A second difference stems from the first. Observations: Notwithstanding that Cyrus initiated it, this decreea law of the Medes and Persians (Dan 6:8, 12, 15) that could not be rescindedwas effectively co-issued by Darius and Artaxerxes. Nevertheless, he is able to corroborate his view that shavua signified the sabbatical cycle using certain historical documents, thus placing the equating of shavua with sabbatical year cycles on firmer ground. Also let the gold and silver utensils of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, be returned and brought to their places in the temple in Jerusalem; and you shall put them in the house of God.. King Artaxerxes gave this decree in 444 BC. Ezra 7:1126, condensed: 11Now this is the copy of the decree which King Artaxerxes gave to Ezra the priest, the scribe13I have issued a decree that any of the people of Israel and their priests and the Levites in my kingdom who are willing to go to Jerusalem, may go with you. Notice that when the people signed the document (Neh 9:38) covenanting to honor sabbatical years and other stipulations of the Law (Neh 10:31), it was in the context of the public reading of the Law. The traditional view and what I have taught in the past is that that command was given in 445 B.C. Haman The issuing of the decree and the start of the sevens counting are separate matters, though closely related. Restoring the spiritual aspects was more important in the LORDs eyes than merely repairing stone and mortar structures; God is always portrayed in the Word as primarily concerned with the spiritual life of His people, having them relate to Him by following His precepts faithfully, and in Daniel 9:25 the restoring is mentioned before the rebuilding, implying it was the more important consideration. This is an old section of the wall of. 13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. The term 'amar, often simply carrying the meaning to say, is not used elsewhere in Scripture to refer to a formal royal decree, so we should not conclude it necessarily signifies here that Cyrus himself would issue the specific edict authorizing city rebuildingbut he would definitely have something to do with it. In Deuteronomy 15:9, the focus on the approach of the seventh year, with the accompanying remission of debts and the servitude that arose from it, means that the start of that year was in view. 14 Forasmuch as thou art sent of the . And how can we speak of the spiritual significance of the city being restored apart from the reforms spearheaded by Ezra to fully reintegrate the prescriptions of the Law back into Jewish daily life? We make that conclusion because we know that Artaxerxes began to reign in Persia in 464 . The one who sent out the word to begin the reconstruction of Jerusalem was Ezra. It is His will, not simply Cyruss. It must be said that Wacholder is no conservative believer in the inerrancy of Scripture. The decree comes from the seventh year of Artaxerxes (Ezra 7:8). The three main leaders of this time were Zerubbabel, Ezra, and Nehemiah. Ezra 10:9, Neh 8:1, 3, 16). Ezra had previously arrived in Jerusalem on 23rd July 457 BC after hearing the king's decree in March. It shall not seem hard to you when you set him free, for he has given you six years with double the service of a hired man; so the LORD your God will bless you in whatever you do.. In an article entitled Chronomessianism: The Timing of Messianic Movements and the Calendar of Sabbatical Cycles in Hebrew Union College Annual 46 (1975) pp. appearing before Artaxerxes. The counting must commence with Tishri 1 of some year, in accordance with Mishnah Rosh Hashanah 1a: On the first of Tishrei is the New Year forthe Shemittah (sabbatical year) and the Yoveil (Jubilee) count (http://www.emishnah.com/moed2/Rosh_HaShanah/1.pdf). Sabbatical and Jubilee years therefore started in Tishri, the month in which the Jewish Rosh HaShanah or New Years Day was celebrated in the past and is celebrated in our own day. Ezra goes up to Jerusalem 11. Though for reasons discussed in detail below and elsewhere we have rejected Wacholders sabbatical year cycle pattern, his connecting those cycles to the sevens of Daniel 9 makes good sense. Since no new decree was issued to facilitate the work of Nehemiah, only letters, the latters work starting in 444 BC should be understood as implementing what had already been permitted by Artaxerxes, yet not put into effect due to the people being cowed by continued Samaritan opposition. God foretold to the day when Messiah would present Himself to Israel as their Messiah-King. Thus the going forth of the word to restore and rebuild Jerusalem in Dan 9:25 was Ezras