THE 70 WEEKS OF DANIEL (PROPHECY)

THE PROPHECY

From the New International Version:
Daniel 9
21. while I was still in prayer, Gabriel, the man I had seen in the earlier vision, came to me in swift flight about the time of the evening sacrifice.
22. He instructed me and said to me, "Daniel, I have now come to give you insight and understanding.
23. As soon as you began to pray, an answer was given, which I have come to tell you, for you are highly esteemed. Therefore, consider the message and understand the vision:
24. "Seventy `sevens' are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy.
25. "Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven `sevens,' and sixty-two `sevens.' It will be rebuilt with streets and a trench, but in times of trouble.
26. After the sixty-two `sevens,' the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed.
27. He will confirm a covenant with many for one `seven.' In the middle of the `seven' he will put an end to sacrifice and offering. And on a wing [of the temple] he will set up an abomination that causes desolation, until the end that is decreed is poured out on him. "

From the American Standard:
Daniel 9
21. yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.
22. And he instructed me, and talked with me, and said, O Daniel, I am now come forth to give thee wisdom and understanding.
23. At the beginning of thy supplications the commandment went forth, and I am come to tell thee; for thou art greatly beloved: therefore consider the matter, and understand the vision.
24. Seventy weeks are decreed upon thy people and upon thy holy city, to finish transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophecy, and to anoint the most holy.
25. Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one, the prince, shall be seven weeks, and threescore and two weeks: it shall be built again, with street and moat, even in troublous times.
26. And after the threescore and two weeks shall the anointed one be cut off, and shall have nothing: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and even unto the end shall be war; desolations are determined.
27. And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate.

Much of the Bible concerns prophecy and much of that prophecy is what is called messianic prophecy, prophecies (starting in Genesis) which predict the coming of the Messiah. The single most important messianic prophecy is probably Daniel 5:24 through Daniel 5:27, commonly known as the "70 Weeks of Daniel". The prophecy occurs near the end of the Babylonian Captivity of Israel, the period of time that began with the conquest and destruction of Jerusalem by Nebuchadrezzar around the year 586 B.C.

There has been some debate as to what these passages mean, but almost every Christian agrees that it is a prediction for the advent of the Messiah ("until the Anointed One, the ruler,"). It takes some unraveling to understand this prophecy, but a little study of the text will reveal the meaning of the passages. First we start with the decree since it is the starting point of the prophecy ("From the issuing of the decree to restore and rebuild Jerusalem").

THE DECREES
Four decrees were issued concerning the repopulating and rebuilding of Jerusalem:

1. 538 B.C. - Cyrus II Cyrus II issued a decree allowing Jews in Babylonian Captivity to return to Israel. In October 539 B.C., Cyrus the Great conquered the city of Babylon and brought the rule of Belshazzar and the Chaldean Empire of Babylonia to an end. In a legendary episode, it was been stated that Cyrus was successful in capturing the city by diverting the waters of the Tigris river. Under the leadership of Zerubbabel, some 42,360 people left Babylon to return to Judah. Now not all Jews in Babylon did leave, some were too old and many Jews probably felt that they were too well established in Babylonia to return.


The Decree of Cyrus has never been found, but archaeological remains of a similar decree, the famous Cyrus Cylinder, has been found. This decree was issued to the Babylonians and indicates that is likely that the decree referred to in the Bible did indeed exist. The text of the Decree of Cyrus is reputedly given in Ezra 1:2 and it matches closely the type of wording of the text on the Cyrus Cylinder. Therefore it seems likely that Ezra 1:2 did match quite closely the actual Decree of Cyrus to the Hebrews.

Ezra 1
1. In the first year of Cyrus king of Persia, in order to fulfill the word of the LORD spoken by Jeremiah, the LORD moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and to put it in writing:
2. "This is what Cyrus king of Persia says: "`The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah.
3. Anyone of his people among you--may his God be with him, and let him go up to Jerusalem in Judah and build the temple of the LORD, the God of Israel, the God who is in Jerusalem.
4. And the people of any place where survivors may now be living are to provide him with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.'"

For more information, reference:
www.fordham.edu...
instruct1.cit.cornell.edu...


2. 518 B.C. - Darius
The work on the Second Temple was started around 534 B.C. soon after Zerubbabel arrived in Jerusalem. The work on the Temple ground to a halt because of interference and opposition from the "enemies of Judah and Benjamin". In 722 B.C. the Northern Kingdom (Samaria) was conquered by Sargon II of Assyria. During the reigns of the Assyrian kings Esarhaddon (680-669 B.C.) and Ashurbanipal (668-ca. 630 B.C.), the Assyrian government encouraged its residents to move to Israel and to settle there. These immigrant people worshipped pagan idols but also started worshipping Yahweh whom they regarded as the god of the land in which they now lived. They intermarried with the Jews who had remained in the land and eventually their descendants became the Samaritans. The exiles who returned from Babylon and their descendants despised them and apparently the feeling was mutual. These people managed to stop construction on the Temple until the second year of the reign of Darius when it was restarted by Zerubbabel and Jeshua at the prompting of the prophets Haggai and Zechariah. When question about this by Tattenai (governor of the region), an appeal was made to Darius referencing the initial decree of Cyrus. Darius subsequently issued a decree reaffirming the command to permit reconstruction of the Temple in Jerusalem. The Temple was completed in the sixth year of the reign of Darius (515 B.C.). The opposition of "the people of the land" (to become the sect of the Samaritan sect) continued and was an on-going problem throughout the entire rebuilding of the city of Jerusalem.

Ezra 6
6. Now then, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and you, their fellow officials of that province, stay away from there.
7. Do not interfere with the work on this temple of God. Let the governor of the Jews and the Jewish elders rebuild this house of God on its site.
8. Moreover, I hereby decree what you are to do for these elders of the Jews in the construction of this house of God: The expenses of these men are to be fully paid out of the royal treasury, from the revenues of Trans-Euphrates, so that the work will not stop.
9. Whatever is needed--young bulls, rams, male lambs for burnt offerings to the God of heaven, and wheat, salt, wine and oil, as requested by the priests in Jerusalem--must be given them daily without fail,
10. so that they may offer sacrifices pleasing to the God of heaven and pray for the well-being of the king and his sons.
11. Furthermore, I decree that if anyone changes this edict, a beam is to be pulled from his house and he is to be lifted up and impaled on it. And for this crime his house is to be made a pile of rubble.
12. May God, who has caused his Name to dwell there, overthrow any king or people who lifts a hand to change this decree or to destroy this temple in Jerusalem. I Darius have decreed it. Let it be carried out with diligence.

3. 458 B.C. - Artaxerxes
In the seventh year of the reign of Artaxerxes I, Ezra lead another contingent of Jewish returnees to Jerusalem (4000 to 5000) . Artaxerxes decree granted Ezra and any Jews who wished permission to go to Jerusalem. The decree authorized payment of money apparently for the "beautification" of the Temple ("as the freewill offerings of the people and priests for the temple of their God in Jerusalem"). It seems that the Jews began construction of the walls of Jerusalem and the "people of the land" decided to put a stop to it. In a letter to Artaxerxes (around 464 B.C.), they lodged a complaint (Ezra Chapter 4:7 - 4:17); Artaxerxes issued a stop order (Ezra Chapter 4:18 - 4:23). Also it is possible that any work done on reconstructing the walls was destroyed (Nehemiah Chapter 1:3, "The wall of Jerusalem is broken down, and its gates have been burned with fire"). Although in the book of Ezra, this incident is reported out of chronological order (it occurred after completion of the Second Temple as reported in Ezra Chapters 5 and 6), it is in topical order, the reporting of continued opposition to the reconstruction of the city of Jerusalem by the descendents of the Assyrians (i. e., the Samaritans). Also it does seem that Ezra did go beyond the license granted him by Artaxerxes which did not specifically mention construction of a city wall unless one wants to apply a very liberal interpretation to Ezra Chapter 7:18 ("You and your brother Jews may then do whatever seems best with the rest of the silver and gold, in accordance with the will of your God.").

Ezra 7
11. This is a copy of the letter King Artaxerxes had given to Ezra the priest and teacher, a man learned in matters concerning the commands and decrees of the LORD for Israel:
12. Artaxerxes, king of kings, To Ezra the priest, a teacher of the Law of the God of heaven: Greetings.
13. Now I decree that any of the Israelites in my kingdom, including priests and Levites, who wish to go to Jerusalem with you, may go.
14. You are sent by the king and his seven advisers to inquire about Judah and Jerusalem with regard to the Law of your God, which is in your hand.
15. Moreover, you are to take with you the silver and gold that the king and his advisers have freely given to the God of Israel, whose dwelling is in Jerusalem,
16. together with all the silver and gold you may obtain from the province of Babylon, as well as the freewill offerings of the people and priests for the temple of their God in Jerusalem.
17. With this money be sure to buy bulls, rams and male lambs, together with their grain offerings and drink offerings, and sacrifice them on the altar of the temple of your God in Jerusalem.
18. You and your brother Jews may then do whatever seems best with the rest of the silver and gold, in accordance with the will of your God.
19. Deliver to the God of Jerusalem all the articles entrusted to you for worship in the temple of your God.
20. And anything else needed for the temple of your God that you may have occasion to supply, you may provide from the royal treasury.
21. Now I, King Artaxerxes, order all the treasurers of Trans-Euphrates to provide with diligence whatever Ezra the priest, a teacher of the Law of the God of heaven, may ask of you--
22. up to a hundred talents of silver, a hundred cors of wheat, a hundred baths of wine, a hundred baths of olive oil, and salt without limit.
23. Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should there be wrath against the realm of the king and of his sons?
24. You are also to know that you have no authority to impose taxes, tribute or duty on any of the priests, Levites, singers, gatekeepers, temple servants or other workers at this house of God.
25. And you, Ezra, in accordance with the wisdom of your God, which you possess, appoint magistrates and judges to administer justice to all the people of Trans-Euphrates--all who know the laws of your God. And you are to teach any who do not know them.
26. Whoever does not obey the law of your God and the law of the king must surely be punished by death, banishment, confiscation of property, or imprisonment.

