Daniel 9:25 Daniel 9:25-The Beginning of the Seventy Weeks and the End of the Sixty- Ninth Week The Beginning of the Seventy Sevens Daniel 9:25 So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. (NASB95) So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem is composed of the conjunction wa ( (ו (waw), so which is followed by the second person masculine singular qal active imperfect form of the verb yā ḏǎʿ (י ד ע) (yaw-dah), you are to know and then we have the conjunction wa ( (ו (waw), and which is followed by the second person masculine singular hiphil active imperfect form of the verb śā ḵǎl (שׂ כ ל) (saw-kal), discern and then we have the preposition min (מ ן) (min) from and its object is the masculine singular construct form of the noun mô ṣā(ʾ) (מוֹצ א) (mo-tsaw ), the (דּ ב ר) issuing of and then we have the masculine singular form of the noun dā ḇār (daw-bawr), a decree which is then followed by the preposition lĕ ( (ל (leh) and its object is the hiphil active infinitive construct form of the verb šûḇ (שׁוּב) (shoob), to restore and then we have the conjunction wa ( (ו (waw), and which is followed by the preposition lĕ ( (ל (leh) which is not translated and this time its object is the qal active infinitive construct form of the verb bā nā(h) ( (בּ נ ה (bawnaw ), rebuild which is followed by the feminine singular form of the proper name y e rû šā lǎ yim ( (י רוּשׁ ל ם (yer-oo-shaw-lah-im), Jerusalem. wa The conjunction wa is functioning as a marker of result meaning that it is introducing a statement that marks the result of the previous statement in verse 24. It is introducing a statement in which records Gabriel telling Daniel that he was to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks. This restoration and rebuilding of Jerusalem will be with plaza and moat, even in times of distress. Therefore, wa indicates that as a result of these 490 prophetic years, Daniel was to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks and the adverse circumstances surrounding the rebuilding of Jerusalem. 2014 William E. Wenstrom, Jr. Bible Ministries 1
yā ḏǎʿ This verb yā ḏǎʿ means to know in these sense of possessing information about a subject, which in our context is the exact time when these 490 prophetic years relating to Israel and Jerusalem will begin and when the sixty-ninth week or 483 prophetic year will end. The qal stem of the verb is stative expressing the fact that Gabriel was Daniel to be in a state of possessing information about the exact time when the seventy weeks will begin and when the sixty-ninth week will end and the adverse circumstances surrounding the rebuilding of Jerusalem. The jussive conjugation is expressing a strong desire that Daniel would possess information about the exact time when the seventy weeks will begin and when the sixty-ninth week will end and the adverse circumstances surrounding the rebuilding of Jerusalem. The jussive can expressed with the word please. śā ḵǎl The verb śā ḵǎl is in the hiphil stem and means to heed, to give attention to, to carefully consider something implying a positive response. It has the idea of considering thoughtfully or giving attention to, often with the sense of wisely valuing it enough to seek to understand it and response appropriately so that effectively governs one s life. Here it refers to Daniel carefully considering thoughtfully the information Gabriel was going to give regarding the exact time when the seventy weeks will begin and when the sixty-ninth week will end and the adverse circumstances surrounding the rebuilding of Jerusalem. The word expresses the idea of Daniel valuing this information enough to seek to understand it. The hiphil stem of the verb śā ḵǎl is factitive indicating Daniel is to cause this information to enter the state of being considered carefully by him and valued by him enough for him to seek to understand it. The jussive conjugation denotes expressing a strong desire that Daniel would carefully consider the information regarding the exact time when the seventy weeks will begin and when the sixtyninth week will end and the adverse circumstances surrounding the rebuilding of Jerusalem. wa The conjunction wa is used to join the verbs yā ḏǎʿ and śā ḵǎl in order to communicate one idea, which is called hendiadys. Therefore, these two words express one idea. Namely Gabriel is requesting that Daniel know, yes and more 2014 William E. Wenstrom, Jr. Bible Ministries 2
than that, he is to carefully consider the information he was giving him regarding the exact time when the seventy weeks will begin and when the sixty-ninth week will end and the adverse circumstances surrounding the rebuilding of Jerusalem.. min mō ṣā(ʾ)ʹ ḏā ḇārʹ The noun dā ḇār means decree, command referring to that which a sovereign requires of his subjects. It refers to an authoritative directive either written or verbal, given as instruction or prescription to a subordinate. Here it refers to the decree or command to restore and rebuild Jerusalem. The noun mô ṣā(ʾ) means issue referring to what which goes forth. Here it refers to the issuing of the decree to restore and rebuild Jerusalem. The construct state of the word means that it is governing dā ḇār which follows it and expresses a genitive relation with this word. Here we have an objective genitive meaning that the noun dā ḇār is receiving the verbal action implicit in the noun mô ṣā(ʾ), which we can convert to a verbal form. The noun mô ṣā(ʾ) is the object of the preposition min, which is functioning as a temporal marker meaning that it is marking the starting point in which something begins. Here it marks the beginning of the seventy weeks or seventy units of seven (490 prophetic years). šûḇ The verb šûḇ means to restore in the sense of changing something back to a previous preferable. Here it refers to restoring Jerusalem in the sense of changing it back to its previous preferable state before the Babylonian invasions. The hiphil stem of the verb šûḇ is factitive indicating that the issuing of the command or decree is to cause Jerusalem to enter the state of being restored. The preposition lĕ is prefixed to the infinitive construct form of šûḇ and governs it and is functioning as a marker of purpose indicating that the issuing of the command here is for the purpose of restoring Jerusalem. bā nā(h) The verb bā nā(h) means to rebuild in the sense of restoring something to its original state. Here it refers to rebuilding Jerusalem in the sense of restoring it to its state before it was attacked and left in ruins by the Babylonians in 586 B.C. The qal stem is fientive expressing the action of rebuilding Jerusalem. The preposition lĕ is prefixed to the infinitive construct form of bā nā(h) and governs it and is 2014 William E. Wenstrom, Jr. Bible Ministries 3
