To understand the prophecy in Daniel 9:25, we must first clarify what is meant by "*the word to restore and rebuild Jerusalem.*" - **Word (דָּבָר, _dabar_):** This term, translated as “word” or “decree,” generally refers to a statement or proclamation. [Brown-Driver-Briggs](https://biblehub.com/hebrew/1697.htm) defines the use in this passage as a "_royal edict_" similar to the "*word of command"* in [Esther 1:12](https://www.bible.com/bible/100/EST.1.12), [Ecclesiastes 8:4](https://www.bible.com/bible/100/ECC.8.4), and [2 Chronicles 30:5](https://www.bible.com/bible/100/2CH.30.5). The decree must be publicly known and enforceable. - In light of the driving focus each literary unit of Daniel 9 places on the dabar (word) of Yahweh, it would be well within the realm of reasonable Biblical scholarship to first consider a dabar (word) to return and build Jerusalem described in Daniel 9:25 as a dabar of Yahweh. - The _dabar_ (word) of Yahweh is the unifying theme of Daniel 9: Israel’s 70-year desolation came because they did not heed the _dabar_ ([Daniel 9:2](https://www.bible.com/bible/100/DAN.9.2); [2 Chronicles 36:17-23](https://www.bible.com/bible/100/2CH.36.17-23)), and in his prayer Daniel confesses this disobedience, recognizing the covenantal curses Moses warned of ([Deuteronomy 7:6-9](https://www.bible.com/bible/100/DEU.7.6-9)), while connecting the Babylonian exile to the _dabar_ given through Jeremiah ([Jeremiah 25:8-13](https://www.bible.com/bible/100/JER.25.8-13)). In response, Gabriel brings another _dabar_ ([Daniel 9:23-27](https://www.bible.com/bible/100/DAN.9.23-27))—the prophecy of the seventy weeks—revealing when Yahweh’s covenant mercy, which Daniel pleaded for ([Daniel 9:4-19](https://www.bible.com/bible/100/DAN.9.4-19)), would be fulfilled. This mercy reflects the covenant love of Deuteronomy 7 and is rooted in Yahweh’s unilateral oath to Abraham ([Genesis 22](https://www.bible.com/bible/100/GEN.22)), sworn because Abraham obeyed the _dabar_ of Yahweh, expressed as a divine “oath of sevens,” forming a theological and numerical foundation for the seventy sevens prophecy. - **Restore (שׁוּב, _shub_):** [Brown-Driver-Briggs](https://biblehub.com/hebrew/7725.htm) defines the verb here as “*give back, restore*” a ruined city, implying a return to its former state or condition. In biblical usage, this can involve returning ownership to its rightful ruler, restoring self-governance under proper laws, and even spiritual renewal. For example, the Aramean king “restored” cities to Ahab ([1 Kings 20:34](https://www.bible.com/bible/100/1KI.20.34)), and Azariah “rebuilt and restored” Elath to Judah ([2 Kings 14:22](https://www.bible.com/bible/100/2KI.14.22)). In the context of Daniel 9:25, _shub_ emphasizes a return to ongoing efforts rather than initiating them. - **A possible fulfillment** of this restoration is seen in the reforms enacted by Ezra, who appointed magistrates and judges to ensure that Jerusalem returned to righteousness under God’s law (Ezra 7:25-26), as foretold in [Isaiah 1:26](https://www.bible.com/bible/100/ISA.1.26) beginning around **457–458 BC**. - **Build (בָּנָה, _banah_):** Refers to the physical reconstruction of [all of the city](https://biblehub.com/hebrew/1129.htm), specifically infrastructure such as walls, plazas, and defensive systems. - **“Plaza and Moat” (רחוב וחרוץ):** Describe aspects of the rebuilding process during the 49 years (7 “weeks”) following the decree. - _Rechov_ (“plaza” or “broad place”): refers to open areas or streets within the city, such as town squares ([Ezra 10:9](https://www.bible.com/bible/100/EZR.10.9); [Nehemiah 8:1](https://www.bible.com/bible/100/NEH.8.1), [8:3](https://www.bible.com/bible/100/NEH.8.3), [8:16](https://www.bible.com/bible/100/NEH.8.16)). - _Charuts_ (“moat” or “ditch”): likely refers to defensive fortifications around the city, including walls. - **“Troubled Time” (בְּצוּק הָעִתִּים):** The prophecy predicts that the rebuilding would occur