4. 444 B.C. - Artaxerxes
On hearing the condition of Jerusalem ("the wall of Jerusalem is broken down, and its gates have been burned with fire"), Nehemiah, cupbearer to Artaxerxes, seeks his permission to go to Jerusalem to rebuild the city ("If it pleases the king and if your servant has found favor in his sight, let him send me to the city in Judah where my fathers are buried so that I can rebuild it."). Nehemiah also gets permission to rebuild the walls of Jerusalem and goes to Jerusalem with about an additional 42,000 Jewish exiles.

The Persians had just fought a war with the Greeks which was ended with the peace of Callias in 448 B.C. and Artaxerxes may have decided that it was better to have Jerusalem defended than leaving it undefended.

Nehemiah 2
1. 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 king. I had not been sad in his presence before;
2. so the king asked me, "Why does your face look so sad when you are not ill? This can be nothing but sadness of heart." I was very much afraid,
3 . but I said to the king, "May the king live forever! Why should my face not look sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?"
4. The king said to me, "What is it you want?" Then I prayed to the God of heaven,
5. and I answered the king, "If it pleases the king and if your servant has found favor in his sight, let him send me to the city in Judah where my fathers are buried so that I can rebuild it."
6. Then the king, with the queen sitting beside him, asked me, "How long will your journey take, and when will you get back?" It pleased the king to send me; so I set a time.
7. I also said to him, "If it pleases the king, may I have letters to the governors of Trans-Euphrates, so that they will provide me safe-conduct until I arrive in Judah?
8. And may I have a letter to Asaph, keeper of the king's forest, so he will give me timber to make beams for the gates of the citadel by the temple and for the city wall and for the residence I will occupy?" And because the gracious hand of my God was upon me, the king granted my requests.

WHICH DECREE?
This is where the wickets get sticky; there is indeed some contention among Biblical scholars as to which decree the "70 Weeks" prophecy refers; there are basically four contenders (Cyrus - 536 B.C., Darius - 518 B.C., Artaxerxes - 458 B.C., and Artaxerxes - 445 B.C.). However before we go much farther, the unit of time is seven years; the Hebrew word used is "shabuwa" which means "sevened, i.e. a week (specifically, of years)". This is normally translated as "week" but here the term means "seven years". Hence when the prophecy says "one week" it means "seven years". Notice that in the New International Version the term is translated as "sevens" while in the American Standard Version the term is translated as "week". Also in the King James Version, the term is translated as "week". We make mentioned of this here to clear up any misunderstanding of the time frame involved. There have been a few ignorant critics who have contended that the prophecy could not possibly be true because Jerusalem was not rebuilt in sixty-nine weeks and it was "hundred of years" between the rebuilding of the Temple and the advent of Jesus Christ (basing this contention only on the reading of the King James Version).

Now back to the subject of which decree. The Decree of Darius in 518 B.C. can be immediately rejected as the decree referenced in Daniel's prophecy; this decree was merely a reaffirmation of a proceeding document (Cyrus in 536 B.C.). Also we can safely reject the Decree of Cyrus because it only gave permission for Jews to return to Judah and to rebuild the Temple. There is no specific mention of the rebuilding of the city of Jerusalem and definitely no mention of refortification of the city. Daniel's prophecy makes specific mention of the rebuilding of city defenses ("It will be rebuilt with streets and a trench"). This can also be translated as "rebuilt with streets and a wall". This leaves us with either the decree of Artaxerxes to Ezra in 458 B.C., or the decree of Artaxerxes to Nehemiah in 445 B.C.

We will deal with one other contention before considering which one of the decrees of Artaxerxes should be used as the starting point for Daniel's "70 Weeks". There are a few scholars who state that none of the decrees we have discussed is the one referenced by Daniel's prophecy. This is a quote from a Michael P. Germano, "The incidental resettlement of the city by Jews constituted a de facto rebuilding of the city, an evolutionary process, extending over many decades. It began long before Artaxerxes issued his two decrees. The decrees in Ezra and Nehemiah either hindered or advanced the process but there is no clear and convincing evidence that any of the four decrees considered in this analysis commissioned the launch of the rebuilding of the city." Well the reconstruction of the city of Jerusalem probably started as soon as Nebuchadnezzar's army disappeared over the horizon with the Jewish captives to be taken to Babylonia. A few people remained in Jerusalem even though the city was in ruins and just like the bombed out cities of post World War II, the people left in Jerusalem started rebuilding at least their personal residences as soon as the war was over. Also Daniel's prophecy states of the "decree to restore and rebuild Jerusalem". The Hebrew term "shuwb" is used which has a meaning "with the idea of return to the starting point". In other words the command that will permit Jerusalem to return to its former glory which could not be done in an unwalled city. Indeed when we read Nehemiah Chapter 3, we get detailed descriptions of construction projects, who repairs what gates, and in Nehemiah Chapters 4,5, and 6 we can read about opposition to the work on Jerusalem's wall. Now Nehemiah seemed to be a man who could get things done, for in Nehemiah Chapter 6:

Nehemiah 6:15
15. So the wall was completed on the twenty-fifth of Elul, in fifty-two days.
16. When all our enemies heard about this, all the surrounding nations were afraid and lost their self-confidence, because they realized that this work had been done with the help of our God.

Nehemiah seems to have accomplished more work on the walls of Jerusalem in 52 days than was done in the previous 90 years. Also we can see that completion of this construction project sparked a building boom in Jerusalem, for in Nehemiah Chapter 7 we read:
Nehemiah 7:4
4. Now the city was large and spacious, but there were few people in it, and the houses had not yet been rebuilt.

Then in Nehemiah Chapter 11 we read:


Nehemiah Chapter 11
1. Now the leaders of the people settled in Jerusalem, and the rest of the people cast lots to bring one out of every ten to live in Jerusalem, the holy city, while the remaining nine were to stay in their own towns.
2. The people commended all the men who volunteered to live in Jerusalem.
3. These are the provincial leaders who settled in Jerusalem (now some Israelites, priests, Levites, temple servants and descendants of Solomon's servants lived in the towns of Judah, each on his own property in the various towns,
4. while other people from both Judah and Benjamin lived in Jerusalem): From the descendants of Judah: Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, a descendant of Perez;
5. and Maaseiah son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, a descendant of Shelah.
6. The descendants of Perez who lived in Jerusalem totaled 468 able men.
7. From the descendants of Benjamin: Sallu son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah,
8. and his followers, Gabbai and Sallai--928 men.
9. Joel son of Zicri was their chief officer, and Judah son of Hassenuah was over the Second District of the city.
10. From the priests: Jedaiah; the son of Joiarib; Jakin;
11. Seraiah son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, supervisor in the house of God,
12. and their associates, who carried on work for the temple--822 men; Adaiah son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malkijah,
13. and his associates, who were heads of families--242 men; Amashsai son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,
14. and his associates, who were able men--128. Their chief officer was Zabdiel son of Haggedolim.
15. From the Levites: Shemaiah son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
16. Shabbethai and Jozabad, two of the heads of the Levites, who had charge of the outside work of the house of God;
17. Mattaniah son of Mica, the son of Zabdi, the son of Asaph, the director who led in thanksgiving and prayer; Bakbukiah, second among his associates; and Abda son of Shammua, the son of Galal, the son of Jeduthun.
18. The Levites in the holy city totaled 284.
19. The gatekeepers: Akkub, Talmon and their associates, who kept watch at the gates--172 men.


While people such as Michael P. Germano may be correct that there was de facto construction in Jerusalem prior to the decrees of Artaxerxes, we get from Nehemiah the sense that previous efforts were desultory except for reconstruction of the Temple. Jerusalem had few people living in it, but as soon as the city walls were complete, people started to return to live in Jerusalem in large numbers. I read Nehemiah and get the sense that what once was a "sleepy village" was suddenly becoming a city.

ARTAXERXES - 458 B.C. OR ARTAXERXES - 445 B.C.
There are three time periods mentioned in the "70 Weeks of Daniel" prophecy:
1. 7 "weeks" ---- 49 years,
2. 62 "weeks" - 434 years,
3. 1 "week" ------ 7 years, the final period is divided into a fourth period ("middle of the week").
We then can combine the three time periods into two basic periods: (7 "weeks" plus 62 "weeks" or 69 "weeks" for a period of 483 years) before the advent of the Messiah, and then one "week" or seven years after the advent of the Messiah. Now no Christian scholar will contend that the first 69 "weeks" (or 483 years) does not represent fulfilled prophecy, the ministry of Jesus Christ is the fulfillment of the prophecy. However there is some contention as to whether the final "week" represents fulfilled prophecy or an event yet to come. The preterists believe that the final "week" refers to the events leading up to the destruction of the Second Temple in 70 A.D. The futurists (or Dispensationalists) believe that the final "week" refers to the End Times and belongs in the realm of eschatology. We will examine both contentions in the following paragraphs.

