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The “Seventy Weeks” Prophecy Discovering the Messiah Through Daniel 9

by W. Glenn Moore

Please note that this article is formatted for 11” X 17” paper because certain imported calendar graphics require a larger page size. In order to accommodate this, the text size was increased. To print this article on standard 8½” by 11” paper, simply set the print page size to “fit to page” Table of Contents

Introduction...... 1 1. The Prayer of Daniel...... 2 2. Consider What Vision?...... 6 3. Yahweh Is An Exact Timekeeper...... 14 4. The 70 Weeks Prophecy...... 24 5. The Decree to Restore and Rebuild Jerusalem: Which One Was Predicted?...... 57 6. When Was the Decree to Rebuild Jerusalem Given?...... 65 7. Was Yahushua Baptized in 27 CE?...... 75 8. Can We find Sabbatical and Jubilee Years that Line Up With the 70 Weeks Prophecy?...... 83 9. Are There Other Ways to Show That 457 BCE is a Jubilee Year?...... 97 10. Can You Establish the Year and Date of the Crucifixion? ...... 105 11. The Conclusion of the 70 Weeks Prophecy...... 114

Note: All Scripture quotes are from the King James Version, unless otherwise noted. Also, the proper name of our Creator Yahweh, His title (Elohim), and the long form of the name of His Son (Yahushua) have been restored within all such Scripture quotes, so as to give due honor to Him. Introduction

In the book of Daniel there is a prophecy that is of supreme importance for those who are searching for the Messiah, both the Messiah who came 2000 years ago as well as the Messiah who is soon to come (whom I believe represents one and the same person—Yahushua). For this reason, it is my belief that this is the most important prophecy in the TaNaK (commonly called the Old Testament). It is the prophecy of the 70 weeks found in Daniel chapter nine.

Of course, those who follow Judaism would prefer that this prophecy not exist—and therefore they will categorically deny any Messianic connection. However, we have proof that in the ancient past the Jews did understand this prophecy as being Messianic in nature.1 Christians, however, will usually see this prophecy as Messianic—but they differ much concerning how it should be interpreted. Even though this prophecy is known to be of supreme importance and it clearly predicts the coming Messiah, there seems to be a great deal of confusion over how exactly it is fulfilled. Many are teaching a “gap” theory, placing the last week of the 70 weeks into the future—with either seven years of tribulation, or three and a half years of tribulation. And several other views have emerged which attempt to calculate the coming of the Messiah based upon a variable year—such as a 360 day lunar year starting in 445/44 BCE. Then there is the view that it starts in 520 BCE with the decree of Cyrus—however, this view requires even more manipulation of the dating method to make it work. And finally, we have the view which states that the 70 weeks begin in 457 BCE and consist of 490 literal years of 70 “weeks of years” (69 of those weeks leading to the beginning of Messiah’s ministry).2 It is this view which I believe is the most reliable interpretation. However, we will look at all of these more closely to see which one of these views does indeed fit best.

As we study this subject together, it is not enough to consider only our interpretation. There are plenty of people who will do just that. Prophecy is one area which has historically been subject to major abuse. First, it is important to establish the meaning of the text. Next, it is necessary to establish exact dates according to verifiable documentation. Having done all of this we might be able to establish a valid interpretation. I will present an assortment of evidence in this presentation, and will attempt to allow the evidence to speak for itself.

1Please read the online article “THE TIME OF CHRIST’S COMING” for some Jewish insights and ancient documentation on how the Messiah should have come before the temple was destroyed in 70 CE—based on Daniel 9 and the 70 week prophecy. http://www.kolumbus.fi/hjussila/rsla/OT/OT12.html#ind 2For information giving a wide variety of views on this subject, we would recommend going to the Wikepedia online article with links to other studies which suggest various starting points for this prophecy, including the gap theory. http://en.wikipedia.org/wiki/Prophecy_of_Seventy_Weeks, Prophecy of Seventy Weeks. 3 1. The Prayer of Daniel

When we speak of the works of Daniel, we often think of Daniel standing in the civil courts of Babylon, giving the prophetic meaning of dreams and visions. We also think of Daniel standing safely all night and untouched in the lion’s den. How easy it might be to believe that it was all by skill, chance, or heritage that he was able to accomplish so much. However, Scripture bears record of the fact that Daniel accomplished what he did because of his righteousness:

The word of Yahweh came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith Adonai Yahweh. (Ezekiel 14:12-14)

In this passage (as well as verse 20) Daniel is given equal billing with Noah and Job, who were considered among the most righteous of men in ancient history. Daniel was considered a righteous man in the eyes of the prophet Ezekiel, and if we can believe the testimony of Yahweh as given in Ezekiel, then we must accept the fact that he was considered a righteous man in the eyes of Yahweh Himself.

What was it that made Daniel righteous? Of course, he was obedient to Yahweh. For example, in Daniel 2 he decides (with his three friends) to not defile himself with the kings meat—and is rewarded in the end. And in Daniel 6 he is obedient even in the face of certain death at the hands of evil men, as he remains steadfast in his conviction to pray three times a day to Yahweh. But there is more. Please notice that chapter 9 of Daniel will give us the very clue to help us understand why Daniel was considered a truly righteous man.

Here is how that part of his prophecy begins:

In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of Yahweh came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. (Daniel 9:1-2)

Daniel was concerned about the 70 years of captivity (which were soon to come to an end) and he here sought Yahweh in a sincere prayer of 4 intercession for himself and his people (Israel). In this record of his prayer, please note the reason Daniel gives for them going into captivity:

And I set my face unto Adonai Elohim, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: (Daniel 9:3)

How many of us pray in this fashion? He was praying with supplications, which means “earnest prayer” and “entreaty.” What this tells us is that his prayer is sincere—from the heart. But there is more. He prays with fasting, and we all should know what that means. Daniel did not eat or drink that day and possibly for many days prior to this. But as if this were not enough, he wore sackcloth. That would be similar to the burlap sacks people wore in the days of the depression. The same rough sacks were used to hold feed for livestock, or potatoes, or other grains. Finally, he prayed with ashes. In ancient times people who were in mourning (or deep sincere prayer) would take ashes from the fireplace or stove and squat down to the ground, covering themselves with those ashes as they prayed or mourned over the loss of a loved one. Now just imagine, here is Daniel (who is considered one of the greatest of the wise men, with a high ranking position in the kingdom of Nebuchadnezzar) kneeling in prayer, deprived of food or drink, wearing sackcloth, and covering himself in ashes as he earnestly prays to Yahweh about his people Israel. Do you think maybe this might be an important prayer?

And I prayed unto Yahweh my Elohim, and made my confession, and said, O Lord, the great and dreadful Elohim, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. (Daniel 9:4-6)

Daniel contritely, earnestly, confessed the sins of the people. But why did Daniel accept responsibility for what his people had done? As we learned earlier, Daniel was one of the great men of righteousness. Yet he spoke as if he were responsible. This is a characteristic of his which should remind us of what the Savior has done for us, as He was about to die for a crime which he did not commit—he prayed, “Father, forgive them, for they know not what they do.”

And what exactly were the sins which Daniel confessed to Yahweh? They had “rebelled.” They had rebelled by “departing from Thy precepts and from Thy judgments.” And they did not listen to His servants the prophets, which

5 gave their messages of warning to all of them. They had neither followed nor obeyed Yahweh’s Torah.

O Adonai, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Yahweh, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To Adonai our Elohim belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of Yahweh our Elohim, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy Torah, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the Torah of Moses the servant of Elohim, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the Torah of Moses, all this evil is come upon us: yet made we not our prayer before Yahweh our Elohim, that we might turn from our iniquities, and understand thy truth. Therefore hath Yahweh watched upon the evil, and brought it upon us: for Yahweh our Elohim is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Adonai our Elohim, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Adonai, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. (Daniel 9:7-16)

Daniel plainly tells us here that the reason for the captivity of Israel and Judah was their rebellion and disobedience to the laws of Yahweh—the “Torah of Moses.” In the next chapter we will put this aspect of Daniel’s prayer in its proper prophetic perspective, as we will explore the issue of the 70-year captivity as predicted by Jeremiah. For now it is enough to realize that the situation was indeed critical, or else Daniel would not have needed to pray about it so fervently. The people of Yahweh were in danger of being assimilated into the rest of the world and Daniel earnestly desired for this situation to be reversed. As with the time when Israel was brought out of 6 Egypt with a mighty hand, Daniel desired for Yahweh to show him how HIs people might “come out of Babylon.” And he desired that the reproach which was heaped upon the city of Jerusalem might be turned away so that they would not longer be a reproach to the people around them.

Now therefore, O our Elohim, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Adonai's sake. O my Elohim, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Adonai, hear; O Adonai, forgive; O Adonai, hearken and do; defer not, for thine own sake, O my Elohim: for thy city and thy people are called by thy name. (Daniel 9:17-19)

Here is one of the most thrilling prayers of supplication given in Scripture. Daniel clearly desires for Yahweh to restore the sanctuary by asking Him to cause His “face to shine” upon it. He asks Yahweh to see the desolations of the city of Jerusalem and to remember that it is that city which is ”called by thy name.” He then states that it is not because of their own righteousness which he humbly presents his sincere and humble requests, but because of “thy great mercies.” Once again he asks Yahweh to listen, forgive, and to act in their behalf (to provide deliverance, as He had done in Egypt). He says “defer not,” and in doing so it is clear that he is referring to the 70 years captivity which was predicted by Jeremiah. In other words, do not allow their captivity to extend any longer than is necessary. The answer comes quickly, as I will explain in the next chapter.

7 2. Consider What Vision?

In Daniel 9:23 the angel Gabriel tells Daniel to “understand the matter, and consider the vision.” Consider what vision? Is it one of the visions Daniel had seen earlier in his life, or was it another vision by another prophet? Could it be that there is a connection between the 70 weeks’ prophecy of Daniel 9 and the visions of another prophet? Jeremiah gave a prophecy concerning a period of 70 years. Since Daniel was focused on that issue in the first part of Daniel 9, could this be what Daniel was referring to? In this chapter I will establish that, although Jeremiah’s prophecy of the 70 years captivity is obviously not the same as the 70 weeks’ prophecy of Daniel 9, there is a direct correlation between the two.

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my Elohim for the holy mountain of my Elohim; Yea, whiles I was speaking in prayer, even 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. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. (Daniel 9:20-23)

The references from Daniel given in the last chapter are only an introduction to the subject of the 70 weeks. The actual prophecy concerning the 70 weeks comes next. Please notice the reason Daniel sought Yahweh in prayer at this time. We know that he was studying the prophecy of Jeremiah chapters 25 and 29 because Daniel plainly mentions this subject of the 70 years’ captivity in Daniel 9:2 where he says “I Daniel understood by books the number of the years, whereof the word of Yahweh came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem.” In chapter 25 of Jeremiah he predicts that Judah will go into captivity to Babylon for 70 years, and in chapter 29 he predicts that at the conclusion of this time they will begin to return to Israel. Daniel knew that the 70 years of desolation would soon come to an end.3 What does Jeremiah say about these 70 years of desolation? Consider this now (the

3It is not our purpose here to go into any great detail regarding the fulfillment of this 70-year prophecy. Various views have been presented suggesting the dates of the beginning of this prophecy, ranging from 607 to 587 BCE (the year Jerusalem was finally destroyed). Based upon the best chronological evidence we have, the 70 years of desolation would likely (in my view) have begun in 605 BCE, which is the year the king of Babylon invaded Israel, carried away captives, and laid siege to Jerusalem (the 2 nd year of Nebuchadnezzar, king of Babylon), and end in 536 BCE (the 2nd year after the fall of Babylon) when Cyrus issued his famous decree to give freedom to the Jewish captives and allow them to return to their homeland. Daniel’s prayer in Daniel 9 would have come at a time that is very close to the date of Cyrus’s decree (about 536 or 537 BCE). 8 vision of Jeremiah concerning the 70 years captivity), for it is very important for us to understand this for the purposes of this discussion!

Therefore thus saith Yahweh of hosts; Because ye have not heard my words, Behold, I will send and take all the families of the north, saith Yahweh, and Nebuchadrezzar4 the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. (Jeremiah 25:8-11)

This is one of the places where the prediction from Jeremiah of the seventy- year captivity is mentioned. The other text is Jeremiah 29:10. However, neither of these texts gives us the details we need to establish why Israel was to be taken away into judgment for 70 years. The Scripture which tells us precisely why this happened is found in 2 Chronicles 36:

And Yahweh Elohim of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of Elohim, and despised his words, and misused his prophets, until the wrath of Yahweh arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. (2 Chronicles 36:15-17)

Yes, they had rebelled against Yahweh, but the focal point leading to the purpose of our discussion comes later. The rebellious theme continues throughout this chapter, concluding with this statement about the 70 years’ captivity and the reason why Israel had to be sent into captivity at that time:

And they burnt the house of Elohim, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of

4The Aramaic name, Nebuchadrezzar, has been given various spellings, including the more commonly known spelling of Nebuchadnezzar. 9 Persia: To fulfil the word of Yahweh by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. (2 Chronicles 36:19-21)

Notice: “…until the land had enjoyed her Sabbaths.”. We know how people can break the Sabbath, but how is it that the land had broken the Sabbath? Well, it is simple: This is referring to the Sabbatical years, not the weekly Sabbath. Notice what it says about these Sabbatical years in the Torah:

And Yahweh spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Yahweh. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for Yahweh: thou shalt neither sow thy field, nor prune thy vineyard. (Leviticus 25:1-4)

The following chapter reveals what would happen if they continued to break Yahweh’s Torah, including the Sabbatical years:

And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. (Leviticus 26:27-35)

The reason Daniel receives the vision of the 70 weeks prophecy is because of what happened to cause the 70 years of captivity. The reason Israel was taken into captivity for 70 years is because the children of Israel had violated Yahweh’s Torah, rebelled against His commands, committed evil throughout 10 the land that He had given them, and violated the Sabbatical and Jubilee years. In order for the land to receive its just rest, they were expelled from it for 70 years to fulfill the number of sabbatical years in which it had failed to receive the rest that it was due. What, therefore, is the conclusion of the matter? Here is a big clue: please notice again how and why the 70 weeks prophecy is introduced:

And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my Elohim for the holy mountain of my Elohim; Yea, whiles I was speaking in prayer, even 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. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. (Daniel 9:20-23)

Consider what vision? What is this vision that Daniel is to consider? And what is the “matter” that Daniel is to understand? Well, it is obvious—isn’t it? For us to understand this “matter” as Daniel did we need to look at the context. The entire prayer of Daniel 9:1-19 is based upon, and in fact is a response to the 70 years’ captivity. It is the “vision” that Jeremiah had received concerning the desolation and captivity of Israel for 70 years (Jeremiah 25:1; 11-12) that Daniel is concerned about. Moreover, it is the “matter” of how Yahweh allowed the land to keep the Sabbatical years that it had been denied because of Israel’s sins. Therefore, what follows in the account of Daniel must in some way be connected to the Jubilee Calendar as it relates to the 70 years’ captivity. This is exactly what Daniel had been studying and contemplating and praying earnestly about (Daniel 9:2).

Some believe that the “vision” he is referring to is the “vision” of Daniel 8, based upon only two points: Gabriel is the angel mentioned in both prophecies (Daniel 8 and 9), and the word “vision” is used in both prophecies. The word for “vision” is mareh (Strong’s Hebrew 4758) which is often translated “sight,” “appearance,” or “vision.” The word is used in Daniel 8 and in other parts of Daniel as well. However, the reason we can be certain this is referring to the 70 years’ prophecy is simple: Context! Gabriel states that “At the beginning of thy supplication” he began to make his trip to see Daniel to help him understand. At the “beginning” of Daniel’s prayer, he made the distinct reference to the 70 years’ captivity prophesied by Jeremiah, where he states:

11 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of Yahweh came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. (Daniel 9:2)

Let’s review Daniel’s experience from the time he contemplated the seventy- year prophecy until the time he was visited by Gabriel: At the beginning of Daniel’s prayer concerning the 70-year captivity prophesied by Jeremiah, the angel Gabriel was sent to give him “skill and understanding.” Again, we have to go by context. What was Daniel praying about? The 70 years captivity. When was Gabriel sent to Daniel? It was when Daniel began to pray about the 70 years’ captivity. What, therefore, is the “matter” (Daniel 9:2) which Gabriel seeks to help Daniel understand? The 70 years’ captivity. And what was the “vision” that Daniel was instructed to consider? It was the vision of Jeremiah as it relates to the 70 years’ captivity!!

Could the vision of Daniel 9 refer to the vision of Daniel 8? It could not be referring to the vision of Daniel 8, for that vision took place 11 years earlier and was already explained by the angel Gabriel. Furthermore, the subject of Daniel 8 is both the literal and spiritual conflict between the liberators of Israel (Medo-Persia) and the seducers of Israel (Greece). All the evidence that we have at our disposal indicates that the event which would cause such devastation (to “cast down the truth to the ground”) would be fulfilled by Alexander’s Grecian empire, and the 2300 day (literally, 2300 “evenings and mornings”) prophecy would be fulfilled through the actions of Antiochus Epiphanies (as described in 1 and 2 Maccabees) in profaning the temple of Yahweh and casting down the sanctuary, the people of Israel and the truth.

Seventh-Day Adventists and the 1844 Dilemma

While I believe that this side note is not necessary for most, I also believe that there will be some who read this study who may be familiar with or even belong to the Seventh-day Adventist faith. The SDA’s believe that the prophecy of Daniel 8 and 9 are directly connected, and that the 2300 days represent 2300 years, which extend from 457 BCE to 1844 CE. In fact, this teaching is without a doubt the single most important doctrine within the SDA church. It is so fundamental to Adventism that you could not in good faith remain an Adventist and at the same time reject this teaching. I do not share their beliefs in regard to the importance of 1844 and Daniel 8:14. And so, for those who might be interested to learn more, I would like to take this opportunity to briefly explain why I believe this view to be an error.

At one time I did indeed believe in this teaching, since I was also an SDA 12 for about 20 years. Even after leaving this denomination, I continued to hold onto what I considered the core teachings of Adventism, including this belief regarding Daniel 8:14. However, once I studied these prophecies out carefully on my own I came to see that there were some serious errors being perpetuated by them, including their beliefs regarding 1844. While the starting date of 457 BCE is (as I believe) still valid for the 70 weeks prophecy of Daniel 9, the idea that the 2300 days is connected with it and also starts at the same time is really impossible to prove. Here is why this cannot be valid:

In the prophecy of Daniel 8, SDA’s rightly recognize that “determined” also means “cut off,” and they rightly acknowledge that the prophecy of the 70 weeks extends to the time of Yahushua’s ministry. However, they erroneously connect the 70 weeks of Daniel 9:24-27 with the prophecy of Daniel 8:14 (the 2300 “evenings and mornings”) and they believe that the 70 weeks are “cut off” from that prophecy. The major problem with this idea is that there really is no way of making a direct contextual connection between the 70 weeks prophecy of Daniel 9 and the 2300 evening and morning prophecy of Daniel 8. Who is the one to determine just exactly what the 70 weeks are “cut off” from? And based upon what evidence?

According to Daniel 8, Yahweh gave a commandment to Gabriel: “Gabriel, make this man to understand the vision” (Daniel 8:16). Did Gabriel fail in his mission to explain the vision? No, he did not. Gabriel had already explained the vision of Daniel 8, and it is universally agreed that several years had elapsed between the end of chapter 8 and the beginning of chapter 9. Thus, any attempt to connect the 2300 “evenings and mornings” prophecy of Daniel 8 with the 70 weeks’ prophecy of Daniel 9 is to take those prophecies out of context.

The context clearly shows that the issue Daniel was concerned with in chapter 9 was the 70 years of desolation that were soon to come to an end. Is there anywhere in Daniel 9 where one can find evidence which links directly to the vision of Daniel 8? Nowhere is there any evidence to link the prophecies. Daniel was not thinking and praying about the vision of chapter 8, but instead he was praying about the 70 years of desolation. In fact, prior to this chapter, Daniel is commanded by the angel Gabriel to “seal up the vision,” so why would he again have to unseal it so as to connect it with another prophecy?:

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. (Daniel 8:26)

Nowhere in Daniel 9 is Daniel commanded to “unseal” the vision of Daniel 13 8 so as to introduce another prophecy. Instead of being concerned about the vision of chapter 8, Daniel was now clearly concerned with the 70 years of desolation mentioned by the prophet Jeremiah. His entire prayer is focused on that issue. He must surely have been thinking, “Will Yahweh restore the people of Israel to their land after the 70 years have expired and restore to them their former glory?” The answer came later: Yes, He would restore them to their land but afterwards they would be allotted 70 weeks of years (490 years) to prepare their hearts to receive the Messiah.5 The fact that Gabriel assigns 70 weeks to this prophecy in contrast to the 70 years of captivity is the final proof that the “matter” and the “vision” Gabriel refers to are clearly not connected to the prophecies of Daniel 8— but instead to the 70 years captivity.

Another major obstacle for the Adventist position involves the fact that the prophecy of Daniel 8 clearly identifies the power that would cause the “desolation” of the “sanctuary” and the general timeframe that it would be fulfilled in. This power is really a subsidiary (i.e., “little horn”) of Alexander’s Grecian empire, therefore placing the fulfillment of that prophecy in the ancient past—not a secret fulfillment in the distant future. It certainly cannot apply to a hidden “sanctuary” that is not of this earth. Notice how clearly this is proven by the following text:

And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. . . (Daniel 8:19-23)

This text plainly interprets for us the meaning of the vision of Daniel 8:1- 14. The kingdom of Greece would be that power which causes the “desolation,” “cast down the truth to the ground,” and bring desolation to the “sanctuary”—“in the latter time of their kingdom” (as explained in Daniel 8:23). The “latter time” is not a reference to the mid 1800’s, but instead to the “latter time” of the empire of Greece. The prophecy of Daniel 8:14 was indeed fulfilled in the “latter time” of the Grecian empire. This period of 2300 “evenings and mornings” is a reference to the “morning” and “evening” sacrificial offerings made in the temple at Jerusalem. In 171 BCE Antiochus Epiphanes desolated the temple by

5“Messiah” is from the Hebrew word for “anointed” (Moshiach). In the Greek it is typically translated as “Christ” but we will consistently translate it here as Messiah. 14 sacrificing a pig on the alter and he put a stop to the temple sacrifices. This explains Daniel’s reference to the “evenings and mornings” since sacrifices are commanded in Scripture to be carried out twice in each day. While the purpose of this article is not to give a detailed explanation of this prophecy of the 2300 days, we can say with confidence that this was certainly fulfilled by Antiochus Epiphanes and the 2300 days most likely took place sometime between 171 and 164 BCE. It is, therefore, a prophecy in reference to the desolation of the temple by Antiochus—not a 2300-year prophecy which Adventists claim was secretly fulfilled in 1844.6

Now that we have determined that the vision of Daniel 8 is not really connected to the prophecy of Daniel 9, just what is the vision of Daniel 9 really connected with? The whole context of Daniel 9 shows that it is the introduction to the 70-week prophecy and refers to the sins of the children of Israel—the very sins that caused Yahweh to cast them out of the land. Daniel’s extended prayer, as given in the first part of the chapter, is directly concerned with that very issue. And why were they cast out for 70 years? In order to allow the land to keep its Sabbatical years, the years of rest that it was not able to keep while sinful Israelites were still in the land. What, then, is the connection? Here it is: The 70 years of captivity and the 70 weeks prophecy are both directly connected to the Jubilee / Sabbatical Calendar. In fact, the one is a miniature portrait of the other. Notice how it all neatly fits together as the angel Gabriel begins to set the stage:

Seventy weeks are determined upon thy people and upon thy holy city . . . (Daniel 9:24)

The Hebrew (from Strong’s Exhaustive Concordance) lists the word “determined” as chathak, which means “to cut off,” as well as “decree” or “determine.”