functioning as a marker of purpose indicating that the issuing of the command here is for the purpose of rebuilding Jerusalem. wa Once again, the conjunction wa is used to join two verbs together to form the figure of hendiadys. This time it is joining the verbs šûḇ and bā nā(h). Therefore, these two words express one idea, the restoration of Jerusalem. y e rû šā lǎ yim The Hebrew term y e rû šā lǎ yim means Jerusalem and is of course referring to the religious and political capital of Israel. Until Messiah the Prince Daniel 9:25 So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. (NASB95) Until Messiah the Prince is composed of the preposition ʿǎḏ (ע ד) (ad), until and its object is the masculine singular noun mā šî a ḥ ( (מ שׁ יח (maw-shee - (נ ג יד) akh), Messiah which is followed by the masculine singular noun nā ḡîḏ (naw-gheed ), the Prince. ʿǎḏ mā šî a ḥʹ nā ḡîḏʹ In classical Greek, the proper name Christos identifies that which has been thus smeared or anointed. In the Greek New Testament, it is used only as a noun, either as an appellative ( the Anointed One, the Christ ) or a personal name ( Jesus Christ or Christ ). It corresponds to the Hebrew mā šî a ḥ which means anointed one, Messiah and denotes someone who has been ceremonially anointed for an office. In the Old Testament, three office bearers are expressly described as mashiach i.e. as anointed with oil: (1) Prophet (2) High priest (3) King. The anointing of oil on the individual assigned by God to one of these offices signified that he was empowered by the Holy Spirit. In the Old Testament, oil signified the presence and power of God the Holy Spirit, thus the Messiah or Christ was One Who was totally and completely guided and empowered by God the Holy Spirit. 2014 William E. Wenstrom, Jr. Bible Ministries 4
The Messiah is characterized by permanent possession of the Spirit, which enables or empowers Him as the Messianic Ruler to reign with integrity and wisdom. Messiahship has a four-fold significance: (1) Separation unto God. (2) Authorization from God. (3) Divine enablement. (4) The coming Deliverer. In Daniel 9:25, the noun mā šî a ḥ is the object of the preposition ʿǎḏ, which denotes a continuous extent of time up to a point. It is a temporal marker indicating that something occurs up to the time indicated by its object or sometimes during the time indicated by its object. Here it indicates that there will be sixty-nine weeks elapsed or 483 prophetic years from the decree to restore Jerusalem until the Messiah, the Prince. Therefore, this prepositional phrase indicates that the arrival and appearance of the Messiah marks the end of the sixty-ninth week or four hundred eighty-third prophetic year. Here in Daniel 9:25, the word means leader, ruler, prince since it refers to someone who is the highest authority. Here it describes the anointed one, the Messiah as being the highest authority in Israel. It speaks of Him as being the ruler of the state of Israel. Seven Sevens and Sixty-Two Sevens Daniel 9:25 So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. (NASB95) Seven weeks and sixty-two weeks is composed of the masculine plural noun šā ḇû aʿ ( (שׁ בוּע (shaw-boo -ah), weeks which is modified by the feminine singular form of the cardinal number šiḇ ʿîm (שׁ ב ע ים) (shib-eem ), seven and then we have the conjunction wa ( (ו (waw), and which is followed by the masculine plural noun šā ḇû aʿ ( (שׁ בוּע (shaw-boo -ah), weeks but this time it is modified by the masculine plural form of the cardinal number šiš šîm (שׁ שּׁ ים) (shish-sheem ) and then we have the conjunction wa ( (ו (waw), which is not translated and followed by the masculine form of the dual number š e nǎ yim (שׁ נ י ם) (shen-ah -yim), which altogether are translated sixty-two. Ellipsis The verb h ǎ wā(h) means, to be, to take place and denotes that from the issuing of the decree to restore, yes rebuild Jerusalem until an anointed one, a prince there will be seven weeks and sixty-two weeks. The qal stem of the verb is fientive and denotes the action of 483 prophetic years taking place between the issuing of the decree to restore Jerusalem until an anointed one, a prince. The 2014 William E. Wenstrom, Jr. Bible Ministries 5
imperfect mood of the verb is expressing this as taking place in the future from the perspective of Daniel in the sixth century B.C. šiš šîmʹ û š e nǎʹ yim šā ḇǔ ʿîmʹ The masculine plural noun šā ḇû aʿ means a unit of seven years and is modified this time by the singular form of the cardinal number šiḇ ʿîm, which means seven. In verse 24, it was modifying this noun as well but in the plural and thus the two words meant seventy units of seven years, which equals 490 prophetic years, with a year being 360 days. Here in verse 25, these two words mean seven units of seven years or 49 prophetic years with a year being 360 days according to the Jewish calendar. The conjunction wa is adjunctive meaning that it in addition to the seven weeks or seven units of seven years there will be sixty-two weeks or sixtytwo units of seven years until Messiah the Prince arrives on the scene in Israel. Then, once again we have the masculine plural noun šā ḇû aʿ which again means a unit of seven years but this time it is modified by the cardinal number šiš šîm, which means sixty which is followed by the conjunction wa which is joining the former with the dual number š e nǎ yim, which means two. Therefore, these three words mean sixty-two units of seven years or sixty-two weeks, which is 434 prophetic years. Jerusalem Will Be Rebuilt Under Adverse Circumstances Daniel 9:25 So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. (NASB95) It will be built