Now I will not attempt to "fine tune" the dating of the prophecy. There are those writers who will begin with an exact starting date (such as March 14, 445 B.C. - "the month of Nisan in the twentieth year of King Artaxerxes") and then compute the exact number of days in 483 years to arrive at an exact day in the ministry of Jesus Christ. However these calculations tend to unravel because of technical difficulties. For example the date of Artaxerxes second decree has also been given as 444 B.C. There is difficulty in lining up the ancient Hebrew calendar dates with our Julian calendar, also there is questions as to what is exactly meant by the "twentieth year of the reign" or the "seventh year of King Artaxerxes". Is the year of the reign calculated from the ascension date or from some arbitrary legal date? ("Yet Persian practice was to number the years of their kings from Nisan, not from their anniversary dates.") This leads to the situation where there can be as much as a year difference in the dates given for the various decrees; it would be better to write 445B.C. +/- 1 year. Also I question the exactness that should be applied to Biblical prophecy time lines. Is a prediction of seventy years exactly seventy years to the day or a prediction as to what year an event would be expected to occur? Now if we use the figure of 483 years as predicted and arrive at a date within the correct year, then we have a accuracy of +/- 0.207% (1/483*100). In my book an error of 0.207% is not much to worry about.

We will now discuss the concept of the "prophetic year" which equals 360 days as opposed to the solar year of 365.25 days. This idea is not as far fetched as some may want you to believe. For in Revelation 11:2-3 a period of 42 months is equated with 1260 days, with each month representing 30 days (12 x 30 = 360). In Revelation 12:6 and 12:14 a three and half year period ("time, times and half a time") is given as 1260 days (1260/3.5 = 360). Also in Genesis 7:11, 7:24, 8:3, and 8:4, we see Noah's Ark came to rest on Mount Ararat after a period of 150 days of 5 months.

The decree of Artaxerxes - 458 B.C. (Preterist View)

458 B.C. (or 457 B.C.) - Decree of Artaxerxes given to Ezra.
*
* 7 Weeks - 49 Years
* 49 year rebuilding of Jerusalem ("It will be rebuilt with streets and a trench, but
* in times of trouble"). There was constant opposition to the project from the
* descendents of the Assyrians who lived in Samaria. During the actual construction
* of the wall of Jerusalem, there was a plot to attack the city. The men working on
* the walls must always be armed in case of attack. There is an assassination plot
* against Nehemiah.
*
409 B.C. (or 408 B.C.) - Reconstruction of Jerusalem complete
*
* 62 Weeks - 434 Years
* Note there is no year 0; it goes 1 B.C. to 1 A.D. Therefore an additional year must
* added to your calculation when going from B.C. to A.D.
*
26 A.D. ( or 27 A.D.) - Advent of Jesus Christ
*
* Advent of Jesus Christ. This is the year Jesus begins his ministry and is considered to
* be the year He was baptized by John the Baptist and thus becomes "the Anointed One".
*
33 A.D. (or 34 A.D.)
*
* One Week - 7 Years
* Jesus Christ is crucified ("the Anointed One will be cut off and will have nothing",
* the term "cut off" means killed).
* "He will confirm a covenant with many for one `seven.' In the middle of the `seven'
* he will put an end to sacrifice and offering." During His ministry Jesus confirms the
* new Covenant with many (The Apostles and other followers). In the "middle" or
* "midst" of the time period, His crucifixion as a sin atonement terminates the need for
* animal sacrifices as "sin offerings" ("he will put and end to sacrifice and offering").
* The crucifixion also "makes an end to sins", "makes reconciliation for iniquity", and
* "brings everlasting righteousness". The Jews "finish the transgression" when
* crucify Jesus and reject Him as the Messiah. The transgression of Israel had
* long been the burden of the messages of God's prophets. It was for their
* transgressions that they had been sent into the Babylonia captivity. "The
* people of the ruler who will come will destroy the city and the sanctuary", in
* the year 70 A.D., after several years of rebellion, the Roman army of Titus, the
* son of Vespasian, destroys the Second Temple and Jerusalem.
*

The decree of Artaxerxes - 445 B.C. (Furturist View)

Using the prophetic year of 360 days, we have two basic time periods: 49 years = 49*360 = 17,640 days, 434 years = 434*360 = 156,240 days or a total of 173,380 days.

445 B.C. (or 444 B.C.) - Decree of Artaxerxes given to Ezra.
*
* 49 prophetic years = 17,640 days = 48.3 solar years
* The rebuilding of Jerusalem ("It will be rebuilt with streets and a trench, but
* in times of trouble"). As above, there is opposition to the project.
*
397 B.C. (or 396 B.C.) - Reconstruction of Jerusalem complete
*
* 434 prophetic years = 427.76 solar years
*
31 A.D. (or 32 A.D.)
*
* Year of the crucifixion of Jesus Christ. As above, His crucifixion as a sin atonement
* terminates the need for animal sacrifices as "sin offerings" ("he will put and end to
* sacrifice and offering"). The crucifixion also "makes an end to sins", "makes
* reconciliation for iniquity", and "brings everlasting righteousness". "The people of
* the ruler who will come" is of course a prophecy that the Second Temple will be
* destroyed by Titus in 70 A.D.
*
However, the futurists hold that there exists a gap between the fulfillment of the first 69 "weeks" of Daniel and the last "week". They assert that this is a reference to the antichrist who will make a covenant with Israel to rebuild the Temple. Since the Jews did not accept Jesus as Messiah, they still fall under the Old Covenant, Mosaic Law, by which they were required to conduct sacrifices (the Day of Atonement) to cover the sins of Israel. The Temple in Jerusalem is the only place that can be done. Therefore the Temple will be rebuilt, thus causing the sacrifice and oblation to start again. In the midpoint of the seven year period, the antichrist will blaspheme (the abomination of desolation) by declaring himself to be God and will end sacrifices in the Third Temple.

CONCLUSION
Virtually all Christians believe that the first 69 weeks of the "70 Weeks of Daniel" represents fulfilled prophecy of the ministry of Jesus Christ. The difference of opinion is on whether the 70th Week represents a fulfilled prophecy or a prophecy of a time to come. Here I will leave it to the readers to decide for themselves that issue. However what I do find compelling is that by starting with the date of 458 B.C., the first Decree of Artaxerxes, and by using solar years you come to the beginning of the ministry of Jesus Christ. However if you start with the date of 445 B.C., the second Decree of Artaxerxes, and use prophetic years you come to the crucifixion of Jesus Christ. I have reached the conclusion that this is not a coincidence and that God intended it to be that way, that no matter where you start with the prophecy, you always end up pointing to Jesus.

Dear Jag,

Thank you for this most informative and well researched post. I am sorry it has taken so long for me to respond, but I have been detained by personal issues.

This post is so well written, and so well articulated that I would like to take my time in responding to it, because I believe it merits great thought, time and further research. So, if you don't mind, I will input in a piece-meal fashion.

The first thing I would like to point out is the scriptural foundation for taking Daniels' seven "weeks" as "weeks of years". In Genesis 29:27-28, Laban explains to Jacob what the requirement will be before he is allowed to receive Rachel as his bride. "Wait until the bridal week of this one is over and we will give you that one too, provided you serve me another seven years. Jacob did so; he waited out the bridal week of the one, and then he gave him his daughter Rachel as wife."

I will try to respond further at a later date.

Valhall,
What a wonderful parallel, I have never thought about it that way before. Usually I have related only to the Sabbath Year Legislation of Mosaic Law as outlined in Leviticus and Deuteronomy. This is an interesting study in itself as to how the Sabbath Year Laws were violated by the Jews and led to the Babylonian Captivity.

Hebrew word for seven or unit of seven is "shabua'."
Shabua' occurs six times in Daniel 9:24-27. In each case the noun is without qualification. Elsewhere in the book of Daniel shabua' occurs only in chapter 10:2, 3. In these latter references the meaning is clearly "a period of seven days," for the verses are describing Daniel's fast�obviously of three literal weeks. But it is to be particularly observed that shabua', as here used, is qualified by the word yamin, "of days," which is indicated in the K.J.V. margin as "weeks of days." Now the very fact that Daniel, the inspired writer, felt that qualification was necessary when merely a week of seven days was indicated, surely suggests that when he used the word without qualification, as in Daniel 9:24-27, he meant a period of seven years. And the LXX follows the same pattern, in this respect, as does the Hebrew. It has hebdomas standing alone in Daniel 9:24-27, but qualified by "of days" in Daniel 10:2, 3. The distinction and the intent are obvious. It is generally agreed among Jewish, Catholic, and Protestant, scholars alike that if shabua' on Daniel 9:24 has the meaning "seven years," then seventy shabu'im clearly indicates a period of 490 years.

70 Weeks of Daniel 9 equated weeks to years, or 490 years.

Year-Day Principle Applied By Midieval Jews to All Symbolic Time Periods:

"Medieval Jewish scholars were the first to apply the year-day, principle to the day periods of Daniel.�the 1290, 1335, and 2300�as year-days, leading to the "far-off days," at the "time of the end." Beginning with ninth-century, Nahawendi, and then tenth-century Saadia, Jeroham, and Hakohen, we come to eleventh-century Rashi, who regarded the 2300 as full years. Then we find four, twelfth-century and two thirteenth-century scholars including Nahmanides, teaching the same. And three fourteenth-century rabbis, Abravanel in the fifteenth century, and others in the sixteenth century, paralleling the Protestant Reformation, provide a total of twenty-one Jewish expositors, spread over Palestine Persia, Syria, Babylon, France, Spain, Algeria, Portugal Italy, Turkey, Poland, and Germany."

