457 B.C.--What Does It Really Mean? - Endtime Issues October 2007

The determination of the onset date for Daniel’s 70-week prophecy remains a disputed concern within the Christian world because what the decree "should mean" has captured the minds of literalists.

“Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.”

Daniel (and his readers) are to know and understand what Gabriel is saying.

· This is a follow-up to verse 23: “therefore understand the matter, and consider the vision” and Gabriel’s promise that he would understand (“I am now come forth to give thee skill and understanding” – vs 22).

· When all of the mareh messages are linked together in Daniel 8–10 and 12, a beautiful theme unfolds. It is a story of God’s covenant restoration of man.

· In contradistinction to the word chazown (vision), which in Daniel 8–12 collectively describe Satan’s opposition to God’s restoration.

· Though Daniel struggled cognitively and emotionally over the messages of chapters 8–12, he eventually said he understood the mareh vision in 10:1.

· The first item in 9:25 is a beginning point – “from” – for the 70 weeks of years.

· This is a key to understanding this prophecy and the onset of the 2300-year prophecy of Daniel 8:14 given 2+ years before – a mareh vision also! An important link to understand.

But what does the matter regarding the restoration of Jerusalem, streets, wall or moat mean?

1. God said we should understand that also ------ BUT ------ there is no such decree or proclamation found in the Bible regarding the physical city!

3. Most Protestants accept 444 B.C. because it does relate to repairing the walls and gates. That would refer to the restoration of the physical city which seems to fit the prophesied decree if interpreted “literally”. BUT:

· That would mean changing the years for Christ‘s anointing, crucifixion, birth and

Many accept 457 B.C. with Artaxerxes I’s decree to Ezra for the rebuilding of physical Jerusalem – but – no such record exists in the Bible or in archeological finds relative to a geographic place

· The official Adventist DARCOM Series, vol. 3, p. 65, reading “70 weeks,” Leviticus and Nature of Prophecy Book admits to this challenging issue!

· Complicating this is the conclusion of most historical/critical scholars that the 490-year prophecy ended in 164 B.C. tied to:

Knowing the beginning or terminus a quo of that “week of years” prophecy means everything to advent people.

· Because “times of the end” prophecies are tied directly to this starting point (Daniel 8:17, 19).

“From the going forth” sets the onset of the sequence in Gabriel’s message.

· Thus, there is a source and a time it goes out and an objective (to be defined).

Thus, at a point in time, some restoration/rebuild decree will be made on behalf of God’s people. That will begin a 490 year period.

· Are the words “Jerusalem,” “street,” “walls,” “plaza” or “moat” referring to literal structures or

Approximately 150 years before (690 B.C.) Daniel’s time, Isaiah prophesied of Cyrus:

“Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise [men] backward, and maketh their knowledge foolish; That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: That saith to the deep, Be dry, and I will dry up thy rivers: That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid” (Isaiah 44:24-28).

“Thus saith the LORD to his anointed, to Cyrus … I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts” (Isaiah 45:1a,13).

God specifically called Cyrus to a special work of rebuilding and restoration and by endearing names before he was even born.

Cyrus the Medo-Persian general and its king (Cyrus the Great, also called Cyrus II):

· Daniel shortly told of the ancient prophecies of what he actually did and would soon permit

· He decreed in 538/537 B.C., in his first year of reign, to rebuild the temple (Ezra 1:2-4, II Chronicles 36:22-23).

The key record of Cyrus’ decree is mainly Biblical – some scholars claim the “Cyrus Cylinder” also support this – but that’s vague and not widely accepted.

· Yet, God had said that Cyrus would also initiate the process of rebuilding the city to:

The following year (536 B.C.) 50,000 Jewish exiles made their trek back to Jerusalem.

· Tied to this time, Daniel recorded a most unique thought as he studied the prophecies of Jeremiah and the 70-year Babylonian captivity prophecy.

