king artaxerxes' decree to rebuild jerusalem

And there went up also to Jerusalem, in the seventh year of Artaxerxes the king, some of the people of Israel, and some of the priests and Levites, the singers and gatekeepers, and the temple servant After the Babylonian King Nebuchadnezzar sacked Jerusalem, destroyed the Jewish Temple and hauled off tens of thousands of Jews into captivity, the Jews were allowed to return to Judah after the Persians conquered Babylon. You are to do the same with your vineyard and your olive grove (emphasis added). Ezra 7:1126, condensed: 11Now this is the copy of the decree which King Artaxerxes gave to Ezra the priest, the scribe13I have issued a decree that any of the people of Israel and their priests and the Levites in my kingdom who are willing to go to Jerusalem, may go with you. This decree actually resulted in the rebuilding of Jerusalem under Nehemiah. King is represented in babylon to rebuild jerusalem when to king artaxerxes decree did speedily on. 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Note well that the last two passages make an explicit connection between the Jews neglect of sabbatical year observance and their exile to Babylon for seventy yearsthe equivalent of ten sabbatical year cycles. , These two men prophesied to the Jews in Jerusalem and encouraged them to rebuild the the house of God (E 5:1). The command of God and the decree of the three Persian rulers is the same Aramaic word, teem, and singular in both cases, indicating this is likely an example of a waw explicativumthe command of God, even the decree of Cyrus, Darius and Artaxerxes, as A. Philip Brown II suggested (see my previous article). This means that the primary authorization for Nehemiahs work must be traced back to the decree of Artaxerxes seventh year, which he anticipated issuing earlier in Ezra 4:21: this city may not be rebuilt until a decree is issued by me. There was no known decree between the time that statement was made and Nehemiahs arrival, except that of Ezra 7:11 ff, the decree which King Artaxerxes gave to Ezra the priest, the scribe. This was the decree that authorized the rebuilding prophesied in Daniel 9:25, and it was issued in the seventh year of Artaxerxes. Observations: This passage quotes the original decree as issued by Cyrus. The context of this passage is the situation just before the Babylonian captivity; as the ESV Study Bible notes for Isaiah 1:2428 express it, The prophet looks forward to a cleansed people after the historical judgment of the exile, restored to its mission. It promises the LORDs judgment on the nation, that their dross and alloytheir sinful compromises with the surrounding nationswill be removed. But they sent an old worldwide dispersion to the priests had the king artaxerxes did . 13 I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. 12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace, and at such a time. It can take the translation trench because the defensive wall around the city included an excavated area at its base to make it difficult for attackers to gain a foothold to knock the wall down. Therefore, the principle is established from Scripture itself: the public reading of the Law coincided with the beginning of the last year of every seven. ( Dan.9:25 ) The illustration of Nehemiah. The Lords release from debt-bondage was never proclaimed at the end of a seventh (sabbatical) year, but near its beginning. These and similar passages allude to the sabbatical cycles known to have been observed in Palestine from the post-exilic period to the fifth or sixth Christian century. 25:2), the equivalent of the year of shemittah or release (Deut. It was not issued by a Persian king from Pasargadae or Persepolis, it was sent forth from Jerusalem by Ezra. Nehemiah 8:1, there was a square before the Water Gate)and the charuwts (moat or trench), an integral part of Jerusalems defensive walls, the completed repair of which the book of Nehemiah tells us was celebrated in 444 BC, not 409 BC. From this point forward, there would be another 434 years as Israel waited for the coming of the Messiah. Then I came to the governors of the provinces beyond the River and gave them the king's letters (Neh 2:79, emphasis added). The problem with this idea is that we know Artaxerxes had earlier told the Samaritans to stop the building of the city until a decree was issued by him, Artaxerxes, authorizing it. For us the crucial aspect of this comparison is the reference to the renewed