again, with plaza and moat, even in times of distress is composed of the third person feminine singular qal active imperfect form of the verb šûḇ (שׁוּב) (shoob), again and then we have the conjunction wa ( (ו (waw), which is not translated and followed by the third person feminine singular niphal passive perfect of the verb bā nā(h) (בּ נ ה) (baw-naw ), it will be rebuilt which is followed by the masculine singular noun r e ḥōḇ (ר ח ב) (rekh-obe ), with plaza and then we have the conjunction wa ( (ו (waw), and which is followed by the masculine singular noun ḥā rûṣ (ח רוּץ) (khaw-roots ), moat and then we have the (בּ ( bĕ (waw), even which is followed by the preposition (ו ( wa conjunction (beh), in and its object is the masculine singular construct form of the noun ṣôq (tsoke), distress which is followed by the articular masculine plural form of (צוֹק) the noun ʿēṯ (ע ת) (ayth), times of. 2014 William E. Wenstrom, Jr. Bible Ministries 6
Asyndeton The figure of asyndeton at this point in the verse emphasizes with Daniel the circumstances in which Jerusalem will be restored. šûḇ Once again, we have the verb šûḇ which again means to restore and refers to restoring Jerusalem in the sense of changing it back to its previous preferable state before the Babylonian invasions. However, this time it is not in the hiphil stem but in the qal stem, which is fientive, expressing the action of Jerusalem being restored. The imperfect conjugation of the verb describes this event as taking place in the future from the perspective of Gabriel when he gave this information to Daniel. bā nā(h) Once again, we also have the verb bā nā(h) but this time it is in the niphal stem and means to rebuild referring rebuilding Jerusalem in the sense of restoring it to its state before it was attacked and left in ruins by the Babylonians in 586 B.C. The niphal stem of the verb is a niphal passive expressing the fact that Jerusalem will be acted upon in the future in the sense that the Jewish exiles will rebuild it. The perfect conjugation of the verb is constative describing in summary fashion this act. wa Once again, the conjunction wa is joining these two verbs together to form the figure of hendiadys. Therefore, these two words express one idea, the restoration of Jerusalem. r e ḥôḇʹ w ḥā rûṣʹ The noun r e ḥōḇ means public square, plaza referring to the central part of a city where people meet and civic activities take place. The noun ḥā rûṣ means defensive trench referring to moat around a city. So the first word speaks of the interior of the city of Jerusalem whereas the second refers to a moat going around the outside of the city. One must remember that part of Jerusalem s natural defenses consisted of a great cutting into the rock along the northern wall. This is 2014 William E. Wenstrom, Jr. Bible Ministries 7
still visible today and was for the purpose of building a defense wall. The conjunction wa is adjunctive meaning that in addition to the interior of Jerusalem being rebuilt so also the defensive wall around the perimeter of the city would be rebuilt. Ellipsis Omitted before the noun r e ḥōḇ but implied due to the writer s use of the figure of ellipsis is the conjunction wa which denotes accompaniment indicating that the city of Jerusalem would be restored, yes rebuilt with a public square as well as a defensive trench. wa This time the conjunction wa means even since it is used ascensively meaning that it is introducing a statement which introduces an addition to the previous statement which is out of the ordinary or unexpected or would not be expected. b hā ʿit tîmʹ ṣôqʹ The noun ṣôq means oppression, distress referring to a state of hardship, trouble and distress, implying external and usually temporary cause of great physical or mental strain and stress. Therefore, the word tells the reader that Jerusalem will be rebuilt in times of distress in the sense that the Jews will be experiencing great physical and mental strain to do opposing forces against them. The noun ṣôq is the object of the preposition bĕ, which is a marker of an extent of time within a larger unit of time. Here it denotes that Jerusalem would be rebuilt during distressful times. The construct state of this noun means that it is governing the word which follows it and is expressing a genitive relation with this word, which is articular masculine plural form of the noun ʿēṯ, which means times referring to an period of time in which something takes place. Here it refers to the periods of distress which the Jews will experience while rebuilding Jerusalem. The genitive relation between these two words is attributive meaning that Jerusalem would be rebuilt during distressful times. Translation of Daniel 9:25 Daniel 9:25 Therefore, please know, yes please carefully consider: From the issuing of the command to restore, yes to rebuild Jerusalem until an 2014 William E. Wenstrom, Jr. Bible Ministries 8
anointed one, a prince, there will be seven units of seven years and sixty-two units of seven years. It will be restored, yes it will be rebuilt with a public square as well as a defensive trench even during distressful times. Exposition of Daniel 9:25 Gabriel desires that Daniel know and carefully consider the exact time when these seventy units of seven years or 490 prophetic years would begin and when the sixty-ninth week would end as a result of these seventy units of seven years being decreed for Israel and Jerusalem. From the issuing of the command to restore, yes to rebuild Jerusalem was the fourth of four decrees made by Persian rulers in reference to the Jews: (1) Cyrus decree in 538 B.C. (2 Chronicles 36:22-23; Ezra 1:1-4; 5:13). (2) Darius I decree in 520 B.C. (Ezra 6:1; 6-12). (3) Artaxerxes Longimanus decree in 458 B.C. (Ezra 7:11-26). (4) Artaxerxes Longimanus decree in 444 B.C. (Nehemiah 2:1-8). The first three decrees say nothing about the rebuilding of the city of Jerusalem itself since the first two decrees pertain to the rebuilding of the temple in Jerusalem and the third relates to finances for animal sacrifices at the temple but the fourth decree granted the Jews permission to rebuild Jerusalem s city walls. From the issuing of the command to restore, yes to rebuild Jerusalem informs