H2852  châthak khaw-thak' A primitive root; properly to cut off, that is, (figuratively) to decree: - determine.

The concept behind this word is based upon the establishing of a “decree” which shows that the 70 weeks would also be based upon a “decree.” And the basic root meaning of the word is simply to “cut off.” Equipped with this

6While I do not agree with every teaching proposed by this website, I would like to suggest this excellent online article for further study, located at: http://www.ellenwhite.org/2300.htm The 2300-day Dilemma— The TRUTH about 1844 Made Simple (Ellen White Research Project). 15 understanding, we are now faced with another question, which we will attempt to answer in the next chapter. The question is: If this is not “cut off” from the 2300 days of Daniel 8:14, what exactly is it cut off from?

16 3. Yahweh Is An Exact Timekeeper

Our Creator, Almighty Yahweh, is an exact timekeeper. Everything He does is based upon time, and He is neither late nor early in the fulfillment of His appointments. Therefore, it would be natural for us (as we investigate His works throughout history) to seek out and discover not just one or two, but many different occasions in which Yahweh has acted on the stage of history —and according to His perfect timing mechanism. Daniel 9 is the most powerful key that Scripture offers to open up this timing mechanism.

In this prophecy, the key word for us to focus on is the word “determined.” As we read in chapter two, this word (in the Hebrew) is chathak, which means “to cut off.” What were the 70 weeks “cut off” from? As we ponder the answer to this question, we need to consider the following: We have already learned that the main reason Daniel was given this vision was because of his earnest, heartfelt desire to know what was to become of Yahweh’s people after the 70-year captivity. We also learned that this captivity was thrust upon Judaism because they had not been keeping the Sabbatical and Jubilee years. With this in mind, we can now discern what the 70 weeks were “cut off” from: They were mostly likely “cut off” from the Jubilee Calendar! Remember, 70 Weeks, in equation form, is written as 7 x 70 = 490. That equation reduces down to 7 x 7 x 2 x 5 = 490. Therefore, it can also be given mathematically as 49 x 10 = 490. This just happens to be exactly 10 uninterrupted Jubilee cycles.

70 Weeks Are “Cut Off” “Cut Off” from What?

490 Years = EXACTLY 10 Jubilee Cycles

7 Years 1 Week 1 2 3 4 5 6 7 8 9 10 49 Years 434 Years 7 Weeks 62 Weeks

457 BCE 408 27 34 BCE CE 31

In creating this world, Yahweh established the seven-day week as a continual cycle that cannot be broken. Nations have at times sought to alter this cycle, only to find that tampering with an institution established by Yahweh can only lead to chaos. For example, ancient Egypt and ancient China for a certain period of time followed a 10-day week with a 30-day month.7 We don’t know the end result of that experiment, but we do know that it was eventually replaced with the 7-day weekly cycle. France (during

7Calendars through the Ages, http://webexhibits.org/calendars/week.html 17 the French Revolution) also attempted to use such a 10 day week, but it had disastrous results and they gave it up to return to the 7 day week. 8 The Mayans had a calendar which included weeks of 13 and 20 days used concurrently.9 In spite of these attempts, the 7-day weekly cycle has maintained its dominance throughout most of recorded history.

The reason I’m pointing this out is that in Scripture Yahweh has another cycle of time that He makes use of, especially with regard to prophetic events. The weekly cycle is composed of seven revolutions of the earth on its axis, causing the sun to appear to rise and set upon the earth (a period of 24 hours: one day). As it is with the daily cycle, so it is with the seasons: The earth makes one revolution around the sun every year, which is typically marked off by the spring and the fall equinoxes. Thus, in Scripture a day can be a literal 24-hour day or it can just as easily (depending upon the context) represent a year. The spring and fall equinoxes mark the exact beginning of a solar year, as daylight and night both cover approximately the same amount of time.

In Scripture, we not only have the weekly cycle of days, but also the weekly cycle of years. This is presented as a Sabbatical cycle in Leviticus 25, in which seven of these cycles are used to establish another period which establishes the 50th year10 as a year of Jubilee:

And Yahweh spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Yahweh. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for Yahweh: thou shalt neither sow thy field, nor prune thy vineyard. (Leviticus 25:1-4)

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh

8Calendars through the Ages, http://webexhibits.org/calendars/calendar-french.html 9Calendars through the Ages, http://webexhibits.org/calendars/calendar-mayan.html 10There have historically been several debates regarding the Jubilee Cycles, whether they are 49 year or 50 year cycles. The evidence from both Scripture (i.e., Ezekiel 4 and Daniel 9) and as shown to have continuously taken place from the year 136/35 BCE to 138/39 CE (as documented from various sources, including primarily the writings of Josephus, and various other documents found near Bethlehem and Qumran) supports continuous seven-year cycles. Such cycles do not show any breaks in the 50 th year. Therefore, the most likely way the Jubilees were calculated (according to both Scripture and history) is that they would have been a 49 year cycle with the next year being both the first year of the next cycle and the year of Jubilee. The evidence of the continuously repeating nature of the Sabbatical/Jubilee cycles will be documented throughout this presentation—especially in chapters 8 and 9. 18 month, in the day of atonement shall ye make the trumpet sound throughout all your land. (Leviticus 25:8-9)

We see this Sabbatical cycle in operation when we examine the first two occurrences of the word “week” in Scripture. Note carefully what it says:

Fulfill her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. (Genesis 29:27-28)

Please notice that this reference offers evidence that the Sabbatical system was in operation, even at this early date. We know this because the author uses the term “week” in connection with a period of 7 years. In the typical Jewish wedding, the “honeymoon” period was to last one week. In this scenario, Jacob was allowed to also marry Rachel after this one week time of “honeymoon” with Leah, and that he also “fulfilled her week” (of literal days) in that regard. Nevertheless, the term “fulfill her week” is obviously being connected and contrasted with the “seven other years” that Jacob was to serve for Rachel. In essence, what this text is saying is, if you fulfill the one week of honeymoon with my daughter Leah, then I will give you Rachel for the service you will give me for another week (of years). The use of the Hebrew word for weeks certainly links the word for “week” with the seven-day period and the seven-year period. We find confirmation of this as we look up the Hebrew word shabua, which lists among its meanings either “weeks of days” or “weeks of years.” The Jewish historian Josephus calls this “sabbatical year by the Greek term heptad (which we will study more in-depth in a later chapter). Notice how shabuwa is listed in Strong’s Exhaustive Concordance:

According to this reference, the usage and meaning of the word “week” alone establishes a potential “day-for-year” principle. In addition, it doesn’t have to be in prophecy (as some claim) but can be found anywhere and is determined by the immediate context—not some strict rule that says “a day in prophecy always represents a year.” That particular view is easily shown to be false, for there are several places in both Daniel and Revelation where the rule does not apply in all cases (even in the prophetic sections of those books). At the very least, this indicates that it cannot be used at all times— but is limited to certain situations. Sometimes a day represents a year; sometimes it simply represents a day. The context must reveal what it will 19 be. That is even the case with regard to its use in Daniel and Revelation. Thus, not everything in prophecy that speaks of a day is using the “day for year” principle.

However, we do have examples where the “day-for-year” principle clearly applies, so let’s look at them:

And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. (Numbers 14:33-34)

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. (Ezekiel 4:4-6)

Please notice something important here. In each of these cases the “day- for-a-year” principle is clearly identified. Also, we have to come to terms with the foundation of the “day-for-a-year” principle—it appears to be based upon the Jubilee/Sabbatical Calendar. Accordingly, when used in connection with the Hebrew word for “week,” it most emphatically is being used to describe a “week”—a week, that is, of “years.” This involves the day for year principle, but with one additional fact: Not only is it a “day for year,” but it is also a “week” of “years” in exactly the same way in which a week would normally appear, with the 7th day of that prophetic “week” being a Sabbath day (or Sabbatical year). Yahweh has synchronized the weekly cycle by His example (and later command), as given in the 7 days of creation.11

Now regarding the basis for establishing cycles of time, Genesis 1:14 sets the pattern for the rest of the cycles:

11The 7-day week is one of four cycles of time that is not determined solely by the movements in the heavenly bodies. The 7-day continuous week (like the sabbatical years) can only be established based upon the creation pattern given in Genesis 1-2, and confirmed by the giving of the manna to the nation of Israel during their 40 years of wandering in the 15th century BCE. 20 And Elohim said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: (Genesis 1:14)

The monthly cycle is established by the moon, the yearly cycle is established by the equinoxes (both spring and fall), and then on a larger scale Yahweh has established cycles which are only partly based upon the visible heavens. The weekly cycle is one, the cycle of Sabbatical years every 7 years (“weeks of years”) is two, Jubilee Cycles every 49 years (“weeks of weeks of years”) with the year of Jubilee being year 50 is three, and finally, a week of millenniums over a period of 7000 years is four. In this last case, 1000 years are used to represent a day, for a total period of 7000 years from the date of creation to the date of the new heavens and earth.

For the sake of further clarification, let us consider that the word “week” occurs in Scripture 16 times. Ten of those times it is used to describe literal “weeks” composed of seven days (Exodus 34:22; Leviticus 12:5; Numbers 28:26; Deuteronomy 16:9, 10, and 16; 2 Chronicles 8:13; Jeremiah 5:24 and Daniel 10:2, 3). Six times it is used to indicate “weeks of years,” and can be found in Genesis 29:27-28 (where it is used twice) and four more times in Daniel 9:24-27. This word is the Hebrew word shâbûwa, pronounced shaw- boo'-ah, which is word #7620 in Strong’s Exhaustive Concordance of the Bible. According to Strong’s, shâbûwa literally means “sevened, that is, a week (specifically of years).” These are the only places in which this specific word is found. Shâbûwa can be used to designate “weeks” of literal “days” or “weeks of years.” Because we know that the Jubilee Calendar is in effect, and the context suggests using the “day-for-a-year” principle, it is not a leap of logic to understand that this is also the case in Genesis 29:27- 28 (“Fulfill her week”) and Daniel 9:24-27 (“Seventy weeks are determined”). They both refer to “snapshots” of Sabbatical/Jubilee “weeks,” as indicated in the sample calendar that follows:

21 Jubilee Calendar Cycle 45 Week 1st Day Year 2nd Day Year 3rd Day Year 4th Day Year 5th Day Year 6th Day Year Sabbatical Year 2157 CD 2158 2159 2160 2161 2162 2163

Esau Takes 2 Wives 1 Fall 3 Fall Year 1 Fall Year 2 Fall 4 Fall 5 Fall 6 Fall 7 1829 BCE 1828 1827 1826 1825 1824 1823 . . . .

2185 2186 2187 2188 2189 2190 2191

Jacob Flees From Esau 5 Fall 35 Fall 29 Fall 30 Fall 31 Fall 32 Fall 33 Fall 34 1801 1800 1799 1798 1797 1796 1795 2192 2193 2194 2195 2196 2197 2198 Jacob Jacob Works Seven Years for Rachel Takes 6 New Pharoah Comes Leah & Fall 36 Fall 37 Fall 38 Fall 39 Fall 40 Fall 41 Rachel 1794 1793 1792 1791 1790 1789 1788 2199 2200 2201 2202 2203 2204 2205 Eber Dies Jacob Works Seven Years for Leah 7 Fall 43 Fall 44 Fall 45 Fall 46 Fall 47 Fall 48 Fall 49 1787 1786 1785 1784 1783 1782 1781 2206 Top Numbers = Creation Date (CD) Black Numbers = Common Era (CE) Red Numbers = Before Common Era (BCE) 46th Jubilee 1780

As depicted in this Jubilee calendar,1 Jacob worked one full “week of years” for Leah, and a second full “week of years” for Rachel. Again, here is what we read from the record found in Genesis 29:

Fulfill her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years. And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. (Genesis 29:27-28)

Thus, we can definitively conclude that, Scripturally-speaking, a “week” can refer to a seven-day or a seven-year “week” of time. Many Bible scholars throughout the past 2000 years have seen the link between this “week” (of years) and the Sabbatical cycles and the 70-week prophecy, leading us to identify the exact time of the Messiah’s coming.12 We know that, according to Daniel 9:24, the decree to restore and rebuild Jerusalem is the starting point of this 70-week prophecy. I believe that decree (as we will examine in much more detail later) was the decree of Artaxerxes, given in the late Spring of 457 BCE and delivered to the Jewish people four months later just before the start of the fall-to-fall civil calendar year in 457 BCE.

12B. Z. Wacholder, "Chronomessianism: The Timing of Messianic Movements and the Calendar of Sabbatical Cycles," HUCA 46 (1975). Also see J. A. Goldstein, I Maccabees The Anchor Bible, Vol. 41, New York: Doubleday (1976), 13, n. 13. 22 We have already established a connection between the 70-year prophecy found in Jeremiah 25 and the 70-week prophecy found in Daniel 9. Do these two prophecies connect with any other prophecies found in Scripture?

Prophetic Links to the Sabbatical/Jubilee Cycle

I will here demonstrate that there is a direct connection between the seventy weeks prophecy of Daniel 9, the 70-year prophecy of Jeremiah 25 and the 430-year prophecy of Ezekiel chapter four.

Earlier in this chapter I mentioned a prophecy in Ezekiel 4:4-6. In that prophecy, Ezekiel is commanded to demonstrate to the people how they had sinned against Yahweh, using a day for a year. 390 days are used to illustrate the time of Israel’s rebellion, and 40 days are used to illustrate the period of time during which Judah had sinned against Yahweh (a day for a year). When you add this up, it comes to 430 days (which represent years). It is interesting to note that 430 years within the Jubilee calendar contains exactly 61 Sabbatical years, including nine Jubilee years, for a total of 70 Sabbatical/Jubilee years. During those 430 years of rebellion, both Israel and Judah had neglected the observance of 61 Sabbatical years and nine jubilee years — a total of 70 Sabbatical/Jubilee years that were snubbed by nations who were supposed to live as Yahweh’s chosen people. Please remember, the 70-year captivity was given to Judah for her rebellion against Yahweh in not keeping the Sabbatical/Jubilee years, and not letting the captives go free in the year of Jubilee. In the following chart, I will demonstrate the full 430-year period, highlighting the 61 Sabbatical years, along with the nine jubilee years:

23 The Total Number of Sabbatical and Jubilee Years in Ezekiel’s Prophecy (Ezekiel 4:4-6) Jubilee Jubilee Sabbatical Years Sabbatical Years Years High- Years Count Highlighted lighted Count Weekday Years 1 1 2 3 4 5 6 7 1 8 9 10 11 12 13 14 2 15 16 17 18 19 20 21 3 22 23 24 25 26 27 28 4 29 30 31 32 33 34 35 5 36 37 38 39 40 41 42 6 43 44 45 46 47 48 49 7 2 50 51 52 53 54 55 56 8 57 58 59 60 61 62 63 9 64 65 66 67 68 69 70 10 71 72 73 74 75 76 77 11 78 79 80 81 82 83 84 12 85 86 87 88 89 90 91 13 92 93 94 95 96 97 98 14 3 99 100 101 102 103 104 105 15 106 107 108 109 110 111 112 16 113 114 115 116 117 118 119 17 120 121 122 123 124 125 126 18 127 128 129 130 131 132 133 19 134 135 136 137 138 139 140 20 141 142 143 144 145 146 147 21 4 148 149 150 151 152 153 154 22 155 156 157 158 159 160 161 23 162 163 164 165 166 167 168 24 169 170 171 172 173 174 175 25 176 177 178 179 180 181 182 26 183 184 185 186 187 188 189 27 190 191 192 193 194 195 196 28 5 197 198 199 200 201 202 203 29 204 205 206 207 208 209 210 30 211 212 213 214 215 216 217 31 218 219 220 221 222 223 224 32 225 226 227 228 229 230 231 33 232 233 234 235 236 237 238 34 239 240 241 242 243 244 245 35 6 246 247 248 249 250 251 252 36 253 254 255 256 257 258 259 37

24 260 261 262 263 264 265 266 38 267 268 269 270 271 272 273 39 274 275 276 277 278 279 280 40 281 282 283 284 285 286 287 41 288 289 290 291 292 293 294 42 7 295 296 297 298 299 300 301 43 302 303 304 305 306 307 308 44 309 310 311 312 313 314 315 45 316 317 318 319 320 321 322 46 323 324 325 326 327 328 329 47 330 331 332 333 334 335 336 48 337 338 339 340 341 342 343 49 8 344 345 346 347 348 349 350 50 351 352 353 354 355 356 357 51 358 359 360 361 362 363 364 52 365 366 367 368 369 370 371 53 372 373 374 375 376 377 378 54 379 380 381 382 383 384 385 55 386 387 388 389 390 391 392 56 9 393 394 395 396 397 398 399 57 400 401 402 403 404 405 406 58 407 408 409 410 411 412 413 59 414 415 416 417 418 419 420 60 421 422 423 424 425 426 427 61 428 429 430 Number of Sabbatical 9 61 and Jubilee Years Combined Total Number of Sabbatical and 70 Jubilee Years

Jeremiah predicted that Israel would go into captivity for 70 years because of the sin of not keeping the Sabbatical years, and now we have confirmed mathematically that the 430 years of Israel’s sin (using a day for year) are directly linked to the Jubilee Calendar. We know this because there are exactly 70 Sabbatical/Jubilee Years within a period of 430 years. The 70 years captivity would therefore be directly linked with the 430 years that Israel had rebelled against Yahweh (as Ezekiel tells us in chapter 4 of his prophecy). Does this mean that the prophecy of Daniel 9 is also connected with the Jubilee Calendar? Yes it does!

25 4. The 70 Weeks Prophecy

Let’s review some of the information we have already learned. Daniel is concerned about the 70 years of captivity prophesied by Jeremiah because he knows this time period is about to end (Daniel 9:2). Of course, as I have shown, the 70 years of captivity were given to Israel because of their rebellion against Yahweh and against His just Laws (Daniel 9:10-12 and Jeremiah 25:8-11). I have also pointed out the connection between the 70 years of captivity and the Sabbatical/Jubilee years, which were clearly violated (compare Leviticus 26:27-35 with 2 Chronicles 36:19-21). They had to go into captivity 70 years to allow the land to receive its Sabbatical rest, which it had not been able to receive while Israel broke those Sabbatical rest laws (390 years by Israel, and 40 years by Judah—for a total of 430 years, according to Ezekiel 4:4-6). Thus, it is only natural that Yahweh would use this same Sabbatical year system to give another prophecy about the future of Israel.

Daniel longed to know what Yahweh was going to do with Israel after this 70 year period ended. Gabriel was dispatched to inform Daniel of Yahweh’s plans, which brings us to the prophecy of the 70 weeks. Let’s carefully review this prophecy:

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. (Daniel 9:24)

In the simplest terms, Gabriel was sent to inform Daniel that instead of bringing national redemption at the end of the 70 years, the nation of Israel would be given 70 weeks of years to prepare to receive their true redeemer —the Messiah (see “Messiah” in verses 25-26). This prophecy was fulfilled with a decree to restore and rebuild Jerusalem and ended with the ministry of “Messiah the Prince.”

Many, including myself, believe the Messiah this passage points to is none other than Yahushua. At the same time, I also recognize that there are basically two views among those who believe this concerns Yahushua. One view says it has all been fulfilled at His first coming, and the other (the view of dispensationalists) is that only the first 69 weeks have been fulfilled —and the remaining week is to be fulfilled just before the second coming of the Messiah. This author believes that all of this prophecy has been fulfilled, and that there is no justification in separating the prophecy into separate segments to be fulfilled at different times. It is a prophecy of 70

26 weeks, not 69 weeks. We will reserve a detailed explanation regarding the exact timing of the events of this prophecy for later chapters.

Dispensationalism and the 70th Week of Daniel 9

For those who may or may not have heard of or believe in dispensationalism, it is necessary for us to take a closer look at this teaching—as it has been widely taught by some evangelicals, and therefore needs to be examined more closely. Our study of this has an important bearing on the prophecy of Daniel 9.

Dispensationalism is the teaching that Yahweh deals with men in different ways in different ages of history. In the most simplistic terms, a dispensationalist believes that there is an age of Law (which is fulfilled by Israel) and an age of Grace (which is fulfilled by the Christian Church). It teaches that people are saved by obedience to the Law before the Messiah came, and they are saved by the Grace of Yahweh after the Messiah came.

Dispensationalism originated through the teachings of John N. Darby (1800-1882) who was a prominent leader of the Plymouth Brethren Movement and a prolific writer.13 It was popularized by the key notes of the Scofield Reference Bible, through the work of Cyrus Scofield in 1909.14 Today, dispensationalism has changed somewhat from its original teachings. It not only includes futurism as its mode of prophetic fulfillment, but also includes the secret rapture theory. These teachings have been championed by Hal Lindsey in his book The Late Great Planet Earth, which has sold millions of copies and is very popular among evangelical Christians.

It is the belief of this author that dispensational-futurism tends to deny the historical accuracy of the prophetic word, including the 70 weeks prophecy of Daniel 9. In teaching various “gaps” in the prophetic timeline, as well as “gaps” in the ages and manner of salvation, it leads one to view our heavenly Father as one like unto ourselves— inconsistent! The real truth is that people are saved now in the same way they were in ancient times. For example, the sacrificial system used by Israel pointed forward to the work of the Messiah—and those who partook of that system by faith did so looking forward to His sacrifice. Those who are saved now (through faith in Messiah) do so upon the same terms—by faith. The Law was never a means to

13For more detailed information on Dispensationalism as introduced by John Darby, please see Walvoord, The Nations, Israel and the Church in Prophecy, pp. 103-20, and Hal Lindsey, The Rapture: Truth or Consequences (New York, 1983). 14B. Bass, Backgrounds to Dispensationalism (Grand Rapids, MI: Eerdmans, 1960), pp. 48-99. 27 salvation, nevertheless, Yahweh’s requirements do not change—we are still required to keep the Law. Those who truly kept the law in ancient times did so by faith in a future Messiah, just as those who do so today. There is no dispensation when it comes to the basic requirements of salvation—we are all saved or lost based upon the same criteria, our faith in Yahweh (through the Messiah, the true sacrificial lamb) and our actions which follow according to our faith.