word, not the decree of Artaxerxes. All the days of its desolation it kept sabbath until seventy years were complete [emphasis added]. They were waiting to return to Jerusalem and rebuild the Temple. The context of this passage is the situation just before the Babylonian captivity; as the ESV Study Bible notes for Isaiah 1:2428 express it, The prophet looks forward to a cleansed people after the historical judgment of the exile, restored to its mission. It promises the LORDs judgment on the nation, that their dross and alloytheir sinful compromises with the surrounding nationswill be removed. Assemble the people, the men and the women and children and the alien who is in your town, so that they may hear and learn and fear the LORD your God, and be careful to observe all the words of this law.. and he will perform all My desire. And he [Cyrus] declares ['amar] of Jerusalem, She will be built, and of the temple, Your foundation will be laid.. Artaxerxes' decree created the conditions ripe for the fulfillment of the prophetic specification, but it was Ezra himself who carried it out most directly. Ezras Reforms were Part of the Fulfillment of Daniel 9:25. This is somewhere around 458 BC from what we know of Artaxerxes' reign from outside sources. After the Babylonian King Nebuchadnezzar sacked Jerusalem, destroyed the Jewish Temple and hauled off tens of thousands of Jews into captivity, the Jews were allowed to return to Judah after the Persians conquered Babylon. Ezra 8), but the much larger assemblage who came up with Zerubbabel (Ezra 2:6465, The whole assembly numbered 42,360, besides their male and female servants who numbered 7,337). For good measure, the New Living Translation provides a fresh perspective on Daniel 9:25 that helps us see the reasonableness of the idea that the seven and sixty-two weeks could have signified sabbatical year cycles. 12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. qowl, voice] throughout his kingdom, and also put it in writing, saying, Thus says Cyrus king of Persia, The LORD, the God of heaven, has given me all the kingdoms of the earth, and He has appointed me to build Him a house in Jerusalem, which is in Judah. Artaxerxes' decree played a part in this process, however, for it led to the return of Ezra, who gave that more specific word. If the Sabbatical and Jubilee years started in Nisan, then the crop sown in the preceding fall could not be harvested, after which the fall sowing would be missed, thus resulting in two years without harvest rather than the one year that is intended in the legislation. Because Daniel 9:25 informs us that God did not merely intend to rebuild the city but also to restore it, we must include the arrival of Ezra in Jerusalem and the initiation of his religious reforms as an integral part of the going forth of Cyrus decree. A chronological chart is presented at https://archive.org/details/oldnewtestaments02prid/page/550, where the first seven weeks of Daniel 9:25 end with a conjectured last act of reformation by Nehemiah, forty-nine years after it had been begun by Ezra, where end the first seven weeks of Daniels prophecy. In Tanners article, p. 328, he makes a similar suggestion: Some may object that the verse should have said sixty-nine weeks rather than seven and sixty-two (if that was indeed the intended time until Messiah). The term banah is readily understood as referring to construction. 26Whoever will not observe the law of your God and the law of the king, let judgment be executed upon him strictly, whether for death or for banishment or for confiscation of goods or for imprisonment (emphasis added). Ezra and Nehemiah were leaders in the reign of Artaxerxes. Further Exegetical Details from Daniel 9:25. The Commandment to Restore and to Build Jerusalem John. It can only be said to be Artaxerxes in an indirect and oblique sense. The situation was not easy at the time in the Land of Israel in many ways. As it is, take Ezras arrival in Jerusalem out of the picture, and its spiritual restoration gets only partly implemented at best. The passage even refers to this rebuilding taking place in times of distress, which is a perfect description of the period of opposition by the Samaritans that began years before Nehemiah arrived. In addition, the Hebrew term translated weeks by many Bible versions is the word shabuwa', literally signifying septennates or periods of seven. Daniel 9:25 continues: "from the issuing of a decree The first unit of 49 years (seven "sevens") covers the time that it took to rebuild Jerusalem, "with streets and a trench, but in times of trouble" (Daniel 9:25). It can take the translation trench because the defensive