artaxerxes empowered Ezra to ordain laws and to set up magistrates and judges for the restored Jewish state. It also gave him unlimited funds to rebuild whatever he wanted at Jerusalem.
746:
this third group appears to have had its beginnings as early as October 23, 1844—the day after the Great Disappointment. On that day, during a prayer session with a group of Advent believers,
461:
was built upon the same concepts set forth in his general rules. The Bible, so far as Miller and his followers were concerned, was the supreme authority in all matters of faith and doctrine.
1688:
Examining Millerite accounts of the Great Disappointment, it is clear that Festinger's theory of cognitive dissonance is relevant to the experience of this apocalyptic movement.
916:
394:. They contended that what had happened on October 22 was not Jesus's return, as Miller had thought, but the start of Jesus's final work of atonement, the cleansing in the
738:
group. This faction soon gained the upper hand, even converting Miller to their point of view. Their influence was enhanced by the staging of the Albany Conference. The
623:
wrote that all the "expected and published time" had passed and admitted that they had been "mistaken in the precise time of the termination of the prophetic period".
718:
By mid-1845, doctrinal lines among the various Millerite groups began to solidify, and the groups emphasized their differences, in a process George R. Knight terms "
975:
926:
1830:
1666:
O'Leary, Stephen (2000). "When Prophecy Fails and When It Succeeds: Apocalyptic Prediction and Re-Entry into Ordinary Time". In Albert I. Baumgarten (ed.).
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sanctuary in heaven." Therefore, the October 22 date marked not the Second Coming of Christ, but rather a heavenly event. Out of this third group arose the
1835:
1025:
414:, and particularly the prophecy of Daniel 8:14—"Unto two thousand and three hundred days; then shall the sanctuary be cleansed"—William Miller, a rural
906:
1361:
Sketches of the Christian Life and Public Labors of William Miller: Gathered From His Memoir by the Late Sylvester Bliss, and From Other Sources
639:
presented a new interpretation, which became known as the "seventh-month message" or the "true midnight cry". In a complex discussion based on
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October 22 passed without incident, resulting in feelings of disappointment among many Millerites. Henry Emmons, a Millerite, later wrote,
946:
941:
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to describe the formation of new beliefs and increased proselytizing in order to reduce the tension, or dissonance, that results from
759:
722:
building". During this time, there were three main Millerite groups—in addition to those who had simply given up their beliefs.
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272:
244:
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The Millerite movement was primarily concerned with the return of Jesus, literally, visually, in the clouds of heaven. The
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206:
758:, and this interpretation of the Great Disappointment forms the basis for the Seventh-day Adventist doctrine of the
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by referring to 2 Peter 3:7, that the 2,300 years ended with the burning of the earth at the Second Advent.
1825:
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Miller assumed that the "cleansing of the sanctuary" represented purification of the earth by fire at Christ's
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1800:
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228:
592:, Miller, along with others, interpreted a prophetic "day" to read not as a 24-hour period, but rather a
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that the 2,300 symbolic days represented 2,300 real years, as evidenced in Ezekiel 4:6 and Numbers 14:34;
268:
252:
232:
1475:
1410:
The Burned-over District: A Social and Intellectual History of Enthusiastic Religion in Western New York
505:
The end of the 70 "weeks" included the baptism of Jesus in 27 AD and his crucifixion in 31 AD.
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After further discussion and study, Miller briefly adopted a new date—April 18, 1844—one based on the
1515:
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856:
835:
The Great Disappointment is viewed by some scholars as an example of the psychological phenomenon of
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363:
164:
120:
55:
1245:
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Miller's interpretation of the 2,300-day prophecy timeline and its relation to the 70-week prophecy.
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1075:
896:
198:
128:
822:
739:
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An 1843 prophetic chart illustrating multiple interpretations of prophecy yielding the year 1843.
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1798 started the era of "time of the end". They next considered the 2,300 "days" of Daniel 8:14.
330:
224:
1415:
1462:
936:
560:
490:
379:
102:
1645:(The Great Disappointment ed.). Mt. Pleasant, MI: Global Perspective. pp. 205–213.
1364:. Battle Creek: Steam Press of the Seventh-day Adventist Publishing Association. p. 310.
816:
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632:
427:
1282:
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The explanation of this great prophetic event (as understood after the passing of the time)
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1201:
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30:
532:. The Bible records four decrees concerning Jerusalem after the Babylonian captivity:
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1621:
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288:
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699:, a mob attacked the Millerite congregation with clubs and knives, while a group in
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1223:
917:
List of religions and religious denominations § Adventist and related churches
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became convinced that "light would be given" and their "disappointment explained".
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1667:
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as did William Miller, Sears decoded these texts into the year AH 1260, or 1844.