In connection with Daniel 9, dispensationalism teaches that the Messiah did not completely fulfill that prophecy. Dispensationalists believe that many things are left unfulfilled, and that the final 7 years (or 3 ½ years, depending upon which teaching is presented) are yet future. They believe that there is a “gap” between the 69th week and the 70th week of Daniel 9. They believe this based upon the principles from another “gap theory,” which is a similar theory regarding the creation of this world which teaches that creation was originally built upon the destruction of a previous “creation.” As a result, the dispensationalist believes there is a “gap” between the original creation of this earth as recorded in Genesis 1:1 (possibly millions of years ago) and the seven days of creation described after this (which literally happened only a few thousand years ago). In regard to the 70th week of Daniel 9, dispensationalism teaches that it has also been postponed until the coming of an anti-christ, as Christians await the longed for “secret rapture,” which is another doctrine which has neither Scriptural nor historical support.

One dispensationalist teacher, H. A. Ironside, teaches that the prophets looked into the future and saw everything as if it were a great mountain range, some closer and easier to see and some further away and more difficult to see. The prophet would (according to this view) see only the “peaks,” not the valleys below.15 This reasoning is used to explain why the prophet Daniel did not (supposedly) know of a delay between the 69th and the 70th week of his prophecy. He says, concerning some of the predictions made by Daniel in chapter 9, that “they were not fulfilled.”16 But what does Scripture say about the work of a true prophet? And what does the Messiah say about the prophecies concerning Himself:

And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (Luke 24:44)

15H. A. Ironside, The Great Parentheses, p. 12. 16Ibid., p. 23. 28 The Messiah Yahushua says that “all things must be fulfilled” in regards to the coming Messiah. Does this allow room for partial fulfillments? Not really. And yet the typical teaching of dispensationalism is that part of Daniel 9 was not fulfilled—including the timing aspect (which appears to place Daniel among the false prophets). Already, the dispensationalist teaching regarding Daniel 9 is on shaky ground. Ironside continues:

"The fact is they were not fulfilled. Israel did not recognize their Messiah. They did not know Him yet as their Sin-bearer. Their transgression has not been finished. An end of sins for them has not been made. They do not know anything yet of atonement for iniquity. . . . The seventieth week has been postponed by God Himself. The moment Messiah died on the cross the prophetic clock stopped. There has not been one tick on that clock for nineteen centuries. It will not begin to go again until the entire present age has come to an end, and Israel will once more be taken up by God."17

There are several problems with this view. First, does Scripture allow a prophecy from a true prophet to be only partially fulfilled? Notice that when a prophet makes a prediction that does not come to pass exactly as given, he is to be considered a false prophet:

When a prophet speaketh in the name of Yahweh, if the thing follow not, nor come to pass, that is the thing which Yahweh hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. (Deuteronomy 18:22)

Does the gap theory concerning Daniel 9 place Daniel among the false prophets? And if Daniel is indeed a true prophet, yet dispensationalists teach that part of what he predicted did not really happen (because it has been delayed), where does that put the dispensationalists?

Here are some other questions we could ask: Where in Scripture does it say that the “prophetic clock stopped,” as dispensationalists’ teach? And assuming this teaching is true, how are we supposed to know (from Scripture) when that “prophetic clock” is to restart? Where does it say that the 70th week has been postponed by Yahweh? And where does it say in Daniel 9 that in order for the prophecy to be fulfilled every single descendant of Abraham must recognize their Messiah? Must they all

17Ibid. 29 put an end to all of their sins? Must they all learn of and accept His atonement, and finish the transgression? There simply is nothing in Scripture which states everyone must accept salvation from Yahweh before this or any other prophecy can be fulfilled. In fact, the concept is so contrary to the examples and teachings of Scripture that it appears to qualify as a heresy. Scripture does not teach universal salvation, and there is not even a “hint” of a “secret rapture.” Scripture teaches that the majority are often wrong, and that “every eye will see him” (the Messiah at His coming—Revelation 1:7). John the Baptist spoke of salvation as an individual decision, as he plainly rebuked the Pharisees:

And think not to say within yourselves, We have Abraham to our father: for I say unto you, that Elohim is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. (Matthew 3:9-10)

You will notice that he does not say all sons of Abraham would be cut down and cast away (which is “replacement theology”), nor that they would all be saved (which is a form of “universalism”). Instead he clearly stated that salvation would be (as it has always been) based upon individual decisions. And this text plainly teaches that all now have access to salvation, not just the Jews:

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. (Acts 10:43)

Being a son of Abraham cannot help them, nor can it hinder them. Salvation has now been extended to all (all, that is, who accept it). But salvation also requires “good fruit” as proof of our faith, as John the Baptist told the Pharisees:

And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. (Matthew 3:10)

Yahushua informs the Pharisees that because they have not brought 30 forth “good fruit” they give testimony that they are descendants of those who killed the prophets, and that it is now time for them to “fill ye up” the measure of the sins of their fathers:

Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. (Matthew 23:31-32)

The prophecy of Daniel 9:24 said that the first thing to happen was to “finish the transgression.” Is it possible that this truly was fulfilled when the sons of Abraham rejected their Messiah and crucified Him? He said it—“Fill ye up the measure of your Fathers!” This statement sounds incredibly similar to the statement of Daniel 9:24—“to finish the transgression. . .”

Dispensationalism teaches that there is a “postponement” of Yahweh’s Word. It teaches that, while the prophecy of Daniel 9 leads to the coming Messiah, it is a prophecy which is incomplete, and is in need of an extension of time to bring it to complete fulfillment. Such a teaching as this really calls into question Yahweh’s Word, suggesting that it is fallible and requires new “theories” to explain it—like the “dispensationalist theory,” the “gap theory,” and the “secret rapture theory.” I would strongly recommend that we not allow a “theory” to have foremost authority in our minds—especially as it tends to discredit and override the Word of Yahweh.

Were the objectives, as given in the prophecy of Daniel 9, fulfilled through the Messiah in connection with the Jewish people during that 490-year time period? I believe these objectives were fulfilled as they approached the end of that period. Let’s take a careful look to see if and how they were fulfilled.

The six objectives given in the prophecy are as follows: First, to “finish the transgression.” Second, it is to “make an end of sins.” Third, to “make reconciliation for iniquity.” Fourth, to “bring in everlasting righteousness.” Fifth, to “seal up the vision and prophecy.” And sixth, to “anoint the most Holy.” How exactly were these objectives fulfilled?

To “finish the transgression.”

31 Here is how the two key words of this part are broken down in the original languages (Kawlaw, #3607 in Strong’s Exhaustive Concordance, and peshah, #6588 in Strong’s concordance.). First, let’s take a look at the Hebrew word translated “finish”:

H3607  kâlâ΄ kaw-law' A primitive root; to restrict, by act (hold back or in) or word (prohibit): - finish, forbid, keep (back), refrain, restrain, retain, shut up, be stayed, withhold.

Next, let’s look at the Hebrew word translated “transgression”:

H6588  pesha‛ peh'-shah From H6586; a revolt (national, moral or religious): - rebellion, sin, transgression, trespassive

In several Scripture texts, the word used here for “finish” or “restrain” is used in the sense of “shut up.” One example is 1 Samuel 6:10 where it says “And the men did so; and took two milch kine, and tied them to the cart, and shut up [kawlaw] their calves at home.” Another example is Jeremiah being “shut up” as a prisoner: “For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up [kawlaw] in the court of the prison, which was in the king of Judah's house.” (Jeremiah 32:2) Please note that the word does not mean something is completely destroyed. It simply means that the object referred to is restricted in their movements. In Daniel 9:24 it could mean that somehow the “rebellion” would be “restrained” through some influence to check its progress.

Another way of looking at this text is to consider the variant meaning of kawlaw, which is based on the word kawlah and means “finish.” There are some scholars who believe that this word is the actual word used in the text, based upon the Mesorates and the LXX (Greek Septuagint)—who considered both words to be essentially the same:

In the first and second statements the reading is doubtful. Instead of  (Keth.), to seal, the Keri has , to end (R. , to 32 complete). In  a double reading is combined, for the vowel- points do not belong to the Keth., which rather has , since  is nowhere found in the Piel, but to the Keri, for the Masoretes hold  to be of the same meaning as , to be ended. Thus the ancient translators interpreted it: lxx, τάς άδικίας σπανίσαι; Theod., συντελεσθηναι, al. συντελέσαι; Aquil., συντελέσαι τήν άθεσίαν; Vulg., ut consummetur praevaricatio.18 In laymen’s terms, what this is saying is that there is some question as to whether the word in this text should be kawlaw (#3607) or kawlah (#3615). Both words are pronounced essentially the same, and practically have the same spelling. The LXX (Septuagint), Theodosian, Aquila, and the Latin Vulgate show the meaning to be “finish” or “complete,” which confirms the use of the word kawlah. So this second word [kawlah] is definitely related to the other, and could be the one intended to be used in this text. It means simply to “end,” “complete,” or to bring to a “finish.” That word is from the Hebrew #3615 in Strong’s Concordance:

H3615  kâlâh kaw-law' A primitive root; to end, whether intransitively (to cease, be finished, perish) or transitively (to complete, prepare, consume): - accomplish, cease, consume (away), determine, destroy (utterly), be (when . . . were) done, (be an) end (of), expire, (cause to) fail, faint, finish, fulfil, X fully, X have, leave (off), long, bring to pass, wholly reap, make clean riddance, spend, quite take away, waste.

Other texts which use kawlah to mean “finish” are Numbers 7:1 and 1 Kings 7:51:

And it came to pass on the day that Moses had fully [kalaw] set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them; (Numbers 7:1)

But Solomon was building his own house thirteen years, and he finished [kalaw] all his house. (1 Kings 7:1)

In the Torah the principle which Yahweh always uses in dealing with sin is that He permits the sin to grow until it reaches a point of saturation—when the sin becomes so great that it can no longer be tolerated. This principle is demonstrated in several key texts:

18Keil and Delitsch Commentary, on Daniel 9:24 - 33 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. (Genesis 15:16)

And Yahweh said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. (Genesis 18:20-21)

With this principle in mind, what could this word kawlah be referring to? Based on the evidence we have thus far examined, it could be referring to evil and sin reaching its climax within the Jewish nation. To help us see how an alternate translation views this question, let’s look at the translation of Daniel 9:24 from the Bible In Basic English (1965). The portion of the text we are examining is translated like this:

Seventy weeks have been fixed for your people and your holy town, to let wrongdoing be complete and sin come to its full limit . . . (Daniel 9:24)19

The point here is that either translation could be valid: “to finish [i.e., complete] the transgression [i.e., rebellion],” or “to restrain the rebellion.” Which translation is the most valid? Since (as we have noted earlier), the Septuagint and other ancient authors saw this word as meaning “finish” or “complete,” then we would have to favor this meaning over the other. In what way could this have been fulfilled?

Earlier, in dealing with the issue of dispensationalism, we did give a proposed meaning for this part of the prophecy. When the Messiah was here He told the unbelieving Pharisees:

Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. (Matthew 23:31-32)

And in another part of the Messianic Writings it says:

For ye, brethren, became followers of the churches of Elohim which in Judaea are in Messiah Yahushua: for ye also have suffered like things of your own countrymen, even as they have of the Jews: Who both killed the Lord Yahushua, and their own prophets, and have persecuted us; and they please not Elohim, and are contrary to all men: Forbidding us to speak to the Gentiles

19The Bible in Basic English, 1965. 34 that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:14-16)

Since the prophecy is clearly speaking of the sins of the Jewish nation, it only stands to reason that it is their transgression which would come to complete fulfillment. Evidently, it can mean that near the end of this 490 year period the transgression of the Jews would come to a “peak,” and their sins would become so great as to bring them into judgment—not because they are Jews, but because of their “transgression.” As we have read in several places in the Messianic Writings, this transgression had indeed been fulfilled when many of the Pharisees and the people rejected Yahushua as the Messiah and permitted him to be killed as if He were a common criminal. While I believe that the first view presented here is valid, another way we could have translated this (based upon the alternate Hebrew text) would be “to restrain the rebellion.” Ultimately, the origin of this “rebellion” is from Satan himself. Since the entire context of the earlier portion of Daniel’s prayer is connected with the rebellion and sins of Israel, we can only conclude that the “rebellion” is in reference to that of the Jewish people as they have been led astray by Satan.20 So, in what way could this part of the prophecy be fulfilled?

Sin is at the heart of all rebellion. While the Jewish nation continued to maintain the “oracles” of Yahweh, they still quietly maintained this rebellion during that 490-year period. With the advent of a corrupt priesthood, combined with rabbinic “traditions of men” displaying a veneer of righteousness while covertly transgressing Torah, which resulted in a lack of new prophetic insight from living prophets of Yahweh, they were still generally destitute of Yahweh’s Spirit. And they were still rebellious. It was the Messiah Himself Who came near the end of that period to “restrict” or “restrain” their rebellion.

You may be wondering, “In what way could the Messiah have ‘restrained’ the rebellion of the Jewish nation?”

Although the KJV says it is “to finish the transgression” it could also be translated “restrain” or “hold back” the “revolt.” It cannot be said of the Messiah Yahushua (or anyone else in history) that they were able to completely “finish” or bring to an end all “rebellion” on this earth. But it could be said of the Messiah that His influence in this earth has been such that it has indeed “restrained” the revolt so that it cannot exceed a certain boundary. One has to wonder what the world today would be like if the Messiah did not come when He did? His work is that of a restraining influence that prevents Satan from exercising full and complete authority in

20In fact, all of these six points are directed toward the Jewish people and the city of Jerusalem. 35 this world. Prior to His day (for example) there were world empires which held sway over large portions of the earth. Since His day the Roman Empire began to crumble within only a few centuries. The Jewish nation also fell (along with the city of Jerusalem) only 40 years after the crucifixion —another example of how the “rebellion” was “restrained.” And we see that while there have been several attempts to unify the world into a single “New World Order,” such attempts have failed miserably. The “rebellion” has clearly been held in check.

The Messiah has restrained the rebellion by the simple and direct presentation of truth as given to us in the gospel accounts. And it is also by His revelation of Yahweh’s true character to the Jewish people (and later to the rest of the world). His subsequent death and resurrection placed a seal upon the Jewish nation (because of their rebellion, and for no other reason) that eventually led to the destruction of the city of Jerusalem and the temple in 70 CE. Since the completion of the 490 years the Jewish people have been scattered, and the rebellion has been effectively “restrained”— although, not completely stopped. When the Messiah finally sets up His kingdom, re-gathers the lost tribes, and restores the nation of Israel to her former glory (both Jews and the lost tribes called Ephraim), there will be no more rebellion. The people of Yahweh will present a united front to all nations, to illustrate what men can create when led by Yahweh’s Spirit.

For those of us who have accepted the Messiah, we can see how the message of salvation has influenced many people since that time to turn away from their rebellious tendencies. The Messiah has not only “restrained” the rebellion of the Jewish nation as a whole, but He has done the same on a personal level for all of those who turn to Him. We who have recognized Him as the Son of Yahweh, the one Who has borne our sins, believe that He has removed our sins from us as far as the east is from the west. While none of us is perfect, we understand that before we turned to Yahushua, we were steeped in sin, and the only thing we had to look forward to was eternal separation from Yahweh. Until that time, sin reigned in our mortal bodies, and we obeyed the lusts thereof.

However, when we turned to Yahushua, we came to the realization of the course we were on, and the hope that He offers to us … the free gift of salvation. We had been married to the “man of sin,” but we symbolically put that man to death, burying it in the watery grave of baptism, and we rose again a new creation that we might be married to another … our bridegroom Yahushua the Messiah. Henceforth, we live for Him, as servants of righteousness. It is when we received the gift of the Spirit that we became that new creature, and it is for those who thus turn to Him that everlasting righteousness has been brought in. For us, He has indeed “restrained the rebellion” as He Himself took our sins upon Himself and has wiped our slate

36 clean. Thus reconciled to Him, those who have turned to Him live new lives guided by the Spirit and dedicated to pleasing the Father and His Son.

The famous Messianic prophecy from Isaiah 53 clearly indicates that our “rebellion” would cause Yahweh to lay the iniquity of us all upon “His holy arm” (i.e., the Messiah—Isaiah 52:10) For those who are able to accept it, this prophecy was fulfilled by Yahushua by His death in 31 CE:

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Yahweh hath laid on him the iniquity of us all. (Isaiah 53:5-6)

And the book of Hebrews shows that Yahushua now sits at the right hand of Yahweh—awaiting the day in which his enemies shall “be made his footstool.” That day is fast approaching.

By the which will we are sanctified through the offering of the body of Yahushua Messiah once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of Elohim; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:10-14)

The first of these six requirements was fulfilled. It was either fulfilled by the Jewish nation, as they had had been led by Satan “to fill up their sins” in crucifying the Messiah, or it was fulfilled by the Messiah Himself as He had effectually “restrained” the rebellion. While it is true that the rebellion still continues to this day, if it were not for Him and His message, the people of Yahweh (and the world in general) would have been without hope. He told us (and showed us through His influence) that we are the “light of the world,” and the “salt of the earth.” It is through that light He has effectively restrained the rebellion. So, as a result, the power of Satan as exercised first and foremost through the Jewish nation has been “restrained.” Likewise, the same has happened in other nations as well. He has (through His own life, death and resurrection) put a limit to the extent of the rebellion. The rebellion continues, but it has been “restrained.” And finally, He has put an end to the need for sin offerings once and for all through his own sacrifice (for those who are willing to appropriate His sacrifice)—which leads us to the second of the six requirements as given in Daniel 9:24.

To “make an end of sins.”

37 In this text it says that the second requirement for this prophecy would be to “make an end of sins.” But this brings us to a most notable problem. Sin is all around us today as it was then—just like the “rebellion” spoken of earlier. The coming of the Messiah did not exactly put an “end” to “sins.” However, we need to explore the possibility that this text should be translated in a slightly different way. The word for “sins” could also be translated as “sin offering.” Note how this is true as we look at the meaning of this word in Strong’s Hebrew Concordance:

H2403   chaţţâ´âh chaţţâ´th khat-taw-aw', khat-tawth' From H2398; an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender: - punishment (of sin), purifying (-fication for sin), sin (- ner, offering).

This same prophecy later establishes that the anointed prince would indeed put an end to “offerings.” It says in Daniel 9:27 that “he shall cause the sacrifice and the oblation to cease.” While the words are different, they have similar meanings. An “oblation” is indeed a “sin offering.” Please note how khat-tawth (which is often translated as “sin”) can also be translated as “sin offering”:

But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering [khat-tawth]. (Exodus 29:14)

And thou shalt offer every day a bullock for a sin offering sin offering [khat-tawth] for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it. (Exodus 29:36)

And the priest shall take of the blood of the sin offering [khat- tawth] with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering. (Leviticus 4:25)

These are just a few of the places in which khat-tawth is translated “sin offering.” Here is a more complete list:

38 Exodus 29:36, 30:10, Leviticus 4:8, 20, 21, 24, 25, 29, 32, 33, 34, 5:6, 7, 8, 9, 11, 12, 6:17, 25, 30, 7:7, 37, 8:2, 14, 9:2, 9:3. 9:7, 8, 10, 15, 22, 10:16, 10:17, 19, 12:6, 8, 14:13, 19, 22, 31, 15:15, 30, 16:3, 5, 6, 9, 11, 15, 25, 27, 23:19, Numbers 6:11, 14, 16, 7:16, 22, 28. 34, 40, 46, 52, 58, 64, 70, 76, 82, 87, 8:8, 12, 15:24, 25, 27, 18:9, 28:15, 22, 29:5, 11, 16, 19, 22, 25, 28, 31, 34, 38, 2 Chronicles 29:21, 23, 24, Ezra 8:35, Nehemiah 10:33, Ezekiel 40:39, 42:13, 43:19, 21, 22, 25, 44:27, 29, 45:17, 19, 22, 23, 25, 46:20.

It is translated this way 116 times in the KJV, not counting our text in Daniel 9:24. And it is translated “sin,” “sins,” or “sinner” a total of 168 times. These are the two most common forms of translations. So, which translation is valid for Daniel 9:24? The context suggests it should be “sin offering” because the text given is clearly connected with the sacrificial system. In Daniel 9:27 it plainly says that the Messiah would “cause the sacrifice and the oblation to cease.” Whenever the sacrificial system is brought into view in a related text, in almost every case this word is translated as “sin offering.” Therefore, I believe this text should read “he shall make an end of sin offerings.”

Assuming that the King James Version is correct, did the Messiah put an end to sin? Sin is all around us, even today. So, no, the Messiah did not put an end to sin. But by accepting the other translation of this word (i.e., “sin offering”) it makes all the sense in the world. The Messiah could not be said to have put a stop to “sin” at that time. But he did put a stop to “sin offering.” This can be established, both from the Messianic writings and historical records.21

For Messiah is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of Elohim for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:24-26)

By the which will we are sanctified through the offering of the body of Yahushua Messiah once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand

21According to Matthew 27:50-53, the Shekinah glory departed from the temple at the moment of Messiah Yahushua’s death. This would indicate that the sacrificial system had been suspended, and that “sin offerings” maintained there every morning and evening were no longer capable of atoning for sin. Historical evidence also supports this, such as statements from Josephus and several rabbis as presented in the Talmud. Later in this same chapter I have a full presentation regarding this (pages 42-44). 39 of Elohim; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:10-14)

Yahushua fulfilled the second requirement of this prophecy, to put an end to “sin offerings.” And for those who have accepted His sacrifice for them, he has indeed come “to put away sin.”

To “make reconciliation for iniquity.”

We need to look more closely at this third requirement. Again, looking at the Hebrew for reconciliation and iniquity we find this in Strong’s Exhaustive Concordance:

H3722  kâphar kaw-far' A primitive root; to cover (specifically with bitumen); figuratively to expiate or condone, to placate or cancel: - appease, make (an) atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, (make) reconcile (-liation).

H5771   `âvôn `âvôn aw-vone', aw-vone' From H5753; perversity, that is, (moral) evil: - fault, iniquity, mischief, punishment (of iniquity), sin.

Another way we could have translated this (as the Hebrew shows to be true) is “to atone for sin.” Did the Messiah “atone” for our sin? Yes he did! And please notice that the text which we previously quoted plainly predicted that he would indeed do this:

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and Yahweh hath laid on him the iniquity of us all. (Isaiah 53:5-6)

For Messiah is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to 40 appear in the presence of Elohim for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. (Hebrews 9:24-26)

The death of Messiah is the atoning sacrifice which does indeed bring reconciliation between us and our heavenly Father Yahweh. In Romans 5 this fact is clearly laid out for all to see:

But Elohim commendeth his love toward us, in that, while we were yet sinners, Messiah died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to Elohim by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in Elohim through our Lord Yahushua Messiah, by whom we have now received the atonement. (Romans 5:8-11)

The Messiah Yahushua fulfilled the third of these six requirements. He has made atonement for our sins.

