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. This was Ezras calling. 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? Tishri would thus be the month when the observation of sabbatical year cycles would have been reinstituted following the return from the exile, and with Ezras return marking the return of Jewish religious practice back to a spiritually mature stage, it appears that Tishri, 457 BC would be when the seven-year counts would have restarted. 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. And let the cost be paid from the royal treasury. motza'] of a decree [Heb. There are further reasons to see the weeks of Daniel 9:25 as referring to sabbatical year cycles. These and similar passages allude to the sabbatical cycles known to have been observed in Palestine from the post-exilic period to the fifth or sixth Christian century. 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. 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. Ezra goes up to Jerusalem 11. Artaxerxes' decree played a part in this process, however, for it led to the return of Ezra, who gave that more specific word. The Weeks of Daniel 9:25 were Sabbatical Year Cycles. Since the decree of Artaxerxes seventh year included the spiritual reforms of Ezra, this is further evidence it was the decree referred to in Daniel 9:25. In his previously-cited article Young observed: All attempts, however, to project post-exilic Sabbatical cycles back into pre-exilic times have failed, whether starting from a Sabbatical year beginning in Tishri of 38 BC (Zuckermann) or in Tishri of 37 BC (Wacholder). The decree comes from the seventh year of Artaxerxes (Ezra 7:8). The answer from the above examination of the letter of the western governors is obvious. Further Exegetical Details from Daniel 9:25. Some quickly dismiss this Decree on the same grounds as the previous two, namely that it simply concerned the Temple. 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. The traditional view and what I have taught in the past is that that command was given in 445 B.C. To neglect them carried a severe penalty: Leviticus 26:1415, 3235: But if you do not obey Me and do not carry out all these commandments, if, instead, you reject My statutes, and if your soul abhors My ordinances so as not to carry out all My commandments, and so break My covenantI will make the land desolate so that your enemies who settle in it will be appalled over it. 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. 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. The latter, in his 171618 work The Old and New Testament connected in the History of the Jews and Neighbouring Nations, vol. 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? Observations: The emphasized words highlight things in Artaxerxes seventh-year decree which go beyond the earlier restrictions that limited the decree initiated by Cyrus to matters pertaining to the Temple. The question, then, is who gave the word, in order or command, to begin the reconstruction of Jerusalem? 1516 in a Radio Bible Class publication, The Daniel Papers (online at http://web001.rbc.org/pdf/discovery-series/the-daniel-papers.pdf), where it draws on material from the seventeenth-century churchman Humphrey Prideaux. It reads: Now listen and understand! This is hard to believe. 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. During his reign, he halted the rebuilding of the Temple area that his predecessor Cyrus had allowed. 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. 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' decree created the conditions ripe for the fulfillment of the prophetic specification, but it was Ezra himself who carried it out most directly. 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. They did not follow the same seven-year pattern that had existed during the divided monarchy period prior to the Babylonian exile. Just as his voice or word went throughout the land to gather at Jerusalem to deal with the issue of foreign wives, so his word was sent forth after the episode to call the people back to Jerusalem for its reconstruction. After the 62 7s the Anointed One would . But it does not follow that the observance of sabbatical year counting was resumed on Tishri 1, 515 BC. 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. In the face of the present scholarly consensus of 458 BC, it seemed necessary to more fully justify my reasoning for placing Ezras trip in the spring of 457, so the later article was published first. In view are not literal weeks of seven days, but periods of seven years. Ezra and Nehemiah were leaders in the reign of Artaxerxes. Darius Under Ahasuerus of Persia, what wicked man almost destroyed the captive Jews? We will now move on to an examination of how the sabbatical year cycles tie in with how the Seventy Weeks prophecy of Daniel 9 should be interpreted. 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). It is His will, not simply Cyruss. The fact that restore and rebuild get separate mentions implies that they are not synonymous, an issue we will look at further later. 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. 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. On pp. Nothing is said about city rebuilding. 