· He said that he understood those messages, the “number of the years, whereof the word of the Lord (dabar – YHWH) came to Jeremiah the prophet” [the prophecy of their captivity and desolation] – then this key phrase: “that He would accomplish seventy years in desolation of Jerusalem” (Daniel 9:2).

Desolation refers to the utter decimation or destruction of Jerusalem, the City.

Cyrus appointed Zerubabbel (Shesh-bazzar) – “the prince of Judah” (Ezra 1:8) as governor of the company and Joshua, the high priest, to work with him.

It is important to note that the people began to settle in the cities before the work of the temple began – presumably, this included Jerusalem.

“And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening. They kept also the feast of tabernacles, as it is written, … From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid.” (Ezra 3:1, 3, 4a, 6).

Since they “were in the cities,” it is clear that they had first addressed their places to live:

· Since the seventh month was sacred (three feasts occurred then – the last being Tabernacles)

“Then came the word of the LORD by Haggai the prophet, saying, Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste? … Thus saith the LORD of hosts; Consider your ways.... Why? saith the LORD of hosts. Because of mine house that is waste, and ye run every man unto his own house” (Haggai 1:3-4, 7, 9b).

Though not specific in Cyrus’ recorded decree, he clearly meant the Jewish people to rebuild and restore as prophesied by God their homes and the temple.

· Daniel 9:25 states a specific word or decree would be issued to restore and build Jerusalem. Cyrus’ specific decree, as is recorded, only named the temple.

Cyrus reigned for eight years (538-530 B.C.), then his son Cambysus II (529-522 B.C.), followed by six months of Psuedo-Smerdis (Guamata) (521 B.C.), then Darius I (The Great) (521-486 B.C.).

· The Bible says from Cyrus to Darius, the enemies of Judah and Benjamin, hired counselors against them to frustrate their plans (Ezra 4:5).

· In fact a letter was written to Darius complaining about the Jewish temple activity – “it is not finished” (Ezra 6:16).

Darius wrote back confirming Cyrus’ decree and ordered: “Let the work of this house of God alone” (Ezra 6:7).

· Provision for sacrificial animals was ordered to be supplied by the provincial governors!

During the sixth year of Darius, approximately 23 years after the exiles first left Babylon, the temple was completed (Ezra 6:15).

During the second year of Darius’ reign, the prophet Zechariah was given amazing visions and messages from God for His people.

· “Turn ye unto me, saith the Lord of hosts, and I will turn unto thee” (Zechariah 1:3).

· “How long wilt thou not have mercy on Jerusalem and on the cities of Judah?” (Zechariah 1:12).

· The “Lord of host” answered, “I am jealous for Jerusalem and for Zion with a great jealousy” (Zechariah 1:14).

· “The Lord shall yet comfort Zion and shall yet choose Jerusalem” (Zechariah 1:17; cf. 2:12).

· The jealousy for Zion (God’s dwelling place with His people) and Jerusalem (His people) represent a spiritual restoration totally unrelated to buildings, walls and streets.

This is further emphasized by the story of Joshua (the high priest), Satan and the Angel of the Lord:

· “All who have put on the robe of Christ's righteousness will stand before Him as chosen and faithful and true. Satan has no power to pluck them out of the hand of the Saviour. Not one soul who in penitence and faith has claimed His protection will Christ permit to pass under the enemy's power. His word is pledged: ‘Let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me.’ Isaiah 27:5.”[2]

· “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ's righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb's book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon's roar. Now they are eternally secure from the tempter's devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.”[3]

· At a time when the cities were being restored and the temple foundation laid, though at a time of persecution and stress from the surrounding people, God sent messages through Zarachiah to turn to the Lord and spiritual restoration and rebuilding of His people would occur!

Also, in Daniel’s prayer toward the end of the Babylonian captivity, the petitions, pathos and praise related to the spiritual restoration of His people. This was he was approached by Gabriel (Daniel 9:4-19).