To “bring in everlasting righteousness.”

Did Yahushua fulfill this fourth requirement of the prophecy? Notice what is written:

For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of Elohim in him. (2 Corinthians 5:21)

While it is true that in the world continual equity (or righteousness) does not yet exist, someday it will be restored. In the mean time, through the sacrifice of the Messiah, a way has been made in which “we might be made the righteousness of Elohim in him.” His first coming has given to those who accept his sacrifice the “continual equity” spoken of here, and at his second coming that same righteousness will be re-established among his people on this earth.

Romans says that enduring righteousness has been brought to us through the sacrifice of Messiah:

But now the righteousness of Elohim without the law is manifested, being witnessed by the law and the prophets; Even 41 the righteousness of Elohim which is by faith of Yahushua Messiah unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of Elohim; Being justified freely by his grace through the redemption that is in Messiah Yahushua: Whom Elohim hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of Elohim; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Yahushua” (Romans 3:21-26)

For those who are willing to believe it and accept it, Yahushua was brought to us righteousness which endures forever. Isaiah 51 predicted the day of Yahushua when it says:

Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. (Isaiah 51:7-8)

Yahushua fulfilled this fourth specific requirement of the prophecy, when He did indeed bring to us “everlasting righteousness.”

To “seal up the vision and prophecy.”

This would most likely be a reference to the very prophecy of Daniel himself. Daniel was commanded at the end to seal up his words and the book of his prophecy.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. (Daniel 12:4)

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. (Daniel 12:9)

To seal something means to prevent it from being read and, hence, understood. To unseal something means just the opposite:

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. (Revelation 22:10)

42 The prophecy of Daniel would be “sealed up” so that most people during that time could not fully understand it—at least not until the time in which the 490 years were coming to a close. The people in the days of Yahushua were expecting the Messiah to come, and they probably recognized Daniel 9 as a Messianic prophecy. And yet, the rabbis routinely discouraged people from attempting to calculate the coming of the Messiah (both then and later).

In addition to the sealing of the book of Daniel, it could be that the meaning is even more broad. It could be referring to the sealing up of all prophecy. It was predicted in Isaiah and Micah that as part of the punishment of Israel, their prophets would no longer be able to declare truth and they would not be able to see or hear spiritual things.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And Yahweh have removed men far away, and there be a great forsaking in the midst of the land. (Isaiah 6:9-12)

Thus saith Yahweh concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of Elohim. (Micah 3:5-7)

These prophecies are a parallel to what Daniel 9:24-27 speaks of—the desolation of Israel and the sealing up of vision and prophecy. Yahushua spoke of this problem when he came, and declared to them the very same thing:

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest 43 at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. (Matthew 13:13-15)

The fifth specific requirement of the prophecy, which speaks of sealing vision and prophecy, was indeed fulfilled during the 490 years of Daniel 9.

To “anoint the most Holy.”

What could this saying mean? Is it talking about the temple of Yahweh in Jerusalem? Maybe it is referring to the Ark of the Covenant? Or could it be something else?

And Yahushua returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. And he taught in their synagogues, being glorified of all. And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. (Luke 4:14-21)

Was Yahushua truly “anointed?” Did He come to “preach the acceptable year of the Lord?” If our calculations are correct, then yes, He did preach the acceptable year, for it was in that same year He began to “confirm the covenant with many” for one week (of years). And who anointed Him?

The word which Elohim sent unto the children of Israel, preaching peace by Yahushua Messiah: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How Elohim anointed Yahushua of Nazareth with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for Elohim was with him. (Acts 10:36-38)

44 The account of Matthew confirms for us what happened when Yahushua was baptized. Yahushua was anointed by Yahweh’s Spirit, and the sixth requirement of the prophecy was fulfilled:

And Yahushua, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of Elohim descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (Matthew 3:16-17)

And in the book of Mark the evidence is even more striking—as it plainly demonstrates how the Messiah Yahushua knew that the prophecy of Daniel was fulfilled, as it pinpointed the year of his anointing by Yahweh:

Now after that John was put in prison, Yahushua came into Galilee, preaching the gospel of the kingdom of Elohim, And saying, The time is fulfilled, and the kingdom of Elohim is at hand: repent ye, and believe the gospel. (Mark 1:14-15)

Yahushua not only came as the Messiah, but he came at a precise time in history just as the prophecy of Daniel had predicted. Yahushua says “the time is fulfilled.” If the “time” was “fulfilled” the question we have to ask is “What time?” There is no other prophecy in Scripture which even comes close to identifying the exact “time” in which the Messiah was expected to appear. As a result, we therefore have no choice but to conclude that Yahushua’s statement about the time being fulfilled was directly related to the only prophecy in the TaNaK which links a certain “time” with the coming of the Messiah. And that prophecy is the prophecy of Daniel 9. anoint the Most Holy — primarily, to “anoint,” or to consecrate after its pollution “the Most Holy” place but mainly Messiah, the antitype to the Most Holy place (Joh_2:19-22). The propitiatory in the temple (the same Greek word expresses the mercy seat and propitiation, Rom_3:25), which the Jews looked for at the restoration from Babylon, shall have its true realization only in Messiah. For it is only when sin is “made an end of” that God’s presence can be perfectly manifested. As to “anoint,” compare Exo_40:9, Exo_40:34. Messiah was anointed with the Holy Ghost (Act_4:27; Act_10:38). So hereafter, God-Messiah will “anoint” or consecrate with His presence the holy place at Jerusalem (Jer_3:16, Jer_3:17; Eze_37:27, Eze_37:28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type.

The command to “restore and to build Jerusalem.”

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah

45 the Prince shall be seven weeks, and threescore and two weeks . . . (Daniel 9:25)

In our next chapter we will deal more directly with the question of which commandment we should begin this 70 weeks prophecy with, and at what time in history. For now, we will deal with the question of how the 70 weeks are divided and how Yahushua fulfilled this prophecy with his coming.

One question which often comes up is “why does this text separate the 7 weeks from the 62 weeks? Why not just say 69 weeks?” Well, that is an interesting question. The prophecy does not tell us what will happen at the end of 7 weeks, and people have searched in vain to find an event that would fulfill this part of the prophecy. Instead of the prophecy being divided 69-1, the prophecy is actually divided in the order of 7-62-1 for a total of 70 weeks.

It should also be noted here that the Masoretic scribes did add punctuation between the 7 and the 62 weeks in order to divide these numbers into two parts. The purpose of this was apparently to prevent or confuse any Messianic interpretation pointing to the time of Yahushua. However, the original Hebrew does not contain punctuation marks of any kind.22 The Septuagint reads closely to the Masoretic text here, only without the punctuation mark between these two numbers (“seven ‘sevens’ sixty two ‘sevens’”) as pointed out by the International Bible Commentary.23

Some believe that the 7 weeks is to be figured after the 62 weeks—so as to somehow indicate when the Messiah would be born. However, the order in the prophecy clearly shows that the 7 weeks comes before the 62 weeks— so this view is immediately ruled out. Some believe that the first 7 weeks refers to the restoration and building of Jerusalem. But what they fail to consider is that while the prophecy mentions the rebuilding of Jerusalem, the text does not specifically say that the restoration of the city would be completed exactly at the end of 7 weeks. And this whole prophecy is dealing with the issue of the restoration of the people, their religion, and their power of self-government. There is no evidence (historical or Scriptural) to establish exactly when such a fulfillment would have taken place, in addition to the fact that the city has been in a state of repair over many centuries. While the physical building of Jerusalem would (and did) naturally accompany this “restoration”, once we more fully examine the actual meaning of the Hebrew in this text, it becomes clear that such is not the intent of this decree—nor can it be limited to just 7 weeks (49 years).

22Baldwin, J.G., Daniel: An Introduction and Commentary, Inter-Varsity Press, Leicester UK, 1978, p. 170. 23Millard A.R., "Daniel," F.F Bruce, editor, The International Bible Commentary, Marshall Pickering/Zondervan, Grand Rapids, MI, Second Edition, 1986, p. 864.

46 So why separate the 7 weeks from the 62 weeks? There is no documented historical event to mark the conclusion of these 7 weeks. The only plausible reason why this prophetic period should start off with 7 weeks is because these 7 weeks represent not just a “day for year”, not just “weeks of years”, but a complete Jubilee cycle of 49 years. In no other part of Scripture does it speak of a period of 7 weeks of years except in Leviticus 25:8-10, where it introduces the Jubilee cycle. Since that is the case, this 7 week period is clearly mentioned for the purpose of indicating Its alignment with the Jubilee cycles of Leviticus 25:8-10. Any other explanation simply falls short of truly explaining its purpose in this prophecy—since it does not tell us what would happen at the conclusion, and we have no historical event of note to mark the end of that time period.

Now we are struck by the awesome reality of what this text is telling us. People claim that time has been lost (and attempt to use this to prove the Sabbath has also been lost). But no, we have not lost track of the Sabbath. Likewise, many will claim that the Sabbatical /Jubilee years have been lost. While their claim appears to have more merit than those who claim the weekly Sabbath has been lost—we are not without a witness to show how they can be found. In fact we have 2 witnesses, and they are both found in Daniel 9—the 70 weeks prophecy. That whole prophecy of 10 cycles of 49 years is in perfect alignment with the year of Jubilee, and the mention of 7 weeks makes for a second witness to this fact. The only conclusion we can come to is that the prophecy mentions 7 weeks to indicate that it involves the Jubilee Calendar. Therefore, based upon this simple observation, the first year of this prophetic period MUST be a year of Jubilee.

. . . the street shall be built again, and the wall, even in troublous times. (Daniel 9:25)

The city of Jerusalem would be rebuilt, and this literally did happen. But the prophecy here focuses more on the restoration of the people and their power of self-rule than it did the actual buildings. We know this because of the underlying Hebrew in this text.

For instance, the word “street” should instead be translated “plaza”:

H7339   rechôb rechôb rekh-obe', rekh-obe' From H7337; a width, that is, (concretely) avenue or area: - broad place (way), street. See also H1050.

47 The New American Standard Bible lists this word rechob as “plaza” and the New King James Version lists it as “open square.” According to the Theological Wordbook of the Old Testament, this word really does not mean a “street” but instead means an “open place … always used of a square, market place, or pasture within a village.”24 The “plaza” or “court” was the place in which important decisions were made for the benefit of the citizens of that city. The concept of a “court” of “law” comes directly from this ancient tradition. In ancient times a city would build a “plaza” near the city center that would serve as a “court” where people would gather to hear the decisions of those who have authority to rule that city. This “court” or “plaza” (rechob) was the designated open area in a city which provided not only a social function for the purchase of goods, but also served in an “official administrative and judicial function.”25 Examples of the usage of this word are found in Nehemiah 8:16, as compared to Ezra 10:8-9 and Nehemiah 8:1-3. According to Nehemiah 8:16, the plaza was situated near the city gates. In Ezra 10:8-9, the plaza is the location where legal decisions were to be carried out.

The next Hebrew word used here confirms its judicial connection to the word rechob (or “plaza”), for the word translated “wall” really doesn’t mean this at all.26 “Moat” is really a better translation, and in the context of this prophecy “decision” or “power of decision” would be even better. This word is listed as khawroots in the Hebrew:

H2742   chârûts chârûts khaw-roots', khaw-roots' Passive participle of H2782; properly incised or (active) incisive; hence (as noun masculine or feminine) a trench (as dug), gold (as mined), a threshing sledge (having sharp teeth); (figuratively) determination; also eager: - decision, diligent, (fine) gold, pointed things, sharp, threshing instrument, wall.

While it could be used to mean a “trench” (or as the KJV lists it, a “moat”) or sometimes even translated as “gold”, the basic root meaning is “incised” or “incisive.” It has to do with cutting or taking sharp actions (“decisions”), whether literal or figurative. The root word for khawroots is given below and it also indicates that making sharp points is the foundational meaning:

H2782

24Harris R.L., Archer G.L. & Waltke B.K., eds, 1980, Theological Wordbook of the Old Testament, Moody Press: Chicago IL, 1992, Twelfth Printing, Volume 2, p. 840. 25Carol and Eric Meyers, Haggai, Zechariah 1-8, AB, New York, Doubleday, 1987, p. 415. 26Pusey E.B. "Daniel the Prophet. Nine Lectures, Delivered in the Divinity School of the University of Oxford. With Copious Notes." Funk & Wagnalls, New York, NY, 1885, p.190. 48  chârâts khw-rats' A prim root; properly to point sharply, that is, (literally) to wound; figuratively to be alert, to decide: - bestir self, decide, decree, determine, maim, move.

Making a decision, pointing sharply, and cutting are all closely related in meaning. So it should not surprise us to find that khwrats is used in 1 Kings to mean “decided.”

And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided [khw-rats] it. (1 Kings 20:40)

And the word found in Daniel 9 [khaw-roots] is found twice in Joel 3 and note the way it is translated:

Multitudes, multitudes in the valley of decision [khaw-roots]: for the day of Yahweh is near in the valley of decision [khaw-roots]. (Joel 3:14)

“The plaza will be restored again and the power of decision, even in difficult times,” is what the prophecy is really telling us, based upon the more figurative meaning of khawroots. Is it speaking of rebuilding the city? Yes. But the underlying Hebrew reveals that it is more emphatically speaking of rebuilding the authority of the Jewish people to rule over their own lives by the laws of Yahweh, as apposed to the laws of other nations. It is clearly referring to the restoration of their right to rule through courts (i.e., “plaza”) and through their own power of “decision.” That is the meaning of this text in Daniel 9:25.

It is true that the city would also be rebuilt, and this aspect is also included in the prophecy. The important step is to restore order for those residing there. That is what makes a city a city—more so than just buildings (although obviously they had those too, buildings in disrepair—nevertheless, they had places to live). Over the course of time they repaired these buildings, built new ones, and even built the wall. And according to Nehemiah, they did indeed build up the city (with its walls) and its government “even in troublous times.” During the times of Ezra and Nehemiah, the Samaritans caused great trouble to the Jews as they sought to restore their city and authority to rule. (Nehemiah 4:1, 6:1, and 9:36-37)

49 But it came to pass, that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. . . . But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth, And conspired all of them together to come and to fight against Jerusalem, and to hinder it. (Nehemiah 4:1; 7-8)

The Messiah cut off.

And after threescore and two weeks shall Messiah be cut off, but not for himself:27 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 unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:26-27)

After 7 + 62 weeks the Messiah would be “cut off” (killed) and it is during that final week in which the same Messiah would “confirm the covenant” with many. After all of this, another “prince” (commander) would come and destroy the city—we know that it is “after” the last week because the text plainly says that it will be “the prince that shall come” which will destroy the city (Jerusalem), indicating an event that would come soon after the conclusion of the 70 weeks.

Now there is one more objective which would be fulfilled by the Messiah himself, and that is the primary objective for which He was sent: to “confirm the covenant.” Just what exactly does that mean, and how was that fulfilled?

27The King James translation is sorely lacking in this verse, as it reads “but not for himself” (an obvious attempt to interpret the text, as many Jewish scholars have rightly noted). However, the corrected translation which gives the sense as “and become naught” does not rule out the Messianic intent of this text. The word in this text is the Hebrew ayin (Strong’s Hebrew #369). It is used many times in Scripture, and is translated in several different ways. “No”, “not,” or “nothing” are just the primary ways it is translated. What is of interest to us is that in one of its first usages in Scripture it is used in reference to Enoch (a great messenger of Yahweh). “And Enoch walked with Elohim: and he was not [ayin]; for Elohim took him.” (Genesis 5:24) Might we suggest here that it is entirely probable that Enoch continues to live on, just not here on this earth—for Yahweh took him. Likewise, the prophesied Messiah was also predicted to live on, just not here on this earth—for Yahweh took him also. Indeed, once the Messiah left this earth he did “become naught” in the eyes of those who beheld Him—even while they knew He continued to live on at the “right hand of the Father.” 50 And he shall confirm the covenant with many for one week. . . (Daniel 9:27) This text simply says that he would “confirm the covenant with many” for one week (which would be 7 years in length). There is no question about it— Yahushua is the mediator of a new covenant. But this text plainly says that the time in which the Messiah would “confirm the covenant” would only last one week (a week of years). Notice what He said the night before his death:

And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament [meaning “covenant”], which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. (Matthew 26:27-29)

The Messiah came to initiate a “new covenant.” And so this covenant was indeed ratified at His death (just as Daniel 9:26-27 predicts). And yet, this text in Daniel 9 says nothing about a new covenant. And the Messiah only confirms the covenant for one week. How can we explain this?

When reading from the book of Hebrews (especially Hebrews 9) many come to the conclusion that the “old” covenant was done away with when the Messiah came. Even Daniel 9 does not support such a view. Daniel 9 supports the view that the Messiah came to “confirm” the covenant. You don’t come to “confirm” something which is brand new. You “confirm” something which has already existed. He came to “confirm” the so-called “old covenant.” And in the process he “ratified” (or was made the guarantee) of a better (or “new”) covenant. The simple fact of the matter is that you don’t establish yourself as a “guarantee” for something which is already here. The purpose of a “guarantee” is something similar to a promissory note: the “note” serves as a “guarantee” that in the future payments will be made. But the “guarantee” is not at the same time the reality, is it? We have been given the “guarantee” of eternal life, through the death and resurrection of Yahushua—but such a “guarantee” does not mean that we actually have it right now, does it? No, and neither do we have the “new covenant”—it is still future. If it were true that we are now in the time of the “new covenant,” then the Messiah would have confirmed the covenant for all time. But no, He only confirms the covenant with “many” for one week —the last week of the 70 week prophecy of Daniel 9.

Now some may ask, why doesn’t this prophecy speak of confirming the covenant for all time, not just the one week period? The reason the prophecy only speaks of confirming this covenant for one week, is because the prophecy itself is focused on the city of Jerusalem and the Jewish people. The Messiah confirms the covenant with the Jews for one week 51 only. After the 70 week prophecy is concluded, the message goes to the rest of the gentile world.

According to Genesis 17:1-8, Exodus 2:24 and Leviticus 26:42, Israel had been the recipients of the original covenant. This covenant is still in place, even today. The 70 weeks prophecy of Daniel 9 indeed points to the time of the Messiah, but does not teach the idea that the Jews are no longer Yahweh’s people. Instead, it teaches just the opposite: that when the 70 weeks are concluded, the “good news” of salvation (which is truly a Jewish phenomenon) would be opened and extended to the entire world. Instead of closing the door on the Jews, it simply opens a door to all the people of the world—and they are included in that. Nevertheless, the gentiles must also enter into the same covenant given to Israel (both Judah and Ephraim), and this they are now able to do through the Messiah.

Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Messiah, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without Elohim in the world: But now in Messiah Yahushua ye who sometimes were far off are made nigh by the blood of Messiah. (Ephesians 2:11-13)

The Messiah confirms the covenant with Judah for 7 years (3 ½ years before His death and resurrection, and 3 ½ years after as His apostles quickly bring the truth home to the Jewish people. The Messiah is crucified in the midst of the week, about the year 30 or 31 CE. At the end of this period Stephen is killed (about 34 or 35 CE), and the glory days of Israel have now come to an end. The Messiah came, and while some of the children of Judah received Him as such—many did not. However, that does not mean Yahweh has given up on Israel (either Judah or Ephraim) after 490 years. Instead, the work of Yahweh would enter into a new phase.

So what of the covenant? Are we now under the “new covenant?” Hebrews 8:13 states that: “When he speaks of a new covenant, he makes the first obsolete. Now what is growing obsolete and aging is about to disappear.” Please notice that this old covenant is “growing obsolete” and is “about to disappear,” but it says nothing about the old covenant being done away with at that time (which was about 30 years after the crucifixion, according to our best estimates of when Hebrews was written). According to Jeremiah 31:30-34, those who are under the new covenant will not have to teach each and every person to “know Yahweh” for everyone will “know Yahweh.” Has such a time come for us? No, it has not. Therefore, the new covenant is not here yet. And certainly this issue of the covenants is not being used by

52 Yahweh to change His own laws. The covenant is like a marriage contract. Now if the contract is broken, the originator of the contract has the right to make a new contract with someone else—but does he now change the conditions of the contract so as to allow his wife to be unfaithful to Him? No, He doesn’t—and no righteous court would expect Him to do so. Under the “old” covenant, it was Israel who promised to fulfill the conditions of the contract by their own strength. Under the “new” covenant it was Yahweh who promised to write His laws in their hearts. And yet, His “laws” (Torah) remain.

Now it was prophesied in Scripture that Israel would one day be without sacrifice and without a king. Does this mean that they were to be cut off forever? Notice:

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: . . . (Hosea 3:4)

Many Christians read this and stop right there and declare that the “glory has departed” from Israel forever, and therefore Yahweh has no more plans for Israel. They do this because they believe in what is called “replacement- theology” (the idea that the church has replaced Israel). But the text does not stop there. Notice the very next verse:

Afterward shall the children of Israel return, and seek Yahweh their Elohim, and David their king; and shall fear Yahweh and his goodness in the latter days. (Hosea 3:4-5)

Plainly, this text in Hosea is saying that Yahweh does have plans for Israel —but this time it will truly become a righteous nation.

In Genesis 49:10 a similar prophecy is given which Jews even from Rabbinic times recognized as Messianic. In this prophecy it is predicted that they will not only loose their king, but also the right to execute judgment. Note what it says:

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he

53 washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. (Genesis 49:8-12)

There is no question about it—this is a Messianic prophecy. Does it apply to Yahushua? I believe it does. Of course, the Rabbis will deny it. However, at the time that this “scepter” (that is, at the time in which their “right over life and death” had been taken away) the Messiah should have come by then. This “right” to execute judgment was taken away from them at sometime prior to the year 30 CE, for it says in the Jerusalem Talmud that:

A little more than forty years before the destruction of the Temple, the power of pronouncing capital sentences was taken from the Jews.28

We know the temple was destroyed (along with Jerusalem) in the year 70 CE. That means sometime before 30 CE their right to execute judgment (i.e., the “scepter”) was taken away from them.

What was the reaction of the rabbis? Did they know of the implications of Genesis 49:10? Were they concerned that the prophecy had been partly fulfilled, yet “Shiloh” (the Messiah) had not come? Well, let us allow them tell us in their own words:

Rabbi Nachmon says, ‘When the members of the Sanhedrin found themselves deprived of their right over life and death, a general consternation took possession of them; they covered their heads with ashes, and their bodies with sackcloth, exclaiming, ‘Woe unto us, for the scepter has departed from Judah, and the Messiah has not come.’29

Even the Jewish Sanhedrin realized that the prophecy had been fulfilled, yet they generally failed to recognize that the true Messiah was already in their midst.