Medieval Catholic Scholars Parallel Jewish Year-Day Reckoning:

"Beginning in 1190, with the renowned Joachim of Floris, of Calabria, Italy, the year-day principle was first applied to the 1260 days as the years of the symbolic woman, or church in the wilderness. And in the thirteenth century Joachimite scholars in Italy, Spain, France, and Germany similarly applied the year-day principle to the 1260, 1290, 1335, and 2300 days. For example, about 1292 Arnold of Villanova said that the 2300 days stand for 2300 years, counting the period from the time of Daniel to the Second Advent. Here is his express statement: "When he says, 'two thousand three hundred days' it must be said that by days he understands years. . . . In that vision by days are understood years."
"Better known to most church historians is the illustrious Nicholas Krebs of Cusa, Roman Catholic cardinal, scholar, philosopher, and theologian, who in 1452 declared that the 2300 year-days began in the time of Persia. His Conjecture Concerning the Last Days (1452) declares that the 2300 year-days extend from Persia to the consuming of sin at the Second Advent, possibly between 1700 and 1750."

Correct Termini of Seventy Weeks Established

"In the German Reformation Johann Funck (1564) first correctly placed the seventy weeks (490 years) as reckoned from the seventh year of Artaxerxes, from 457 B.C. to A.D. 34. In this he was soon followed by other Protestant scholars in various lands, such as Cappel in France, and Bullinger in Switzerland. Scores of interpreters have since held the Artaxerxes�decree date (457 B.C.) as the beginning of the seventy weeks of years. The list soon included Colonial American scholars as well. (A large group held the same view in the early nineteenth century�in Britain, on the Continent, and in North America. And since then, such expositors as Doderlein, Franc, Geier, Pusey, Auberlen, Blackstone, Taylor, and Boutflower have concurred, as well as Roman Catholics such as Lempkin.)"

Tillinghast Includes Seventy Weeks Within 2300

"In the century after the Protestant Reformation, many Protestant expounders from English theologian George Downham (died 1634) to British barrister Edward King in 1798, declared the number 2300 involved the same number of years. John Tillinghast (died 1655) ended them at the second advent and the 1000-year reign of the saints. Tillinghast was the first to assert the 70 weeks of years to be a lesser epoch within the larger period of the 2300 years. He did not begin them together. But he declared the 70 weeks to belong within the 2300 years."

2300 Years Embraces All Lesser Periods

"Heinrich Horch of Germany declared that the 2300 years is the master, over-all period, and includes all lesser time periods. Thomas Beverley, of Britain, believed it led to the second advent, the end of the world, the resurrection, the breaking of antichrist, and the millennium. Brilliant scholars in Britain and Germany�such as Lowth, Whiston, Bishop Newton, Fletcher, Horch, and Giblehr�looked for the church's deliverance, the destruction of antichrist, the establishment of Christ's kingdom to follow upon the close of this period.
Some Colonial and early national American writers�such as Congregational theologian Cotton Mather, Governor William Burnet, Episcopalian rector Richard Clarke, Postmaster General Samuel Osgood, and Harvard librarian James Winthrop�believed that the period would end with the fall of spiritual Babylon, the "rest that remains," the kingdom of God, the world's "midnight," the smiting of the nations, the millennium, or the end of the world."

Petri�2300 Years Begin Jointly With seventy Weeks

"Johann P. Petri (died 1792), Reformed pastor of Seckbach, Germany, in 1768 introduced the final step in the progressive and logical series of seven principles leading to the inevitable conclusion and climax�that the 490 years (70 weeks of years) are the first part of the 2300 years. He began them synchronously, 453 years before the birth of Christ terminating the 490 years in A.D. 37, and the 2300 years in 1847. Hans Wood, of Ireland, likewise made the 70 weeks the first part of the 2300 years. Soon men on both sides of the Atlantic, in Africa, even in India and other countries, began to set forth their convictions in similar vein.

Scores in Early Nineteenth Century Fix on 1843, '44, or '47

In the first third of the nineteenth century a tremendous revival of study took place concerning the prophecies pertaining to the approaching end of the age. A number of European scholars in Britain, on the Continent, and even in India�from John A. Brown in 1810, to Birks in 1843�published their convictions that the 2300 years would end about 1843, '44, or '47. These three dates represent essentially the same reckoning, with the death of Christ in the midst, or at the end, of the seventieth week of years, with the 2300 counted from the same starting point as the 70 weeks. The differences are mere matters of computation or of placing Christ's birth in 1 or 4 B.C."

Subdivisions of a Single Over-All Unit

"There is first a general statement of the length of the period, and then the particulars of the manner of accomplishment. The seventy weeks, collectively, was divided for emphasis onto three unequal segments�7 weeks, 62 weeks, and 1 week, giving a total of 70. An important development or event was connected with each part. These, we believe, were but subdivisions of a single chronological unit, the three parts following one another without a break.

Note the situation: Jerusalem was on captivity and the sanctuary, or Temple, in ruins. Then came the "commandment," or issuance of a series of decrees, to restore and rebuild Jerusalem. According to Ezra 6:14 this commandment involved three progressive and interrelated decrees, given on sequence by Cyrus, Darius, and Artaxerxes.* That of Cyrus (who gave the order simply to restore the Temple) was issued on 537 B.C.; that of Darius Hystaspes (who confirmed the order and continued the work of Temple restoration) was probably given on 519 B.C.; and finally, the climactic decree went forth on 457 B.C., on the seventh year of Artaxerxes Longimanus, who sent Ezra to Judea with new privileges and prerogatives.
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*It took the three decrees�of Cyrus, of Darius, and of Artaxerxes�to implement the "commandment" of God (Ezra 6:14). But when 457 B.C. came, the "commandment" of God was complete. We consequently believe that 457 B.C., the seventh year of Artaxerxes, is the beginning date of the prophetic period referred to in Daniel 9:24.

The Temple was finished on 515 B.C., on the sixth year of Darius (Ezra 6:15). But it was not until 457 B.C. that the authorization was given for the complete restoration of the city. This looked forward to the Jewish state's receiving full autonomy, with provision for enforcing its own laws�subject, of course, to the overlordship of the Persian Empire (Ezra 7:11-26). It therefore took all three decrees, and particularly that of Artaxerxes, to complete and to constitute the "commandment" or purpose of God.*

The initial seven weeks (or 49 years) saw the streets and the walls of Jerusalem rebuilt. The additional 62 weeks (or 434 years) reached to the time when Messiah should appear. This 62-week period was, in contrast, a rather quiet or silent stretch of years, including the time between Malachi, last of the prophets, and John the Baptist, herald and baptizer of the Messiah. It was, significantly, a period when there were no special prophetic communications from God to the people.

But the initial seven weeks of years, together with the 62 weeks, were to be considered as an uninterrupted chronological unit of 69 weeks (Dan. 9:25), and were to be without a break or gap. That is a total of 69 "weeks" of years (making 483 years) leading up to the final week of seven years, in the midst of which Messiah would be "cut off."
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*As to 457 B.C. being the seventh year of Artaxerxes, and therefore the determinative date, see Siegfried H. Horn and Lynn H. Wood, The Chronology of Ezra 7 (1953)."




"The 483 years (69 "weeks"), it will be seen, reach to the anointing of Jesus as the Messiah by the Holy Spirit at His baptism (Luke 3:21, 22). We believe that He began His public ministry in A.D. 27, following His anointing (Mark 1:14; Luke 4:18; Acts 10:38; Heb. 9:12). But the seventy weeks of years were not to close until the atoning death of Christ had occurred (see Section 9), resulting in six specific developments�indicated by the six consecutive clauses of verse 24. These were: (1) the Jews were to finish their transgression through the rejection of Jesus as the Messiah, (2) the Messiah was to make an end of sin offerings, (3) He was to make reconciliation for iniquity, (4) He was to bring in everlasting righteousness, (5) the vision was to be sealed or authenticated, and (6) the most holy was to be anointed.

But it was "after" the 69 weeks of years�yet within the last or seventieth week of years�that Messiah would be "cut off," which is the focal point of this prophecy. And we believe that when our Lord ascended into heaven, and the Holy Spirit descended as the signal of Christ's inauguration as heavenly Priest, there remained not one of these specifications of Daniel 9:24 that had not been fully accomplished.

As recognized by many Christian scholars, Jesus began His public ministry at the very beginning of the final or seventieth week of years, declaring "The time is fulfilled" (Mark 1:15). And in this final "week" of years, thus begun, He confirmed by His life and teachings, and ratified by His death, the everlasting covenant of grace God had made with the human family. Because of His death, resurrection, and ascension in the "midst" of the seventieth week, He did not remain on earth during the second half of the seventieth week. But His message and mission continued to be preached for a little time (possibly three and a half years) to the Jews in Jerusalem by the first evangelists. Thus Israel's day of grace continued for a short space, and the seventy weeks ran their allotted course."

Messiah "Cut Off" by Violent Death

"The precision of the closing events of the seventy weeks is most impressive. The confirming of the covenant characterizes the seventieth week, with the cutting off of the Messiah "in the midst of the week." And even the place, or city, where the atonement was to be made is here revealed. Messiah the Prince, or the Anointed Prince* (Dan. 9:25; compare Acts 10:38) would come, not as a glorious conqueror and emancipator, but would be "cut off" (karath)** by a violent, vicarious death (compare Isa. 53:8). This is the word commonly used for the death penalty. This was "not for himself" (Dan. 9:26)�it was a substitutionary death. However, the margin reads, "and shall have nothing."*** It would be by judicial decree, or mob violence. And this would be in the "midst" (chasi) of the week (verse 27).

