In a word, yes. 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. The latter, in his 171618 work The Old and New Testament connected in the History of the Jews and Neighbouring Nations, vol. 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. 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. 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. ABR fulfills its mission through memberships and generous donations from supporters. In Israel, the sowing of the winter crops (barley and wheat) takes place in approximately November and reaping takes place in the spring. Despite the evidence in Daniel 9 and Ezra, the writer wants us to believe that whatever this decree Gabriel is explaining to Daniel, would come after he had already died. 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. 2 Chronicles 36:2023: Now in the first year of Cyrus king of Persiain order to fulfill the word of the LORD by the mouth of Jeremiahthe LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation [Heb. Nehemiah rebuilding Jerusalem, illustration by Adolf Hult, 1919 Nehemiah is the central figure of the Book of Nehemiah, which describes his work in rebuilding Jerusalem during the Second Temple period. facebook twitter youtube instagram newsletter Search. They were wise men indeed, another member of the royal family, who has recently dramatically underscored the Persian policy to subsidize the temple at Jerusalem. You, however, I will scatter among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste. By extension, the idea that the complaint of Tabeel et al was not submitted to Artaxerxes until after Ezra arrived in 457 BC with his small group is unworkable. 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 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. 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. Artaxerxes I was the King of Persia during the time of Nehemiah and Ezra. Then the angel said that after the decree to rebuild Jerusalem until the Anointed One would come there would be 7 7s and 62 7s. 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? 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). 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. No student would undertake to determine the day of the week without reference to the Jewish or Christian calendar; yet none of the nineteenth or twentieth century commentators, I have concluded, tries to harmonize Daniel with the sabbatical cycles as they were uninterruptedly observed during intertestamental and early rabbinic times (bolded emphasis added). 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. 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. 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. 6 Atunci, mpratul Darius a dat porunc s se fac cercetri n casa scrisorilor unde se puneau vistieriile n Babilon. Observations: This passage begins, in verses 15, with a focus on the first returnees from Persia under Zerubbabel. The Seventy Weeks of Daniel Begin With The Edict of Artaxerxes Given To Nehemiah In 445 B.C. Shea, Supplementary Evidence in Support of 457 B.C., JATS 12.1, p. 94, online at http://archive.atsjats.org/JATS12.1-09Shea.pdf), and the passage does not reveal who issues this word. Read in the light of the other passages under discussion, however, it seems we should understand it as an official decree which goes farther than the original Temple-focused one issued by Cyrus. Know therefore and understand,That from the going forth of the commandTo restore and build JerusalemUntil Messiah the Prince,There shall be seven weeks and sixty-two weeks;The street shall be built again, and the wall, Even in troublesome times. 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. 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. Cyrus' decree had permitted them to rebuild the temple, not the city. The NASB is used throughout, except as noted. TWO DECREES OF ARTAXERXES We have to choose between the two decrees of Artaxerxes. Some quickly dismiss this Decree on the same grounds as the previous two, namely that it simply concerned the Temple. Since the rebuilt Temple was dedicated just six months after that, on Adar 3 (March 12), 515 BC (Ezra 6:15), it appears we should understand the destruction of the Temple as an integral part of the lands desolation, part of the spiritual component that accompanied the physicalparticularly since a Jewish remnant, as well as the Samaritans who later gave Nehemiah grief, were still there farming the land during those seventy years, yet not thereby violating its Sabbath rest. It may bring to decree rebuild. Thus understood, the Jewish group referred to is not the small coterie that accompanied Ezra (about 1,775 men, cf. The gracious commission of Artaxerxes to Ezra 27. Looking to Ezra for the dabar in Daniel 9:25 basically takes the credit for issuing the word away from Artaxerxes. Exodus 21:2 is self-explanatory. appearing before Artaxerxes. A second difference stems from the first. In short, no decree was ever issued in the twentieth year of Artaxerxes. 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. dabar, usually rendered word] to restore and rebuild Jerusalem until Messiah [literally an anointed onethere is no article in the Hebrew] the Prince there will be seven weeks [literally sevens] and sixty-two weeks [sevens]; it will be built again, with plaza and moat, even in times of distress. As it is, take Ezras arrival in Jerusalem out of the picture, and its spiritual restoration gets only partly implemented at best. 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. (see Nehemiah 2:1-8). is from the 1885 Bible. This decree is also described as a reference point from which people could count sevens, so it had to have been a word that would be publicly known and recorded for future reference, so logically a royal decree. . The difference between the two interpretations is that, according to the former, any septennial number will do; according to the latter, however, each seven-year period had its fixed place in a series, precise in beginning and end. rchob) and moat (Heb. 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.. 