during a time of opposition and difficulty. - **Possible historical fulfillment:** Many see this fulfilled as Nehemiah recorded resistance from the Samaritans on making Jerusalem making a _defensible city_ again in 444 BC. ([Nehemiah 4:1-23](https://www.bible.com/bible/100/NEH.4.1-23)). These terms and descriptions align with the physical rebuilding of Jerusalem’s walls, plazas, and fortifications ([Nehemiah 2:17](https://www.bible.com/bible/100/NEH.2.17); [Nehemiah 6:15](https://www.bible.com/bible/100/NEH.6.15)). # Criteria for Identifying the *Word to Restore and Rebuild Jerusalem* 1. **Nature of the Word (_dabar_)** - Must be a **public, authoritative proclamation** (royal edict or divine word). - Should carry **covenant significance**, consistent with the thematic use of _dabar_ in Daniel 9. - Must **initiate the restoration process**. 2. **Scope of Restoration (_shub_)** - Must allow Jerusalem to be **returned** to its rightful people and function. - Should involve **self-governance under Jewish law** and the reestablishment of **religious/covenant identity**,. 3. **Scope of Building (_banah_)** - Must include physical rebuilding of **the city itself** (walls, plazas, defenses), not just the temple. - Should involve **comprehensive civic restoration**—streets, squares, and fortifications. 4. **Context of Adversity (“in troubled times”)** - The decree’s fulfillment must occur **amid opposition and resistance**. Such as political opposition or social and economic hardship - If a decree leads to a peaceful rebuilding, it does not match Daniel 9:25. # Using Royal Decrees Since multiple decrees were issued regarding Jerusalem’s restoration, identifying the correct one is crucial for accurately interpreting the countdown of the **70 weeks prophecy**. If you use a Royal “decree” to be the one of Daniel 9:25 it is important to have it anchored to a real moment in history The narrative of **Ezra and Nehemiah** records a series of **decrees** issued by Persian monarchs over 93 years, allowing the Jews to return, rebuild the temple, and restore Jerusalem. These decrees could align with the prophecy of [Daniel 9:25](https://bibleportal.com/passage?version=NIV&search=Daniel%209:25), which foretold the rebuilding of Jerusalem. 1. **Cyrus' Decree (536/538 BC)** – Cyrus granted the Jews permission to return to Jerusalem, *rebuild the temple*, and collect financial support for the project ([2 Chronicles 36:22-23](https://bibleportal.com/passage?version=NIV&search=2Chronicles%2036:22-23); [Ezra 1:1-4](https://bibleportal.com/passage?version=NIV&search=Ezra%201:1-4)). - This decree <u>did not</u> “*restore*” Jerusalem as required by [Daniel 9:25](https://ref.ly/Dan%209.25;esv?t=biblia), - [Isaiah 44:28](https://www.bible.com/bible/100/ISA.44.28) and [45:13](https://www.bible.com/bible/100/ISA.45.13) state that Cyrus would set the exiles free to rebuild **both Jerusalem and the temple**. However, [Ezra 1:1-4](https://bibleportal.com/passage?version=NIV&search=Ezra%201:1-4) records that Cyrus authorized the rebuilding of **only the temple**, it did not specify the restoration of the city itself, though it may be implied. Cyrus is prophetically associated with rebuilding, but Persian kings carried out the full restoration, with one ultimately issuing the decree fulfilling [Daniel 9:25](https://www.bible.com/bible/100/DAN.9.25). Just as Nebuchadnezzar represented the Babylonian dynasty ([Daniel 2:37-38](https://www.bible.com/bible/100/DAN.2.37-38)), Cyrus represents the Persian rulers who followed him ([[@Rodriguez1994-mf]]). [Ezra 6:14](https://www.bible.com/bible/100/EZR.6.14) even gives all three Persian kings credit for the restoration of the Temple. 