The desolation of the land and the bondage of the people related to their rebellion against the Sabbatical year (II Chronicles 36:21).

· That symbolized a time when everyone was “one” (just like it was to be in the heavenly Canaan).

· During this year, the land and people rested from all distractions, labor and secular activity.

Now – with their apostasy having been punished, what must be changed to rectify that rebellion?

· Did Israel need walls, streets and buildings? Yes. But that was the “minor” issue!!

As Daniel’s prayer progresses, he sees the spiritual restoration as paramount.

In verses 11-14 “us” represents “Jerusalem.” When Gabriel did come, what were his first words? A trilogy of repentance that paralleled the Day of Atonement commitment. As a result, everlasting righteousness would come in, the most holy place would be anointed (cleansed) and the opposition of Satan and his minions would come to an end. It is fully “end time” language in a dual application, just like Matthew 24, Mark 13 and Luke 21.

Approximately 73 years after Zerubbabel and Joshua brought back to Judah the first wave of Jewish people:

Artaxerxes was acquainted with these men and “talked freely regarding the power of the God of heaven and the divine purpose in restoring the Jews to Jerusalem.”[4]

· There is nothing in it that articulates physical buildings, streets or walls.

· It is a beautiful invitation and directive to reestablish the theocracy in Jerusalem!!!!!

“Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?” (Ezra 7:23). Why has this been missed? What a beautiful, restoration, legal atonement type language.

This decree, associated with Ezra’s remarkable leadership, led to a great revival in Israel.

· Nehemiah, a contemporary of Ezra (Nehemiah 8:1, 9), noted the year was calculated as a fall-to-fall period (Nehemiah 1:1, 2:1).

From archeological and astronomical data, Artaxerxes came to power in the fall of 464 B.C.

· Ezra went about dealing with ruins still obvious in Jerusalem (Ezra 4:11-16).

· It was during this time that the western governors of the empire wrote to Artaxerxes.

· That “they are rebuilding that rebellious and wicked city; they are finishing the walls and repairing the foundations” (vs 12).

· Then, impulsively, Artaxerxes decreed that this city not to be rebuilt (vs 21) “until a decree is made by me.”

· This clearly reveals that the original decree in 457 B.C. did not include building the city structure!

· The restoration of Jerusalem is the reestablishment of the theocracy of God’s people (commensurate with Daniel’s prayer) (“to build” (banah) can refer to the restoration of God’s people (Jeremiah 12:14-16).

· The wall (moat) is symbolic for something firmly decided or furrowed in the soil (cf. Isaiah 10:23).

· The street (plaza or square) refers to the center of the city. This suggests that all the people of God will have firmly decided for Him – the center of their loyalty.

The damage later against the walls and gate by the Samaritans led Nehemiah, cupbearer of Artaxerxes I, to go to Jerusalem to repair the wall and gates (Nehemiah 1:3, 2:3) with a fourth decree specifically for that in 444 B.C. That work only took 52 days to complete. The restoration of the city itself was not his object.

The “word” or “decree” to restore or build Jerusalem refers exclusively to the restoration of God’s people once again into a theocratic state. Artaxerxes I’s decree, recorded in Ezra 7, meets those exact specifications.

Josephus notes that the year 457 B.C. was a Jubilee year. That would have deep spiritual significance for God’s people. It was then that land was restored to the rightful owners. Slaves were set free. That represents the ultimate release, restoration and freedom. It was in that year that Artaxerxes gave his decree.

This all coincides with the great mareh restoration message in Daniel when holiness will be adjudicated and God’s character vindicated. Franklin S. Fowler Jr., M.D. [PRI]

¹ Harris, R. Laird; Theological Wordbook of the Old Testament, vol. 1, p. 399.

[1] Harris, R. Laird; Theological Wordbook of the Old Testament, vol. 1, p. 399.

[2] White, Ellen G.; Prophets and Kings, p. 587.

[3] Ibid., p. 591.

[4] Ibid., p. 608.