Dion Astwood, 2003
The attempt of this essay is to establish the starting and ending points of Daniel's vision of 70 "sevens."
Daniel 9:24-27 states:
"70 '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."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 7 'sevens,' and 62 'sevens.' It will be rebuilt with streets and a trench, but in times of trouble. After the 62 '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. 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." (NIV)
Daniel has been given a description of the coming years. It is likely that each seven corresponds to 7 years. They the 70 sevens are broken up into 7 sevens (49 years), 62 sevens (434 years) and 1 seven (7 years). 7 plus 62 plus 1 equals 70. There is debate whether there may be a break between the years, specifically between the end of 69 sevens and the last seven.
It is also usually agreed that the Anointed One in the above passage refers to Jesus. Messiah and Christ both meaning anointed one. To those who accept that Jesus is indeed the Messiah, it is unlikely that the passage could refer to anyone else.
The structure of the passage is to describe the 70 sevens first, then to qualify the components of the 70.
So in the 70 sevens (that is sometime during the entire period) there is a decree such that the following will come to pass for:
your people and your holy city [Israel and Jerusalem]
that is to:
I would suggest that these will all be completed at some stage during the 70 sevens (including any gaps), but not necessarily in the above order
The more specific passage adds
From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be 7 'sevens,' and 62 'sevens.'
So the beginning of the 7 sevens is at the time of the "decree to restore and rebuild Jerusalem."
The end of the 62 sevens (that is 69 from the beginning of the decree assuming no gap between the 7 and the 62 sevens) occurs when: "the Anointed One, the ruler, comes"
We are given additional information that
It will be rebuilt with streets and a trench, but in times of trouble. After the 62 'sevens,' the Anointed One will be cut off and will have nothing.
"It will be rebuilt with streets and a trench," likely refers to the rebuilding of Jerusalem that would happen as a result of the decree, but that it would not be easy. There was to be trouble.
We also find out that the Anointed One will be cut off (and will have nothing). This likely refers to Jesus' death, but note that this occurs after the 62 sevens and therefore does not give us the time frame for the end of the period. It may correlate with the time of his coming, or may come at an unspecified period following his coming.1
We thus have a outline that states that during the 70 sevens 6 events are to be completed for Israel and Jerusalem. And that the first 69 begin at a decree to rebuild Jerusalem, and finish at the coming of the Messiah.
I wish to establish from scripture when these events likely took place.
Traditionally, the decree was that of Artaxerxes Longimanus and the fulfilment was that of Jesus' triumphant entry. I believe that it is possible that these dates are chosen because of prior commitment to Ptolomy's Chronology, and dates have been calculated to fit. I do not believe that scripture supports this as outlined below. I propose the decree to rebuild Jerusalem was that of Cyrus and the coming of the Messiah was his birth or the beginning of his ministry (in the 15th year of Tiberius), but probably not his death or resurrection.
Which decree is Daniel referring to? The decrees in the bible that the passage could refer to are:
This is irregardless of whether you believe that Artaxerxes was Darius, as does the author, or not.
There is really only 1 decree that amounts to a decree, and that is Cyrus'. Much is made of a difference between a decree that is rebuild Jerusalem and a decree to rebuild the temple but let us examine Cyrus' decree.
Firstly, Daniel receives this knowledge via the angel Gabriel at the time he was considering the end of Jeremiah's 70 years. As Cyrus's decree occurred in the "71st" year it is likely this is the decree implied.
Secondly, Isaiah states:
...[God] says of Cyrus, 'He is my shepherd
and will accomplish all that I please;
he will say of Jerusalem, "Let it be rebuilt,"
and of the temple, "Let its foundations be laid." '"This is what the LORD says to his anointed,
to Cyrus, whose right hand I take hold of
to subdue nations before him
and to strip kings of their armor,
to open doors before him
so that gates will not be shut:
It is clear that Isaiah prophesied that Cyrus would issue a decree ("he will say"). And that the decree refers to both the city and the temple. That the other 3 decrees, although mentioned, are not prophesied suggests that it was Cyrus's decree that is intended.