2. **Darius I’s Confirmation (521 BC)** – In response to opposition from the Samaritans, Darius reaffirmed Cyrus’ decree, ensuring that the *temple project* resumed. Encouraged by Haggai and Zechariah, Zerubbabel and Joshua led the renewed effort in 520 B.C ([Ezra 6:6-12](https://bibleportal.com/passage?version=NIV&search=Ezra%206:6-12)). The temple was completed and dedicated in **515 BC** ([Ezra 6:15-16](https://bibleportal.com/passage?version=NIV&search=Ezra%206:15-16)). - The decree of Darius is not significantly different from Cyrus’ edict. The only important difference is that the king ordered the Samaritans not to interfere with the project of rebuilding the temple and to impale anyone who would oppose it. If the Samaritans had to appeal to Persian authorities, Jerusalem has not yet been “restored,” as defined above. 3. **Artaxerxes I’s First Decree to Ezra (457 BC)** – About **58 years** after the temple was completed, Artaxerxes I Longimanus issued a decree allowing **Ezra** to return to Jerusalem with another group of exiles to *restore and rebuild* the city ([Ezra 7:11-26](https://bibleportal.com/passage?version=NIV&search=Ezra%207:11-26)). However, Persian officials later obstructed the rebuilding efforts. - Of particular importance is vs. 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.*” The Persian king granting imperial authority to the Torah. The Jews could now use it freely to regulate their lives and appoint magistrates and judges to enforce the law. The king restored the authority of the Jews to govern themselves on the basis of the law of God. - [Nehemiah 1:1](https://www.bible.com/bible/100/NEH.1.1), [2:1](https://www.bible.com/bible/100/NEH.2.1) makes it clear that in computing the years of the reign of Artaxerxes he was using a fall-to fall calendar making it possible for us to identify the seventh year of the king as 457 B.C. and not 458 B.C as some date it. 4. **Artaxerxes I’s Second Decree to Nehemiah (444 BC)** – **13 years later**, Artaxerxes renewed the decree, granting **Nehemiah** authority to rebuild *Jerusalem’s walls* ([Nehemiah 2:1-8](https://bibleportal.com/passage?version=NIV&search=Nehemiah%202:1-8)). Under the leadership of **Ezra and Nehemiah**, the walls were soon completed, securing the city. - This did not “_restore_” Jerusalem to Israel as it was already restored in the last decree. Nehemiah only asked for permission to go to Jerusalem ([Neh 2:5](https://ref.ly/Neh%202.5;esv?t=biblia)) and for wood for the walls ([Neh 2:8](https://ref.ly/Neh%202.8;esv?t=biblia)). The permission given to him to rebuild the city was supplementary to the decree given to Ezra, an extension of that one and no where is called a "Decree" ([[@Rodriguez1994-mf]]). >[!FAQ]- Identifying the Biblical ***"Artaxerxes"*** is it *Ahasuerus* or *Artaxerxes*? Ezra 4 and 6 name two rulers: _Ahasuerus_ and _Artaxerxes_. > Some older theories claimed that the Persian kings named in [Ezra 4](https://biblehub.com/nasb/ezra/4.htm) — specifically _Ahasuerus_ and _Artaxerxes_ — might actually refer to earlier monarchs like **Cambyses** (530–522 BC), **Smerdis/Bardiya** (the short-lived usurper in 522 BC), or **Darius I** (522–486 BC). ([William Struse | Where History and the Bible Meet](https://www.the13thenumeration.com/Blog13/)). However modern linguistic research and archaeological discoveries support the view that _Ahasuerus_ refers to Xerxes I, and _Artaxerxes_ is a throne name borne by specific kings, including Artaxerxes I Longimanus. This identification upholds the standard Achaemenid timeline and supports placing the key decree of [Daniel 9:25](https://biblehub.com/nasb/daniel/9-25.htm) within Longimanus’s reign. > > Archaeological evidence, such as the Elephantine papyri, places Nehemiah’s contemporary Sanballat still active in 407 BC — a date that only aligns with Longimanus’s reign.Linguistic study of the Aramaic term _’edayin_ **אֱדַיִן** — “then” in [Ezra 4:24](https://biblehub.com/nasb/ezra/4-24.htm) — indicates that the verse resumes the earlier Darius-era narrative after a thematic digression in 4:6–23, rather than continuing in strict chronological order. This supports the view that the chapter clusters episodes of opposition across different reigns. Sources like the _International Standard Bible Encyclopedia_, _Encyclopaedia Iranica_, Lawrence Mykytiuk’s _Biblical Archaeology Review_ study _“53 People in the Bible Confirmed Archaeologically,”_ and A. Philip Brown II’s _Bibliotheca Sacra_ article all reinforce this reading. > > **The conclusion: historically and philologically, the Ahasuerus of Ezra is Xerxes I, and the Artaxerxes is Artaxerxes I Longimanus.