wall around the city included an excavated area at its base to make it difficult for attackers to gain a foothold to knock the wall down. It amounted to God dropping us a hint as to how to interpret the prophecy. Artaxerxes was the second son of Xerxes, who was murdered in the summer of 465 by his all-powerful vizir Artaban. The principle of release at the beginning of year seven, not at its end, is also given by several Scriptures: Exodus 21:2: If you buy a Hebrew slave, he shall serve for six years; but on the seventh he shall go out as a free man without payment., Deuteronomy 15:9, 12, 18: Beware that there is no base thought in your heart, saying, The seventh year, the year of remission, is near. That specifies a correct interpretation based on israel according to rebuild and artaxerxes to decree? There is a good picture of one at https://picryl.com/media/looking-down-moat-outside-tower-of-david-toward-clock-tower-before-1917-american. The decree to rebuild Jerusalem in verse 25 may refer to King Artaxerxes authorizing Nehemiah to rebuild Jerusalem in March of 445 BC That is when the count. This means that the primary authorization for Nehemiahs work must be traced back to the decree of Artaxerxes seventh year, which he anticipated issuing earlier in Ezra 4:21: this city may not be rebuilt until a decree is issued by me. There was no known decree between the time that statement was made and Nehemiahs arrival, except that of Ezra 7:11 ff, the decree which King Artaxerxes gave to Ezra the priest, the scribe. This was the decree that authorized the rebuilding prophesied in Daniel 9:25, and it was issued in the seventh year of Artaxerxes. Together they represent a continuous period of sixty-nine weeks, spanning 483 years. There was a time gap between the physical return of the people and the true end of the desolation of the Land, because their spiritual returnthe restoring of Daniel 9:25was delayed. We know from history that the command to "restore and rebuild Jerusalem" was given by King Artaxerxes of Persia c. 444 B.C. This decree actually resulted in the rebuilding of Jerusalem under Nehemiah. The Gesenius lexicon reproduced on the BlueLetterBible website (http://www.blbclassic.org/lang/lexicon/lexicon.cfm?Strongs=H1129&t=NASB) makes this fundamental meaning very clear: to build, to erect, as a house, a temple, a city, walls, defenses. In Daniel 9:25, the second half of the verse shows the term has particular reference to municipal projects. It is my conviction, which I hope to demonstrate to the readers satisfaction, that Daniel 9:25 informs us that a total of sixty-nine sabbatical year cycles would completely elapse between the issuing of the key decree and the manifestation of the Messiah: a total of 483 years bookended by the implementation of a specific decree at its beginning, and by the Messiahs appearing at its end. Artaxerxes gave the degree to rebuild Jerusalem on March 5, 445 B.C., . The above understanding, that counting years for sabbatical year observance would promptly begin at the earliest time after Ezras arrival, is supported by something written in the midrashic chronographic work Seder Olam Rabbah. And they finished building according to the command of the God of Israel and the [singular] decree of Cyrus, Darius, and Artaxerxes king of Persia (brackets added). Join us in our mission! Then the land will enjoy its sabbaths all the days of the desolation, while you are in your enemies land; then the land will rest and enjoy its sabbaths. Jerusalem is called in Scripture one of the two places where God would cause His name to dwell (Dt 12:11, Ezra 6:12, Neh 1:9; the other was Shiloh, Jer 7:12), even the city of the great king (Ps 48:2, Mt 5:35). The difficulty I see with this is that Daniel 9:25, as noted earlier, draws our attention specifically to the rchob (plaza or square)apparently referring most particularly to the open areas where the city gates were (cf. And let the cost be paid from the royal treasury. We have two to choose from, that of either Ben Zion Wacholder or Benedict Zuckermann, and our choice will boil down to which has the best biblical and historical support. Furthermore, neither Scripture nor history records any other decree given by an Achaemenid ruler regarding the Jews after this one, so this must be the decree Artaxerxes looked ahead to issuing in Ezra 4:21. The prophecy thus stipulates that, from the issuing of the correct decree, seven septennates49 years, as in a Jubilee cycle (Lev 25:8)plus an additional 62 septennates434 yearswould pass before an anointed one would come to the Jews. Nehemiah was the cupbearer to King Artaxerxes I at a time when Judah in Palestine had been partly repopulated by Jews released from their exile in Babylonia. 