Daniel as to when the seventy weeks or seventy units of seven years (490 prophetic years) begin. It will begin with the restoration and rebuilding of the city of Jerusalem. The first of the four decrees by Persian rulers was the one Cyrus issued to rebuild the temple, which occurred in 538 B.C. (2 Chronicles 36:22-23; Ezra 1:1-4; 6:3-5). This decree resulted in the return of the Jewish exiles in Babylon to the land of promise and the rebuilding of the temple but not a complete restoration of the city of Jerusalem. Cyrus issued the decree which brought an end to the exile and again turned the Jews toward Jerusalem. This edict refers to the rebuilding of the temple and not to the city, thus it could not mark the beginning of the seventy weeks. The commencement of the rebuilding began with Cyrus decree but the city s complete restoration was not at that time. The next decree in the restoration of the temple in Jerusalem was due to Tattenai, governor of Judah, who questioned the Jews right to rebuild the temple (Ezra 5:3-17). Darius I had a search made of Cyrus decree and then issued a decree himself about 519 or 518 B.C. to confirm Cyrus original decree (Ezra 6:1-12). This decree will not serve as the beginning date for the seventy weeks because it has specific reference to the temple and not to the city. Furthermore, it really is not a new decree but only confirms a former one. 2014 William E. Wenstrom, Jr. Bible Ministries 9
The third decree was the decree to Ezra in 458 B.C. which encouraged the return of more of the Jewish exiles with Ezra as well as the further restoration of the temple and its worship, and in addition the appointment of civil leaders (Ezra 7:11-26). This decree did not mark the beginning of the seventy weeks because it does not contain a word about the rebuilding of the city of Jerusalem but rather the temple in Jerusalem. The decree of Artaxerxes to Nehemiah in 444 B.C. to rebuild the city of Jerusalem (Nehemiah 2:1-8) is the decree being referred to here in Daniel 9:25, which marks the beginning of the seventy weeks or the seventy units of seven years (490 prophetic years). This is indicated by the fact that this decree makes a direct reference to the restoration of the city of Jerusalem (2:3, 5) and of the city gates and walls (2:3, 8). Also, Artaxerxes wrote a letter to Asaph to give materials to be used specifically for the walls (2:8). Furthermore, the book of Nehemiah and Ezra 4:7-23 indicate that the restoration of the walls of Jerusalem was done during tremendous adversity just as Gabriel predicted to Daniel here in Daniel 9:25. Therefore, the only decree that adequately fits the criteria listed in Daniel 9:25 is the decree of Artaxerxes in 444 B.C. which is mentioned in the book of Nehemiah. This decree marks the beginning of the seventy weeks. Nehemiah 1:1 states that Nehemiah heard of Jerusalem s desolate conditions in the month of Chislev (November/December) in Artaxerxes twentieth year. Then in Nehemiah 2:1 we are told that later in Artaxerxes twentieth year in the month of Nisan (March/April) Nehemiah reports that he was granted permission to restore the city and build its walls. The fact that Nisan occurs later than Chislev (in the same year) seems curious. However, Nehemiah was using a Tishri-to-Tishri (September/October) dating method rather than the Persian Nisan to-nisan method. Nehemiah was following what was used by the kings of Judah earlier in their history. The beginning of Artaxerxes rule can be established. First of all, his father Xerxes died shortly after December 17, 465 B.C. and he immediately succeeded him. The accession-year system was used, thus the first year of Artaxerxes reign according to the Persian Nisan-to-Nisan reckoning would be Nisan 464 to Nisan 463. It according to the Jewish Tishri-to-Tishri the first year of his reign would be reckoned as Tishri 464 to Tishri 463. Therefore, the report to Nehemiah (1:1) took place in Chislev (November/December) of 445 B.C. and the decree of Artaxerxes recorded in Nehemiah 2:1 occurred in Nisan (March/April) of 444 B.C. Thus, Nisan 444 B.C. marks the beginning of the seventy weeks of Daniel 9:24-27. Harold Hoehner writes The first decree is the one of Cyrus to rebuild the temple, probably given on October 29, 539 B.C. 1 (2 Chron 36:22 23; Ezra 1:1 4; 1 John C. Whitcomb, Jr., Darius the Mede (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959), pp. 70-71. 2014 William E. Wenstrom, Jr. Bible Ministries 10
6:3 5). This decree concerned the return of the captives and the rebuilding of the temple but not a complete restoration of the city. However, Keil, 2 Leupold, 3 and Young 4 feel this. decree marks the starting point of the seventy weeks. Young states: This edict [Cyrus ], furthermore, was issued in fulfillment of the prophecy of Jer., and it speaks expressly of going to Jerusalem and building there the templethe first and most important step in rebuilding of the city. In this connection also one should consider the prophecies of Isa 44:28 in which Cyrus is described as saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Likewise Isa 45:13 declares of Cyrus, he shall build my city, and he shall let go my captives. Lastly, it should be noted that the book of Ezra pictures Jerusalem as an existing city (cf. Ezra 4:12, 9:9). It cannot be denied that this was the year in which the effects of the going forth of a word began to appear in history. Cyrus issued the decree which brought an end to the exile and again turned the Jews toward Jerusalem. It is not justifiable to distinguish too sharply between the building of the city and the building of the temple. Certainly, if the people had received permission to return to Jerusalem to rebuild the temple, there was also implied in this permission to build for themselves homes in which to dwell. There is no doubt whatever but that the people thus understood the decree (cf. Haggai 1:2 4). The edict of Cyrus mentions the temple specifically, because that was the religious center of the city, that which distinguished it as the holy city of the Jews. If, therefore, we are to discover in history the effects of the going forth of a Divine word we discover them first appearing during the first year of Cyrus the king, and this year is thus to be regarded as the terminus a quo of the 70 sevens. 