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*We agree with Keil (C. F. Keil and F. Delitzsch, Bible Commentary on the Old Testament, The Book of Daniel the Prophet, pp. 354, 355, 360), that there is only one who is at the same time both priest and king, after the order of Melchizedek (Heb. 5:6-10; 6:19, 20).

**The Hebrew word karath appears fully 180 times on the Old Testament. In most instances it is rendered "cut off," such as "evildoers shall be cut off" (Ps. 37:9), the "seed of the wicked shall be cut off" (Ps. 37:28; see also verses 9, 34, 38); also "destroy" (Ex. 8:9; 1 Kings 15:13) and "perish" (Gen. 41:36).

***On the clause "and shall have nothing" (Dan. 9:26, margin), many Hebrew scholars agree that the meaning is: He shall then possess nothing�no people, no place, no recognition no kingdom. He shall be deprived of everything. (Thus, Calvin, Ebrard, Kranichfeld, Kliefoth, Junius, Gaebelein, Morgan, Scofield.) Other renderings are: (1) "not for Himself"�but for others (Vitringa, Rosenmuller, Willett, Havernick, Bullinger); (2) "shall have no adherents" (Auberlen, Grotius, margin); (3) "there shall be none to help Him" (Vatablus); (4) "there shall not be to him"�no city, sanctuary, kingdom, or people (Pusey); (5) "it is not to Him"�His place as Messiah, which was not accorded Him (Keil). How well this accords with the declaration that He "came unto his own, and his own received him not" (John 1:11).

The Messiah was cut off by man for man. Such was the means whereby this prophecy was to be fulfilled.

And "midst," we believe, is punctiliar, designating a point at which something is to happen�that something being the death of Jesus Christ the Messiah, which we understand occurred in the spring of A.D. 31, just 3� years after His anointing and the beginning of His public ministry. Even if A.D. 30 be taken as the crucifixion date, it is still in the middle of this last week of years. Jerome's Vulgate reads dimidio hebdomadis ("in the midst of the week"). That is likewise the rendering of the K.J.V., Ray, Boothroyd, Sawyer, Spurrell, Young, Rotherham, Knox, Rheims-Douay, and A.R.V., as well as Luther's German and the French of Martin and Osterwald.* Even the R.S.V., which here translates the Hebrew word chasi, as "for half of," in other places translates the same word as "in the midst of" (Joshua 10:13; Ps. 102:24; Jer. 17:11).

More than that, at the moment of Christ's death as the Lamb of God, all the typical sacrifices met their antitypical fulfillment. Their death knell was rung. The supernatural rending of the Temple veil (Matt. 27:50, 51) was Heaven's declaration that the typical Jewish animal sacrifices and oblations had ceased to have efficacy, and had forever ended in the plan of God. The way of access into the presence of God was opened through Christ (Heb. 10:19, 20). Man could now approach God directly, without the intervention of a....

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*Those who hold that Christ was crucified on the "midst" of the seventieth week include Keil, Pusey, Kliefoth, Jamieson, Faucett and Brown, Auberlen, Strong, Havernick, Hengstenberg, Hofmann, Delitzsch, Wright, Boutflower, Young, and many others.
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....human priest, because Christ, and Christ alone, constituted the new and living "way" (John 14:6). The fulfillment completely met the specifications of the prophecy that said, "He shall cause the sacrifice and the oblation to cease" (Dan 9:27).

The terminus of the seventieth week was not singled out as important. It would come after all six specifications were fulfilled. Numerous scholars have held that the rejection of the Jews, as God's covenant people, did not take place until the Jews stoned Stephen, the first Christian martyr (Acts 7:57-60). General persecution broke out upon the church (Acts 8:1) as the seventy weeks of years came to an end. The prophecy declared that the covenant was to be confirmed during the "one week" (Dan. 9:27). During the latter half of this prophesied seventieth week, the apostles preached the sacrificial death, resurrection, and ascension of Jesus Christ at Jerusalem, until the climactic sermon of Stephen, under the Spirit of God, ended in his martyrdom, when the message of the Messiah was finally rejected by the Jews (Acts 7)."

Seventieth "Week" Confirms Covenant

"Two different renderings of Daniel 9:27 are current. One states that "he shall confirm the covenant" (K.J.V.); the other, taking "week" as the subject, reads, "One week shall establish the covenant" (LXX, Theodotion's Greek version). There appears to be about equal linguistic support for each rendering�one Hebraist referring to it as a fifty-fifty division of determinative evidence. The historic Protestant position applies the "he" to Christ.

The other translation, "One week shall establish the covenant," is based on Theodotion's rendering. And such a rendering has definite scholarly support. Zockler (Lange's Commentary, on Dan. 9:27) lists Havernick, Hengstenberg, Auberlen, Dereser, Von Lengerke, Hitzig, Rosenmuller, and Hofmann as regarding "one week" as the subject. Keil (op cit., p. 365) states that "many" hold this view, and lists some of the same names. Young names two who hold this view (The Prophecy of Daniel, p. 208). And Biederwolf (The Millennium Bible, p. 223), while not accepting the view himself, admits, "Many authorities take the word 'week' to be the subject of the sentence�'one week shall confirm the covenant to many.' "

This last week, we believe, was to be marked by the supreme event of the ages�the redemptive death of Jesus Christ. That which was accomplished during that final "week," or hebdomad, confirmed the new covenant, and caused the cessation of the entire system of sacrifices appointed for Old Testament times, by the offering of Christ as the once-for-all and all-sufficient sacrifice for sins. Christ is the one who confirms the new covenant by His death. So, irrespective of the subject�"he" or "week"�Christ is the central figure in that seventieth week. And whether the emphasis is on Christ Himself, who confirms the covenant, or whether it is on the week in which tremendous events occur, centering in Christ and the transaction of Calvary which confirms the covenant, Christ remains the central figure of verse 27. This position gives to the last week of the seventy the importance it should have, and which the prophecy as a whole demands, inasmuch as all the predictions of verse 24 depend on the concomitant events of that last fateful week.

Another fundamental point in the text is that the duration of this covenant would not be merely "for" one week, but that the covenant would be, and was, confirmed forever at a historic point in this last hebdomad. And this covenant�God's everlasting covenant�was confirmed by the blood of the divine Son of God (Heb. 13:20), when He gave Himself for the sins of the world "in the midst of the week."

Terminus of Seventieth Heromad

"Expositors have long sought for some incontrovertible event to mark the close of the seventy weeks of years of verse 27. Not a few have suggested the stoning of Stephen (Acts 7). But this is variously dated as occurring in A.D. 32, 33, or 34. Others have considered the conversion of Saul (Acts 9), or the declaration, "Lo, we turn to the Gentiles" (Acts 13:46). The timing of these episodes, however, is not at all certain. In this connection the question arises, Is it really necessary to pinpoint some event as marking the close of the 70 weeks? No specific event is predicted in the prophecy, and it would therefore seem that no historic event is actually called for to indicate its close.

Consider the form and emphasis of this unique prophecy. In the 70 "weeks of years"�totaling 490 years, as generally conceded�the stress is not placed on the individual component years, as such, but upon 70 units of seven years. These units are commonly called hebdomads (from the Greek hebdomas, a group of 7), or heptads (with the same meaning). There are, as noted, 70 of these hebdomads in the prophecy, clustered into three groups�7, 62, and 1�together constituting the 70. The prophecy deals with events to occur in each of these major clusters, or divisions: The 7 hebdomads (totaling 49 years) and the 62 (equaling 434 years) together make 69 hebdomads (483 years), before coming to the seventieth hebdomad, or last unit of 7 years. Young has interestingly emphasized that the prophecy is "besevened" into these 7-year units, with certain things to take place in each major segment.

When so regarded, it will be seen that all 70 hebdomads are fully accounted for when the events of the "midst" of the seventieth or last hebdomad took place historically. The fraction of the seventieth hebdomad remaining after the death, resurrection, and ascension of our Lord was then no longer a matter of material consequence. The terms of the prophecy called for a cluster of seven events (six in verse 24 and one in verse 27), all to take place in the "midst" of the last, or seventieth, hebdomad. And these all occurred at the scheduled time. But, we repeat, no predicted event is called for to mark the close of the last unit. The first 69 hebdomads reach to the manifestation of the Messiah, and the seventieth�the one remaining hebdomad�is accounted for as a unit by the events clustering about Calvary, occurring in its "midst." If some event were to take place at midday on a specified day, and it occurred at noon on that precise day, would not the expectation be perfectly fulfilled, irrespective of what happened during, or at the close of, the remaining half of the day?

Thus it was, we believe, with the seventieth hebdomad, or unit of 7, in the series of 70. The exact dating, or starting point, of the first hebdomad of the entire series of 70 has been established as 457 B.C. That is vital. And the beginning year of the last hebdomad (A.D. 27) is likewise known. Having these known factors, there can be no mistake in calculating the time of the events to occur in the "midst" of the seventieth hebdomad, which is the focal point of the entire prophecy.