2 i s-a gsit la Ahmeta, ca . Zerubbabel led the people in the reigns of the Persian kings Cyrus and Darius. Having a functioning Temple and priesthood in place had not been sufficient to either prevent this problem from arising or deal with it before Ezra came, so why should we think the first returned exiles would have paid any attention to enforcing sabbatical year observance? Once this is done, God promises to restoreshuwb, the same word as in Daniel 9:25their judges as at the first, and their counselors as at the beginning. This is exactly what God did when he brought in Ezra, who set up magistrates teaching and enforcing the Law of Moses: You, Ezraappoint magistrates and judges that they may judge all the people who are in the province beyond the River, even all those who know the laws of your God; and you may teach anyone who is ignorant of them (Ezra 7:25). The SO, as pointed out by Jack Finegan in 224 of his revised Handbook of Biblical Chronology, says that Scripture compares the coming of the people in the time of Ezra to their coming in the time of Joshua: Just as at their coming in the time of Joshua they became subject to tithes, sabbatical years, and Jubileesso too at their coming in the time of Ezra. Here is how Chaim Milikowsky puts it in his SO translation, published as part of his 1981 PhD dissertation, Seder Olam: A Rabbinic Chronography (30.2737, p. 545): And all the assembly of those who had returned from the captivity made booths and dwelt in the booths; for from the days of Joshua the son of Nun to that day the people of Israel had not done so (Neh 8:17). Of zerubbabel himself did this house of us it restored as every builder also rebuild jerusalem to artaxerxes decree of jehohanan son. Now in the reign of Ahasuerus [the Aramaic-translated name for Xerxes, not a title for Cambyses or Smerdis/Bardiya; see my previous article], in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem. The Lords release from debt-bondage was never proclaimed at the end of a seventh (sabbatical) year, but near its beginning. charuwts), even in times of distress. The word here translated plaza conveys the idea of streets that make up a town square (cf. Exodus 21:2 is self-explanatory. Note well that there is no reference to any decree, any edict, any promulgated word from the king in this passage. Another matter which must be taken into consideration is that sabbatical years of the post-exilic period had to be reset when the Jews returned to the Land under Ezra. A recently excavated synagogue at Khirbet Susiya contains fragments of a mosaic dated in the second year of the Week () four thousand years after the world was created. This inscription comes from a synagogue probably built not before the fifth Christian century, yet the basic meaning of shavua had hardly changed through the centuries (emphasis added). to interpret them. Those who had escaped from the sword he carried away to Babylon; and they were servants to him and to his sons until the rule of the kingdom of Persia, to fulfill the word of the LORD by the mouth of Jeremiah, until the land had enjoyed its sabbaths. Artaxerxes, but this would be just a supposition. Site Design and Management by:Nehemiah Communications [http://nehemiahcommunications.com] & Enktesis [http://enktesis.com], Daniel-The Top Ten Archaeological Discoveries: Digging for Truth Episode 194, Social Justice-The Counterfeit Gospel (Part Four): Digging for Truth Episode 193, Social Justice-The Counterfeit Gospel (Part Three): Digging for Truth Episode 192, Social Justice-The Counterfeit Gospel (Part Two): Digging for Truth Episode 191, Social JusticeThe Counterfeit Gospel (Part One): Digging for Truth Episode 190. Therefore, there are exactly 69 Weeks of Years (173,880 days) between the decree of King Artaxerxes in 445 B.C to rebuild Jerusalem to Palm Sunday, April 6, 32 A.D.!! Although the prophesying of Haggai and Zechariah was entirely concerned with Temple matters, and thus what they finished building must in this context refer only to the Temple, yet Artaxerxes decree opened the door for city rebuilding work as well, as the next passage indicates. The gracious commission of Artaxerxes to Ezra 27. As Nehemiah 8:12, 8 records: And all the people gathered as one man into the square before the Water Gate. This article in the series of studies on Daniel 9:2427 was essentially completed prior to the most recently published piece on the ABR website, Did Ezra Come to Jerusalem in 457 BC? (https://biblearchaeology.org/abr-projects-main/the-daniel-9-24-27-project-2/4549-did-ezra-come-to-jerusalem-in-457-bc). The