the records of the development of the Edict did not refer directly to the Jews but rather infers religious tolerance through ending executions for apostasy for Jews that seemed to convert making their social situation easier while actually keeping their personal and group identity in their Judaic religion. Jerusalem has had the largest Jewish population in Palestine in recent centuries since about 1844 and been majority Jewish since about 1852. The Edict was first publicly commented upon by Reverend Edward Bickersteth in his publication, Practical Guide to the Prophecies in the 1844 edition. Adventist William Miller, and those that disagreed with him, though unaware of the Edict and the diplomacy around it, still looked to the fortunes of the Ottoman Empire even in the period. Miller pointed to the year because of the 2300 day prophecy of , relying on the Day-year principle. The 2300 days are understood to represent 2300 years stretching from 457 BC, the calculated starting date of the 70 weeks prophecy based on the 3rd decree found in Ezra, thus leading to 1843/4. Bickersteth acknowledged the same interpretation and added a second - - as a parallel to start the clock for understanding ; taking 390 years as a period for persecution of Christians in the End time. Bickersteth takes this persecution from the triumph of Ottoman rule of Constantinople in 1453, thus 1453+390 is 1843/4, directly before these events. Thus, independently of Miller, a number of Christian authors followed the significance of this declaration from Bickersteth including Alfred Edersheim, a Jewish convert to Christianity and a Biblical scholar, and Henry Grattan Guinness who broadened the themes of the understanding of the edict and its importance, and into the early 20th century with Worth Smith who mentioned it in his 1934 Miracle of the Ages. Adventist mention of the Edict wasn't until 1917. Thornton Chase, commonly recognized as the first convert to the Baháʼí Faith of Occidental background, noted the Edict in his publication The Bahai Revelation published in 1909. An Irish convert to the religion, George Townshend was the first broadly published to mention the Edict in Baháʼí literature in 1944 when he wrote: The proclamation of His Faith was made in 1844, the year when the strict exclusion of the Jews from their own land enforced by the Muslims for some twelve centuries was at last relaxed by the Edict of Toleration and "the