So, although various expositors (such as Hales, Tanner, Taylor, et cetera) suggest the martyrdom of Stephen as the closing event of the seventieth week and such might be quite reasonable�no historical mark is actually necessary, and possibly none can be pointed out with certainty. We therefore recognize the seventieth hebdomad as having its fundamental emphasis on the transcendent event of Christ's death, along with the six great corollaries, all clustered in the "midst" of the last hebdomad."

Further Woes to Fall Upon the Jews

"Next is foretold the appalling adversities to follow, after the close of the 70 weeks. These came as a consequence of the Jewish rejection of the Messiah, and involved the destruction of the Temple, the razing of the city of Jerusalem, the scattering of the Jewish people, and a succession of calamities sweeping over Jerusalem like a flood of desolation (Dan. 9:26). The exact time was not predicted, but the events would take place after the 70 weeks of years had closed, by A.D. 34. And it should be particularly noted that this tragic visitation was not one of the specified acts that were to mark the seventieth week�finishing the transgression, making an end of sins, making reconciliation, bringing in everlasting righteousness, sealing the vision, and anointing the most holy. It was the fearful aftermath and inevitable consequence of Israel's rejection of their Messiah.

The dread "abomination of desolation," spoken of by Daniel the prophet, was referred to by Christ Himself in His own great prophecy: "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand)" (Matt. 24:15-20; compare Mark 13:14). This is more fully explained by the words, "When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh" (Luke 21:20). Hundreds of thousands were slain, tens of thousands sold into slavery, and war followed upon war."

Fearful Punishment Comes to Jerusalem

"Christ Himself, in foretelling the utter destruction and desolation to come upon Jerusalem because of her
mounting iniquities, declared, "Verily I say unto you, All these things shall come upon this generation" (Matt. 23:36). These prophesied judgments upon Jerusalem and the Temple fell beyond the close of the 70 Weeks, but within the generation specified. They were the inevitable consequence of the supreme sin of Israel in their rejection of the Messiah. Thus their cup of iniquity was filled (verse 32). As our Lord looked into the immediate future, He wept over the city, saying:

If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation (Luke 19:42-44).

Beginning in A.D. 66, wars broke out between the Jews and the Romans, reaching their climax in A.D. 70. The Temple was no longer the dwelling place of God, and its earthly sacrifices had lost their significance. The Zealots were denounced by Josephus as the direct cause of the destruction (Wars iv. 3. 3). These sicarii ("assassins") desecrated everything that was holy, and their activities were characterized by atrocities, profanation, and violence. The consummation ended in utter destruction.

A few days before the A.D. 70 Passover, the Roman destroyers, under Titus, came to Jerusalem. They attacked the city and soon breached the wall. The city was overwhelmed. As the Temple precincts were entered, the daily sacrifices were stopped. The Temple was fired and destroyed, and the Jews ruthlessly
slaughtered�their blood, according to Josephus, flowing in streams down the steps. The desolater had come. The city and Temple were in ruins; the desolation accomplished."




Tie-In of 70 Weeks and 2300 Days

"Because of the fact that the crucifixion of Christ in the midst of the week definitely proves the correct beginning of the 70 weeks, and because the 70 weeks were cut off from the 2300 days, we therefore hold that the two periods began synchronously at the full restoration of Jerusalem and the sanctuary-temple, and of the Jewish laws and government, in 457 B.C. Numerous other expositors have taken 457 B.C. as the determinative date. The late Dr. James Strong, of Drew Theological Seminary, English translator and reviser of Zockler (Lange's Commentary, on Dan 9:24-27), says: "The only 'command' answering to that of verse 25 is that of Artaxerxes Longimanus, issued in the seventh year of his reign, and recorded in the seventh chapter of Ezra, as Prideaux has abundantly shown, and as many critics agree."*

To this scores upon scores of scholars in various lands and of many faiths, from the time of Johann Petri, of Germany, in 1768 onward, were in full but independent agreement.
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*Funck, Nigrinus, Bullinger, Cocceius, Sir Isaac Newton, Cappel, Horch Bengel, Petri were among the sixteenth- and seventeenth-century Reformation and post-Reformation leaders who took the seventh year of Artaxerxes date (457 B.C.).

Early nineteenth-century Old World writers include Prideaux. Faber, T. Scott, A. Clarke, Cuninghame, Mason, Brown, Fry, White, Cooper, Homan, Keyworth, Addis, Horace, Digby, Keith, Habershon, Bickersteth Causing. And New World early-nineteenth-century expositors include Boudinot, R. Scott, Livermore, Wheeler, Shannon, Tyng, Hinton. Among more recent scholars may be listed Jamieson, Faucett and Brown, Rule, Pusey, Auberlen, Blackstone, Leathes, Tanner, and Boutflower."

The Seventieth Week of Years Follows the Sixty-ninth Week

"The 70-weeks prophecy climaxes with the manifestation of Jesus Christ as the true Messiah, and then seals the inerrancy of the outline with a portrayal of the atoning death of Christ. All this was outlined by inspiration five hundred years prior to those tremendous transactions that changed the entire course of human history. And this is most conclusive in proving Jesus Christ to be the true and only Messiah, and in setting forth the wondrous provisions of complete redemption in and through Him.

The 70 "sevens" of years "determined," or measured out and set apart in the councils of heaven, for this prophecy, had a specified starting point. (See Question 25, p. 278). These 70 hebdomads were divided into three groups�of 7, 62, and 1�totaling 490 years. "Know therefore and understand" (Dan. 9:25), was the admonition of the prophecy, that 69 hebdomads, or units of 7 years, were to pass between the "commandment" and the manifestation of Messiah the Prince�that is, 7 plus 62 weeks of years, or 483 years. The 69 weeks therefore simply constitute the time that must elapse from a designated point. While the passing years of the 69 hebdomads are important, it is the seventieth hebdomad that is all-important. The 69 weeks of years constitute the precise length of time to the manifestation of Jesus as Messiah. It is therefore logical that the seventieth week refers to the 7 years following the 69th, that is, to the period in which the Messiah's ministry took place. The wording of the text in no way indicates a break or gap.

Most of the older expositors, who make the baptism of Jesus the terminus of the 69 weeks of years, recognize the "one week" of years as following immediately, without a break�the crucifixion taking place 3� years later, in the "midst" of the seventieth week of years. Such scholars recognized the remaining 3� years of the last week as pertaining to the founding of Christianity through the preaching of the disciples. Since neither wording nor logic indicates a gap, the burden of proof rests on those who would break the continuity of the period.

God's designated measuring line for this 70-weeks prophecy is of "determined" or allotted length, to be measured from a clearly established historical landmark. And the obvious purpose of the prophecy is to foretell the time of the occurrence of certain matters of supreme moment�things to occur in the last, or seventieth, hebdomad of the series. Hence, to postpone that final week of years and project it far into the future is in reality to obscure the time element, one of the main points of the entire prophecy, and thus do violence to its obvious intent.

To insert into a 490-year period a "gap" of two thousand years, four times longer than the entire 70 weeks itself, constitutes unwarranted manipulation. It changes the prophetic measuring line into an elastic band. Those who follow such a procedure have abandoned a measuring line of "determined" length for one of wholly indeterminate length, and have made it a vast nondescript period totally foreign to this specific prophecy.

Those holding the gap theory, who make the separated last week the period of final crisis at the end of the age, must perforce add a hiatus of two thousand years. This is a form of exegesis without a precedent* in all prophetic exposition.

Since 7 plus 62 weeks lead to the Messiah, we should logically conclude that Christ's public ministry, as Messiah, lay beyond the sixty-ninth week�yet within the seventieth week, as numbered consecutively. This has been the predominant view of Christian scholarship through the centuries.

With relatively few exceptions, expositors have taken the two separately mentioned periods of the 7 weeks and the 62 (together making 69 weeks of years, or 483 years) without inserting any gap between them. But the gap advocates say that the seventieth week of years, numbered from the starting point, was not the seventieth week of prophecy in sequence. That is clearly the crux of the issue.
_______
*The argument is sometimes advanced that, according to Luke 4:16-21, when Christ, at the outset of His ministry, was reading in the synagogue from the prophecy of Isaiah concerning His own designated work, He stopped reading in the midst of the passage, and did not include the "day of vengeance" to come in the future at the end of the age. That is true; but the case is totally different. Isaiah was not setting forth a measure of time, which is the issue to the prophecy of the 70 weeks. Jesus simply declared that that part of the prophecy He had just read was even then being fulfilled. He was dealing only with the present, which was being accomplished before their eyes. That was all. The rest was indeed future, for Isaiah had recorded a sweeping outline of events that covers the entire age, extending to the great consummation.
----------

When we reckon from the decree of Artaxerxes I, given to Ezra (457 B.C.), to the end of 69 weeks of years (A.D. 27), with the ministry of Christ beginning with His "anointing" at His baptism, and His death taking place in the midst of the seventieth week (which ends the 490 years, in A.D. 34), there is perfect harmony between the prophetic specifications and the historical fulfillments.

The sixfold specifications of the prophecy that were to be accomplished within the 70 weeks were completely fulfilled in the work of Christ and His sacrificial death on the cross. These all actually took place in the week of years immediately following A.D. 27. They have been discussed at length in the answer to Question 25, and will not be repeated here.

The desolation of the Jewish nation, though delayed by divine mercy for some years after the close of the 490-year period allotted to the Jews, exactly fulfilled the specifications of the prophecy when the Roman armies destroyed the Temple and the city of Jerusalem and dispersed the Jews in A.D. 70.