The prophecy of Genesis 49:8-12 had been fulfilled. Shiloh had come just prior to the scepter being taken away from Judah. Yahushua rode triumphantly into Jerusalem on the “foal of an ass” in that final week of his earthly life. And in the final week of Daniel’s 70-week prophecy, the Messiah did indeed confirm the covenant with many. But here comes the next part of the prophecy of Daniel 9:

28The Jerusalem Talmud, Sanhedrin, Folio 24, Recto. 29The Babylonian Talmud, Sanhedrin, Chapter 4, Folio 37, Recto. 54 . . . and in the midst of the week he shall cause the sacrifice and the oblation to cease. . . (Daniel 9:27)

Previously we read from the book of Hebrews concerning the sacrifice of Messiah. Note what it says:

By the which will we are sanctified through the offering of the body of Yahushua Messiah once for all. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of Elohim; From henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:10-14)

In the midst of the final week of Daniel 7 the Messiah Yahushua died as the ultimate fulfillment of the entire sacrificial system. I believe this took place in the spring of 31 CE (or possibly 30 CE). The sacrificial system which had existed all throughout the history of mankind, and was perfected under the Aaronic priesthood, had meaning only as it pointed to the work of Yahushua the Messiah. When He finally fulfilled His commission, the sacrifices no longer had any really significant meaning to the Jewish nation. Yes, the sacrifices continued to be performed for about 40 years—until the temple and the city of Jerusalem were finally destroyed. But these sacrifices only had meaning to the believers in Messiah as they now perceived that they were an object lesson which pointed to Yahushua—the ultimate sacrifice. For the Jews these sacrifices had by then become only dead works. Therefore, the prophecy which speaks of how “he shall cause the sacrifice and the oblation to cease” was indeed fulfilled at that time. The glory was departed from the temple, and the sacrifices no longer relevant to the people at that time. The sacrifices had been put aside, in Yahweh’s plan of salvation. But it was not to be a permanent desolation, for Yahweh still had a plan for His people Israel.

Is there any evidence that supports the idea that the glory of Yahweh had departed from the sacrificial system after the death of the Messiah? Yes, both from the Messianic Writings, the Talmud, and Josephus:

Yahushua, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto

55 many. (Matthew 27:50-53—see also the parallel accounts of Mark 15:38 and Luke 23:45)

It would appear that Matthew validates the prophecy of Daniel 9—the Shekinah glory of Yahweh had left the temple at the death of Yahushua.

Is there any historical evidence for what we have just declared? Please note how the rabbis themselves admit that this happened 40 years before the temple was destroyed (in 70 CE). In both the Mishna Sanhedrin and the Avoda Zara, it speaks of how the sacrifices lost their effectiveness 40 years before the Temple in Jerusalem was destroyed. And also this is repeated in the Masekhet Yoma of the Talmud, where it speaks of Rabbi Johanan Ben Zakkai (who died about the year 90 CE):

40 years before the destruction of the sanctuary... its western lamp went out and the doors of the sanctuary opened themselves. Then Rabbi Johanan Ben Zakkai rebuked them, saying, 'Temple, O Temple, why dost thou grieve so? I know this about thee, that thou shalt be destroyed. The prophet Zechariah has, after all, foretold of thee; Open thy doors, O Lebanon, so that fire may devour your cedars' (11:1). Rabbi Yitshak Ben Tablai said, 'That is why its name was called Lebanon, because it makes white the sins of Israel.'30

Jacob Neusner wrote concerning Johanan Ben Zakkai, that this first incident was a fore warning of the great disaster which was to take place 40 years later. He speaks of how Josephus describes the exact same type of event in “The War of the Jews”:

Josephus recorded a similar omen concerning the massive brass eastern gate of the Temple's inner court. Though securely locked by iron bolts, the gate opened by itself in the middle of the night. The watchman of the Temple ran and reported the matter to the captain, he came up and with difficulty succeeded in shutting it.31

And Josephus confirms this as he reports how the Shekinah glory had already departed from the temple less than a year before it was finally destroyed. Here is the account from Josephus himself:

. . . Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. . . . Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by

30Yoma, Chapter 39, Section b, from the Babylonian Talmud. 31Jacob Neusner, First Century Judaism in Crisis, p. 73-75. 56 twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. Now those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. . . . the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. So these publicly declared that the signal foreshowed the desolation that was coming upon them.32

The prophecy of Daniel 9 was fulfilled, as the glory of Yahweh’s presence appears to have left at the exact same moment the Messiah was crucified. The temple partition between the holy place and the most holy was torn in two, revealing the innermost sanctum of the temple. And yet, in no account does it speak of anyone being struck dead by such an event (they should have died, since they we able to see the contents of the Most Holy place). And then we read from the Talmud how the gate mysteriously opened sometime near that same time in history, and less than 40 years later the same omen took place again just before the temple was finally destroyed. This event is also directly spoken of in Daniel 9:26 and 27:

. . . 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 unto the end of the war desolations are determined. (Daniel 9:26)

. . . and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)

Yahushua speaks of the “abomination that makes desolate” on several occasions. Two things are obvious: He is drawing upon the book of Daniel for this description, and He is clearly indicating that Antiochus Epiphanes (as described in Daniel 8) is not the only fulfillment for such a “desolation.” There was another similar fulfillment that was expected. Yahushua knew that the abominable “desolations” of Daniel 9:26-27 were to be fulfilled by the Roman invasion of Titus about 40 years in the future:

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by

32 Josephus, The War of the Jews, Book 6, Chapter 5, Verse 3. 57 Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: (Matthew 24:14-16)

But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: (Mark 13:14-15)

The Messiah warns “whoso readeth, let him understand”—understand what? He is implying that the reader should understand that there is more than one fulfillment to this “abomination of desolation,” and that Antiochus Epiphanies was not the only fulfillment. Evidently, the prophecy of Matthew 24 had multiple fulfillments—one for the past (Antiochus), one for the near future (destruction of the temple), and one for the last days (anti-Messiah). The gospel of the kingdom is to go to all the world again, just as it did in the first century. But whatever the case, we can know for a certainty from the context of the earlier part of Mark 13, that the Messiah had in mind the destruction of the Temple and the city of Jerusalem, because He warns the disciples about this very thing:

And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here! And Yahushua answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? (Mark 13:1-4)

In the writings of Josephus, it is recorded that by the year 66 CE many people had already begun leaving Jerusalem due to the potential of attack from the Romans.33 Josephus also states that he understood the destruction of Jerusalem by Titus and the desolation of his country by the Romans as the fulfillment of the prophecy of Daniel, as he states:

In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor

33Josephus, The Wars of the Jews, Book 2, Chapter 20, Verse 1; Book 4, Chapter 6, Verse 3. 58 wherewith God honored Daniel. . . . So that, by the forementioned predictions of Daniel, those men seem to me very much to err from the truth, who determine that God exercises no providence over human affairs; for if that were the case, that the world went on by mechanical necessity, we should not see that all things would come to pass according to his prophecy. Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me.34

This warning of Yahushua was strictly adhered to by the early believers. As recorded by several authorities from that time (such as Eusebius) the believers in Messiah fled across Jordan and entered into the city of Pella just before the legions of Rome laid siege to the city of Jerusalem.35

From the time that Yahushua was sacrificed there began to spread through the nation the “abomination of desolation.” Rejection of Yahweh’s truth always brings desolation, but to reject the ultimate demonstration of Yahweh’s truth and love (through His Son Yahushua) was the most devastating thing one could do. The result was that Yahweh’s Spirit was withdrawn from the city of Jerusalem and the temple, and it became desolate. This spiritual desolation would last for several years, “even until the consummation” when the city of Jerusalem and the temple were finally destroyed by Titus in 70 CE. That which Yahweh had “determined” as a fitting punishment was to be “poured upon the desolate”—and indeed it was.

The early believers must have know without any doubt that the “abomination of desolation,” described by Daniel (and later the Messiah Himself) would involve the destruction of the Temple by a foreign power (Rome). Any other future fulfillment (i.e., dual application) would have to be something which would still fulfill the general requirements of the prophecy (an evil power, and anti-Messiah, seeking to take control or destroy the “temple of Yahweh” The Messiah says we are—in a spiritual sense, the “temple of Yahweh.” For documentation from the Talmud regarding the issue of the Shekinah glory departing at that time, please visit this website: Talmudic Evidence for the Messiah at 30 C.E. ]

Now there are several questions which remain. But for now we ask only these two questions: Can we find the evidence to support when this 490 year prophecy begins? And how can we prove it was a year of Jubilee?

34Josephus, Antiquities of the Jews, Book 10, Chapter 11, Section 7. 35Eusebius, Ecclesiastical History, Book 3, Chapter 5, Section 3. 59 Jubilee Calendar Cycle 73 Week 1st Day Year 2nd Day Year 3rd Day Year 4th Day Year 5th Day Year 6th Day Year Sabbatical Year 3529 CD 3530 3531 3532 3533 3534 3535

Year of Xerxes Decree to 1 Restore Jerusalem Fall Year 2 Fall 3 Fall 4 Fall 5 Fall 6 Fall 7 457 BCE 456 455 454 453 452 451 3536 3537 3538 3539 3540 3541 3542

Nehemiah 10:31 Indicates 2 444/43 to be a Sabbatical Fall 14 Fall 8 Fall 9 Fall 10 Fall 11 Fall 12 Fall 13 450 449 448 447 446 445 444 3543 3544 3545 3546 3547 3548 3549 3 Fall 15 Fall 16 Fall 17 Fall 18 Fall 19 Fall 20 Fall 21 443 442 441 440 439 438 437 3550 3551 3552 3553 3554 3555 3556 4 Fall 22 Fall 23 Fall 24 Fall 25 Fall 26 Fall 27 Fall 28 436 435 434 433 432 431 430 3557 3558 3559 3560 3561 3562 3563 5 Fall 29 Fall 30 Fall 31 Fall 32 Fall 33 Fall 34 Fall 35 429 428 427 426 425 424 423 3564 3565 3566 3567 3568 3569 3570 6 Fall 36 Fall 37 Fall 38 Fall 39 Fall 40 Fall 41 Fall 42 422 421 420 419 418 417 416 3571 3572 3573 3574 3575 3576 3577 7 Fall 43 Fall 44 Fall 45 Fall 46 Fall 47 Fall 48 Fall 49 415 414 413 412 411 410 409 3578 Top Numbers = Creation Date (CD) Black Numbers = Common Era (CE) Red Numbers = Before Common Era (BCE) 74th Jubilee 408 The “7 weeks” of Daniel 9:25 Are Clearly a Reference to a Complete Jubilee Cycle of 49 years, Exactly as Shown Above.

60 5. The Decree to Restore and Rebuild Jerusalem: Which One Was Predicted?

The “going forth of the commandment” is in reference to a command (or decree) which would permit the children of Israel to restore and establish Jerusalem. There are four decrees which have been considered for the fulfillment of this prophecy, which were given on these dates36 (in chronological order):

537 BCE

520 BCE

457 BCE

444 BCE

Regarding the basic “content” of these 4 decrees, let us consider if they will fit the criteria of Daniel’s prophecy. In the book of Ezra, the decree of Cyrus (in 537 BCE) was for the purpose of allowing the Israelites to rebuild the temple. It is found in Ezra 1:1-4:

Now in the first year of Cyrus king of Persia, that the word of Yahweh by the mouth of Jeremiah might be fulfilled, Yahweh stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, Yahweh Elohim of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his Elohim be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Yahweh Elohim of Israel, (he is the Elohim) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of Elohim that is in Jerusalem. (Ezra 1:1-4)

36Sometimes these dates are given in standard reference works with a variance of 1 year. Once we have established which decree is the most likely decree to fulfill the prophecy, we will then proceed to establish the precise date of that decree. 61 Please notice that this decree is not concerned with establishing Jerusalem, but in allowing Judah to return home and begin rebuilding the temple at Jerusalem. It says nothing of rebuilding the city of Jerusalem, nor extending judicial authority to the returning captives.

Darius, in 520 BCE, issued a decree that merely reaffirmed the previous decree, as shown in Ezra 6:1-12:37

Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. And there was found at Achmetha, in the palace that is in the province of the Medes, a roll, and therein was a record thus written: In the first year of Cyrus the king the same Cyrus the king made a decree concerning the house of Elah at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; With three rows of great stones, and a row of new timber: and let the expenses be given out of the king's house: And also let the golden and silver vessels of the house of Elah, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of Elah. Now therefore, Tatnai, governor beyond the river, Shetharboznai, and your companions the Apharsachites, which are beyond the river, be ye far from thence: Let the work of this house of Elah alone; let the governor of the Jews and the elders of the Jews build this house of Elah in his place. Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of Elah: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the Elah of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: That they may offer sacrifices of sweet savours unto the Elah of heaven, and

37The conservative Jewish view (as expressed in the Jewish Publication Society study Bible) is that the prophecy points to the Maccabean Era and that it commences with the decree of Darius in the year 520. Most Jewish commentators completely reject any Messianic interpretation of this prophecy, stating that it predicts either Zerubabel or the High-priest Joshua (as described in Zechariah 6:9-15) and supposedly ends in 171 BCE, with the death of the High Priest Onias. This is the time of the desolation of the temple and the start of the Maccabean Era. [ http://www.truthnet.org/TheMessiah/10_Messiah_Objections_Daniels70weeks/ ] However, it only takes a quick look at the math to realize that 520 - 490 = 30 BCE for the conclusion of the 490 years, and even allowing for the final week places it in the year 37 BCE. Any other attempt to manipulate the numbers by changing the length of years also fails, as we have already demonstrated that the prophecy is based upon Jubilee and Sabbatical years (which will always average out to literal solar years in length). 62 pray for the life of the king, and of his sons. Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon; and let his house be made a dunghill for this. And the Elah that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of Elah which is at Jerusalem. I Darius have made a decree; let it be done with speed. (Ezra 6:1-12)

The Jews also began at that time to rebuild the city, the wall, and the foundation (Ezra 4:7-24). The people of the land were not happy about this, and tried to hinder the work. Eventually, complaints were made to the Persian government which put a temporary hold on building activities in Jerusalem (see Ezra 4:24).

We should add that there seems to be a discrepancy in the text of Ezra 4 concerning which king it is that put a stop to the building activities. This supplemental information reveals that they were engaged in building not only the temple, but also the city of Jerusalem. The name of that king is listed as Artaxerxes. But we know that this is referring to a time well before the other king Artaxerxes, because it plainly states in Ezra 4:5 that the construction was delayed “all the days of Cyrus king of Persia, even until the reign of Darius king of Persia). The reign of Cyrus began about the year 538 and ended in 530 BCE. Since the reign of Darius is known to have begun in 521, it is obvious from these texts that the Xerxes (Ahasuerus) and the Artaxerxes of Ezra 4:6-7 must be describing different kings than the ones that came over 50 years later. There were many kings by the names of Xerxes and Artaxerxes during the time of the Persian rule, so this is not really so surprising:

And in the reign of Ahusurerus [footnote: Xerxes], in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, And the rest of the nations whom the great and noble Asnappar brought over, and set in the cities of Samaria, and the rest that are on this side the river, 63 and at such a time. This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time. Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king; That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed. We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river. Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. The letter which ye sent unto us hath been plainly read before me. And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power. Then ceased the work of the house of Elah which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia. (Ezra 4:6-24)

For certain, these two decrees (Cyrus in 536 and Darius in 520 BCE) were important as they sought to reestablish the Jewish people in their homeland and restore their worship. However, they do not meet the specifications of the prophecy in Daniel 9:25 because they do not say anything about restoring self-government to the Jews, only restoring the temple. The prophecy specifically requires the restoration of self-government, as mentioned in Daniel 9:25. 64 The last decree says nothing about the restoration of self-government and even appears to be more of a government sponsored mission. It is only a reaffirmation of the previous decree (issued in 457 BCE) for the restoration of Jerusalem. This decree is mentioned in Nehemiah 2:4-8 and it was issued in the year 444 BCE:

Then the king said unto me, For what dost thou make request? So I prayed to the Elohim of heaven. And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchers, that I may build it. And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time. Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my Elohim upon me. (Nehemiah 2:4-8)

The only decree that appears to meet the specifications and requirements of the prophecy of Daniel 9 is the decree of Artaxerxes given in 457 BCE. That decree involved the restoration of the temple (Ezra 7:11-28) and its worship, as well as the restoration of self-government to the Jews in Jerusalem (Ezra 7:25-26). The restoration of full civil authority to Jerusalem was restored by this decree. Unlike the other 3 decrees, that decree also permitted the Jews (through Ezra himself) to “appoint magistrates and judges to administer justice to all the people” according to the laws of Yahweh (Ezra 7:25-26). In Ezra 6:14 all three decrees are spoken of as if one (the decree of Cyrus, Darius, and Artaxerxes) showing that it is the final decree of Artaxerxes (in 457 BCE) which was the most crucial one. Without question, it is the only decree of the four listed here which gives the Jews self-ruling authority. [Please visit the Patmos Papers website for a more complete explanation of why the decree of 457 BCE is the right one for this prophecy, as opposed to the other 3 decrees.]

King Scripture Date Details of the Decree Cyrus Ezra 1 537 BCE This decree allowed the Jews to return to Israel and begin to rebuild the Temple.

65 However, this project was stopped because of rumors. (see Ezra 4:1-13). Darius Ezra 6 520 BCE This decree allowed the Jews to finish the rebuilding of the Temple, which they did 5 years later. Artaxerxes Ezra 7 457 BCE This decree gave the Jewish people (through Ezra) the power of self-government as they began to enforce the Laws of Yahweh. Artaxerxes Nehemiah 444 BCE This decree gave Nehemiah 1-2 the authority to finish rebuilding the walls of Jerusalem.

Regarding the issue of the “timing” of these decrees, only one of these dates could possibly work. The prophecy of Daniel 9 clearly indicates that it is to reach all the way to the time of the Messiah. There are 3 possible dates when the Messiah would most likely have been crucified: 30 CE, 31 CE, and 33 CE. While some scholars believe that the year 33 CE is the correct date of the crucifixion, there is evidence which favors one of the earlier dates.38 For our purposes at this time, it is not important for us to be settled regarding the exact date—only to know the general time in which Messiah came to offer Himself as a sacrifice. Subtracting 490 years from any of these dates, we come up with 461, 460, and 458 BCE (all of which are close to the time of 457 BCE). Therefore, the only decree that could possibly fit the approximate “timing” aspect of the prophecy is the decree of Artaxerxes of 457 BCE. As we continue with this discussion in later chapters, we will more precisely fix the date in relation to the prophecy.

There are those who seek to use the decree of 444 to establish the time of Yahushua’s crucifixion. Sir Robert Anderson taught that the 70 weeks were to be established based upon “prophetic years” of 360 days—12 months, each composed of 30 days. By calculating time in this way, he took the prophecy from 444 BCE to 33 CE. One problem with this method is that it does not leave time for the Messiah to do anything, since the Messiah was to cause the “offering and oblation to cease” in the midst of the final week. We have determined that the Messiah most likely began his ministry in 27 CE—too late to align with 444. Another problem with this method is that it is too complex—and when something is too complex, it gives all the appearance of being artificial. We should be able to calculate this time prophecy using the typical solar year. Although there is evidence that in

38Archer, G.L., Encyclopedia of Bible Difficulties, Zondervan, Grand Rapids, MI., 1982, p.291. 66 ancient times (prior to 2000 BCE) some people (for example, the Egyptians) used 30-day months and therefore a 360-day yearly calendar, such a system no longer existed by the time of the post temple era. Even with that system, the Egyptians still added 5 days to the calendar to adjust for the solar year. The Jews used various calendars at this time, a 364-day calendar based upon the seven-day week (see the Book of Jubilees and the Book of Enoch), and a 354-day calendar based upon the phases of the moon, with the addition of an “intercalary month” every few years to correct the calendar. Nevertheless, they were well aware of the fact that a solar year was 365.24 days in length, and knew how to adjust their calendars accordingly. We are certain that they knew what the solar year was because they and the Babylonians had worked out a system whereby 235 lunar months very accurately lined up with 19 solar years of 365.24 days (accurate to within about two hours and four minutes). The Greeks also developed the same exact system, what they called the Metonic cycle.39 While some today will still attempt to use this less than accurate cycle of 360-day lunar years (or some other variation) to attempt to make one of the other decrees extend to the time of Messiah—the evidence simply does not support this line of reasoning.

Another major problem with these other views (which use some other dating scheme other than a literal solar year, such as a 360-day calendar) is that they completely ignore the connection between the 70 weeks of Daniel 9, the Sabbatical/Jubilee year (solar year) cycles, and the 70 years (solar years) of Jeremiah’s prophecies. As we have established in a previous chapter, these cycles are all indeed connected. We would, therefore, expect that the same yearly cycles would be used in all of them. Lest we forget what has already been established, the prophecy of the 70 weeks is the answer to Daniel’s questions concerning the 70 “years” of captivity (solar years—see Daniel 9:1-2). Add to this the fact that the 70 “years” of captivity (solar years) were the result of breaking the Sabbatical years (which also used solar years), and we can understand that this 70-week prophecy must be based upon the Sabbatical year system. What this means is that the cycle of “weeks” cannot refer to any other cycle than a 7- day week as amplified by the solar year (e.g., “weeks of years”), which is based upon the sabbatical years in which the years were (and still are) determined by the equinoxes (either fall or spring). The equinox marks one complete revolution of the earth around the sun, and is approximately 365.24 days in length.

When taking all of these factors into consideration, the only decree that even comes close to fulfilling the prophecy (the “content,” the “timing,” and the yearly “cycle”) is the one issued in 457 BCE. With this in mind, let’s take a

39Wikipedia, Metonic cycle, http://en.wikipedia.org/wiki/Metonic_cycle 67 closer look at Artaxerxes’ decree to see if it fulfills the specifics of the prophecy.

This decree is given in Ezra chapter 7, as follows. We begin with verse 11:

Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of Yahweh, and of his statutes to Israel. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the Elah of heaven, perfect peace, and at such a time. 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. Forasmuch as thou art sent of the king, and of his seven counselors, to inquire concerning Judah and Jerusalem, according to the law of thy Elah which is in thine hand; And to carry the silver and gold, which the king and his counselors have freely offered unto the Elah of Israel, whose habitation is in Jerusalem, And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their Elah which is in Jerusalem: That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your Elah which is in Jerusalem. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your Elah. The vessels also that are given thee for the service of the house of thy Elah, those deliver thou before the Elah of Jerusalem. And whatsoever more shall be needful for the house of thy Elah, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the Elah of heaven, shall require of you, it be done speedily, Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the Elah of heaven, let it be diligently done for the house of the Elah of heaven: for why should there be wrath against the realm of the king and his sons? Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of Elah, it shall not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after the wisdom of thy Elah, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy Elah; and teach 68 ye them that know them not. And whosoever will not do the law of thy Elah, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Blessed be Yahweh Elah of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of Yahweh which is in Jerusalem: And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of Yahweh my Elah was upon me, and I gathered together out of Israel chief men to go up with me. (Ezra 7:11-28)

When was this decree issued? It was issued in the late Spring of 457 BCE, and 4 months later, in the Fall (Ezra 7:9), Ezra arrived in Jerusalem. About 1 month later came the Day of Atonement in which the Jubilee year would have been announced before the entire congregation, and the 70-week prophecy would actually begin.