** ## Interpretation The decree that best fits the prophecy in Daniel 9:25 is ***Artaxerxes I’s first decree to Ezra in 457 BC***, as it authorized both the _restoration_ and _rebuilding_ of Jerusalem. While the decree was issued in the spring (March/April), the agricultural year in Israel began in the fall, meaning the “count” would begin on Tishri 1 of 457 B.C. Adding **483 solar years** arrives at **Tishri 1, 27 AD** This matches **Jesus’ baptism and start of His ministry** ([Luke 3:1-3](https://www.bible.com/bible/100/LUK.3.1-3)). >[!FAQ] Should We Use 444 BC? Some suggest starting the 483 years from 444 BC. This is based on the sabbatical-year cycle mentioned in Nehemiah 8:1–2 (Tishri 1, 444 BC), when Nehemiah inspects the city and the Law is read. > >Why 444 BC is unlikely as the starting point >- Counting 483 years from this point would land at Tishri 1, 40 AD, which **does not align with any historically significant event connected to the prophecy’s fulfillment**, unlike the 457 BC starting point. > > - **Verse 6 (“shuwb”)**: In Nehemiah 2:6, _shuwb_ simply refers to Nehemiah returning to the king’s service at Shushan. It does **not** describe the restoration or rebuilding of Jerusalem itself. > - **Verse 18 (“dabar”)**: The _dabar_ in Nehemiah 2:18 is just the word or report Nehemiah gives to the king regarding Jerusalem, it does not specifically tell us what the conversation was about. It also does **not** establish a formal decree or starting point for the prophetic countdown. > - **No specific date is given**: Nehemiah’s conversation with Artaxerxes is undated. >[!info]- Infographic >![[Pasted image 20250410085807.png]] # Using God's Decree A compelling case can be made that the “commandment” or “decree” in Daniel 9:25 is not a secular Persian edict but rather a **divine word from YHWH Himself**, delivered through His prophets. Modern scholarship often defaults to the Persian decrees of Cyrus, Darius, or Artaxerxes as the starting point of the seventy weeks, but this overlooks the internal usage of _dabar_ in Daniel 9, which strongly favors a divine—not royal—utterance. While often translated as "commandment," the Hebrew word **"dabar" (דָּבָר)** primarily means "speech, word, speaking, utterance". Significantly, the vast majority of its uses in Scripture refer to **YHWH's own word, speech, or utterance**. In **Jeremiah 29:10**, the prophet tells the exiles in Babylon that their captivity will last seventy years, after which Yahweh will “visit” them and “perform His good word” (_dabar_) by causing them to “return” (_shuwb_) to Jerusalem. > [!bible]+ [Jeremiah 29:10 - NASB](https://bolls.life/NASB/24/29/) > ^**10**'For thus says the LORD, 'When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place. %% #Jeremiah #Jeremiah29 %% Importantly, the language of _dabar_ and _shuwb_ in Jeremiah 29:10 mirrors the wording in Daniel 9:25, where the prophecy begins “from the going forth of the _dabar_ to _shuwb_ and build Jerusalem.” The Chronicler later confirms this connection in **2 Chronicles 36:22–23**, explaining that Cyrus’ decree came about because Yahweh “stirred up the spirit” of the Persian king to fulfill the _dabar_ He had spoken through Jeremiah. > [!bible]+ [2 Chronicles 36:22 - NASB](https://bolls.life/NASB/14/36/) > ^**22**Now in the first year of Cyrus king of Persia-- in order to fulfill the word of the LORD by the mouth of Jeremiah-- the LORD stirred up the spirit of Cyrus king of Persia, so that he sent a proclamation throughout his kingdom, and also [put it] in writing, saying, %% #2Chronicles #2Chronicles36 %% - Daniel