The entire 70-weeks prophecy finds fulfillment in the ministry, rejection, and death of the Messiah, in the ending of the period allotted to the Jews, in the confirmation of the covenant by the blood of Christ, and in the inauguration of the heavenly ministry for all believers, both Jew and Gentile, under the new covenant. In view of the perfect fulfillment of all the prophetic specifications in the period of the 70 consecutive weeks of years, we find no reason whatever for cutting off the last week and relating it to the end of the age."


I had to piece this together from information all over.
Hope it is understandable and in somewhat order.

regards
seekerof

Concerning the appropriate decree which initiates the sixty-nine weeks:

There is Cyrus, Darius and Artaxerxes.

Daniel 9:25 states: "You must know and understand: From the issuance of the word to restore and rebuild Jerusalem until the [time of the] anointed leader is seven weeks; and for sixty-two weeks it will be rebuilt, square and moat, but in a time of distress."

In the decrees of Cyrus and Darius permission is given for the rebuilding of the temple, but nothing is mentioned of rebuilding the city of Jerusalem.

But, in the decree of Nehemiah we find, for the first time, permission to rebuild Jerusalem.

Robert Andersen (The Coming Prince) states: "The date of Artaxerxes's reign can be definitely ascertained - not from elaborate disquisitions by biblical commentators and prophetic writers, but by the united voice of secular historians and chronologers.

The Persian edict which restored the autonomy of Judah was issued in the Jewish month of Nisan. It may in fact have been dated from the 1st of Nisan...The seventy weeks are therefore to be computed from the 1st of Nisan B.C. 445.

Now the great characteristic of the Jewish sacred year has remained unchanged ever since the memorable night when the equinoctial moon beamed down upon the huts of Israel in Egypt, bloodstained by the Paschal sacrifice; and there is neither doubt nor difficutly in fixing within narrow limits the Julian date of the 1st of Nisan in any year whatever. In B.C. 445 the new moon by which the Passover was regulated was on the 13th of March at 7h. 9m. a.m. And accordingly the 1st Nisan may be assigned to the 14th March."

Very good input Seekerof and Valhall, of course one of the problems with Ezra's Decree (Artaxerxes 457 B. C.) is that there is no mention of a wall; however, Nehemiah's Decree Artaxerxes (Artaxerxes 445 B.C.) specifically mentions building a wall. And we see in Nehemiah that he is the man to get the job done. (I wish we had some men like Nehemiah working for the Feds today.) I will have to do some searching but there is a calculation using hebdomads and jubilee years which starts with the decree of Cyrus in 537 B. C. and ends up with the advent of Christ. I still believe that this is not coincendtial, that things were set up such that one could start with any one of the three decress and end up with the ministry of Jesus Christ. Still have heard no reply from our dear skeptic friends about this.

Jagd are you trying to say that at some point in time with respect to the future, the Israeli�s are going to perform animal sacrifices for religious reasons?

Toltec, that is the contention of the Dispensationalists - the Jews will rebuild the Temple in Jerusalem and restart sacrifices. This is a standard "end time" prophecy of men such as Hal Lindsey. At the current time, I am examining the preterist and futurists view points as to the Temple. The "end time" scenario does not rise or fall on the rebuilding of the Temple. However, the point has been made that the Jews are still under Mosaic Law. As part of Mosaic Law, certain sacrifices must be made at the Temple as sin atonement for Israel. Now the reformed Jews no longer ascribe to the full dictates of Mosaic Law. However the Hassadic and the Orthodox Jews do hold to the full of Mosaic Law. This means that they should desire to see the Temple rebuilt in Jerusalem and the number of people in Israel who feel that the Temple should be rebuilt increase every year.

Ok so that we can all be on the same page the attached link provides information with respect
to Dispensationalists.

Jagd would you say this does apply?

Paul's point is NOT that God's program for Israel has been suspended, as Traditional Dispensationalism teaches.

Any thoughts?

www.geocities.com...

[Edited on 11-9-2003 by Toltec]

I must read the page you referenced in greater detail, but that is pretty much the concept. The point is that some of the End Times scenarios believe that the Temple in Jerusalem will be rebuilt. This is because there are prophetic references to the "abomination of the desecration". This is taken by some to mean that the antichrist will declare himself to be God in the Temple at Jerusalem. Usually this view point is held by the Dispensationalists since it makes various prophecies better fit their view point. The idea that the Temple will be rebuilt is not as ridiculous as it once seemed. In 1948, only something like 8% of the Jews in Israel wanted to rebuild the Temple; the last figure I heard was that around the year 1997, the figure had risen to almost 30%. If you are interested in some different views about prophecy, you should search on Zola Levitt (a messianic Jew). He has been doing a lot of work in Israel.

Jagd you initial post references what "every Christian believes" but makes no reference to the term dispensationalist

Dispensationalist seem to take the position that God has suspended his affiliation with the Jews and goes further to claim, that the Anti-Christ will be the person who the Israeli�s will announce as the second coming?

With respect to these figures on rebuilding the temple what are they based upon, do you have any data? Are they the result of polls?

Zola Levitt earns about 2.6 million per year working for Christian television, do you consider that the qualifications of a person prepared to protect the efficacy of the Jewish faith?

As you have recently stated the information you presented is the opinion of the Dispensationalist,
what is your opinion?



Any thoughts?




[Edited on 11-9-2003 by Toltec]

This discusses results from a poll in 1996:

www.templemount.org...

This discusses current events:

www.templemountfaithful.org...

Thank you Vahall, my impression is that it is important to rememeber that the Lords prayer is in the Talmud.

Any thoughts?

Valhall:
Your last post on the web sites find for "The Temple Mount Faithful Movement" was fantastic. This gives us some idea of what is going on in Israel concerning the desire to rebuild the Temple.

Toltec:
The point I made is that "no Christian" (or at least very very few) disputes the fact that the first 69 Weeks of Daniel represents fulfilled prophecy in the ministry of Jesus Christ. The question is whether or not the 70th Week concerns fulfilled prophecy or prophecy about the "end times". Usually it is the Dispensationalists who maintain the contention that it refers to the End Times and refers to the rebuilding of the Temple. As for me, right now, I am reassessing the various view points; however, the idea of the antichrist does not rise or fall depending on the interpretation of Daniel 9:27 (the 70th Week). The difference of opinion is basically is whether or not the Temple must be rebuilt for the End Times to occur. One side says "Yes", the other side says "No". My opinion is that the Temple does not necessarily have to be rebuilt. However if you do see construction start on the Temple, BE PREPARED, THE END IS NEAR.

As for Zola Levitt. Zola Levitt, along with Louis Kaplan and Dennis Phillips of Jewish Voice are part of the Messianic Jewish Movement:
"Messianic Jew: A Simple Definition

A Messianic Jew is a Jewish person who believes that Yeshua (Jesus) is their Messiah. Some people think that a Jewish person who believes in Jesus is no longer a Jew. But what could possibly be more Jewish than believing in the Jewish Messiah, Yeshua? "

www.messianic-jew.com...

Zola Levitt is "is a Jewish Christian thoroughly educated in the synagogues and brought to the Messiah in 1971". Whenever I have the chance, I see his TV program for he tells us about things going on in Israel that do not make CNN.

www.levitt.com...

Zola holds the position that we are very near to the End Times (among other things using the fact that there is a growing expectation of the arrival of the Messiah among certain Jewish factions).

A reasonable response

As the issue currently stands the rebuilding of the temple would in fact be in all probability, considered and act of war (given the religious and political climate).

The question of escalation lies within the response of the Arab leaders. Given the extremist views held by some in the Islamic world. Arab leaders could be faced with two alternatives respond to Israel militarily, or face
a civil war.

Pivotal to the issue of Arab/Israeli relations this matter certainly is.

That it is believed that the anti-Christ authorizes its construction in a way is very strange. You see its restoration would for all intent and purpose rescind what the Romans imposed.

With respect to your initial premises I can accept your conclusions. But, in regards to my comment thus far would ask, what are your thoughts?

My thoughts:
1. Right now, I lean towards a Mid-Tribulation Rapture, but I pray and hope for a Pre-Tribulation Rapture (both views can be supported by the Bible). If it is a Pre-Tribulation Rapture, the resulting crisis could very easily bring on the reign of the antichrist (If there is a Pre-Tribulation Rapture, there would be a world wide economic crisis at least, who will pay all those bills owed by the people raptured, who will fill their jobs, etc.??)
2. We are definitely approaching the End Times. For now we have the means to do some of the things predicted by the Bible, - a mark that will allow only those who wear it to "buy and sell", warfare of such intensity that "all life on earth will perish if it days were not cut short". Hell in the case of global themo nuclear warfare, that can be a 48 hour period and all life on earth will be gone. There is also in Revelation (11:1-11:13) which mentions about two prophets killed by the antichrist and "every people, tribe, language, and nation will gaze on their bodies". Sounds a lot like CNN.
3. Do I believe that the Temple being rebuilt is necessary for the End Times - No.
4. Do I believe that the Temple being rebuilt is a sign of the End Times - Definitely Yes.

However, there are those in Israel who want to rebuild the Temple and preparations have already been made for that event. I have heard that many of the items for use within the Temple are being made (lamp stands, priest clothing, etc.) I would have to verify this but I do know that a few years back, there was a group in Israel who were studying the Bible with the intent to get the things ready for use inside the Temple. Aslo I have heard of a study that indicates that the Temple could be rebuilt without disturbing the Dome of the Rock. (Apparently the study indicates that the Second Temple was not located exactly where everyone once thought it was.) I would have to research to verify that.