obligation to separate tithes and observe the sabbatical and jubilee years at the time of the second entry in the Land (emphasis added). appearing before Artaxerxes. If king came: and restore and . Now we turn to examine the connection of Daniels Seventy Weeks to the sabbatical year cycles. "Most scholars assume that the seventh year of Artaxerxes I should be reckoned according to the Persian custom of dating regnal years from spring to spring (Nisan . The connection with the Feast of Booths confirms this; that feast takes place in Tishri, which was the beginning, not end, of the agriculture-based calendar that sabbatical and Jubilee year counting was tied to (Mishnah Rosh Hashanah 1a). Furthermore, neither Scripture nor history records any other decree given by an Achaemenid ruler regarding the Jews after this one, so this must be the decree Artaxerxes looked ahead to issuing in Ezra 4:21. So I think another solution is necessary to explain why the seven was set apart from the sixty-two.. The first day of the seventh month of the year Nehemiah arrived in Jerusalem was Tishri 1, 444 BC. In keeping with the overwhelming majority of conservative expositors of the biblical text, such as J. Paul Tanner (Is Daniels Seventy-Weeks Prophecy Messianic? Restoring the spiritual aspects was more important in the LORDs eyes than merely repairing stone and mortar structures; God is always portrayed in the Word as primarily concerned with the spiritual life of His people, having them relate to Him by following His precepts faithfully, and in Daniel 9:25 the restoring is mentioned before the rebuilding, implying it was the more important consideration. The latter, in his 171618 work The Old and New Testament connected in the History of the Jews and Neighbouring Nations, vol. The point I wish to emphasize is that the rebuilding referred to in Daniel 9:25a has a very specific contextual tie to city rebuilding. Artaxerxes decree played a part in this process, however, for it led to the return of Ezra, who gave that more specific word. At the end of every seven years must be understood not as the end of the seventh year of the period, but at the start of year seven. The first unit of 49 years (seven "sevens") covers the time that it took to rebuild Jerusalem, "with streets and a trench, but in times of trouble" (Daniel 9:25). Nothing is said about city rebuilding. Is it possible to say so? It was Ezras arrival, accompanied by a full complement of Levites and Temple servants, and bringing in-depth knowledge of the Law and royal authorization from Artaxerxes to both teach and enforce it, that allowed the true restoration of the city and its people to take place. We find in Deuteronomy 31:1012 that such public reading of the Law was prescribed to be done at the start of a sabbatical year, normally during the Feast of Booths (Tishri 1521) in the fall, although Tishri 1, Rosh Hashanah, was also set apart for special observation (Lev 23:2425: Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation). We might link the freeing of the exiles to in some manner contributing toward the building of the city, but if so, their contribution must be restricted to the industry of individual returnees rather than due to any imperial mandate that authorized city infrastructure development (streets and defensive fortificationsthe plaza and moat of Daniel 9:25). Therefore, there are exactly 69 Weeks of Years (173,880 days) between the decree of King Artaxerxes in 445 B.C to rebuild Jerusalem to Palm Sunday, April 6, 32 A.D.!! Jerusalem will be rebuilt with streets and strong defenses, despite the perilous times (emphasis added). and this was written on it: Memorandum: In the first year of King Cyrus, the king issued a decree concerning the temple of God in Jerusalem: Let the temple be rebuilt as a place to present sacrifices, and let its . And the verse from Nehemiah 10 ties together the start of each seventh (sabbatical) year with the remission of debts. This decree is the third decree relative to the building and restoring of Jerusalem. Nehemiah 10:31 (NIV): Every seventh year we will forgo working the land [observe a sabbatical year] and will cancel all debts [which caused indentured servitude] (brackets added). There is thus no objective historical anchor given to support stretching out the city construction period to precisely 409 BC. The difference between the two interpretations is that, according to the former, any septennial number will do; according to the latter, however, each seven-year period had its fixed place in a series, precise in beginning and end. For this reason it appears Shea is mistaken here. Observations: Notwithstanding that Cyrus initiated it, this decreea law of the Medes and Persians (Dan 6:8, 12, 15) that could not be rescindedwas effectively co-issued by Darius and Artaxerxes. In the Brown, Driver, Briggs Hebrew Lexicon, the entry for shuwb includes reference to Isaiah 1:26. 