understood from Jeremiah's prophecy that the 70 years of Jerusalem's desolation were nearing an end. His prayer acknowledges Israel's sins and YHWH's righteous anger, but also pleads for YHWH's **mercy upon Jerusalem, His holy mountain, and especially His desolate sanctuary**. Daniel 9 itself uses "*dabar*" four times, three of which clearly refer to Yahweh's word. - _The word of Yahweh through Jeremiah_ (9:2) - _His words confirmed in judgment_ (9:12) - _The word sent forth to Daniel via Gabriel_ (9:23) - By the time the reader reaches 9:25, the natural expectation is that _dabar_ refers to **Yahweh’s dabar**, not a secular king’s. ### So what was the Word from Yahweh? In **520 BC**, during Darius I’s second year, the Jewish returnees had stalled rebuilding the temple due to opposition, discouragement, and poverty (Ezra 4:4–5, 24). In response, **Yahweh sent His word (_dabar_)** through **Haggai and Zechariah**, commanding the people to _“return and build”_ His house (Haggai 1:7–8; Zechariah 1:16). The Hebrew **perfect tense of _shuwb_** in Zechariah 1:16 indicates a completed action with ongoing effect, linking city restoration to temple rebuilding. This has because the temple construction was stopped after the long pause (Ezra 4:24 → 5–6) Ezra later confirms this “word” as a command or decree (Ezra 6:14–15). > [!bible]+ [Haggai 1:7-8 - NASB](https://bolls.life/NASB/37/1/) > ^**7**Thus says the LORD of hosts, 'Consider your ways! ^**8**'Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified,' says the LORD. %% #Haggai #Haggai1 %% > [!bible]+ [Zechariah 1:16 - NASB](https://bolls.life/NASB/38/1/) > ^**16**'Therefore thus says the LORD, 'I will return to Jerusalem with compassion; My house will be built in it,' declares the LORD of hosts, 'and a measuring line will be stretched over Jerusalem.'' %% #Zechariah #Zechariah1 %% > [!bible]+ [Ezra 6:14-15 - NASB](https://bolls.life/NASB/15/6/) > ^**14**And the elders of the Jews were successful in building through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they finished building according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes king of Persia. ^**15**This temple was completed on the third day of the month Adar; it was the sixth year of the reign of King Darius. %% #Ezra #Ezra6 %% In this argument, **building the Temple is understood as rebuilding Jerusalem**. The city was chosen as God’s dwelling (2 Chron 3:1; 1 Kings 8:15–17), Solomon's temple was the city’s heart and central to its identity (2 Kings 23:27; 25:8-9; 2 Chron 36:19). Cyrus permitted the captives to rebuild temple and city, fulfilling Jeremiah’s prophecy (Isa 44:26–28; 2 Chron 36:22–23; Ezra 1:1–4; Jer 29:1–14). From the return under Zerubbabel and Jeshua onward, enemies of Judah harassed the reconstruction (Ezra 4:1-5, 6-24). At later times, Persian authorities issued decrees halting work, and construction stopped on both. Daniel, in his prayer, emphasizes the desolation of Jerusalem of 70 years (Dan 9:2, 7, 12, 16-19). This is the same 70-year period Jeremiah had prophesied (Jer 25:11–12; 29:10) as God’s period of judgment on Judah, starting with the Babylonian exile. The second year of King Darius is significant because it marked the **end of Yahweh's 70 years of divine indignation** that began in 589 BC when His presence departed Solomon's Temple, it mentioned multiple times in Haggai and Zechariah. Similar to the other decrees, a 520 BC start date still presents a challenge in making the 70 weeks align precisely with the traditional dates for the birth or ministry of Jesus Christ if a standard 365.24-day solar year is assumed. William Struse has argued that this 520 BC decree provides a fitting starting point for the seventy weeks. He uses symbolic calendrical cycles (e.g., a “13-lunar-cycle year”) to reach 5 BC, While his subsequent numerical system will not be adopted here, his emphasis on God’s word as a valid “decree” is worth considering as one possible interpretation of Daniel 9:25.