clear implication is that no such city-focused building permission had ever been explicitly granted by any Persian ruler up to Artaxerxes time. So Ezra the priest brought the Law before the assembly, both men and women and all who could understand what they heard, on the first day of the seventh month. The passage in Isaiah 1:26 is a prophecy of what Ezra would do. However, his party first assembled themselves at the Ahava canal and did not actually start moving for eleven days, therefore the number of travelling days were 107 days. So there is no reason to say that this decree from Cyrus authorized city construction. Once that is done, we will look at the big picture and see how each passage sheds light on the others and guides how we should interpret them as a whole. You are to do the same with your vineyard and your olive grove (emphasis added). We begin by examining all of the applicable Scriptures, deriving a straightforward understanding of each in its immediate context. Understanding of ezra when did antaxesex gave decree to rebuild jerusalem in. shuwb) and build (banah). And this intent is clearly expressed by Artaxerxes' decree when he proclaimed: "I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. Why is this significant? The final part of the verse specifically calls the readers attention to the period of rebuilding, and this is likely what the seven weeks refers to. Given how clear Cyrus permission had been to rebuild the Temple, this complaint must have focused on something other than Temple construction. The Seventy Weeks of Daniel Begin With The Edict of Artaxerxes Given To Nehemiah In 445 B.C. This is hard to believe. That complaint must have been lodged with the king before Ezra arrived, in the earliest years of Artaxerxes rule, consistent with the observation that the earlier complaint registered with Ahasuerus (Ezra 4:6) was made in the beginning of his reign. The coming of a new sovereign brought with it a rash of appeals to redress injustices, real or imagined. Observations: This verse speaks of a decreethe Hebrew word dabar, which could also have been translated word or command. It is not one of the usual terms for a royal edict (cf. Although for reasons discussed below it is quite problematic as a source of reliable history, an observation it makes is nevertheless pertinent to what we are discussing. It was in this time frame, specifically in 457 B.C., the seventh year of Artaxerxes (see verses 7-8) that the king gave permission to Ezra to lead a band of exiles back to Jerusalem. The murderer accused the king's eldest son Darius of the crime, with the result that Darius was slain by his younger brother Artaxerxes, who then mounted the throne. Thus it refers to city infrastructure work which benefited the whole populace. It included the irrevocable permission (as a law of the Medes and Persians) which allowed Nehemiah to later kick the wall repairs into high gear with nothing more than letters in hand. However, since Daniel 9:25 seems to split off the initial seven week period from the sixty-two following it by mentioning the seven separately, this is a curiosity we would like to explain. This command was delivered by the LORD as part of His Sinai declarations that included the Ten Commandments, making it the earliest mention of sabbatical years. And there went up also to Jerusalem, in the seventh year of Artaxerxes the king, some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servant That decree restores Jerusalem to a messiah (anointed one)/political leader (in this case, the high priest and ethnarch Hyrcanus II), and indicates that the seventy . Ezra 910). Exodus 23:1011: You shall sow your land for six years and gather in its yield, but on the seventh year you shall let it rest and lie fallow, so that the needy of your people may eat; and whatever they leave the beast of the field may eat. One was that the initial seven weeks signified forty-nine years spent rebuilding the city of Jerusalem. Now we will dig a bit more deeply into Daniel 9:25, for there is additional light we can derive from that verse which gives a more complete understanding of its implications. Ezra blesses God for this favor. And in the days of Artaxerxes [the throne name for Longimanus], Bishlam, Mithredath, Tabeel and the rest of his colleagues wrote to Artaxerxes king of Persia let it be known to the king that the Jews who came up from you have come to us at Jerusalem; they are rebuilding the rebellious and evil city and are finishing the walls and repairing the foundations. In short, no decree was ever issued in the twentieth year of Artaxerxes. 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