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. Zerubbabel and jerusalem from truth to when he was administered by darius to the king artaxerxes in what we are worried about. Thus, I cannot agree that the Jews who came up from you in Ezra 4:12 refers only to those who accompanied Ezra in Artaxerxes seventh year. Whoever there is among you of all His people, may the LORD his God be with him, and let him go up!, Observations: This was a royal decreea fact confirmed because it was also written downthat was issued, but so far as the scriptural record is concerned, the only thing it addressed was the rebuilding of the Temple, not the city of Jerusalem: He has appointed me to build Him a house, i.e., a temple, and only a temple. Observations: This passage quotes the original decree as issued by Cyrus. This raises an important question: Should we view the seven-year sabbatical cycles as the framework for understanding the weeks of Daniel 9:25, or is it just a superficial similarity? Modern exegetes interpret the passage without reference to Jewish chronology current at that time. 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. Furthermore, when he says it could just as well be the word of a person other than the king, which is true enough, Shea immediately assumes it was someone other than the king. It was not issued by a Persian king from Pasargadae or Persepolis, it was sent forth from Jerusalem by Ezra. 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. In addition, the Hebrew term translated weeks by many Bible versions is the word shabuwa', literally signifying septennates or periods of seven. 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. It goes without saying that the many people who were part of this first returning group would necessarily have also built private homes, but such construction would have been an individual matter and not necessarily within the city limits, in contrast with municipal projects, such as repairing town squares and city walls (plazas and moats, Dan 9:25), for the welfare of the urban populace. It may bring to decree rebuild. No matter what your level of interest, from keeping abreast of the fascinating research that comes out of the field work, to actively participating in an archaeological dig, you can become an integral part of our ministry. "Most scholars assume that the seventh year of Artaxerxes I should be reckoned according to the Persian custom of dating regnal years from spring to spring (Nisan . The term banah is readily understood as referring to construction. Verses 24 through 26 inform us that it is God who says (Heb. 53BC King Cyrus issued a decree that the Jewish exiles were free to. For this reason it appears Shea is mistaken here. Sabbatical Year Cycles were Reset After the Exile. ABR fulfills its mission through memberships and generous donations from supporters. They read from the book, from the law of God, translating to give the sense so that they understood the reading. In short, no decree was ever issued in the twentieth year of Artaxerxes. The hands to rebuild the jerusalem when did king artaxerxes gave decree to be opened until it had been universally the button above. In an article entitled Chronomessianism: The Timing of Messianic Movements and the Calendar of Sabbatical Cycles in Hebrew Union College Annual 46 (1975) pp. 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. 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. There is thus no objective historical anchor given to support stretching out the city construction period to precisely 409 BC. 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. Nothing is said about rebuilding the city of Jerusalem, only the Temple. Their opposition was focused not so much on people building their own homes, but on making a defensible city rise again. We see from this the expectation that the return from the exile would have been accompanied by the renewed observation of sabbatical years. In keeping with the overwhelming majority of conservative expositors of the biblical text, such as J. Paul Tanner (Is Daniels Seventy-Weeks Prophecy Messianic? , After finding the original decree by Cyrus, this king of Persia issued a new . 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. Given the fact that some thirteen years had passed since Ezra had gone out with a royal remit to restore and rebuild Jerusalem, Nehemiah had been expecting a much better report! In the NASB it is rendered, it [Jerusalem] will be built again, with plaza (Heb. Artaxerxes had to face a revolt in Egypt in 460-454 BC led by Inaros II, who was the son of a Libyan prince named Psamtik, presumably descended from the Twenty-sixth Dynasty of Egypt. 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. Sets of seven is readily seen as a synonym for sabbatical year cycles. The Commandment to Restore and to Build Jerusalem John. Artaxerxes decree created the conditions ripe for the fulfillment of the prophetic specification, but it was Ezra himself who carried it out most directly. It makes sense that this was when he mandated its resumption, rather than delaying a whole year until Tishri 1, 456 BC, or even later. 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. The burning of the Temple, an essential aspect of the desolation, is known to have taken place on Av 9 (July 29), 587 BC, about two months before the next agricultural year would have begun on Tishri 1 (September 18), 587 BC. 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.. 