Thirdly, this decree is the first. The fact that this decree fulfills the criteria would make it unusual that Daniel's words did not apply to Cyrus, but to a subsequent decree or reitteration of the original decree.
Fourthly, in establishing that work could continue on the temple, the Jews and Darius refer back to Cyrus' original decree (Ezra 5:13,6:3).
Fifthly, Scripture states that Cyrus' decree was a fulfilment of Jeremiah's 70 years, the very idea that Daniel was contemplating when he received the Gabriel's word.
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:"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. Anyone of his people among you—may the LORD his God be with him, and let him go up.'" 2 Chronicles 36:22–23, also in Ezra 1.
Concerning the claim that Cyrus's decree allowed work on the temple but not the city was not how the Jews at the time understood it for they were rebuilding the city as evidenced by the complaint made against them by Rehum and Shimshai:
The king should know that the Jews who came up to us from you have gone to Jerusalem and are rebuilding that rebellious and wicked city. They are restoring the walls and repairing the foundations.Furthermore, the king should know that if this city is built and its walls are restored, no more taxes, tribute or duty will be paid, and the royal revenues will suffer. Ezra 4:12–13
Already referred to above. More so, it does not appear that he makes a decree at all (other than to search the records) but merely refers the matter to the previous decree.
Ezra returns in Artaxerxes 7th year. The temple had been completed in Darius' 6th year, so a year later if Artaxerxes is Darius, or 54 years later according to synchronization with Ptolomy's canon. Artaxerxes gives Ezra a letter, however the contents of the letter do not amount to a decree concerning rebuilding the city or the temple. The temple has been completed and Artaxerxes allows more Jews to return to Jerusalem and gives him provisions for the temple. The letter also provides for his ongoing worship of God at the temple. Ezra is also given permission to appoint judges and exact capital punishment for disobedience to God. Ezra essentially receives authority from Artaxerxes the king who has ultimate authority (under heaven).
Although undoubtably a decree, not one which fulfills the criteria.
This does qualify to an extent, but there remains issues. Nehemiah said to the king:
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." Nehemiah 2:5
To which Artaxerxes gives permission and Nehemiah asked for letters from the king. These letters provide for safe travel and a supply of wood.
This does not amount to a decree in the order of Cyrus'. Nehemiah asks permission to rebuild Jerusalem and gets permission and a supply of wood.
This decree also comes after the temple had been completed, and thus one could argue the rebuilding of Jerusalem had already been started.
Nehemiah's request was in response to his brother's (and others) comment:
"Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire." Nehemiah 1:3
While this may refer to the state of the walls and gates since Nebuchadnezzar's destruction of the city, it is possible that the gates had been put up (and possibly some work on the wall) since the exile's return and had subsequently been burned by those opposing them. Although this is a somewhat tenuous argument, if true suggests the rebuilding of city other than the temple had already recommenced as seen above in Rehum's letter.
Although the passage we are considering refers to the beginning point, what of the 7 and 62? Why not just 69?
From the issuing of the decree to restore and rebuild Jerusalem ..., there will be 7 'sevens,' ....It will be rebuilt with streets and a trench, but in times of trouble.
At the end of 7 sevens (49 years) restoring and rebuilding Jerusalem will be completed. If Nehemiah's work on the walls are included in this (and it should be), there cannot be ~50 years between the completion of the temple and Ezra's return to Jerusalem, not to mention Nehemiah's subsequent return. Which is further reason to suggest that Artaxerxes of Ezra/Nehemiah is Darius!
All things considered, it seems that Scripture implies the decree of Daniel 9 is that of Cyrus, and not subsequent kings. As we are certain of the date of Jesus's birth and death to within a few years, and that the fulfilment of Daniel 9 is Jesus; I propose the reason for accepting any decree other than Cyrus come from extra biblical considerations (mainly Ptolemy), and not Scripture.
Is there a gap between the groups of seven. Given the fact that the 7 sevens and 62 sevens are quoted together, and the 70th is discussed subsequently suggests that it is likely there is no gap between the 7 and 62; but the period between 69 and 70 is less certain. The text may give reason to argue a time frame between the periods. This essay is not intended to resolve this issue.