5 While at first sight this all seems quite convincing, there are several problems with this view. First, Cyrus edict refers to the rebuilding of the temple and not to the city. Although it is granted there were inhabitants and a city was built in Cyrus time as predicted by Isaiah, certainly it was not a city that could defend itself as described in Daniel 9:25. Young cites two Scripture verses from Ezra to substantiate his view. The first passage Ezra 4:12 (see also vv. 13 and 16 ) is not applicable for it is referring not to Cyrus time but to Artaxerxes reign (465/64-423 B.C.) as even Young argues vigorously in another work of his. 6 The second passage Ezra 9:9 also refers to Artaxerxes reign and not Cyrus reign. Also the word for wall,,גדר is a fence used to surround a vineyard and not a military defensive wall. 7 It is never used in Nehemiah in relation to building a defensive wall. Most 2 Keil, Daniel, pp. 355-56. 3 Leupold, Exposition of Daniel, pp. 417-26 4 Edward J. Young, The Prophecy of Daniel: A Commmentary (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1949), pp. 202-3. 5 Ibid. 6 Edward J. Young, An Introduction to the Old Testament, rev. ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960), pp. 403-4. 7 Brown, Driver, and Briggs speak of it as a wall of stones without mortar, Hebrew and English Lexicon, p. 173. 2014 William E. Wenstrom, Jr. Bible Ministries 11
likely it is metaphorically speaking of security brought about by the protection of the Persian kings. 8 The only other references to the walls in Ezra are the walls of the temple (Ezra 5:3, 8, 9). Therefore, neither of these Scripture passages is in the context of Cyrus decree and has no reference to a defensive wall. Second, a distinction should be made between the rebuilding of a city and the restoration of a city to its former state. Japan rebuilt itself after World War II, but that is quite different from restoring it to its pre-world War II military state. The commencement of the rebuilding began with Cyrus decree but the city s complete restoration was not at that time. Third, if one accepts the seventy weeks as beginning with Cyrus decree, how does one reckon the 490 years? Young states: The 7 sevens apparently has [sic] reference to the time which should elapse between the issuance of the word and the completion of the city and temple; roughly, to the end of the period of Ezra and Neh. The 62 sevens follows [sic] this period. In vs. 25 these 62 sevens are not characterized, but in vs. 26 we are told what will happen after the expiry of the 62 sevens. The 62 sevens therefore have reference to the period which follows the age of Ezra and Neh. to the time of Christ. 9 Though Young is not specific regarding the final week, it seems that he would make the first half of that week include all of Christ s incarnation and the destruction of the temple in A.D. 70, but with no indication of the terminus ad quem of the seventieth week. 10 Young s formulation, according to the first seven weeks, would cover a period of about one hundred years (each week thus representing about fourteen years); the second period of sixty-two weeks would cover from Nehemiah to the time of Christ, a period of about 450 years (each week representing about seven years); and the final week would be divided into two parts, the first half covering the lif e of Christ and going even until the destruction of the temple in A.D. 70, a period of thirty-five to seventy years (about ten to twenty years for each week), and the second half of the seventieth week would have no terminus ad quem. Of course, other scholars who begin the decree with Cyrus do not all calculate the seventieth week as Young does. However, it seems that this system makes havoc of Gabriel s sayings, which were rather specific. Also Young s lengthy explanation leads one to be suspicious of this interpretation. It seems highly subjective as is evident when one reads the various commentators who hold to a symbolical interpretation. In conclusion, then, it is most unlikely that Cyrus decree marks the terminus a quo of the seventy weeks described in Daniel. The next decree in the restoration of the temple in Jerusalem was due to Tattenai, governor of Judah, who questioned the Jews right to rebuild the temple (Ezra 5:3 8 C. F. Keil, The Books of Ezra, Nehemiah, and Esther, trans. Sophia Taylor (Edinburgh: T. & T. Clark, 1873), pp. 120-21; Slotki, Daniel, Ezra and Nehemiah, p. 167. 9 Young, Daniel, pp. 205-6, 220; cf. Young, Messianic Prophecies, pp. 67-70. 10 Young, Daniel, pp. 213-21; Young, Messianic Prophecies, pp. 69-84. 2014 William E. Wenstrom, Jr. Bible Ministries 12
17). Darius had a search made of Cyrus decree and then issued a decree himself about 519/18 B.C. to confirm Cyrus original decree (Ezra 6:1 12). This decree will not serve as the beginning date for the seventy weeks because it has specific reference to the temple and not to the city, and because it really is not a new decree but only confirms a former one. The decree of Artaxerxes to Ezra. The third decree was the decree to Ezra in 457 B.C. It encouraged the return of more exiles with Ezra, the further enhancement of the temple and its accompanying worship, and the appointment of civil leaders (Ezra 7:11 26). It is thought by men such as Pusey, 11 Boutflower, 12 Payne, 13 and Goss 14 that this decree marked the terminus a quo of the seventy weeks and that the end of the sixty-ninth week brings one to A.D. 26 or 27 (depending on whether or not one dates the decree 458 or 457 B.C.), which marks the commencement of Christ s ministry. The proponents of this view (with the exception of Goss) would see at the middle of the seventieth. week the crucifixion of Christ in A.D. 30 and the terminus ad quem of the seventieth week would be in A.D. 33, the probable date of Stephen s death and Paul s conversion. There are several problems with this view. First, and foremost, is that this decree has not a word about the rebuilding of the city of Jerusalem but rather the temple in Jerusalem. 15 This is even admitted by Payne. 