Does Scripture support the understanding that the decree of Artaxerxes is the correct decree upon which to start the 70 week prophecy? Yes it does! Were they engaged in building the city as well as the civil government? Yes they were!

But now we need to establish how certain we are that the date of 457 BCE is the actual date of this decree.

69 6. When Was the Decree to Rebuild Jerusalem Given? As we all know, the seventy years of desolation that Yahweh imposed upon Jerusalem eventually came to an end with Cyrus’ decree in 537 BCE (Ezra 1:1; 5:13 and 6:3), which allowed the Jews to return to their homeland and begin to rebuild their temple (Ezra 1:1-4). Imagine the excitement this must have brought to Yahweh’s chosen people! Having been raised in a land not their own, Jerusalem could only have been a dream to most of the Jews. To put this in perspective, I am told that my ancestors came to America from Scotland. I have often wondered what life was like in Scotland for my forebearers, so I naturally long to visit that country. However, visiting Scotland is only a dream for me, so unless circumstances change, I do not expect to ever make it there. I can only imagine what it would be like if I had been told of what a magnificent country Scotland is, but that my ancestors had been forcibly removed in the distant past. What if I were told that I could now return and start a new life in the very place once inhabited by my great-great-great grandparents? In the same way, imagine the stories that Jewish children, growing up in Babylon, were told of what had once been their homeland, and especially the stories about the temple and the feasts that were celebrated there! Finally, their dreams were about to become reality!

Once they arrived, however, life was not so easy. We have read of how the Samaritans stirred up trouble (Ezra 4:1-24), causing work on the beloved temple to cease. It wasn’t until some sixteen years later, in Persian King Darius’ second year (Ezra 4:24), that construction of the temple was allowed to resume (520 BCE). We can only imagine the excitement that flooded the hearts of Judaism, when, in Darius’ sixth year of reigning (Ezra 6:15), the temple was finally completed!

We now fast-forward to the reign of King Artaxerxes, the Persian king who reigned from 464 to 424 BCE. It was during his reign that the decree of his seventh year was issued (Ezra 7), the decree that reestablished Jewish law as the basis of local government, making possible the restoration of Jerusalem as the capital city of Israel.

Now some Bible scholars prefer to place the decree of Artaxerxes in the spring of the year 458, instead of 457 BCE, as we here maintain. How do we know when to place this decree in our timeline? Before we answer this question, it might be beneficial to get some background information on how major events were typically dated in ancient times—and cross checked for accuracy in modern times.

70 Dating Events in Ancient Times

In ancient times the nations did not have a standardized universal method of tracking the years as we do today. Instead, they had their own way of establishing timelines unique to their particular culture and nation. I believe it is important for us to acquaint ourselves with those dating methods before we proceed with the rest of this study—since we may be referring to them from time to time.

One method of tracking events in time is what is called Eponym years. The word “Eponym” simply means “name” and signifies that a certain year is named after the name of someone important. One example is the year of “Solon” (594 BCE).40 Various cultures have made use of such a system to identify certain years.41 In establishing ancient chronologies, the use of the Eponym is very important.42

One system of eponym years, which is very important for chronologists, is that created by the ancient Assyrians. The Assyrians developed a custom in which every year would be named after the name of one of the leading statesmen. A consecutive list of these “eponym” are available to us from the years 853 to 703 BCE. We know that these are the years in question because of the fact that the Assyrians also kept track of solar eclipses (which modern science is able to pinpoint to the very day and hour). Eclipses were noted in Assyria for the years 832, 763 and 585 BCE, and along with the record of the eclipses we have the eponym years to firmly fix certain events to certain historical dates.43 As a result, we are able to establish generally reliable dates for certain events during that time frame —often accurate to within one year or even within hours in some cases.

A second method of dating events is what is called the Seleucid Era. The Seleucid Era was established just prior to the great expansion and conquest of the Grecian empire. It is a time frame which is known to have extended from August of 312 to July of 311 BCE, according to the fall-to- fall calendar of the Macedonian court. According to the Babylonian system (which used a spring-to-spring calendar) the first year of the Seleucid Era extended from April of 311 BCE to March of 310 BCE. It is often used to date historical events, especially in the books of 1st and 2nd Maccabees, and is not always as precisely accurate as the Assyrian and 40Answers.com “Eponym.” http://www.answers.com/topic/eponym 41Wikipedia, article under “Eponym.” http://en.wikipedia.org/wiki/Eponym 42Wikipedia, article under “Chronology of the Ancient Near East.” http://en.wikipedia.org/wiki/Chronology_of_the_Ancient_Near_East 43Wikipedia, article under “Eponym list.” http://en.wikipedia.org/wiki/Eponym_list 44Wikipedia, article under “Seleucid era.” http://en.wikipedia.org/wiki/Seleucid_Era#_note-0 45Wikipedia, article under “Olympiad.” http://en.wikipedia.org/wiki/Olympiad “By our modern calendar system (Gregorian), the first Olympiad is reckoned to the year 776 BC, which year is arrived at 71 Now that we have a better understanding of how to determine dates in ancient history, should we place the decree of Artaxerxes in the spring of the year 458, or in the spring of 457 BCE? The main reason for the difference in dating this event is based upon whether Ezra was using the Persian/Babylonian calendar or the Jewish calendar. The Persians and Babylonians followed a spring-to-spring civil calendar, whereas the Jews are known to have followed a fall-to-fall civil calendar. The question is, “Did Ezra use the Persian calendar or the Jewish calendar to date that event?” The answer will decide for us the year in which the decree was actually issued and put into force.

Thankfully, we have a direct answer from Scripture on this issue. Ezra and Nehemiah were contemporaries, and at some point in time they began to work closely together. If Nehemiah used a certain dating system, then we can safely assume Ezra did the same.

We can determine which calendar Ezra used based upon the dates found in Nehemiah 1:1 and 2:1. The first chapter of Nehemiah gives us a specific month and year—“Chisleu, in the twentieth year.” In the second chapter (which describes events only a few months later) it gives the month of “Nisan, in the twentieth year of Artaxerxes.” It is impossible for Nisan to still be in the 20th year of Artaxerxes if he is using spring-to-spring calculations— for Nisan is in the spring, and therefore it should have been the 21 st year (in a spring-to-spring calendar). Using a fall-to-fall calendar, however, we can solve the problem completely—since Chisleu49 and Nisan could both be represented (in that order) as part of the same year. So, it is clear that Ezra (who was a contemporary of Nehemiah) was using the Jewish civil fall-to-fall calendar to determine dates.50 Thus, at least during the days of Ezra and deductively. The first year of the common era (1 CE/AD) is equivalent to the seven-hundred and fifty- fourth year from the founding of Rome (AUC 754) according to the Varronian epoch. The founding of Rome, in turn, is testified as being April 21, in the third year of the sixth Olympiad (OL 6) (Plutarch, Romulus 23-24; Eutropius, History 1.1). So deductively speaking, the first year of the games and the start of the first Olympiad was the summer of 776 BC.” 46Ibid. 47Wikipedia, article under “Regnal year.” http://en.wikipedia.org/wiki/Regnal_year 48For a more complete discussion of Regnal years as it relates to Bible Chronology, please read the book The Mysterious Numbers of the Hebrew Kings, by Edwin Thiele. 49Chisleu is also called Kislimu and Kislev, and represents the 9th month of the Babylonian civil calendar, and the 3rd month of the Jewish civil calendar. It corresponds roughly to December-January. http://en.wikipedia.org/wiki/Hebrew_calendar#Modern_calendar 50It is true that ancient Israel was also given a spring-to-spring calendar at the time of the Exodus (Exodus 12:1-2), but this calendar was given to them for religious purposes. It does not say in Exodus 12 that it would be wrong to also use a fall-to-fall calendar in conjunction with the other one, and 2 texts in Exodus clearly state that the year can also end in the fall (see Exodus 23:16 and Exodus 34:22). The fact that they were given this spring-to-spring calendar does not prove that they could not have also made use of a fall-to-fall calendar, and several texts in Scripture clearly point to the fact that they used the fall-to-fall calendar for civil matters (as related to the conclusion of the harvest) and for the purpose of introducing the year of Jubilee. The Egyptians began their year at an odd season—in the summer. And since Moses directs them to use a spring-to-spring calendar right after leaving Egypt, it strongly implies that the purpose of this new calendar was to replace the Egyptian calendar—not the fall-to-fall calendar. Therefore, since the fall-to-fall calendar appears to be more universally used in Jewish history (as we know 72 Nehemiah, the first day of Tishri (the 7th month) was the time to start counting the years for “foreign kings.” We also have confirmation of this from the Talmud, as explained by Ziegfried Horn:

That the fifth century Jews actually counted the regnal year of the Persian kings according to their own fall-to-fall calendar is attested not only by Nehemiah.... later on (it is) traditionally by the Talmud. ‘According to the explanation of Rosh Hashanah ... the first of Tishri (the seventh month) is the new year for foreign kings.51

More directly, the Talmud, in commenting on Rosh Hashannah in the Gemara, states the same thing. Not only does this commentary indicate a fall-to-fall calendar for foreign kings, not only does it indicate a spring-to- spring calendar for the kings of Judah, but it also shows accession year reckoning for the same:

The rabbis taught: If a king die in Adar, and his successor ascend the throne in Adar, (documents may be dated either) the (last) year of the (dead) king or the (first) year of the new king. If a king die in Nisan, and his successor ascend the throne in Nisan, the same is the case. But if a king die in Adar, and his successor does not ascend the throne until Nisan, then the year ending with Adar should be referred to as the year of the dead king, and from Nisan it should be referred to as that of his successor. Is this not self- evident? The case here mentioned refers to an instance where the new king was a son of the deceased, and, while ascending the throne in Nisan, had been elected in the month of Adar, and being the king's son, it might be assumed that he was king immediately after his election, and thus the following first of Nisan would inaugurate the second year of his reign. He comes to teach us that such is not the case. . . . .

R. Hisda says: The rule of the Mishna--that the year of the kings begins with Nisan--refers to the kings of Israel only, but for the kings of other nations it commences from Tishri.52

To add to this evidence, the Mishnah plainly reveals that there were historically 4 ways of counting years. One of those ways of determining a year was based on a spring-to-spring calendar. Other events (such as it was after the Babylonian captivity, cf. Nehemiah 1:2), and because the year of Jubilee was always announced on the Day of Atonement in the fall (see Leviticus 25:9-10) we believe that the fall-to-fall calendar is the true basis for establishing the Jubilee cycles. Since the prophecy of Daniel 9 is connected with the Jubilee cycles, then its fulfillment also must be linked with a fall-to-fall calendar. 51The Chronology of Ezra 7, by Siegfried H. Horn and Lynn H. Wood, p. 73. 52The Jewish Vertual Library, Talmud, tractate Rosh Hashana, Chapter 1 http://www.jewishvirtuallibrary.org/jsource/Talmud/rh1.html 73 Sabbatical years) were established by a fall-to-fall calendar. Since the Mishnah is dealing almost exclusively with regulations which affect those of the nation of Israel, Nisan (the 1st month) would have naturally been considered the time to begin counting the years for kings of Israel:

1:1 A. There are four new years: B. (1) the first day of Nisan53 is the new year for kings and festivals; C. (2) the first day of Elul54 is the new year for tithing cattle. D. R. Eleasar and R. Simeon say, “It is on the first day of Tishre.” E. (3) The first day of Tishre55 is the new year for the reckoning of years, for Sabbatical years, and for Jubilees, F. for planting [trees] and for vegetables. G. (4) The first day of Shebat is the New Year for trees, . . .56

Having established that the years of foreign kings begin in the fall, we need to address another issue regarding Artaxerxes. Some Bible scholars believe that the 7th year of Artaxerxes was in reference to Artaxerxes II who reigned over 50 years after 457. In the Chronology of Ezra 7, Horn states that:

In the Elephantine papyri AP 30 and 31 we learn that Johanan was high priest in Jerusalem in 407 B.C. This was during the reign of Artaxerxes the second. He [Johanan] is mentioned in Nehemiah 12-22:23 [also in Ezra 10:6) as a son of a high priest Eliashib. Eliashib held this office under Nehemiah!! (Neh. 3:1)57

Basically, what this Elephantine document proves is that Eliashib (a contemporary of both Ezra and Nehemiah) lived in the generation prior to the reign of Artaxerxes II. That means Ezra and Nehemiah were definitely contemporaries, that they lived during the reign of Artaxerxes I, and therefore the decree of Artaxerxes I really did take place in the 7th year of his reign (what I believe is 457 BCE).

Now we need to establish more exactly when the reign of Artaxerxes began. According to the papyrus document found at Elephantine and the cuneiform tablets of Ur, it was in late December of 465 BCE that Xerxes died and was replaced by Artaxerxes as the new king of the Chaldeans. There is yet

53Nisan is the 1st month of the Jewish Calendar, approximately March-April. 54Elul is the 6th month of the Jewish Calendar, approximately August-September. 55Tishre is the 7th month of the Jewish Calendar, approximately September-October. 56The Mishnah, A New Translation. Edited by Jacob Neusner. Yale University Press: New Haven and London, 1988. ROSH HASHSHANAH 1.1, p. 299. 57The Chronology of Ezra 7, by Siegfried H. Horn and Lynn H. Wood, p. 90. 74 another document which more precisely establishes the exact date of the ascension of Artaxerxes to the throne. Here is what papyri AP 6 says:

On the 18th of Kisleu which is the (17th) day of Thoth, in year 21, the beginning of the reign (accession year) when King Artaxerxes sat on his throne58

The year 21 is the last year of the reign of Xerxes. Kisleu 18 would be January 2nd or 3rd in the year 464 BCE.

Other cuneiform tablets found in the early part of the 20th century confirm what this papyri says regarding the date Artaxerxes ascended the throne, and more:

A cuneiform tablet found in the excavation campaign of 1930-31 in Ur, [regarding] an agreement dated in the thirteenth year of Artaxerxes the first, but states that the original arrangement was signed in the month Kislimu in the twenty-first year of Xerxes.59

Along with showing the year of Artaxerxes ascent to the throne, it also shows that Xerxes was still alive as late as the month of Kislimu, (i.e., December 17, 465 BCE). And it also demonstrates for us that they were dating this based upon accession year reckoning.

Using the non-accession year reckoning Artaxerxes first year would have been from late December of 465 to the fall of 464 BCE. As previously noted in one of the cuneiform tablets of the time, King Xerxes was still alive at this time, and that year was considered the 21st year of Xerxes. Since it is dated according to Xerxes 21st year, it certainly cannot also be considered the first year of Artaxerxes. Artaxerxes first year had to have been calculated as the following year. This is just another confirmation of the use of accession years to date historical events, at least in this case. in the Talmud, the Jews were generally using accession year dating methods. Accession year reckoning does not include the year in which the king ascends to the throne in calculating his length of reign.60 Instead, the remaining portion of the year is reckoned as belonging to the previous ruler.61 And since we have already determined that the Jews at this time calculated the reigns of foreign kings according to a fall-to-fall calendar (which Nehemiah, a contemporary of Ezra, confirms for us), then we are left with no other option but to calculate the first year of Artaxerxes reign starting from the fall of 464 BCE. The seventh year, therefore, would have been from the fall of 458 to the fall of

58Ibid., p. 101-103. 59Ibid., p. 101. 60http://en.wikipedia.org/wiki/Regnal_year 61The Chronology of Ancient Western Asia and Egypt, by Van Der Meer, 2nd Revised Edition, Leiden, EJ Brill, 1955, p. 7. See also Handbook of Biblical Chronology, by Jack Finegan, Princeton University Press, Princeton, 1964, pp. 85. 75 457. In his book Mapping Time, E. G. Richards states that this method of dating came “. . . naturally from the practice of regnal dating. Instead of starting the count anew with each successive king, the counting continued through reign after reign. . .”62 Later he clarifies his point with this statement: ". . . this gave way to a system of regnal dating: the first year of a king would start with the next 'first of Nisanu' after his accession . . ."63

The Reign of Artaxerxes Based on Accession Years for Kings Accession Year of Artaxerxes December, 465 BCE to Fall of 464 BCE and Last Year of Xerxes Year 1 Fall of 464 to Fall of 463 CE Year 2 Fall of 463 to Fall of 462 CE Year 3 Fall of 462 to Fall of 461 CE Year 4 Fall of 461 to Fall of 460 CE Year 5 Fall of 460 to Fall of 459 CE Year 6 Fall of 459 to Fall of 458 CE Year 7 Fall of 458 to Fall of 457 CE

Let’s look again at the decree of Artaxerxes. This decree is listed in Ezra 7:

Now after these things, in the reign of Artaxerxes king of Persia, Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, The son of Shallum, the son of Zadok, the son of Ahitub, The son of Amariah, the son of Azariah, the son of Meraioth, The son of Zerahiah, the son of Uzzi, the son of Bukki, The son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest: This Ezra went up from Babylon; and he was a ready scribe in the law of Moses, which Yahweh Elohim of Israel had given: and the king granted him all his request, according to the hand of Yahweh his Elohim upon him. And there went up some of the children of Israel, and of the priests, and the Levites, and the singers, and the porters, and the Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. And he came to Jerusalem in the fifth month, which was in the seventh year of the king. For upon the first day of the first month began he to go up from

62Mapping Time: The Calendar and Its History, by E. G. Richards, p. 106. 63Ibid., p. 148. 76 Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his Elohim upon him. For Ezra had prepared his heart to seek the law of Yahweh, and to do it, and to teach in Israel statutes and judgments. Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of Yahweh, and of his statutes to Israel. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the Elohim of heaven, perfect peace, and at such a time. 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. Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy Elohim which is in thine hand; And to carry the silver and gold, which the king and his counsellors have freely offered unto the Elohim of Israel, whose habitation is in Jerusalem, And all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their Elohim which is in Jerusalem: That thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your Elohim which is in Jerusalem. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your Elohim. The vessels also that are given thee for the service of the house of thy Elohim, those deliver thou before the Elohim of Jerusalem. And whatsoever more shall be needful for the house of thy Elohim, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the Elohim of heaven, shall require of you, it be done speedily, Unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the Elohim of heaven, let it be diligently done for the house of the Elohim of heaven: for why should there be wrath against the realm of the king and his sons? Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or 77 ministers of this house of Elohim, it shall not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after the wisdom of thy Elohim, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy Elohim; and teach ye them that know them not. And whosoever will not do the law of thy Elohim, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Blessed be Yahweh Elohim of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of Yahweh which is in Jerusalem: And hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of Yahweh my Elohim was upon me, and I gathered together out of Israel chief men to go up with me. (Ezra 7:1-28)

All of the evidence presented here shows conclusively that the 7th year of Artaxerxes would extend from the fall of 458 to the fall of 457 BCE. The language of the decree also shows that Ezra was given authority to establish Jewish courts of law, so that the people could be ruled according to the Torah of Yahweh—not the laws of other nations. Therefore, this decree (above all other decrees) is the one which best fulfills the language and intent of the prophecy of Daniel 9—and it clearly came in the late spring of 457 BCE.

69 Weeks would transpire until the final week of the 70 weeks prophecy. That is equal to 483 years which (counting from 457 BCE) extends to the year 27 CE. Did the Messiah come in 27 CE?

78 7. Was Yahushua Baptized in 27 CE? The dating of the beginning of Yahushua’s ministry is not as easily and as firmly established as the dating of the decree of Artaxerxes. However, we can make a very strong case in support of 27 CE being the time in which He was baptized by John in the Jordan river. Notice what it says in the book of Luke:

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, Annas and Caiaphas being the high priests, the word of Elohim came unto John the son of Zacharias in the wilderness. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; (Luke 3:1-3)

Of course, the ministry of the Messiah was also very soon to begin, as recorded later in that same chapter:

Now when all the people were baptized, it came to pass, that Yahushua also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. (Luke 3:21-22)

Of all the gospel accounts, this reference to the 15th year of Tiberius is probably one of the best references we could have to determine the time in which Yahushua’s ministry began. It is even much clearer than the supposed date of his birth, which is by no means certain. Historians have given dates for his birth ranging from 6 to 1 BCE—which shows just how difficult it is to arrive at the exact date of his birth. The date of the beginning of his ministry is much more definite.

Although we cannot ascertain with certainty the exact date of the Messiah’s birth, we do have evidence which gives us an approximate time range.

One date that can be fixed with certainty is the death of Herod the Great. Josephus records the events accompanying Herod's end in such a way that the time is unmistakable. The week of the Passover was approaching, a lunar eclipse had just occurred, and the length of his reign is specified. The year 4 BC is definite, and the day, April 4, is highly probable (cf. Matt. 2:19).64

64Lewis Foster, The Expositors Bible Commentary, with NIV, Vol. 1., Pg. 595. 79 Since this date is firmly established, there is reason to conclude that the Messiah’s birth took place close to this date, with a possible variance of 2 years in either direction (6 to 2 BCE). When we add to this the estimated age of Yahushua at the beginning of his ministry (30 years) it brings us to a range of 25 to 29 CE (-6 + 30 = 24 + 1 [there is no zero year] = 25 + 4 = 29)

And Yahushua himself began to be about thirty years of age . . . (Luke 3:23)

Luke confirms the approximate age of Yahushua at the time he began his public ministry, which clearly fits with our proposed time of 27 CE. Let us go back, now, to the issue regarding the reign of Tiberius. The text says:

Now in the fifteenth year of the reign of Tiberius Caesar . . . (Luke 3:1)

According to Wikipedia, Augustus died on August 19, 14 CE.65 Tiberius stalled the senate and would not allow them to name him emperor for about a month. On September 18, 14 CE, Tiberius became the emperor of Rome:

The Senate convened on 18 September, ostensibly to validate Tiberius's position as Princeps and, as it had done with Augustus before, extend the powers of the position to him.66

Now one may be tempted to think that you need only add 15 years to the year 14 to arrive at the year of the Messiah’s baptism. However, there are 3 points which we need to make:

First, the Jewish year (which for civil matters was a fall-to-fall calendar) begins on the first day of the 7th month. While September 18 is only a few weeks prior to the beginning of the 7th month on the Jewish calendar, the author of Luke (who many believe was a Jew) would most likely have used inclusive reckoning to determine this date.67 The next Jewish year would have begun on November 13, 14 CE. Therefore those few weeks of the reign of Tiberius would have counted as if they were a full year. The following year the Jews would have accepted as being the second year of Tiberius reign (November 13, 14 CE to November 1, 15 CE).