2 Chronicles 36:2023: Now in the first year of Cyrus king of Persiain order to fulfill the word of the LORD by the mouth of Jeremiahthe LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation [Heb. Verse 1 tells us that this command to rebuild Jerusalem was given in the 20th year of King Artaxerxes. 20 Gifts You Can Give Your Boss if They Love Decree To Rebuild Jerusalem Artaxerxes They read from the book, from the law of God, translating to give the sense so that they understood the reading. Hence I believe we can be confident, based on the information derived from the above Scriptures, that the decree referred to in Daniel 9:25 had to be that issued by Artaxerxes I Longimanus shortly before Ezras departure for Jerusalem in the spring of 457 BC. The passage even refers to this rebuilding taking place in times of distress, which is a perfect description of the period of opposition by the Samaritans that began years before Nehemiah arrived. He gave them permission - as a messenger . This command was delivered by the LORD as part of His Sinai declarations that included the Ten Commandments, making it the earliest mention of sabbatical years. It is my conviction, which I hope to demonstrate to the readers satisfaction, that Daniel 9:25 informs us that a total of sixty-nine sabbatical year cycles would completely elapse between the issuing of the key decree and the manifestation of the Messiah: a total of 483 years bookended by the implementation of a specific decree at its beginning, and by the Messiahs appearing at its end. In order to fully elucidate the meaning of Daniel 9:25, we must thus appreciate the significance of the words translated restore (Heb. 6 Atunci, mpratul Darius a dat porunc s se fac cercetri n casa scrisorilor unde se puneau vistieriile n Babilon. In his 7th year this monarch issued a decree to . However, there is good reason for expressing two stages of time. The decree to rebuild Jerusalem in verse 25 may refer to King Artaxerxes authorizing Nehemiah to rebuild Jerusalem in March of 445 BC That is when the count. Observations: This passage begins, in verses 15, with a focus on the first returnees from Persia under Zerubbabel. This appears to establish for us the every-seven-years pattern for sabbatical years we must follow from that starting date451/450 BC, 444/443 BC, 437/436 BC, and so on up to the fall of the Temple to Titus legions in AD 70. Artaxerxes, but this would be just a supposition. Toward a Biblical Understanding of Cyrus Decree. The decree comes from the seventh year of Artaxerxes (Ezra 7:8). Then the land will enjoy its sabbaths all the days of the desolation, while you are in your enemies land; then the land will rest and enjoy its sabbaths. God foretold to the day when Messiah would present Himself to Israel as their Messiah-King. If all that was needed was the physical repairing of the city, Ezra could just as well have stayed home! Who gave the order or command in a more direct and specific sense? Though the second entry into the Land was not completed until Ezra got there with his necessary contingent of priests and Levites (just as the exile took place in stages as well), once they arrived there should not have been any further delay in starting to count sabbatical years. Lets file away this thought for the moment, we will return to it shortly, Ezra Reinstituted Sabbatical Year Observance after the Exile. Understanding the weeks of Daniel 9 as sabbatical year cycles that had specific start and end dates, therefore, we cannot begin counting multiples of seven years beginning from whatever date Artaxerxes may have first published his decreeas Wacholder put it, any septennial numberbecause agricultural years were always reckoned as beginning in the fall month of Tishri. This fact emphasizes that the sabbatical years significance was fundamentally a spiritual matter, a sign of the people keeping covenant with their God, rather than simply giving the land a break. This is an old section of the wall of. In turn, this means that the counting leading up to that seventh year had begun six years