16 The proponents of this theory say that a wall was permitted to be built because Artaxerxes gave unlimited freedom to use the leftover silver and gold (Ezra 7:18) and because Ezra was to appoint civil authorities (Ezra 7:25) who would want to build a wall. But the leftover silver and gold was to be used for the temple worship and the civil authorities were appointed for the purpose of judging and not for building defense walls. 17 Second, to have the sixty-nine weeks terminate at the commencement of Christ s ministry in A.D. 26 or 27 is untenable for two reasons: (a) The cutting off of the Messiah (Dan 9:26) is a very inappropriate way to refer to the descent of the Holy Spirit upon Jesus at the commencement of His ministry. (b) The date for the beginning of Jesus ministry is not A.D. 26 or 27 but A.D. 29, as discussed previously. 34 Third, to what does Daniel refer in 9:27 when he states he is confirming a covenant? If it refers to Christ, then what covenant was it and how did He break it? Fourth, to say that the middle of the seventieth week refers to Christ s crucifixion in A.D. 30 is untenable 11 E. B. Pusey, Daniel the Prophet (Oxford: James Parker & Co., 1876), pp. 164-233, esp. pp. 168-78. 12 Charles Boutflower, In and Around the Book of Daniel (London: SPCK, 1923), pp. 168-211. 13 J. Barton Payne, The Theology of the Older Testament (Grand Rapids: Zondervan Publishing House, 1962), pp. 276-78; J. Barton Payne, The Imminent Appearing of Christ (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962), pp. 148-50. 14 Glenn Richard Goss, The Chronological Problems of the Seventy Weeks of Daniel (Th.D. diss., Dallas Theological Seminary, 1966), pp. 122-30. 15 Keil, Daniel, p. 379; cf. Michael J. Gruenthaner, The Seventy Weeks, Catholic Biblical Quarterly 1 (January 1939): 51. 16 Payne, Imminent Appearing, p. 148. 17 For a fuller discussion, see Fred Holtzman, A Re-examination of the Seventy Weeks of Daniel (Th.M. thesis, Dallas Theological Seminary, 1974), pp. 82-84. 34 Harold W. Hoehner, Chronological Aspects of the Life of Christ, Part 11: The Commencement of Christ s Ministry, Bibliotheca Sacra 131 (January-March 1974): 41-54. 2014 William E. Wenstrom, Jr. Bible Ministries 13
on two grounds: (a) the sacrifices did not cease at Christ s crucifixion, and (b) though the date of A.D. 30 is possible the A.D. 33 date is far more plausible. 1835 Fifth, to say that the end of the seventieth week refers to Stephen s death and Paul s conversion in A.D. 33 is pure speculation. There is no hint of this in the texts of Daniel 9:27 and Acts 8 9 to denote the fulfillment of the seventieth week. Also the date of Paul s conversion as well as Stephen s martyrdom was more likely in A.D. 35. 19 In conclusion the decree of Artaxerxes to Ezra in 457 B.C. serving as the starting point of the seventy weeks is highly unlikely. The decree of Artaxerxes to Nehemiah. Another decree is that of Artaxerxes to Nehemiah in 444 B.C. to rebuild the city of Jerusalem (Neh 2:1 8). Several factors commend this decree as the one prophesied by Daniel (9:25) for the commencement of the seventy weeks. First, there is a direct reference to the restoration of the city (2:3, 5) and of the city gates and walls (2:3, 8). Second, Artaxerxes wrote a letter to Asaph to give materials to be used specifically for the walls (2:8). Third, the Book of Nehemiah and Ezra 4:7 23 indicate that certainly the restoration of the walls was done in the most distressing circumstances, as predicted by Daniel (Dan 9:25). Fourth, no later decrees were given by the Persian kings pertaining to the rebuilding of Jerusalem. 20 Keil objects to calling this a decree. He thinks it would more appropriately be seen as a royal favor. 21 However, Daniel 9:25, though not requiring a decree, 22 does require a command (דבר) and certainly this was the case with Artaxerxes as seen in the letters he wrote to the governors of the provinces beyond the river and to Asaph (Neh 2:7 9). In conclusion this is the only decree that adequately fits the strictures given in Daniel 9:25. Hence this decree of Artaxerxes is considered the terminus a quo of the seventy weeks. The date of this decree is given in the biblical record. Nehemiah 1:1 states that Nehemiah heard of Jerusalem s desolate conditions in the month of Chislev (November/December) in Artaxerxes twentieth year. Then later in Artaxerxes twentieth year in the month of Nisan (March/April) Nehemiah reports that he was granted permission to restore the city and build its walls (2:1). To have Nisan later than Chislev (in the same year) may seem strange until one realizes that Nehemiah was using a Tishri-to-Tishri (September/October) dating method rather than the Persian Nisanto-Nisan method. Nehemiah was following what was used by the kings of Judah earlier in their history. 23 This method used by 18 Harold W. Hoehner, Chronological Aspects of the Life of Christ, Part V: The Year of Christ s Crucifixion, Bibliotheca Sacra 131 (October- December 1974): 332-48. 35 Harold W. Hoehner, Chronological Aspects of the Life of Christ, Part V: The Year of Christ s Crucifixion, Bibliotheca Sacra 131 (October- December 1974): 332-48. 19 Harold Hoehner, Chronology of the Apostolic Age (Th.D. diss., Dallas Theological Seminary, 1965), pp. 200-4; George Ogg, The Odyssey of Paul (Old Tappan, NJ: Fleming H. Revell Co., 1968), pp. 24-30. 20 Cf. Albert Barnes, Notes, Critical, Illustrative, and Practical, on the Book of Daniel (New York: R. Worthington, 1881), p. 390. 21 Keil, Daniel, pp. 379-80. 22 Keil, Daniel, pp. 379-80. 23 Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings, rev. ed. (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965), pp. 28-30, 161. 2014 William E. Wenstrom, Jr. Bible Ministries 14