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20:
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19:
This article is about religious history. For the AFI song of the same name, see
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his perspective on the first and second angel's messages of Revelation 14; and;
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168:
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976:"Seventh-day Adventist Church emerged from religious fervor of 19th Century"
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There were also the instances of violence: a Millerite church was burned in
624:
613:). Like the previous date, April 18 passed without Christ's return. In the
423:
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68:
1516:"Fundamentalism and Liberalism: towards an understanding of the dichotomy"
747:
707:. Shots were fired at another Canadian group meeting in a private house.
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438:
1055:"Adventist Review Online – Great Disappointment Remembered 170 Years On"
907:
List of Christian denominations § Millerites and comparable groups
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88:
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the seven-month movement that ended with the "Great Disappointment".
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to the earth. Miller's teachings form the theological foundation of
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84:
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There were three things that Miller determined about this text:
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in the seventh year of his reign (457 BC), as recorded in
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411:
1702:"Encyclopedia of Religion and Society: Cognitive Dissonance"
762:. Their interpretations were published in early 1845 in the
1762:
God's Strange Work: William Miller and the End of the World
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1310:"The Great Disappointment | Grace Communion International"
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Between 1831 and 1844, on the basis of his study of the
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has its roots in this post-Great Disappointment group.
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would return to the Earth by 1844, which he called the
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Predictions and claims for the Second Coming of Christ
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that the sanctuary represents the earth or church; and
1617:
God Speaks Again: An Introduction to the Bahá'í Faith
1049:
1047:
1026:"The Great Disappointment and the Birth of Adventism"
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for 2 days without any pain—sick with disappointment.
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970:
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1080:
819:and published in 1908 in Chapters 10, 11 and 13 of
422:lay preacher, predicted and preached the return of
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1541:. Oxford, UK: George Ronald. pp. 15–20, 125.
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1407:
1044:
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1414:. Ithaca, NY: Cornell University Press. p.
794:It was noted that the year AD 1844 was also the
1764:. Grand Rapids, Michigan: William B. Eerdmans.
1699:
588:. Using an interpretive principle known as the
16:Reaction to failure of Christ to appear in 1844
405:
1256:William to Joshua V. Himes, February 4, 1844.
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1831:History of Christianity in the United States
451:
1836:History of the Seventh-day Adventist Church
1665:
947:Unfulfilled Watch Tower Society predictions
942:Unfulfilled Christian religious predictions
338:
324:
1729:Millennial Fever and the End of the World
995:
993:
760:pre-Advent Divine Investigative Judgement
430:. Four topics were especially important:
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1001:"Apocalypticism Explained – Apocalypse!"
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523:Miller tied the 2,300-day vision to the
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1620:. Baha'i Publishing Trust. p. 12.
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1099:Miller, William (November 17, 1842),
631:In August 1844, at a camp meeting in
273:Creation Seventh Day Adventist Church
245:Seventh Day Adventist Reform Movement
1759:
1453:William Miller and the Advent Crisis
1448:
277:True and Free Seventh-day Adventists
1555:
1302:
1281:. Boston: Joshua V. Himes. p.
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597:the time period to sometime in the
386:These events paved the way for the
281:United Sabbath-Day Adventist Church
13:
912:List of prophecies of Joseph Smith
14:
1852:
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261:Primitive Advent Christian Church
882:Christianity in the 19th century
811:, the son of the founder of the
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573:to finish the wall at Jerusalem.
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307:
285:International Missionary Society
237:Church of God General Conference
49:
1733:. Boise, Idaho: Pacific Press.
1718:
1659:
1641:Motlagh, Hushidar Hugh (1992).
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1537:Cameron, G.; Momen, W. (1996).
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358:was the reaction that followed
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770:Connection to the Baháʼí Faith
1:
1457:. Berrien Springs, Michigan:
959:
839:. The theory was proposed by
687:, and two were vandalized in
756:Seventh-day Adventist Church
609:calendar (as opposed to the
392:Seventh-day Adventist Church
229:Seventh-day Adventist Church
7:
1614:Bowers, Kenneth E. (2004).
850:
561:Artaxerxes I of Persia
406:Miller's apocalyptic claims
269:Adventist Church of Promise
253:United Seventh-Day Brethren
233:Church of God (Seventh-Day)
10:
1857:
1811:19th-century Protestantism
1725:Knight, George R. (1993).
1406:Cross, Whitney R. (1950).
728:Parable of the Ten Virgins
569:: Decree by Artaxerxes to
434:Miller's use of the Bible;
265:Sabbath Rest Advent Church
241:Church of the Blessed Hope
18:
1806:1844 in the United States
1593:. London: George Ronald.
1539:A Basic Bahá'í Chronology
1504:Knight 1993, pp. 305–306.
1449:Dick, Everett N. (1994).
1374:Knight 1993, pp. 222–223.
1337:Knight 1993, pp. 217–218.
1278:Memoirs of William Miller
1275:Bliss, Sylvester (1853).