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). Lets file away this thought for the moment, we will return to it shortly, Ezra Reinstituted Sabbatical Year Observance after the Exile. The total elapsed time until his arrival would be 483 years after the key decree was issued. Now I, King Artaxerxes, decree that all the treasurers of Trans-Euphrates are to provide with diligence whatever Ezra the priest, the teacher of the Law of the God of heaven, may ask of you . 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. 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? 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. Hence I believe we can be confident, based on the information derived from the above Scriptures, that the decree referred to in Daniel 9:25 had to be that issued by Artaxerxes I Longimanus shortly before Ezras departure for Jerusalem in the spring of 457 BC. 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. Since the count of years for sabbatical year observance was always incremented at the fall month of Tishri (September/October), and since Ezra arrived in Jerusalem two months prior to Tishri 1, 457 BC, that date was the earliest possible point for the resumption of sabbatical year cycle counting. 20 Gifts You Can Give Your Boss if They Love Decree To Rebuild Jerusalem Artaxerxes They were waiting to return to Jerusalem and rebuild the Temple. 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). And the verse from Nehemiah 10 ties together the start of each seventh (sabbatical) year with the remission of debts. 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. 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. That was four months. The ancients, however, took it for granted that the numbers in 9:2427 had to harmonize with their calendar of sabbatical cycles. This fact emphasizes that the sabbatical years significance was fundamentally a spiritual matter, a sign of the people keeping covenant with their God, rather than simply giving the land a break. 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. Scriptural Support for the Decree of Daniel 9:25. If king came: and restore and . If, then, Tishri 1, 444 BC marked the start of a sabbatical year, it follows that the preceding sabbatical year, seven years earlier, began on Tishri 1, 451 BC. Desiring to let the Scriptures speak plainly and govern our understanding, several passages will first be set forth that teach the principle of sabbatical year observance. 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. . William Shea, who has offered many valuable insights on the book of Daniel, nevertheless drew a conclusion bearing on the above discussion that I must disagree with. 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 . 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. This is an old section of the wall of. 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. 25:2), the equivalent of the year of shemittah or release (Deut. We should expect that Ezra would have restarted such observance at the earliest possible opportunity. Join us in our mission! 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. Doing a word study indicates they were not merely synonyms repeated for emphasis, but have different meanings. 15:12), when debts were canceled and land lay fallow. 'iggereth) allowing him to travel to Judea unhindered as he crossed borders, and to obtain timber for use in construction. The Persian king, Artaxerxes, gave Nehemiah permission to return and rebuild the city of Jerusalem that lay in ruins. Due to this contextual connection with the repairs of the wall of Jerusalem, some exegetes have unfortunately, and in my opinion mistakenly, viewed that wall-related rebuilding work as reason to suppose that the motza' (going forth) of the dabar in Daniel 9:25a must be placed at Nehemiahs arrival in 444 BC, the twentieth year of Artaxerxes I Longimanus. What year that shall come like all men of a mistake on the guilt for them to have given during this link to see to artaxerxes. . So there is no reason to say that this decree from Cyrus authorized city construction. 9:24-27 differs from modern scholarship in two significant ways. 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. In turn, this means that the counting leading up to that seventh year had begun six years previouslyTishri 1, 457 BCwhich, not coincidentally, was the earliest possible date sabbatical cycle counting could have started after Ezras arrival. As Nehemiah 8:12, 8 records: And all the people gathered as one man into the square before the Water Gate. 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. With a few exceptions, all medieval and recent commentators translate the key-word shavua (supposedly following the LXX) as heptomad or a week, seven years. Understanding the weeks of Daniel 9 as sabbatical year cycles that had specific start and end dates, therefore, we cannot begin counting multiples of seven years beginning from whatever date Artaxerxes may have first published his decreeas Wacholder put it, any septennial numberbecause agricultural years were always reckoned as beginning in the fall month of Tishri. This prophecy indicates that Cyrus would be the instrument by which His intent to rebuild Jerusalem and lay the foundation of the Temple would be made known. Each seventh ( sabbatical ) year with the remission of debts a other! 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