Nehemiah is confirmed by Jews in Elephantine who also used this method during the same time period as Nehemiah. 24 Next, one needs to establish the beginning of Artaxerxes rule. His father Xerxes died shortly after December 17, 465 B.C. 25 and Artaxerxes immediately succeeded him. Since the accession-year system was used 26 the first year of Artaxerxes reign according to the Persian Nisan-to-Nisan reckoning would be Nisan 464 to Nisan 463 and according to the Jewish Tishri-to- Tishri reckoning would be Tishri 464 to Tishri 463. In conclusion the report to Nehemiah (1:1) occurred in Chislev (November/December) of 445 B.C. and the decree of Artaxerxes (2:1) occurred in Nisan (March/April) of 444 B.C. 27 Therefore, Nisan 444 B.C. marks the terminus a quo of the seventy weeks of Daniel 9:24 27.28 In Daniel 9:26, Gabriel informs that the Messiah will killed after the 483 years of the prophecy and that Jerusalem along with the Temple will be destroyed as a result. 29 Pentecost writes Important revelation was then given Daniel about the inception of this important time period and its divisions. The 70 sevens would begin, Gabriel said, with the issuing of the decree to restore and rebuild Jerusalem. This decree was the fourth of four decrees made by Persian rulers in reference to the Jews. The first was Cyrus decree in 538 B.C. (2 Chron. 36:22 23; Ezra 1:1 4; 5:13). The second was the decree of Darius I (522-486) in 520 B.C. (Ezra 6:1, 6 12). This decree actually was a confirmation of the first decree. The third was the decree of Artaxerxes Longimanus (464-424) in 457 B.C. (Ezra 7:11 26). The first two decrees pertain to the rebuilding of the temple in Jerusalem and the third relates to finances for animal sacrifices at the temple. These three say nothing about the rebuilding of the city itself. Since an unwalled city was no threat to a military power, a religious temple could be rebuilt without jeopardizing the military authority of those granting permission to rebuild it. No one of these three decrees, then, was the decree that formed the beginning of the 70 sevens. The fourth decree was also by Artaxerxes Longimanus, issued on March 5, 444 B.C. (Neh. 2:1 8). On that occasion Artaxerxes granted the Jews permission to rebuild Jerusalem s city walls. This decree is the one referred to in Daniel 9:25. 30 24 S. H. Horn and L. H. Wood, The Fifth-Century Jewish Calendar at Elephantine, Journal of Near Eastern Studies 13 (January 1954): 4, 20. 25 and L. H. Wood, The Fifth-Century Jewish Calendar at Elephantine, Journal of Near Eastern Studies 13 (January 1954): 4, 20. 42 Ibid 26 Ibid., p. 4. 27 Richard A. Parker and Waldo H. Dubberstein, Babylonian Chronology 626 B.C. - A.D. 75, 2d ed. (Providence: Brown University Press, 1956), p. 32; Herman H. Goldstine, New and Full Moons 1001 B.C. to A.D. 1651 (Philadelphia: American Philosophical Society, 1973), p. 47. 28 Bibliotheca Sacra Volume 132. (1975)., 132(525), 50 59. 29 Hoehner, Harold W.; Chronological Aspects of the Life of Christ Part VI: Daniel s Seventy Weeks and New Testament Chronology; Bibliotheca Sacra volume 132, number 525; pages 52-59; January 1975. 30 Pentecost, J. D. (1985). Daniel. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1362). Wheaton, IL: Victor Books. 2014 William E. Wenstrom, Jr. Bible Ministries 15
Wiersbe writes Verse 25 tells us that the event that will trigger the 490 years is a decree (see Neh. 2:5) permitting the Jews to go back to Jerusalem and rebuild the city. (It is interesting that the event that will trigger the last seven years of this period will be the covenant of the Antichrist to protect the Jews. We find a decree at the beginning and at the end of the 490 years.) History tells us there were four different decrees relating to Jerusalem: Cyrus, Darius, and Artaxerxes all made decrees concerning the rebuilding of the temple (Ezra 1, 6, and 7); and Artaxerxes decreed that Nehemiah could return to rebuild the walls (Neh. 2). This was in 445 B.C., and it is the decree Dan. 9:25 is talking about; it took place nearly 100 years after Daniel received the message from God. Gabriel said that there would be a total of sixty-nine weeks, seven and sixty-two, between the giving of the decree and the arrival of Messiah, the Prince, in Jerusalem ( = 483 years). Keep in mind that prophetic years in the Bible are not 365 days, but 360 days long. It has been calculated by scholars that there were 483 prophetic years between the decree in 445 B.C. and the day that Jesus rode into Jerusalem on Palm Sunday (cf. The Coming Prince by Sir Robert Anderson, Kregel, 1967). 31 It will be restored, yes it will be rebuilt with a public square as well as a defensive trench even during distressful times tells Daniel that Jerusalem will be built during times of great adversity. This was fulfilled during the days of Nehemiah as recorded in the book which bears his name. Until an anointed one, a prince, there will be seven units of seven years and sixty-two units of seven years marks the end of sixty-nine units of seven years or sixty-nine weeks which is 483 prophetic years and was fulfilled in history when the Lord Jesus Christ presented Himself to Israel as her Messiah (Luke 19:28-44). The anointed one, a prince is a reference to the Lord Jesus Christ. The seven units of seven years or seven weeks is 49 years, which refers to the rebuilding of Jerusalem (Nehemiah 2:12-15). The sixty-two weeks or sixty-two units of seven years is 434 years. The seven weeks is to be added to the sixtytwo weeks, which equals 483 years. So we can see that the first seven weeks and the sixty-two weeks that followed it ran consecutively with no time between them and totaled 483 years. This has been fulfilled in history in that it extended from March 5, 444 B.C to March 30, 33 A.D. This would be 173,880 days and remember a year is 360 days. In order to understand how 444 B.C. to A.D. 33 can equal 483 years, we must understand that the Jewish calendar had 360 days per year, thus 483 years times 360 days equals 173,880 days. The Gregorian Calendar contains 365 days a year and under this 444 B.C. to A.D. 33 would be 476 years since only one year expired 31 Wiersbe, W. W. (1993). Wiersbe s Expository Outlines on the Old Testament (Da 9:20 27). Wheaton, IL: Victor Books. 2014 William E. Wenstrom, Jr. Bible Ministries 16