1265:Knight 1993, pp. 163–164.
857:2011 end times prediction
525:Prophecy of Seventy Weeks
452:Miller's use of the Bible
1841:Prophecy in Christianity
1755:. Review and Herald Pub.
1562:Shoghi Effendi Rabbani.
897:Escalation of commitment
1760:Rowe, David L. (2008).
823:Some Answered Questions
740:Advent Christian Church
314:Christianity portal
225:Advent Christian Church
199:Conditional immortality
1514:Momen, Moojan (1992).
1299:, August 21, 1844, 20.
937:True-believer syndrome
681:
670:
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543:to rebuild the temple.
506:
498:
491:Artaxerxes I of Persia
482:
380:Second Great Awakening
103:Second Great Awakening
1826:Christian terminology
1821:Christian eschatology
1753:A Search for Identity
1700:James T. Richardson.
1520:Baháʼí Studies Review
1358:White, James (1875).
817:Laura Clifford Barney
676:
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553:to finish the temple.
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488:
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428:Seventh-day Adventism
366:'s proclamation that
1801:1844 in Christianity
1704:. Hartland Institute
1495:Knight 1993, p. 305.
1486:Knight 1993, p. 236.
1428:Knight 1993, p. 232.
872:Burned-over district
837:cognitive dissonance
705:tarred and feathered
398:, leading up to the
378:prophecy during the
352:Great Disappointment
107:Great Disappointment
1395:Revelation 14:14–16
1032:on 28 February 2021
953:When Prophecy Fails
641:scriptural typology
374:. His study of the
1643:I Shall Come Again
1589:Thief in the Night
1459:Andrews University
892:Edgar C. Whisenant
887:Day-year principle
801:day-year principle
789:Thief in the Night
671:
590:day-year principle
507:
499:
483:
396:heavenly sanctuary
356:Millerite movement
207:Intermediate state
1771:978-0-8028-0380-1
1297:The Advent Herald
1159:, pp. 44–45.
1144:, pp. 42–44.
1121:, pp. 39–42.
1057:. 23 October 2014
1003:. Frontline – PBS
877:Christian revival
845:failed prophecies
697:Loraine, Illinois
635:, New Hampshire,
611:Rabbinic calendar
471:French Revolution
348:
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289:True Jesus Church
153:Rachel O. Preston
125:Nelson H. Barbour
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1669:Apocalyptic Time
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1316:. Archived from
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1295:Samuel S. Snow,
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978:. 4 October 2016
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685:Ithaca, New York
647:October 22, 1844
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257:Branch Davidians
211:Premillennialism
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1676:. p. 356.
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1438:Matthew 25:1–13
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1313:
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1030:the original
1005:. Retrieved
980:. Retrieved
951:
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813:Baháʼí Faith
809:'Abdu'l-Bahá
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559:: Decree by
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424:Jesus Christ
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368:Jesus Christ
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157:T. M. Preble
149:Josiah Litch
141:Apollos Hale
137:Elon Galusha
129:Joseph Bates
106:
69:Christianity
1314:www.gci.org
1213:Ezra 6:1–12
1191:2 Peter 3:7
1169:Ezekiel 4:6
1157:Knight 2000
1142:Knight 2000
1131:Daniel 7:25
1119:Knight 2000
1108:, p. 4
1087:Knight 2000
1076:Daniel 8:14
1061:27 December
1036:27 December
1007:27 December
982:27 December
831:Other views
748:Hiram Edson
693:Scottsville
599:Jewish year
567:444 BC
557:457 BC
547:519 BC
537:536 BC
439:eschatology
418:farmer and
203:Historicism
181:John Thomas
177:James White
117:Biographies
77:Anabaptists
1795:Categories
1708:2006-07-09
1384:Mark 10:15
1324:2015-11-20
1235:Nehemiah 2
1202:Ezra 1:1–4
960:References
388:Adventists
65:Background
1816:Adventism
867:Adventist
862:Adventism
689:Dansville
530:Jerusalem
362:preacher
89:Millerism
42:Adventism
1751:(2000).
1585:(1961).
851:See also
764:Day Dawn
594:calendar
571:Nehemiah
416:New York
376:Daniel 8
191:Theology
32:a series
29:Part of
796:Year AH
713:Shakers
701:Toronto
420:Baptist
360:Baptist
354:in the
99:History
85:Pietism
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1224:Ezra 7
633:Exeter
1106:(PDF)
815:, to
695:. In
541:Cyrus
412:Bible
1766:ISBN
1735:ISBN
1678:ISBN
1647:ISBN
1622:ISBN
1595:ISBN
1543:ISBN
1526:(1).
1063:2016
1038:2016
1009:2016
984:2016
720:sect
703:was
691:and
495:Ezra
437:his
350:The
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1283:256
807:by
781:Báb
1797::
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