It could be very well that the Israelis would offer some major concession to the Palestinians in exchange for Arab acceptance of rebuilding the Temple. Especially if the Dome of the Rock would not be disturbed. This may be a possibility as those who Israelis who want to rebuild the Temple seem to be the more hard line Israelis when it comes to the question of the West Bank. Also I have made mention that in order for the Orthodox Jew to comply with Mosaic Law, sacrifices must be made at the Temple. Hence the movement to rebuild the Temple. It can go either way. But it is strange though, back in 1947, when Israel became a nation again, there was not a word about rebuilding the Temple. But as time has passed, there has been a growing sentiment in Israel to rebuild the Temple.

Originally posted by Toltec
Thank you Vahall, my impression is that it is important to rememeber that the Lords prayer is in the Talmud.

Any thoughts?

Hi Toltec,

Yes, I love to discuss this, maybe we can start a new thread. Basically, i don't think that Jag's original posting, which was more analytical concerning the interpretation of the timeline of Daniels' 70 weeks than expository as to the nature of the Jewish people's salvation, was intended to promote a discussion on this topic. I see that you are centering in the timeline being connected to Christ, but that is part of the analysis, not a statement for or against the saved or unsaved condition of the Jewish people.

I actually do have some thoughts on that topic. Maybe we can, at a later date, discuss this.

Valhall:
You are precisely correct, my original intent was primarily to put forth an analytical exposition of the first 69 Weeks of Daniel's prophecy showing that it did indeed foretell the advent of the Lord Jesus Christ. Truthfully, I am still considering whether the 70th Week represents fulfilled prophecy or future events. This can be a topic to be discussed here. But my intention was to present a fulfilled prophecy which can not be so neatly brushed aside by the skeptics. My hope was that our skeptic posters on this Forum would not play the role of crickets when they are challenged with something which requires more thought than "sound bytes" or a quick trip to www.skepticsannotatedbible.com for some "Biblical contradictions" to throw out. Here I have presented a case that says that the Ministry of Jesus Christ was predicted almost 500 years in advance in the book of Daniel. Here is a challenge to our skeptic friends at ATS for Daniel's prophecy predicted the coming of the Messiah and my analysis shows that Jesus Christ is the Jewish Messiah and therefore the Son of God. Yet not one of those "educated" skeptics have risen to the challenge in an attempt to refute my analysis. You would think that they would have posted some form of refutation by this time for my exposition proves:

JESUS CHRIST IS THE JEWISH MESSIAH AND IS THE SON OF GOD
THE PROPHECY PROVES THAT THE CLAIMS OF JESUS CHRIST ARE TRUE

Let us then look closer at pinpointing the beginning of the 69 weeks.

The 490 years (69 weeks) was to begin "from the going forth of the commandment to restore and to build JERUSALEM" as conveyed in Daniel 9:24. There were three decrees issued concerning the Jews having permission to rebuild.

The decrees issued from Cyrus, Darius, and Artaxerxes.

The decree of Cyrus:

"In the first year of King Cyrus of Persia, when the word of the Lord spoken by Jeremiah was fulfilled, the Lord roused the spirit of King Cyrus of Persia to issue a proclamation throughout his realm by word of mouth and in writing as follows: 'Thus said King Cyrus of Persia: The Lord God of Heaven has given me all the kingdoms of the earth and has charged me with building Him a house in Jerusalem, which is in Judah. Anyone of you of all His people - may his God be with him, and let him go up to Jerusalem that is in Judah and build the House of the Lord God of Israel, the God that is in Jerusalem; and all who stay behind, where he may be living, let the people of his place assist him with silver, gold, goods, and livestock, beside the freewill offering to the House of God that is in Jerusalem.'" (Ezra 1:1-4)

The decree of Darius:

"Thereupon, at the order of Kin Darius, they searched the archives where the treasures were stored in Babylon. But it was in the citadel of Ecbatana, in the province of Media, that a scroll was found in which the following was written: 'Memorandum: In the first year of King Cyrus, King Cyrus issued an order concerning the House of God in Jerusalem: "Let the house be rebuilt, a place for offering sacrifices, with a base built up high. Let it be sixty cubits high and sixty cubits wide, with a course of unused timber for each of three courses of hewn stone. The expenses shall be paid by the place. And the gold and silver vessels of the House of God which Nebuchadnezzar had taken away from the temple in Jerusalem and transported to Babylon shall be returned, and let each go back to the temple in Jerusalem where it belongs; you shall deposit it in the House of God."'

Now you, Tattenai, governor of the province of Beyond the River, Shethar-bozenai and colleagues, the officials of the province of Beyond the River, stay away from that place. Allow the work of this House of God to go on; let the governor of the Jews and the elders of the Jews rebuild this House of God; the expenses are to be paid to these men with dispatch out of the resources of the king, derived from the taxes of the province of Beyond the River, so that the work not be stopped. They are to be given daily, without fail, whatever they need of young bulls, rams, or lambs as burnt offerings for the God of Heaven, and wheat, salt, wine, and oil, at the order of the priests in Jerusalem, so that they may offer pleasing sacrifices to the God of heaven and pray for the life of the king and his sons. I also issue an order that whoever alters this decree shall have a beam removed form his house, and he shall be impaled on it and his house confiscated. And may the God who established His name there cause the downfall of any king or nation that undertakes to alter or damage that House of God in Jerusalem. I, Darius, have issued the decree; let it be carried out with dispatch." (Ezra 6:1-12)

Upon analyzing the two decrees of Cyrus and Darius we find that they are specific in what rebuilding is being allowed: the rebuilding of the HOUSE OF GOD...the temple. In neither decree is the rebuilding of Jerusalem allowed. In fact, the reason Darius had to re-issue the proclamation to allow the construction on the temple is because the Jews were forced to stop rebuilding the temple under the decree of Cyrus because they had ALSO INITIATED UNAUTHORIZED REBUILDING OF THE CITY OF JERUSALEM.

"And in the time of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of their colleagues wrote to King Artaxerxes [Cambyses, son of Cyrus] of Persia, a letter written in Aramaic and translated.

Aramaic: Rehum the commissioner and Shimshai the scribe wrote a letter concerning Jerusalem to King Artaxerxes [Cambyses] as follows:...'To King Artaxerxes [Cambyses] from your servants, men of the province of Beyond the River. And now be it known to the king that the Jews sho came up from you to us have reached Jerusalem and are rebuilding that rebellious and wicked city; they are completing the walls and repairing the foundation. Now be it known to the king that if this city is rebuilt and the walls completed, they will not pay tribute, poll-tax, or land-tax, and in the end it will harm the kingdom. Now since we eat the salt of the palace, and it is not right that we should see the king dishonored, we have written to advise the king so that you may search the records of your fathers and find in the records and know that this city is a rebellious city, harmful to kings and states. Sedition has been rife in it from early times; on that account this city was destroyed. We advise the king that if this city is rebuilt and its walls completed, you will no longer have any portion in the province of Beyond the River.'

The king sent back the following message: 'To Rehum the commissioner and Shimshai the scribe, and the rest of their colleagues, who dwell in Samaria and in the rest of the province of Beyond the River, greetings. Now the letter that you wrote me has been read to me in translation. At my order a search has been made, and it has been found that this city has from earliest times risen against kings, and that rebellion and sedition have been rife in it. Powerful kings have ruled over Jerusalem and exercised authority over the whole province of Beyond the River, and tribute, poll-tax, and land-tax were paid to them. Now issue an order to stop these men; this city is not to be rebult until I so order. Take care not to be lax in this matter or there will be much damage and harm to the kingdom.'

When the text of the letter of King Artaxerxes [Cambyses] was read before Rehum and Shimshai the scribe and their colleagues, they hurried to Jerusalem, to the Jews, and stopped them by main force. At that time, work on the House of God in Jerusalem stopped and remained in abeyance until the second year of the reign of King Darius of Persia." (Ezra 4: 7-24)

The decree of Artexerxes [Xerxes, son of Darius]:

"In the month of Nisan, in the twentieth year of King Artaxerxes, wine was set before him; I took the wine and gave it to the king - I had never been out of sorts in his presence. The king said to me, 'How is it that you look bad, though you are not ill? It must be bad thoughts.' I was very frightened, but I answered the king, 'May the king live forever! How should I not look bad when the city of the graveyard of my ancestors lies in ruins, and its gates have been consumed by fire?' The king said to me, 'What is your request?' With a prayer to the God of heaven, I answered the king, 'If it please the king, and if your servant has found favor with you, send me to Judah, to the city of my ancestors' graves, to rebuild it.' With the consort seated at his side, the king said to me, 'How long will you be gone and when will you return?' So it was agreeable to the king to send me, and I gave him a date. Then I said to the king, 'If it please the king, let me have letters to the governors of the province of Beyond the River, directing them to grant me passage until I reach Judah; likewise, a letter to Asaph, the keeper of the King's Park, directing him to give me timber for roofing the gatehouses of the temple fortress and the city walls and for the house I shall occupy.' The king gave me these thanks to my God's benevolent care for me. When I came to the governors of the province of Beyond the River I gave them the king's letters. The king also sent army officers and cavalry with me." (Nehemiah 2: 1-9)

So of the three decrees issued concerning rebuilding by the Jews in Jerusalem, the only decree which fills the requirements of Daniel 9:24 (i.e. grants permission for rebuilding the CITY OF JERUSALEM) is the decree issued to Nehemiah by King Artaxerxes [Xerxes, son of Darius]. It is at the time of this decree that the 69 weeks must be initiated.