between 1 B.C. and A.D. 1. A total of 476 years divided by four (a leap year every four years) gives 119 additional days but three days must be subtracted from 119 because centennial years are not leap years, though every 400 years is a leap year. Thus, 476 years times 365 days equals 173,740 days and if we add 116 days in leap years and 24 days (March 5-30), we have 173,880 days. If we multiply the sixty-nine weeks by seven years for each week by 360 days, it would give us a total of 173,800 days. There are 476 solar years between 444 B.C. and 33 A.D. Now, if we multiply 476 by 365.24219879 or by 365 days, 5 hours, 48 minutes, 45.975 seconds as Hoehner suggests one arrives at the number 173,855 days, 6 hours, 52 minutes, 44 seconds or 173,855 days. There are 25 days to be accounted for between 444 B.C. and 33 A.D. If we add 25 days to March 5, 444 B.C., we arrive at March 30, 33 A.D., which was amazingly Nisan 10, 33 A.D. This was the day of the Lord Jesus triumphal or tearful entry into Jerusalem to present Himself to Israel as her king. Hoehner writes Thus far it has been concluded that the terminus a quo of the seventy weeks is Nisan 444 B.C. After the sixty-two weeks the Messiah will be cut off and have nothing (Dan 9:26). 32 This has reference to Christ s death and indicates that in His first advent He would not acquire the messianic kingdom envisioned in the Old Testament. Thus the sixty-nine weeks were to expire shortly before Christ s death. Hence the terminus ad quem for the sixty-ninth week is shortly before Christ s death...calculation with the solar year. If one multiplies the sixty-nine weeks by seven solar years, the total is 483 years. Subtracting this from 444 B.C. gives the date of A.D. 38, five years after Christ s crucifixion. So it is obvious that a calculation using the solar year does not work. Calculation with the sabbatical year. A new attempt has been made by Newman who calculates sixtynine sabbatical years between the termini a quo and ad quem of the sixty-nine years. His conclusion is that the sixty-ninth sabbatical year was A.D. 27-34. 33 However, there are some problems with this view. First, the first sabbatical period would be from 452 to 445 B.C., which is one year before the decree of Artaxerxes to Nehemiah. Thus one would have only sixty-eight sabbatical years between the decree and Christ s death. Second, Daniel says that the Messiah would be cut off after the sixty-nine weeks, and thus according to Newman s view Christ would have to be cut off after A.D. 34, a year after His crucifixion. Third, the figures in Daniel seem to be more specific than sabbatical years. If sabbatical years were used, one would expect the decree to have been given in a sabbatical year and Christ s death to have occurred in a sabbatical year. Fourth, although the seventyyear captivity was for Israel s disobedience of not observing the sabbatical years, 32 C. G. Ozanne, Three Textual Problems in Daniel, The Journal of Theological Studies 16 (October 1965): 446-47. 33 Robert C. Newman, Daniel s Seventy Weeks and the Old Testament Sabbath-Year Cycle, Journal of the Evangelical Theological Society 16 (Fall 1973): 232-34 2014 William E. Wenstrom, Jr. Bible Ministries 17
there is no specific reference to sabbatical years mentioned in the immediate context. Fifth, there is no direct biblical evidence as to which year the sabbatical year occurred. All the evidence Newman gives is from secondary sources. Therefore, this system of calculation does not solve the problem. Calculation with the prophetical year. The solution that is the most plausible is the one introduced by Anderson. He proposed that the length of the year should be calculated as 360 days. He called these 360-day years prophetic years. 34 This makes good sense for several reasons. First, with modern astronomy one can reckon a year very precisely as being 365.24219879 days, or 365 days, 5 hours, 48 minutes, 45.975 seconds. 35 However, in ancient times various systems were used. It was common during at least some parts of the histories of Egypt, 36 India, 37 Assyria and Babylon, 38 and Greece 39 to have twelve thirtyday months making a total of 360 days for the year and then to have some system of intercalating the other five days so that the year would come out correctly. Although it may be strange to present-day thinking, it was common in those days to think of a 360-day year. Second, in conjunction with the prophetic literature of the Bible, the 360-day year is used. Daniel s seventieth week is a good illustration of this fact. A covenant will be confirmed for the seven years of the seventieth week (Dan 9:27) but it will be broken in the middle of the week. In the last half of the week, or for three and one-half years, there will be the terrible persecution. This matches with the persecution mentioned in 7:24 25, which will last for a time, times, and half a time, or three and one-half years. This phrase is also mentioned in 12:7. However, it is not until one comes to the New Testament that the duration of the year is known. John uses the same terminology of time, times, and half a time in Revelation 12:14. Speaking of the same situation within the same chapter, John says that the persecution will be for 1,260 days (12:6). John again uses this figure of 1,260 days in 11:3 and that period is also listed as being forty-two months in the previous verse (11:2). Also the fortytwo month period is mentioned in 13:5, which speaks of the same period of persecution. Thus the forty-two months equals the 1,260 days, and that equals the time, times, and half a time or three and one-half years, which in turn equals the half week in Daniel 9:27. Hence the month is thirty days and the year is 360 days. Third, outside the prophetic literature the 360-day year is used one other time in the Bible. Genesis 7:11 states that the flood began on the seventeenth day of the 34 Robert Anderson, The Coming Prince, 10th ed. (London: Hodder & Stoughton, 1915), pp. 67-75. 35 Jack Finegan, Handbook of Biblical Chronology (Princeton, NJ: Princeton University Press, 1964), p. 19. 36 Encyclopaedia Britannica, 14th ed., s.v. Calendar, IV. Egyptian Calendar ; Encyclopaedia Britannica, 14th ed., s.v. Chronology, III. Egyptian ; Finegan, Biblical Chronology, pp. 29, 32; Horn and Wood, Jewish Calendar at Elephantine, p. 3. 37 Encyclopaedia Britannica, 14th ed., s.v. Calendar, V. Hindu Calendar. 38 Encyclopaedia Britannica, 14th ed., s.v. Calendar, VI. Babylonian and Assyrian Calendars ; cf. Horn and Wood, Jewish Calendar at Elephantine, p. 5. 39 Encyclopaedia Britannica, 14th ed., s.v. Calendar, VIII. Greek Calendar. 2014 William E. Wenstrom, Jr. Bible Ministries 18