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 ( ). 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). charuwts), even in times of distress. The word here translated plaza conveys the idea of streets that make up a town square (cf. Nothing is said about city rebuilding. Gods Principle of Sabbatical Year Observance. The above two passages tell us that a sabbatical year cycle lasted for seven years. Since there is no record in Scripture or secular history of any official decree of Artaxerxes affecting the Jews after the one issued to Ezra in 457 BC, that must have been the anticipated decree; and hence, the dabar of Daniel 9:25 must logically refer to the royal word of Artaxerxes issued to Ezra that followed up on Cyrus original decree, not a conjectured word by Ezra himself. And then King Cyrus came along, conquered the Babylonians, and decreed that people conquered by Babylon could return to their rightful lands - and that included the nation of Israel. 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.. 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). This is consistent with the text of Leviticus 25, which for both Sabbatical and Jubilee years speaks of sowing before mentioning reaping. If this is indeed the case, then what Daniel 9:25 says can be paraphrased thus, basically following the NIV: From the time the word goes out to restore and rebuild Jerusalem until an anointed one, a ruler, comes, there will be seven sabbatical year cycles (one Jubilee) plus sixty-two sabbatical year cycles. 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. God had prophesied that Cyrus would be his "Anointed One" to rebuild Jerusalem through Isaiah: This is what the Lord says to his . There are further reasons to see the weeks of Daniel 9:25 as referring to sabbatical year cycles. The Jews were in exile. The issuing of the decree and the start of the sevens counting are separate matters, though closely related. 14 Forasmuch as thou art sent of the . 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. 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. Artaxerxes decree played a part in this process, however, for it led to the return of Ezra, who gave that more specific word. 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). And let the cost be paid from the royal treasury. After the 62 7s the Anointed One would . 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. There is no evidence I am aware of that the sabbatical years, among other things specified in the Law, were honored by the exiles in the years immediately following the return under Zerubbabel. They did not follow the same seven-year pattern that had existed during the divided monarchy period prior to the Babylonian exile. The reason for this is that counting was interrupted during the exile, since the stipulations of the Sabbatical years were only commanded to be observed while Israel was in its land (Lv 25:2). 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). Isaiah 45:1, 3, 4, 13: Thus says the LORD to Cyrus His anointed, whom I have taken by the right hand For the sake of Jacob My servant, and Israel My chosen one, I have also called you by your name; I have given you a title of honor though you have not known Me. I have aroused him in righteousness and I will make all his ways smooth; he will build My city and will let My exiles go free, without any payment or reward, says the LORD of hosts. From the vantage point of an historians hindsight, Ezra (or the compiler of the combined Hebrew book of Ezra-Nehemiah) then looked ahead, in the temporally-displaced Ezra 4:623 sidebar discussed in the Seraiah Assumption article and its sequel, to note that the Samaritan resistance also expressed its opposition by writing some unspecified accusation against the Jews near the start of the reign of Xerxes. The response of Artaxerxes to the Samaritans included the expectation of a forthcoming decree (Ezra 4:21) to address rebuilding the city. 'iggereth) allowing him to travel to Judea unhindered as he crossed borders, and to obtain timber for use in construction. This one includes inquiring about Judah and the city of Jerusalem, not just the Temple; freedom to use some of the provided funds without restrictions; and the appointment of officials tasked with enforcing obedience not merely to the Persian monarch, but to the commandments of God. The situation was not easy at the time in the Land of Israel in many ways. 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. 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. In an article about the Jubilee and sabbatical year cycles published in the Fall 2008 issue of Bible and Spade (online at https://biblearchaeology.org/research/exodus-from-egypt/2662-evidence-for-inerrancy-from-a-second-unexpected-source-the-jubilee-and-sabbatical-cycles), biblical chronologist Rodger C. Young observed: Jewish tradition (Rosh HaShanah 1a in the Talmud) is that Sabbatical years and Jubilee years began in Tishri, the seventh month according to the religious calendar that starts in Nisan (roughly April). Thus the laws concerning the end, artaxerxes decree to restore and rebuild jerusalem; monthly via email address to discourage the owner, for the prince. Who gave the order or command in a more direct and specific sense? to interpret them. We will look at the latter term first. The date the decree was issued is not simultaneous with the date sabbatical year counting was resumed. 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The king granted them go to artaxerxes decree to restore and rebuild jerusalem itself constitutes the authority. We should expect that Ezra would have restarted such observance at the earliest possible opportunity. Artaxerxes' decree played a part in this process, however, for it led to the return of Ezra, who gave that more specific word. Daniel's prophecy of 69 weeks commences with a decree to restore and rebuild Jerusalem, and the timeline of Artaxerxes I verifies when Artaxerxes issued that decree to Ezra.. 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. 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