His liberal theology is reason to be extremely skeptical about any pronouncements he makes concerning Scripture, such as using rabbinical writings (which he apparently does not regard as fictional!) 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. 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 . The connection with the Feast of Booths confirms this; that feast takes place in Tishri, which was the beginning, not end, of the agriculture-based calendar that sabbatical and Jubilee year counting was tied to (Mishnah Rosh Hashanah 1a). 15:12), when debts were canceled and land lay fallow. The clear implication is that no such city-focused building permission had ever been explicitly granted by any Persian ruler up to Artaxerxes time. Likewise clearly implied is that the future decree Artaxerxes expected to issuewhich must have been that given to Ezra, since the letters given later to Nehemiah (Neh 2:79) did not carry the weight of a decreewould address that very matter, wall repairs and city rebuilding generally. In Supplementary Evidence cited above (p. 95), he proposes that when Daniel 9:25 speaks of a word that goes forth to build Jerusalem, it is a word from Ezra that leads Tabeel and his cohorts to write to Artaxerxes in Ezra 4:623, causing the king to temporarily stop the city work initiated by the returned exiles: From this brief lexical search of Ezra, Daniel, and Esther, no specific evidence has been found suggesting that we ought to translate the dabar of Dan 9:25 as a royal decree. It could just as well be the word of a person other than the king. Thus, Isaiah 1:26 addresses what Daniel 9:25 is referring to when it speaks of the restoration of the city: it has specific reference to the implementation of the magisterial reforms of Ezra that returned the city to following the precepts of God given through Moses. Which king, after finding the decree of Cyrus giving Jews permission to return and build the Temple, ordered the end of opposition to the Temple construction and began to support the project from the king's treasury? King is represented in babylon to rebuild jerusalem when to king artaxerxes decree did speedily on. Gods Principle of Sabbatical Year Observance. I would like to suggest an alternative way of understanding the first seven weeks in Daniel 9:25: their completion marked the end of a Jubilee cycle. The Lords release from debt-bondage was never proclaimed at the end of a seventh (sabbatical) year, but near its beginning. Exodus 21:2 is self-explanatory. There is much more to be said about this verse, but we will hold off a deeper analysis until after first discussing other pertinent passages. We might link the freeing of the exiles to in some manner contributing toward the building of the city, but if so, their contribution must be restricted to the industry of individual returnees rather than due to any imperial mandate that authorized city infrastructure development (streets and defensive fortificationsthe plaza and moat of Daniel 9:25). This is consistent with the text of Leviticus 25, which for both Sabbatical and Jubilee years speaks of sowing before mentioning reaping. 2 i s-a gsit la Ahmeta, ca In short, no decree was ever issued in the twentieth year of Artaxerxes. How can we speak of the restoration of Jerusalem without taking account of its spiritual aspects? In the NASB it is rendered, it [Jerusalem] will be built again, with plaza (Heb. The point I wish to emphasize is that the rebuilding referred to in Daniel 9:25a has a very specific contextual tie to city rebuilding. The latter, in his 171618 work The Old and New Testament connected in the History of the Jews and Neighbouring Nations, vol. 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. Lets file away this thought for the moment, we will return to it shortly, Ezra Reinstituted Sabbatical Year Observance after the Exile. They were occupied specifically with Temple construction, and the leaders of the exiles made it quite clear to their opponents that this kind of building was explicitly authorized by Cyrus. shuwb) and build (banah). Join us in our mission! We begin by examining all of the applicable Scriptures, deriving a straightforward understanding of each in its immediate context. The reverse is also true: it is not possible to propose sabbatical years in the pre-exilic period, and from them extrapolate to a post-exilic calendar of sabbatical year cycles. Is it possible to say so? If the rebuilding in Daniel 9:25 deals with finishing off the city by taking care of the streets and repairing the wall, what does the restoring refer to? . Therefore, any Tishri 1 from 515 BC onward theoretically could have marked the resumption of sabbatical year counting. Being well aware of the Torahs stipulations regarding observing a sabbatical year every seven years (Leviticus 25:15), the ancient Jews would readily have understood these sevens as sabbatical year cycles. Nehemiah 2:1-8 "In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I took the wine and gave it to the . Darius Under Ahasuerus of Persia, what wicked man almost destroyed the captive Jews? 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. 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. Though the second entry into the Land was not completed until Ezra got there with his necessary contingent of priests and Levites (just as the exile took place in stages as well), once they arrived there should not have been any further delay in starting to count sabbatical years. 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. Ezra 10:9, Neh 8:1, 3, 16). 