65http://en.wikipedia.org/wiki/Augustus 66http://en.wikipedia.org/wiki/Tiberius#Early_reign 67It is assumed by many that Luke was a “gentile” and therefore would have used the “accession year” method of calculating this date. However, there really is no solid evidence that Luke was a gentile. The typical method of determining dates by Jews for foreign rulers was the “non-accession” year method. While I cannot be dogmatic regarding this issue, the non-accession year method is the preferred method for this time and place in history. Nevertheless, to have access to a more complete dialogue concerning the ways that the fifteenth year of Tiberius could have been determined, please review these publications: Jack Finegan, Handbook of Biblical Chronology, First Edition, pp.259–273, and Harold W. Hoehner, Chronological Aspects of the Life of Christ, pp.29–37. 80 Second, we know based upon the writings of Josephus that this method of inclusive reckoning (or, as chronologists call it—non-accession year reckoning) was commonly used by this time when dating the reign of kings (such as king Herod) as apposed to the accession year method. It was toward the end of the post-temple era that the kings of Judah typically used this non-accession year method (starting in the month of Tishri). I believe that examples given to us by Josephus appear to confirm the use of the “non-accession year” method in Judea just prior to the coming of the Messiah, although it is true that both methods were at various times used:

2. At this time it was that the fight happened at Actium, between Octavius Caesar and Antony, in the seventh year of the reign of Herod*. . .

[*The reader is here to take notice, that this seventh year of the reign of Herod, and all other years of his reign, in Josephus, are dated from the death of Antigonus, or at the soonest from the conquest of Antigonus, and the taking of Jerusalem, a few months before, and never from his first obtaining the kingdom at Rome, above three years before, as some have very weakly and injudiciously done.]68

CONCERNING HEROD’S DEATH, AND TESTAMENT, AND BURIAL

1. And now Herod altered his testament upon the alteration of his mind; for he appointed Antipas, to whom he had before left the kingdom, to be tetrarch of Galilee and Berea, and granted the kingdom to Archelaus. . . When he had done those things, he died, the fifth day after he had caused Antipater to be slain; having reigned, since he had procured Antigonus† to be slain, thirty-four years; but since he had been declared king by the Romans, thirty- seven.

[†These numbers of years for Herod's reign, 34 and 37, are the very same with those, Of the War, B. I. ch. 33. sect. 8, and are among the principal chronological characters belonging to the reign or death of Herod. See Harm. p. 150--155.]69

These examples from Josephus show that the Romans used what is called the “Roman Tribunal” method of calculating the reign of their own rulers (since this method gives them more years).70 But Josephus, being a Jew,

68Josephus, Antiquities of the Jews, Book XV., Chapter 5, Section 2. [The note in brackets is the commentary of the translator.] 69Ibid., Book XVII., Chapter 8, Section 1. [The note in brackets is the commentary of the translator.] 70The Roman Tribunal method of calculating reigns of kings is simply starting the length of a kings reign from the time of their confirmation of one as tribune, not the actual length of reign (which is regnal 81 did not use this method of dating. Based upon this example, the Jews would show fewer years than this to determine the reign of foreign rulers, and yet, by that same example of Josephus, they began the calculation from the year that person actually took office. Based upon these statements, it would appear that Josephus here uses the non-accession year method of determining the years for Herod. Proof of this comes from the clue in the statement by Josephus which says “having reigned, since he had procured Antigonus to be slain, thirty-four years;”—which shows that the dating of his reign starts from the very year he actually begins his rule and starts executing his authority. It is not started from the beginning of the next new year (whether spring or fall), and not from the Roman Tribunal method of starting from their confirmation as tribune. From this we can ascertain that the 15th year of Tiberius would most likely have begun in the fall of 27 CE, which is by the “non-accession year” method. If the source reference of Luke is not using this method and instead using “accession” years to establish the 15th year of Tiberius, then Tiberius would begin his reign in the fall of 14 CE and his 15th year would begin in the fall of 28 CE. Please note how this chronology can fit into place in the chart below:

The Reign of Tiberius Based on Accession or Non-Accession Years Non- Accession Accession September 18 to October 14 November 12, Year 0 Year 1 14 CE November 13, 14 CE to November 1, 15 Year 1 Year 2 CE Year 2 Year 3 Fall of 15 to Fall of 16 CE Year 3 Year 4 Fall of 16 to Fall of 17 CE Year 4 Year 5 Fall of 17 to Fall of 18 CE Year 5 Year 6 Fall of 18 to Fall of 19 CE Year 6 Year 7 Fall of 19 to Fall of 20 CE Year 7 Year 8 Fall of 20 to Fall of 21 CE Year 8 Year 9 Fall of 21 to Fall of 22 CE Year 9 Year 10 Fall of 22 to Fall of 23 CE Year 10 Year 11 Fall of 23 to Fall of 24 CE Year 11 Year 12 Fall of 24 to Fall of 25 CE Year 12 Year 13 Fall of 25 to Fall of 26 CE Year 13 Year 14 Fall of 26 to Fall of 27 CE Year 14 Year 15 October 20, 27 CE to November 7, 28 CE Year 15 November 8, 28 CE to October 28, 29 CE

dating). 82 What Else Can We Use to Verify that 27 CE is the Start of Yahushua’s Ministry? According to the evidence we have found so far, we have established that the ministry of Yahushua began either in the fall of 27 or 28 CE. As we have pointed out, based upon the way that Josephus handles the years of king Herod, it would indicate that this 15th year of Tiberius really should begin in the fall of 27 CE. Earlier, according to Luke 3:23, we established that the Messiah was about 30 years old at the time He began His ministry. That ministry began in the 15th year of Tiberius, which could have been either the fall of 27 or 28 CE (depending on whether the dating method used was accession or non-accession year reckoning). Since we cannot be absolutely 100% certain which method was used in this case, is there another way to narrow this down more specifically? I believe there is. In John 2:18-21 it tells us that the Jews made a statement involving the temple and its restoration 46 years prior to that date. Note what it says: “Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Yahushua answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body.” (John 2:18-21) The second temple was built (according to our best chronological information) in the year 515 BCE. That was about 540 years prior to this time. So, what were these people referring to? Certainly, they were not referring to the temple built in 515 BCE. Instead, they were referring to the extensive restoration of that same temple during the days of king Herod. It is because of this restoration that it has historically been known as “Herod’s Temple.” Since the statement in John 2 indicates 46 years extend from the time that this restoration began, the question is—when did this restoration begin to take place? According to Josephus, in his book Antiquities of the Jews, he says this: HOW HEROD REBUILT THE TEMPLE AND RAISED IT HIGHER AND MADE IT MORE MAGNIFICENT THAN IT WAS BEFORE; AS ALSO CONCERNING THAT TOWER WHICH HE CALLED ANTONIA. 1. AND now Herod, in the eighteenth year of his reign, and after the acts already mentioned, undertook a very great work, that is, to build of himself the temple of God,(22) and make it larger in compass, and to raise it to a most magnificent altitude, as esteeming it to be the most glorious of all his actions, as it really

83 was, to bring it to perfection; and that this would be sufficient for an everlasting memorial of him . . .71 In the next chapter, I will present evidence showing that the siege of Herod against Jerusalem definitely took place in the year 37 BCE and soon after this he began to reign. We know this based upon more evidence presented by Josephus, in which the year Herod began to reign was also linked to the 27th year after the attack of Pompey against Jerusalem. It is also linked to the “hundred eighty and fifth Olympiad,” which would have covered between July 1 of 40 to July 1, 36 BCE. Gallus and Agrippa both were consuls by the year 63 BCE, which would be the year Pompey attacked Jerusalem. 27 years after Gallus and Agrippa were both consuls would give us the year 37 BCE (using inclusive reckoning). Therefore, Herod most likely became ruler in Jerusalem in the year 37 BCE.72 The text of Josephus tells us that the restoration of the temple began in the 18th year of Herod’s reign, which would have been in the year 19 BCE (37- 18=19). Following the text of John 2, 46 years after this extensive restoration of the temple began would bring us to the year 28 CE (19+28-173 =46). According to John (as mentioned only a few verses earlier regarding the restoration of the temple) this event took place in close proximity to the time of Passover: And the Judean passover74 was at hand, and Yahushua went up to Jerusalem, . . . (John 2:13) Based upon the order of events as mentioned in the book of John, this would have to have been the first Passover the Messiah celebrated after the start of his ministry. Yahushua was baptized in the fall just prior to this date, and that first Passover would have been six months later. Having accurately established this year-date as the spring of 28 CE (in close proximity to the time of Passover), then the baptism of Yahushua would have taken place six months earlier, in the fall of 27 CE.

71Josephus, Antiquities of the Jews, Book XV, Chapter 11, Section 1. 72Ibid., Book 15, Chapter 1, Section 2. 73We subtract a year to compensate for the lack of a zero year between BCE and BC dates. 74The KJV says “passover of the Jews.” However, such terminology is obviously prejudicial—since the Messiah and his disciples were all “Jewish.” A better way to translate this (based upon the actual Greek text) is to say simply “Judean Passover,” and this is the way I will translate this and other similar terms throughout this presentation. 84 85 What is the 15th Year of Tiberius?

3rd Year Accession 20th and 21st Based on Year of Year of Tiberius Jewish Non- Based on Year 4 Year 5 Year 6 Year 7 Tiberius Accession Roman Tribunal Sep. 18 to Nov. Year Reckoning 12, 14 CE Reckoning 13 CE 14 14 15 16 17 18 19 Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring 29 30 31 32 33 34 35 68th Week of Daniel 9

14h Year According Year 8 Year 9 Year 10 Year 11 Year 12 Year 13 to Jewish Reckoning 20 21 22 23 24 25 26 Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring 36 37 38 39 40 41 42 69th Week of Daniel 9 End of 15th Year Jubilee Cycle in of Tiberius Spring of 34 CE

Beginning of Yahushua’s Ministry in Fall of 27 CE

Statement Regarding 46th year given near Passover, 28 CE 27 28 29 30 31 32 33 Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring 43 44 45 46 47 48 49 70th Week of Daniel 9 How certain can we be that this chronology above is correct, and that the 15th year of Tiberius can be established beyond question? Well, I believe I have made a very strong case for 27 CE being the 15th year of Tiberius. To say it is “beyond question” might be going too far. The study of Chronology is not always such an exact science. However, based upon all of the information that we have we can safely say that the evidence appears to have narrowed our search down to the fall of 27 CE. We have shown that the 15th year of Tiberius had to have been somewhere between 27 and 29 CE and that the fall of these years fell in 27 and 28 CE. Since the 46 th year after Herod refurbished the temple would have extended from 19 BCE to the spring of the year 28 CE (six months after Yahushua was baptized), this appears to narrow the date of Yahushua’s baptism to the fall of 27 CE. If

86 the Jews were using non-accession year reckoning, as Josephus plainly indicates applied to king Herod, then the fall of the 15th year of Tiberius would indeed be the year 27 CE. We can state with confidence that the fall of 27 CE was almost certainly the 15th year of Tiberius. Remarkably, it also just happens to be the beginning of the 70th week of Daniel 9 and the final ‘week’ (of years) leading up to the year of Jubilee! Let us now look at how this last “week” of Daniel 9:27 would appear in the Jubilee Calendar, the 70th week of the 490-year prophecy:

Jubilee Calendar Cycle 82 Week 1st Day Year 2nd Day Year 3rd Day Year 4th Day Year 5th Day Year 6th Day Year Sabbatical Year

3977 3978 3979 3980 3981 3982 3983 Yahshua Messiah Born 4 Yahshua Messiah Born 4 2 or 3 CE . or 3 CE . Fall 13 Fall 14 Fall 8 Fall 9 Fall 10 Fall 11 Fall 12 9 8 7 6 5 4 3

4012 4013 4014 4015 4016 4017 4018 Yahshua Messiah Yahshua Messiah Begins Crucified in Spring of 31 Stephen Stoned, Gospel 7 Ministry in 27 CE CE Goes to Gentiles 34 CE Fall 43 Fall 44 Fall 45 Fall 46 Fall 47 Fall 48 Fall 49 27 28 29 30 31 32 33 4019 Top Numbers = Creation Date (CD) Black Numbers = Common Era (CE) Red Numbers = Before Common Era (BCE) 83rd Jubilee 34

Now some other questions remain. Since I have stated with utmost confidence that the prophecy of Daniel 9 is based totally upon the Jubilee/Sabbatical year cycles it will likely lead to other questions: Can we find Sabbatical and Jubilee years that will indeed line up with the 70 weeks prophecy? Are you really sure that 457 BCE is a year of Jubilee? And, were all of the 6 objectives of this prophecy fulfilled?

87 8. Can We find Sabbatical and Jubilee Years that Line Up With the 70 Weeks Prophecy?

In ancient times, the Jews kept track of Sabbatical years and Jubilee years. However, for whatever reason they were no longer completely free to observe all the laws of Torah in the second temple period. As a result, even if they still kept track with them, they began to discontinue the observance of Jubilee years. And yet, we know that they still kept track of Sabbatical years (since they were able to obtain concessions from their captors in order to continue its observance). It is not easy to find Sabbatical years—for Jubilee years, it is almost impossible. Records which might indicate when a Jubilee year is are hard to find. However, Sabbatical years can be identified and I believe that Jubilee years, while difficult to find, might also be found. One way we can find a Jubilee year is to look closely at a clue which Daniel left to us in the prophecy of the 70 weeks.

The prophecy in Daniel 9 appears to be pointing us to where and how to find the Jubilee years. There is actually a clue within the prophecy which can help us determine when exactly the Jubilee years were. You see, the prophecy of Daniel 9 does not come right out and tell us 490 years or even 10 Jubilee cycles. It says “70 weeks.” Why does Daniel use the unusual notation of “70 weeks?” For those who are not familiar with this construction, it would be good to here inform the reader that in ancient times the Jews appear to have adopted a third method of tracking time which also lines up and synchronizes with the Sabbatical and Jubilee cycles. That method of tracking time is called the “hebdomatikon year.” A hebdomatikon year is determined by the multiplication of 7 times 10, for a total of 70 years. The fact that the number 70 is prominent throughout Scripture should alert us to the realization that 70 years is also a cycle of time which Israel has in the past used to keep track of time.

If Daniel 9 provides the significant clue, then it is interesting that one of the most important Jewish historians during the time of the Messiah may have provided the answer. The name of that historian is Josephus. Quite frequently, Josephus mentions Sabbatical years (called hebdomos in Greek) and some of those we may be able to track and even provide an accurate estimate of the year date in question. Yet in 3 places Josephus refers to a special Sabbatical year, as he uses the term hebdomatidou once75 and hebdomatikon twice76, indicating that these had special significance.

While this first reference appears by the context to refer to a “seventh year” in general, the statement is made in the year in which Alexander began his invasion of the Persian empire. The significant point here is that Alexander

75Antiquities of the Jews, translated by William Whiston, Book 11, Chapter 8, Section 6. 76Ibid., Book 14, Chapter 16, Section 2 and Book 15, Chapter 1, Section 2. 88 is told of the prophecy regarding him found in the book of Daniel, in the section just prior to this one:

And when the Book of Daniel was showed him wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended. . . .77

It is interesting to note that the very year Alexander came into Judea on his journey for the conquest of Persia was the year 332/31 BCE. That year, according to our examination of the historical record (as pointed out also in the Zuckermann Table) was indeed a Sabbatical year—and can be proven as much. The Zuckermann Table is a list of Sabbatical years published by Benedict Zuckerman in 1856 CE, in which he offers substantial evidence of the Sabbatical years. In 1901, Emil Shurer reinforced the accuracy of the Zuckerman findings with his own research, and so we find their conclusions to be very reliable.78

In the Zuckermann Table, one of the first mentioned Sabbatical year dates is 332/31 BCE. It is in this year that Alexander gives an exemption to the Jews from taxation because it is a Sabbatical.79

The record of this event is found in Antiquities of the Jews, by the Jewish historian Josephus. In this account Josephus clearly suggests that this took place right after Alexandar took Gaza:

when the seven months of the siege of Tyre were over, and the two months of the siege of Gaza, Sanballat died. Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem80

And later he states (concerning Alexander’s generosity):

but the next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired.

77Ibid., Book 11, Chapter 8, Section 5. 78In 1856 Benedict Zuckermann published his proposed table of sabbatical years throughout the second- temple period. While we do not use popular opinion to determine whether something is true or not, it should be noted that Zuckermann’s views are considered the “orthodox” position. In the year 1973 Ben Zion Wacholder published his own table of sabbatical years ["The Calendar of Sabbatical Cycles During the Second Temple and the Early Rabbinic Period," Hebrew Union College Annual 44 (1973)]. Wacholder’s dates are listed as six months later than the proposed dates of Zuckerman. While some chronologists (such as Wacholder and others) have attempted to contradict the findings of Zuckermann, a careful examination of Zuckermann’s findings strongly suggest that his original conclusions are the correct ones all along. And while the purpose of this article is not to present any lengthy discussion of Biblical chronology, we will present some of the evidence which just happens to support the Zuckermann Table and helps us understand the precise timing of the 70 week prophecy. 79The Zuckermann Table, by Benedict Zuckermann, 1856. 80 Antiquities of the Jews, by Josephus, Book 11, Chapter 8, Section 4-5. 89 If indeed Alexander “granted all they desired” immediately, then both conditions were met. By implication, then, it was a Sabbatical year already —or else one was very soon to come. Alexander took Gaza in 332 BCE, during the month of November. Since the Jews were very concerned about being granted an exemption for sabbatical years at this time, it strongly suggests that such an event was either already in progress or was soon about to take place. This makes it very likely that 332/331 would be a sabbatical year.

Another sabbatical year which we feel we can most confidently identify is the year Judas Maccabees was defeated at the siege of Beth-Sura. A sabbatical year is mentioned in Maccabees 6:49 which took place at the same time as the battle we just mentioned (Maccabees 6:20). Also, Antiochus himself died that very same year (Maccabees 6:16). The siege is dated to the 149th year of the Seleucid Era according to 2 Maccabees 13:1. And as if that were not confusing enough, in 1 Maccabees 6:20 the same battle is declared to have taken place in the 150th year of the Seleucid Era, and that year is declared to have been a Sabbatical year.

In the hundred forty and ninth year it was told Judas, that Antiochus Eupator was coming with a great power into Judea, (2 Maccabees 13:1)

Now when the king had taken a taste of the manliness of the Jews, he went about to take the holds by policy, And marched toward Bethsura, which was a strong hold of the Jews: but he was put to flight, failed, and lost of his men: (2 Maccabees 13:18-19)

The context suggests that the events between verse 1 and verses 18-19 took place in close proximity to each other, that is, in the 149th year of the Seleucid Era.

So king Antiochus died there in the hundred forty and ninth year. (1 Maccabees 6:16)

Evidently, it is the death of Antiochus in this same year which becomes the trigger that ignites the flame that brings on the siege at Bethsura and Jerusalem.

So they came together, and besieged them in the hundred and fiftieth year, and he made mounts for shot against them, and other engines. (1 Maccabees 6:20)

90 But with them that were in Bethsura he made peace: for they came out of the city, because they had no victuals there to endure the siege, it being a year of rest to the land. (1 Maccabees 6:49)

This last text identifies that the “year of rest” was in progress at the same time as the siege of Bethsura, which took place (according to 1 Maccabees) in the 150th year of the Seleucid era. The Seleucid Era is given in commemoration of the entry into Babylon by Seleucus (one of Alexander’s four generals) in August of 312 BCE. We know that the author of Maccabees is using that dating system for all of his dates, because he plainly says so in the beginning of his writings:

And there came out of them a wicked root Antiochus surnamed Epiphanes, son of Antiochus the king, who had been an hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks. (1 Maccabees 1:10)

So we now have a problem, for both dates are being used to describe the same series of events. Either the author is using two different dating methods, or the events described are happening at the conclusion of one date and the start of another.

One solution is to consider that the events transpiring here may be beginning near the conclusion of the 149th year and the start of the 150th year. If the beginning of the Seleucid era is counted from the typical method of August of 212 BCE, and assuming the Jewish year is from Fall-to-Fall (September/October), then that 149th year ends about 1 month later, in the 7th month. This would make the year in question cover from the Fall of 164 to the Fall of 163 BCE. This solution actually makes sense, because in the texts of Maccabbees as well as the parallel text of Josephus’ Antiquities, the people of Beth-Sura surrendered quickly when they were besieged by Antiochus Eupator. They surrendered quickly because all of their stores of food had been used up by then, since that year which was passing was a Sabbatical year. Clearly, from the context of the statement by Josephus, that Sabbatical year was coming to an end since they had already run out of food. The implication is that the siege of Bethsura (and Jerusalem) came toward the end of that Sabbatical year:

But Judas, seeing the strength of the enemy, retired to Jerusalem, and prepared to endure a siege. As for Antiochus, he sent part of his army to Bethsura, to besiege it, and with the rest of his army he came against Jerusalem; but the inhabitants of Bethsura were terrified at his strength; and seeing that their provisions grew scarce, they delivered themselves up on the security of oaths that

91 they should suffer no hard treatment from the king. And when Antiochus had thus taken the city, he did them no other harm than sending them out naked. He also placed a garrison of his own in the city. But as for the temple of Jerusalem, he lay at its siege a long time, while they within bravely defended it; for what engines soever the king set against them, they set other engines again to oppose them. But then their provisions failed them; what fruits of the ground they had laid up were spent and the land being not ploughed that year, continued unsowed, because it was the seventh year, on which, by our laws, we are obliged to let it lay uncultivated. And withal, so many of the besieged ran away for want of necessaries, that but a few only were left in the temple.81

This text plainly states that the stores were already almost used up when the siege began—which would not likely be true if the Sabbatical year was just starting. The land was not plowed in the Sabbatical year, and “continued unsowed” into the next year as well—as Josephus plainly states. They were at the end of the Sabbatical year and since the Seleucid year does not align with the Jewish years that means simply that part of both the 149th and the 150th Seleucid year covered the Sabbatical year mentioned by 1 Maccabees and Josephus. By our dating the Seleucid year from August of 212 BCE, that would make the 149th and early part of the 150th years come to 164/163 BCE.

Another solution is to consider that 1 Maccabees and 2 Maccabees may be dating events according to two different methods. While these two dates (149th and 150th year) may seem to be in conflict, it must be remembered that the Seleucid Era has been dated by different cities and countries using different methods. Some give dates based upon a spring-to-spring calendar, some use a fall-to-fall calendar. Some systems use the actual year as year one, while others wait till the start of the next year to begin the count. If the two dates are actually referring to the same year, it is difficult to figure out which system is being used in 1 Maccabbees as compared with 2 Maccabbees. Nevertheless, it would appear that both accounts are speaking of the same series of events taking place in about the same time frame.