Are the years normal solar/lunar years or "prophetic years" of 360 days? Revelation implying 3½ years equals 1260 days not withstanding, the straight forward reading would suggest years as normally calculated. This is seen in other prophecies such as Jeremiah's 70 years (Jeremiah 25:11). And although Daniel's prophecy will be accurate to the year, there is no need for it to be to the day (though it may be so).
The end point of the 69 weeks is when:
...the Anointed One [Messiah], the ruler, comes
"Anointed One" refers to those set apart by God such as Saul and David. The passage refers to a specific person and this has always been understood to be Jesus. John mentions Andrew telling Peter they have found the Messiah (John 1:41). The name "Christ" means anointed. And Peter's confession shows he is aware that Jesus is the Christ (Matthew 16:16).
Taken that the Anointed One is Jesus, there are 3 stages in his life it could be refering to:
Gabriel's appearance to Mary is significant in that Gabriel gave the prophecy to Daniel. This may imply that Jesus' birth is the fulfilment. However Gabriel's presence may just be referring to Jesus as the person of the prophecy and not necessarily the time of the prophecy.
The Magoi were likely from Persia and it is possible they were familiar with Daniel's prophecy that came to him on the banks of the Tigris 483 years earlier. Although it was the star that brought them to Bethlehem, the fact that they came from the kingdom of Cyrus may lend some support to Jesus' birth being the fulfilment.
As this was when Jesus publically came to Israel, it may alternatively be the end point of the 483 years
The 483rd year (end of the 69 sevens) may be the sixth year in a Sabbath cycle.2 The coming of Jesus would then be during the sixth year (during 483rd year), or a Sabbath year (484th year).
An argument that the Messiah's coming refers to the beginning of Jesus' ministry (although a soft argument), is Jesus' comment:
Do you not say, 'Four months more and then the harvest'? I tell you, open your eyes and look at the fields! They are ripe for harvest. John 4:35
Many suggest the year in which Jesus said this year was a Sabbath year. The Jews were not able to harvest for 4 more months until the end of the Sabbath year, but the fields were white because the plants were fully grown.
Possible further evidence that the end of the 69 sevens occurs at the beginning of his ministry is if the reference to a covenant being for half a seven refers to Jesus' new kingdom and the length of his ministry was indeed 3½ years.3 If this is the case then Jesus comes at the end of 69 sevens and the end of sacrifice refers to his death (no more sacrifices required) 3½ years later. I think however that Daniel's comment:
The people of the ruler who will come will destroy the city and the sanctuary
implies the ruler to come is not the same as "Anointed One, the ruler" mentioned earlier. And Jesus himself refers to this part of Daniel's prophecy in the future sense.
"So when you see standing in the holy place 'the abomination that causes desolation,' spoken of through the prophet Daniel—let the reader understand.... Matthew 24:15
(It is possible that Jesus was born in a Sabbath year however.)
The prophecy states that the Messiah was cut off after 69 weeks, but as explained above this occurred at an unspecified period following the 69 weeks. So while consistent with the 69 years ending about the time of his death, the passage does not imply it.
Therefore, for lack of evidence, I think it is unlikley the completion of the 69 sevens coincides with Jesus' crucifixion.
Despite a common belief that Daniel's decree applies to Artaxerxes Longimanus, this is probably because of a prior commitment to Ptolemy. However, as we have seen above that from Scripture:
The conquest of Canaan was the first year in a Sabbath cycle. If there are 390 years from the dividing of the kingdom to Jehoiachin's 5th year in exile as suggested by Ezekiel, then Nebuchadnezzar's 1st year is possibly a Sabbath year, and the 70 years of Jeremiah's prophecy finishes in the sixth year of a Sabbath cycle (if the 70 years of Servitude coincides with the beginning of Nebuchadnezzar's reign).
It would seem likely that as the 70 years of captivity was a punishment for not observing Sabbath years, that the beginning of the servitude begins in a Sabbath year or after the completion of a Sabbath cycle.
Thus Daniel's 70 sevens all start in a Sabbath year—Cyrus' 1st year follows the 70 years of Captivity and is the reference for the beginning of the 70 sevens as established above.