53BC King Cyrus issued a decree that the Jewish exiles were free to. The evidence indicates the counting of sabbatical year cycles did not resume until after Ezras return, because the people had not yet returned in a spiritual sense. Who gave the order or command in a more direct and specific sense? From this we may tentatively conclude that sabbatical year counting in the post-exilic period began on Tishri 1, 457 BC. There is thus no objective historical anchor given to support stretching out the city construction period to precisely 409 BC. Artaxerxes decree played a part in this process, however, for it led to the return of Ezra, who gave that more specific word. 14 Forasmuch as thou art sent of the . . charuwts), even in times of distress. The word here translated plaza conveys the idea of streets that make up a town square (cf. Therefore, the principle is established from Scripture itself: the public reading of the Law coincided with the beginning of the last year of every seven. Then I came to the governors of the provinces beyond the River and gave them the king's letters (Neh 2:79, emphasis added). and this was written on it: Memorandum: In the first year of King Cyrus, the king issued a decree concerning the temple of God in Jerusalem: Let the temple be rebuilt as a place to present sacrifices, and let its . This is hard to believe. Ezra 6:25: In Ecbatana in the fortress, which is in the province of Media, a scroll was found and there was written in it as follows: MemorandumIn the first year of King Cyrus, Cyrus the king issued a decree: Concerning the house of God at Jerusalem, let the temple, the place where sacrifices are offered, be rebuilt and let its foundations be retained, its height being 60 cubits and its width 60 cubits; with three layers of huge stones and one layer of timbers. And the verse from Nehemiah 10 ties together the start of each seventh (sabbatical) year with the remission of debts. The Jews were in exile. So the already-desolated land began to enjoy its Sabbaths as of the start of Tishri, 587 BC, with the seventieth year of land-rest completing on Elul 29 (September 17), 516 BC. Nehemiah 10:31 (NIV): Every seventh year we will forgo working the land [observe a sabbatical year] and will cancel all debts [which caused indentured servitude] (brackets added). Nothing is said about city rebuilding. 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. It is no wonder Nehemiah was so upset when he heard Hananis report: when I heard these wordsI sat down and wept, and mourned for many days; I was fasting and praying before the God of heaven (Neh 1:4, emphasis added). 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. In Israel, the sowing of the winter crops (barley and wheat) takes place in approximately November and reaping takes place in the spring. We see this, for example, in his prompt efforts to have the compromising Jewish men set aside the foreign wives they had taken during the years since the first exiles had returned (cf. And The Command To "Restore And Build Jerusalem". In a word, yes. 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. Nehemiah was a high official in the Persian court of King Artaxerxes I at the capital city of Susa, which lay 150 miles east of the Tigris River in what is now modern Iran. The commencement to rebuild Jerusalem is listed on the Biblical Timeline at 457 BC.The enemies of Judah did not want the walls of Jerusalem rebuilt, so they sent a letter to the Persian king suggesting that the Jews had planned to build the wall as a way to rebel against his rule. 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. He was governor of Persian Judea under Artaxerxes I of Persia (465-424 BC). The ancient exegetes, it will be shown, understood shavua to refer to the seven-year cycle, the last year of which was the year of the Lord (Lev. Even if Artaxerxes decree that sent Ezra to Jerusalem in late March (Nisan) of 457 BC was published in, say, January or February of 457 BC (following the suggestion of Shea, Supplementary Evidence, p. 90), we still must wait until at least Tishri 1, 457 BC for the agriculture-based year to get underway, then wait until the following Tishri 1, 456 BC before we can count the first year of the sabbatical year cycle as completed. 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). It must be said that Wacholder is no conservative believer in the inerrancy of Scripture. I will just give here the evidence he cites from the Dead Sea Scrolls: In its description of the beginning of rule of Light, the Manual of Discipline mentions the monthly and annual seasons: the period of years for their weeks (); and at the beginning of their weeks a period of freedom ( i.e., jubilee). The so-called Zadokite Document alludes to the Book of Jubilees in these words: And the exact statement of the epochs of Israel's blindness to all these, behold it can be learnt in the Book of the Divisions of Times into their Jubilees and Weeks ( ). Later, He looked ahead to when the people would enter the Promised Land: Leviticus 25:1-4: The LORD then spoke to Moses at Mount Sinai, saying, Speak to the sons of Israel and say to them, When you come into the land which I shall give you, then the land shall have a sabbath to the LORD. 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. From this point forward, there would be another 434 years as Israel waited for the coming of the Messiah. This decree is the third decree relative to the building and restoring of Jerusalem. 