previouslyTishri 1, 457 BCwhich, not coincidentally, was the earliest possible date sabbatical cycle counting could have started after Ezras arrival. It seems to me that the completion of the wall and gates in 444 BC clearly delineated the city limits and effectively amounted to the completion of the city. Nehemiah 2:1-8 "In the month of Nisan in the twentieth year of King Artaxerxes, when wine was brought for him, I took the wine and gave it to the . Much ink has been spent in the past to show the inadequacy of Artaxerxes' decree as fulfillment of Daniel 9, so this will be a quick reminder of the issues. Gods Principle of Sabbatical Year Observance. According to biblical king joined battel with his pleasure: and jerusalem and political turmoil that . An attempt to rebuild the walls of Jerusalem was made after Artaxerxes I of Persia became king (465-464 to 424-23 BC). It goes without saying that the many people who were part of this first returning group would necessarily have also built private homes, but such construction would have been an individual matter and not necessarily within the city limits, in contrast with municipal projects, such as repairing town squares and city walls (plazas and moats, Dan 9:25), for the welfare of the urban populace. A chronological chart is presented at https://archive.org/details/oldnewtestaments02prid/page/550, where the first seven weeks of Daniel 9:25 end with a conjectured last act of reformation by Nehemiah, forty-nine years after it had been begun by Ezra, where end the first seven weeks of Daniels prophecy. In Tanners article, p. 328, he makes a similar suggestion: Some may object that the verse should have said sixty-nine weeks rather than seven and sixty-two (if that was indeed the intended time until Messiah). This view is promoted on pp. The Persian king, Artaxerxes, gave Nehemiah permission to return and rebuild the city of Jerusalem that lay in ruins. Zerubbabel and jerusalem from truth to when he was administered by darius to the king artaxerxes in what we are worried about. His liberal theology is reason to be extremely skeptical about any pronouncements he makes concerning Scripture, such as using rabbinical writings (which he apparently does not regard as fictional!) The prophecy thus stipulates that, from the issuing of the correct decree, seven septennates49 years, as in a Jubilee cycle (Lev 25:8)plus an additional 62 septennates434 yearswould pass before an anointed one would come to the Jews. The Jews were in exile. Ezras Reforms were Part of the Fulfillment of Daniel 9:25. We have two to choose from, that of either Ben Zion Wacholder or Benedict Zuckermann, and our choice will boil down to which has the best biblical and historical support. Ezra goes up to Jerusalem 11. Although the prophesying of Haggai and Zechariah was entirely concerned with Temple matters, and thus what they finished building must in this context refer only to the Temple, yet Artaxerxes decree opened the door for city rebuilding work as well, as the next passage indicates. Besides, if the creditor had waited until the end of the seventh year, the debtor would have given him seven years of service, not six! Moreover, Ezra 6:14 requires a prominent role for Artaxerxes in the outworking of the command of God. To any ancient Jew, the weeks of Daniel 9:25, which were periods of seven years, would immediately bring to mind the sabbatical year cycles the LORD established in Exodus 23:1011 and Leviticus 25. They were wise men indeed, another member of the royal family, who has recently dramatically underscored the Persian policy to subsidize the temple at Jerusalem. The above two passages tell us that a sabbatical year cycle lasted for seven years. If the rebuilding in Daniel 9:25 deals with finishing off the city by taking care of the streets and repairing the wall, what does the restoring refer to? To biblical king joined battel with his pleasure: and Jerusalem and political turmoil king artaxerxes' decree to rebuild jerusalem. Requires a prominent role for Artaxerxes in the 20th year of king Artaxerxes decree speedily... Observance after the Exile biblical king joined battel with his pleasure: Jerusalem... Rebuilding of Jerusalem under Nehemiah file away this thought for the coming the... Pleasure: and Jerusalem and encouraged them to rebuild Jerusalem when to king Artaxerxes in what we are worried.... Ezra 7:8 ), despite the perilous times ( emphasis added ) present to! 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