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. It would encompass the restoring and rebuilding of the city of Jerusalem, not restricted to rebuilding the Temple, so the decree as narrowly issued by Cyrus and Darius would not qualifyArtaxerxes broadened decree would. The Persian king, Artaxerxes, gave Nehemiah permission to return and rebuild the city of Jerusalem that lay in ruins. At the end of every seven years must be understood not as the end of the seventh year of the period, but at the start of year seven. Deuteronomy 31:1012 reads: Then Moses commanded them, saying, At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing. With that done, the 457 BC date will be regarded as established. Observations: This is chronologically the first prophecy in the Bible about Cyrus. Does the Merneptah Stela Allow for a 12th Century Exodus? The term banah is readily understood as referring to construction. The result was the coming of Nebuchadnezzar and the exile of the people from the Land: 2 Chronicles 36:1923: Then they burned the house of God and broke down the wall of Jerusalem, and burned all its fortified buildings with fire and destroyed all its valuable articles. 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). It seems to me that the completion of the wall and gates in 444 BC clearly delineated the city limits and effectively amounted to the completion of the city. 202203 of the above work he states: The ancient Jewish exegesis of Dan. We may request cookies to be set on your device. If your kinsman, a Hebrew man or woman, is sold to you, then he shall serve you six years, but in the seventh year you shall set him free. For the following reasons, it is proposed that the 458/7-decree is the decree to restore and rebuild Jerusalem: (1) It fits the time of Christ and (2) It "restored" Jerusalem to the Jews. It remained for Darius and Artaxerxes Longimanus to, in effect, add codicils to that decree to force completion of the Temple and expand the original decrees scope to include, by providing funds not earmarked specifically for Temple use (Ezra 7:18) and granting authority to set up the magisterial functions of self-government (Ezra 7:2526), implicit permission to pursue municipal building projects. Zerubbabel led the people in the reigns of the Persian kings Cyrus and Darius. This understanding would require us to believe that no efforts were made, from the completion of the Temple in 515 BC until after Ezras arrival in 457 BC, to shore up the foundations and repair the gaps in the defensive walls around the citysome 58 years of doing nothing to remedy this shortcoming. Ezra 6:14: And the elders of the Jews were successful in building [the Temple] through the prophesying of Haggai the prophet and Zechariah the son of Iddo. 2 Samuel 15:25 For this reason, I think it makes much better sense for from you in Ezra 4:12 to refer collectively to the Persian nation since the days of Cyrus, rather than from Artaxerxes specifically. A second difference stems from the first. As Jacob Myers points out in the Anchor Yale Bible Commentary on Ezra-Nehemiah on this verse, the LXX in Codex Vaticanus renders from you as from Cyrus, consistent with the view adopted here, so this interpretation is of long standing. Seven sets of seven plus sixty-two sets of seven will pass from the time the command is given to rebuild Jerusalem until a rulerthe Anointed Onecomes. The response of the Samaritans was to oppose the Temple construction efforts all through the days of Cyrus, through the reigns of Cambyses and Smerdis/Bardiya that followed him, and into the second year of Darius Hystaspes (Ezra 4:24), who decreed capital punishment upon any who would hinder the Temples completion (Ezra 6:11). The NASB is used throughout, except as noted. To dispel this false notion, we need to read the text of Nehemiah carefully and look at what tools Artaxerxes placed at Nehemiahs disposal to accomplish his task: And I [Nehemiah] said to the king, If it please the king, let letters be given me for the governors of the provinces beyond the River, that they may allow me to pass through until I come to Judah, and a letter to Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the fortress which is by the temple, for the wall of the city and for the house to which I will go. And the king granted them to me because the good hand of my God was on me. The answer from the above examination of the letter of the western governors is obvious. Together they represent a continuous period of sixty-nine weeks, spanning 483 years. In view are not literal weeks of seven days, but periods of seven years. We therefore cannot agree with chronologists who assume an unbroken continuity of septennial Sabbaths and Jubilees (Zuckermann, Treatise, 31, brackets added). 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). We see from this the expectation that the return from the exile would have been accompanied by the renewed observation of sabbatical years. Thus we see the term week had specific reference to sabbatical year cycles from a very early period. Now we turn to examine the connection of Daniels Seventy Weeks to the sabbatical year cycles. It was only after Ezra, the priest and scribe, came and began to teach and admonish the people that full obedience to all that the Law of Moses required was insisted upon. Their opposition was focused not so much on people building their own homes, but on making a defensible city rise again. The king granted them go to artaxerxes decree to restore and rebuild jerusalem itself constitutes the authority. In his 7th year this monarch issued a decree to Ezra the priest, a scribe of the Law of the God of heaven. Zerubbabel and jerusalem from truth to when he was administered by darius to the king artaxerxes in what we are worried about. Besides, if the creditor had waited until the end of the seventh year, the debtor would have given him seven years of service, not six! The high priests prior to Ezras arrival paid the most attention to getting the Temple rebuilt and reinstituting the Temple-based sacrificial system, with other stipulations of the Law given less attention. Except as noted them to me because the good hand of my God was me. 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