According to the Jewish Encyclopedia, the problem with the dating of events between these two books (1st and 2nd Maccabbees) is that in one book they are using a spring-to-spring calendar (starting from the month of Nisan), and in the other book they are using a fall-to-fall calendar (starting from the month of Tishri). Please note what is said in this regard:

81Antiquities of the Jews, translated by William Whiston, Book 12, Chapter 9, Section 5. 92 The Jews of post-Biblical times adopted the Greek era of the Seleucids. The Greek era . . . dates from the battle of Gaza in the autumn of the year 312 B.C. This was used by the Jews as early as the Book of Maccabees (I Macc. i. 11), though the author of the first Book of Maccabees deals with the year as beginning with Nisan, while in the second book the beginning of the year is placed in Tishri (see the elaborate discussion in Schürer, ‘Geschichte,’ i. 36-46; and the literature mentioned on p. 46).82

So, taking into consideration that several possible dates could be used based upon various factors, the other solution to this problem is to merely chart it in a graph to see how this could have been dated based upon each of these dating methods. Here is what such a graph should look like:

Harmonizing the 149th and 150th Year of the Seleucid Era If the Seleucid Era The Fall of The Spring The Fall of The Spring Begins in: 313 BCE of 312 BCE 312 BCE of 311 BCE Then the 150th year Fall 164 to Spring 163 to Fall 163 to Spring 162 to would be: Fall 163 Spring 162 Fall 162 Spring 161 The 150th Year 164/163 BCE 163 BCE 163/162 BCE 162 BCE Siege would be: Or the 149th Year Fall 165 to Spring 164 to Fall 164 to Spring 163 to would be: Fall 164 Spring 163 Fall 163 Spring 162 So the 149th Year 165/164 BCE 164 BCE 164/163 BCE 163 BCE Siege would be:

Please notice that the best way to harmonize these 2 conflicting dates is to accept the year 163 as the year of the siege of Beth-Sura (and the Sabbatical year as well). The year 165/164 does not harmonize, nor does the year 162—for neither one will allow the alternative dates to be the same. Only the year 164/163 BCE will fit with any and all methods of dating the Seleucid Era, as it aligns perfectly with either the 149th or 150th years (depending on which system is used). Therefore, while at first glance the dating of this event may appear to be without any resolution—we have confirmed that the conflicting report concerning the dating of this event is not such a difficult problem after all. Whichever method we use (harmonizing the two dates, or placing the Sabbatical at the end of one and the start of the other) we have established a very strong case for dating a Sabbatical in the year 163 BCE.83

82The Jewish Encyclopedia, under section entitled “Era”. http://www.jewishencyclopedia.com/view.jsp? artid=438&letter=E 83Please notice also that according to the chart given on pages 88-90 of this document, 163/162 BCE is a year of Jubilee. If some Judeans were still keeping Jubilee years, then they would not have been sowing or reaping their crops on both the Sabbatical year and the next year either. This would be another valid explanation as to why the land had “continued unsowed” in the following year. 93 Now if 332/31 is a verifiable Sabbatical year and 164/63 is a verifiable Sabbatical year, then this is good news. However, it still would not help us conclusively find a Jubilee year. We need more information. Let’s review now the evidence which will help us to find a Jubilee year:

Now the Jews that were enclosed within the walls of the city fought against Herod with great alacrity and zeal (for the whole nation was gathered together); they also gave out many prophecies about the temple, and many things agreeable to the people, as if God would deliver them out of the dangers they were in ... for this happened to be a Sabbatic year84

Now this translation says it was a “Sabbatic” year, but the actual word used by Josephus is literally hebdomatikon. In various other places (over 25 times), Josephus makes references to the “Sabbatical” years, using the usual Greek term hebdomos (meaning “seventh”). The word for “seventh” is indeed “ebdomos,” which would be written as Hebdomos in English (exactly as given to us in the writings of Josephus).85 However, in this particular place he uses the term hebdomatikon. Why does he use this term? What does this other word really mean?

While it may be difficult for us to find an answer to this question regarding the words Josephus uses, it is not impossible. In Greek the word Hebdoma means simply “seven.”86 Hebdomos (as given by Josephus) appears to be a variant spelling for the Classical Greek word Hebdomazo (εβδομαζω) which means simply to “celebrate the Sabbath” or “celebrate the seventh day.” Hebdomatikon also appears to be another variant spelling of the classical Greek term Hebdomakontakis (εβδομηκοντακισ) which means simply “seventy times.” Kalos 4.0 (a classical Greek to English dictionary) shows this as the meaning of Hebdomazo and Hebdomakontakis.87 In the Septuagint we find that the word εβδομηκοντα (Hebdomakonta) in Daniel 9:24 is the word for “seventy.”88 Other variant spellings for “seventy” in Greek are ebdomenta (meaning “seventy”) and ebdomekostos (meaning “seventieth”).89 Variant spellings (such as these) are common in all languages, and throughout all ages. The important point here is that these terms found in the writings of Josephus (Hedbdomos and Hebdomatikon) are likely referring to periods of time based upon “seven” and “seventy.”

84Antiquities of the Jews, translated by William Whiston, Book 14, Chapter 16, Section 2. 85Greek numerals: cardinal numbers followed by ordinal numbers. http://www.wordinfo.info/words/index/info/view_unit/2355/?letter=a&page=1&spage=1&s=seventy 86Words For Our Age: Especially English Words from Latin and Greek Sources. See under “Hebdoma” http://www.wordsources.info/refs-ga-iz.html 87Documentation of classical Greek words can be accessed by simply downloading a free dictionary and looking the exact words (using their Greek characters) as given here. Kalos 4.0 is one such dictionary, and it can be downloaded from the internet here: http://www.kalos-software.com/ 88Need reference listing Septuagint translation of Daniel 9:24. 89Greek numerals: cardinal numbers followed by ordinal numbers. http://www.wordinfo.info/words/index/info/view_unit/2355/?letter=a&page=1&spage=1&s=seventy 94 When used in connection with “years” it becomes obvious that such terms are being used to describe special periods of “seven years” (Hebdomos) and in two rare instances “seventy years” (Hebdomatikon).

In the next book by Josephus, he uses this same exact term again (Hebdomatikon) a second time when referring to that same “Sabbatic” year he mentioned earlier:

. . . nor was there any end of the miseries he brought upon them; and this distress was in part occasioned by the covetousness of the prince regent, who was still in want of more, and in part by the Sabbatic year, which was still going on, and forced the country to lie still uncultivated, since we are forbidden to sow our land in that year.90

Again, he is using the word Hebdomatikon to describe a sabbatical year. Based on what we have already examined concerning the variant spellings in the Greek language, Hebdomatikon is very similar to what we know to be the Greek word for “seventy” which is Hebdomakonta in the Greek Septuagint (in Daniel 9:24).91 If this is true, then what Josephus is really telling us with the use of this one word is that a Hebdomatikon is both a “sabbatical year” (or “seventh year”) and a “seventieth year.”

Now one may ask, “How do we know that this year-date was 37 BCE? And how does this information help us find a year of Jubilee?” Well, let’s look more closely at this.

Based upon this last statement from Josephus, Herod attacked Jerusalem throughout the spring and summer of what he clearly calls a sabbatical year. Now let’s look at some other information from Josephus which identifies that year more precisely.

This destruction befell the city of Jerusalem when Marcus Agrippa and Caninius Gallus were consuls of Rome on the hundred eighty and fifth olympiad, on the third month, on the solemnity of the fast, as if a periodical revolution of calamities had returned since that which befell the Jews under Pompey; for the Jews were taken by him on the same day, and this was after twenty-seven years' time92

Olympiads were periods of four-year lengths which marked the Greek games. This particular Olympiad is well known to have taken place from

90Ibid., Book 15, Chapter 1, Section 2. 91Please notice that the only difference between Hebdomatikon and Hebdomakonta is that the word endings are slightly altered—the t sound is moved to after Hebdoma and kon is retained in both words. Clearly these appear to be variant spellings of the same Greek word. 92 Ibid., Book 14, Chapter 16, Section 4. 95 July of 40 to the end of June in 36 BCE. The “fast” is in reference to the “fast of Tammuz” which took place in the third month of the year. It is clearly not a reference to the fast of the Day of Atonement, which took place in the 7th month of the Jewish year. Since the attack and eventual destruction of Jerusalem took place over a period of several months, including the summer months, this 185th Olympiad could not have taken place during the summer of 36, for halfway through the siege they would have entered into the 186th Olympiad. And we know what year Gallus and Agrippa first became consuls of Rome—that would be the year 63 BCE. Therefore, the ending of the 27 years, by using inclusive (or accession year) reckoning brings us to the year 37 BCE, a year in which Agrippa and Gallus were still consuls of Rome.

The year that King Herod laid siege to Jerusalem had to have been 27 years after Pompey attacked the same city, 27 years since Gallus and Agrippa first became consuls (which we know to have happened in 63 BCE), and during the 185th Olympiad (7/40 to 6/36 BCE). Therefore that year was 37 BCE (according to the best chronological calculations) and was not only a sabbatical year but also a hebdomatikon year, as Josephus uses that term exclusively for this particular date in history. And we know that the Sabbatical year when Herod attacked Jerusalem was 38/37 BCE because of the numerous chronological evidences pointing to that year date (some of which we have mentioned here). And finally, The Zuckermann Table is in complete agreement with this date.93

The fact that Josephus refers to “hebdomatikon” two times, and in reference to this particular date in history (38/37 BCE—the siege of Jerusalem by king Herod) shows that it cannot just be a regular Sabbatical year (which is mentioned often with the term hebdemos). So why does he do this? He does this because it is a special Sabbatical year—one which the evidence has shown happens to be a 70th year.

If this is in reference to a “seventh year” but more than in a “general sense” then what else could it be referring to? It cannot be referring to a Jubilee year, since the year of Jubilee would have been the year following a Sabbatical year and would come every 49 years, and would not be referenced by a Greek word which means 70.

This hebdomatikon year is based upon cycles of 70. So if this is in reference to the tracking of 70-year cycles (that would, on occasion, be found linked with a Jubilee year) then it makes all the sense in the world. The tracking of 70-year cycles is well attested to through various historical evidences, including Scripture. The statements of Josephus in this regard (where he speaks of hebdomatikon years) is only our primary evidence of such. Another source of evidence of this comes from the Dead Sea Scrolls.

93The Zuckermann Table, by Benedict Zuckermann, 1856. 96 In one scroll, named 4Q385, there is a reference to "70 [year]s" While part of the word (in brackets) is not legible, the context clearly indicates that this is in reference to years. In scroll 4Q390 many translations indicate a reference to a period of 70 years in length. And when you include with this the unmistakable evidence which comes from Scripture itself, you have a compelling argument that 70-year periods were calculated in the second- temple era, and possibly earlier:

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. . . . And it shall come to pass after the end of seventy years, that Yahweh will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. (Isaiah 23:15, 17)

According to this text in Isaiah, at this time in history (the 7th century BCE) a period of 70 years is “according to the days of one king.” The word here translated 70 is the same word used in Daniel 9:24. What this cryptic statement seems to be saying is that they were clearly using some sort of system of calculating time which was 70 years in length, and that in some way was connected to the reign of kings. It could not be referring to just any period of 70 years, nor to the lifespan of a king (for such a lifespan varies from person to person and is rarely over 70 years). Why else would it say that it was “according to the days of one king?” It is clearly in reference to a special way of tracking time, one that was used then and later by Jewish kings to track eras of time.

Now one may wonder, “How does knowing about another system of tracking time (such as 70 years) lead us to find the year of Jubilee?” Well, the answer is really simple: A Jubilee year comes every 49 years (in the 50th year, the year following the 49th year) and 70 times 7 equals 490. 490 is evenly divisible by 10 to equal exactly 10 Jubilees. That means Daniels’ cryptic prophecy was in reference not just to 490 years, not just 10 Jubilees, but was also in general alignment with the “days of one king” method of tracking time—the 70-year cycle. And the fact that Daniel puts all of these systems together into one prophecy strongly suggests that the 70-year cycle would be in sync with the Jubilee cycles. The key phrase for us to consider is in Daniel 9:27 where it could be translated either “Seventy Sevens” or “Seventy Sevened.” Most understand it as “Seventy Sevens,” but it could be that the text is telling us that 70 years should be multiplied by 7. Either way, it still represents the same period of time (one year out of phase).94 But

94A hebdomatikon year would still be a sabbatical year, and some of them would presumably align with (or be connected with) a year of Jubilee (that is, they would sometimes be the 49 th year of a 50 year cycle). Therefore, they would naturally be out of phase with an actual Jubilee cycle by 1 year and take place every 490 years—on a sabbatical year preceding a year of Jubilee. This is what the evidence I am 97 using this alternate method (i.e., Josephus’ hebdomatikon) we could align a hebdomatikon year with a Jubilee year (as suggested by Daniel 9:27). Here, let us try it out based upon the year we have determined Herod attacks Jerusalem and begins his rule—which we believe was a special Sabbatical in the year 37 BCE:

If 37 BCE is both a sabbatical and hebdomatikon year, then it is easy to extrapolate backwards to find every other special sabbatical (or hebdomatikon) year. If one can determine when a hebdomatikon year occurs, one can calculate back from that to find a year of Jubilee—which Daniel 9 seems to indicate. In the following chart, I did exactly that and ended up showing that 458/457 BCE was also a hebdomatikon year and the next year a year of Jubilee. Please look for the year-date 37 BCE and from there go up the chart until you reach the year 458/57 to see the connection:

The following chronology is based upon a fall-to-fall calendar, and all dates represent part of two Julian/Gregorian year dates. For the sake of simplicity, the first year is usually the only year shown. On the Sabbatical year dates, however, I will show both year dates as part of the same Sabbatical year. Example: 38/37 means that the year begins in the fall of 38 BCE, extends through the spring of 37 BCE and finally ends where it began, just before the fall of 37 BCE. If only the number 37 is shown (as BCE dates, for example) it indicates the years 37/36 BCE—from fall to fall.

Please note that in the following chart I also use certain colors to help distinguish certain important points:

*Number-Dates in Brown represent uneventful BCE dates. *Number-Dates in Black represent uneventful CE dates. *Numbers in Bold Blue are our proposed Sabbatical years. *Numbers in Bold Green are our proposed Jubilee years. *Numbers in Bold Red represent documented Sabbatical and Jubilee years.

27 CE (in Purple)Year that Messiah Yahushua began his ministry, a date which has been documented in a previous chapter. Full documentation for these Jubilee and Sabbatical years will be given in the next chapter. 132/133 was the year the Bar Kochba revolt began, and 138/39 is the year designated by a land contract. presenting here points to. 98 99 100 Chart of Sabbatical and Jubilee Years from 457 BCE to 174 CE First Day Years 2nd 3rd 4th 5th 6th 7th 7 Cycle BCE Dates  Sabbatical Years Count  Doc. 457 Jubilee 456 455 454 453 452 451/450 Year 450 6 449 448 447 446 445 444/443 443 5 442 441 440 439 438 437/436 436 4 435 434 433 432 431 430/429 429 3 428 427 426 425 424 423/422 422 2 421 420 419 418 417 416/415 415 1 414 413 412 411 410 409/408 Jubilee 408 407 406 405 404 403 402/401 Year 401 6 400 399 398 397 396 395/394 394 5 393 392 391 390 389 388/387 387 4 386 385 384 383 382 381/380 380 3 379 378 377 376 375 374/373 373 2 372 371 370 369 368 367/366 366 1 365 364 363 362 361 360/359 Jubilee 359 358 357 356 355 354 353/352 Year 352 6 351 350 349 348 347 346/345 345 5 344 343 342 341 340 339/338 Documented 338 4 337 336 335 334 333 Sabbatical 332/331 Year 331 3 330 329 328 327 326 325/324 324 2 323 322 321 320 319 318/317 317 1 316 315 314 313 312 311/310 Jubilee 310 309 308 307 306 305 304/303 Year 303 6 302 301 300 299 298 297/296 296 5 295 294 293 292 291 290/289 289 4 288 287 286 285 284 283/282 282 3 281 280 279 278 277 276/275 275 2 274 273 272 271 270 269/268 268 1 267 266 265 264 263 262/261 Jubilee 261 260 259 258 257 256 255/254 Year 254 6 253 252 251 250 249 248/247 247 5 246 245 244 243 242 241/240 101 9. Are There Other Ways to Show That 457 BCE is a Jubilee Year?

Even if in the previous chapter we have been successful in finding Sabbatical years and Jubilee years (based upon the 70 year Hebdomotikon cycle), it is possible that doubts may continue to linger. Certainly, no one can claim to have the absolute answers to every problem. All any of us can be expected to do is compile the best evidence and weigh that evidence to determine the truth. It is for this reason that it is important to consider other sources of chronological information, in the hopes that whatever doubts may remain might be cleared up.

There are other references to Sabbatical years which also line up with the previously sited chart. But this time we have a document which seems to support both a Jubilee and a Sabbatical year. One of the most important of these references is the one which is in regard to a Sabbatical year during the time of the Bar Kochba revolt. Wacholder speaks of this event in his study of Chronomessianism. It would appear that the Jews who lived before and during the time of the Bar Kochba revolt believed that the Messiah would come to them at or during a Jubilee year. For this reason, they felt that Daniel 9 (as I also believe) offered the solution to their problem of how to find the Messiah. And there are (according to Wacholder) ancient texts which declare that the prophecy of Daniel’s 70 weeks is Messianic and it is in reference to 70 sabbatical year cycles.95

The only major problem with this belief that Bar Kochba was the promised Messiah was that they had already rejected Yahushua as the Messiah about a hundred years prior to this time, at a time in which another Jubilee year was fast approaching. In order to make the chronology of Daniel 9 fit their own time they appear to have deleted about 165-170 years of known history and then extended the chronology based upon their faulty understanding of the time in which the temple was built. In order to accomplish this, they had to reduce the period of the Persian rule to 34 years (when in reality it lasted over 200 years). Evidently, by doing this they were able to create a chronology which caused the prophecy of Daniel 9 to line up with a certain date which they hoped would be the year of their deliverance. The result is that Bar Kochba began his rebellion in the year 132/133 CE96, quite possibly based upon a faulty understanding of the 70 week prophecy of Daniel 9.

Based upon Chronomessianism, the Jews expected the Messiah to come in connection with (or on) a year of Jubilee. In declaring Bar Kochba as the

95"Chronomessianism, The Timing of Messianic Movements and the Calendar of Sabbatical Cycles," Hebrew Union College Annual 46 (1975), pp. 202-204. 96We will present evidence later showing why this is the correct year.

102 true Messiah, and in that particular year, they also indirectly declared this to be the year of Jubilee. Is it possible that Bar Kochba began his revolt in the year of Jubilee? Based upon our previous chart, the answer would have to be yes!! Our calculations (which can be seen in the chart on page 54) show that it is indeed a Jubilee year!

The modern Jewish calendar places the creation of this earth in the year 3760 BCE, which many chronologists agree contains a glaringly obvious error of about 240 years. The reason for this discrepancy is that it is based upon the the Seder Olam. After the Bar Kochba revolt that year, the Seder Olam Rabbah was compiled as an attempt to represent chronological history from the creation to their own day. This chronology retained the dating system related to the Bar Kochba revolt, only they no longer used it to identify Bar Kochba as the Messiah (for obvious reasons—his revolt failed!). The Seder Olam chronology is very inaccurate.97

Evidently, the original purpose of altering the chronological history was to make 132/133 CE and the Bar Kochba revolt fit in with their own Messianic understanding of Daniel 9. What is so interesting about all of this is that modern Jews no longer see any messianic message in Daniel 9, whereas many Jews living in the first few centuries of the common era did indeed see Daniel 9 as a Messianic prophecy. If it were not true, then they would not have even considered that Yahushua was the Messiah (that is, if he had not come exactly on time)—according to Daniel 9. And likewise, for this same reason, they would not have considered Bar Kochba to be a reliable candidate for the Messiah.

After the Bar Kochba revolt, many statements were made in the Talmud which condemn any attempts to date the coming of the Messiah. It is understandable why they did this, but the obvious question is: Why did they miss it when Yahushua came at the right time, about 100 years before Bar Kochba?

Rabbi Shmuel bar Nahmani said in the name of Rabbi Yohanan: May those who calculate the end and offer a date for the Messiah’s arrival be cursed, for they say: Since the time that we thought had been designated for the Messiah’s arrival has already passed, and still he has not come, he will not come at all.98

Maimonides himself says something along the same lines:

97The most glaring omission from the Seder Olam chronology, is the compression of known Persian history from about 200 years to a mere 34 years. 98Sanhedrin 97B, Babylonian Talmud. 103 May those who calculate the end swell up. ‘One should not try to calculate the end, for the Rabbis already cursed those who tried to offer a date for the Messiah’s arrival’99

The only reason for the rabbis to say something like this, is because they realize that either they missed the true coming of Messiah (Yahushua), or their understanding of prophecy was wrong. It is for this reason that today Judaism does not view Daniel 9 as a Messianic prophecy, even though in the past they did view it as Messianic.

Now having said all of this, it would be easy for us to conclude that the entire system upon which the Seder Olam was based was flawed from start to finish. I believe that this would be an error. Sabbatical years were known to have been kept right up until the Bar Kochba revolt and the Seder Olam was written about 3 decades later. This means that the author of Seder Olam would have been quite capable of tracking Sabbatical years and could do a much better job of it than we could almost 2000 years later. And lest we forget, it was not just Bar Kochba who revolted—it was the majority of the Jewish nation living at that time. They generally had more access to accurate information regarding Sabbatical years than we do today, and many of them likely knew when the Sabbatical years were. It was only later (after this second revolt of Bar Kochba) that they generally began to lose that knowledge. What this means is that the Seder Olam probably retains the basic pattern of the true Sabbatical year count, while it is chronologically inaccurate in its rendering of the historical timeline (especially during the Persian period). The fact that the whole Jewish nation believed Bar Kochba came at the right time in history to deliver them from Roman oppression is a startling testimony to the accuracy of the Sabbatical cycles as they were documented for us three decades later in the Seder Olam. In a sense, the Jews at that time knew the day of the week—but had started to forget what season it was. In other words, the rabbinical chronology which second century Jews had depended upon was wrong—but the basic cycle of Sabbatical years might very well have been correct all along. Our previous investigation shows that several Sabbatical years could be tracked as far back as 332/31 BCE. And there are more Sabbatical years we could have tracked, but chose not to here. These cycles appear to be in exact synchrony with the Seder Olam.

In a recent issue of Prophecy in the News, J. R. Church states that the Seder Olam compressed chronological history in order to “make Daniel’s seventy weeks point to Bar Kochba as the Jewish Messiah”100 Is he correct in this assessment? Let’s find out.

99Rambam (Maimonides), Sefer Shofetim, Hilkhot Melakhim 12:2. 100J. R. Church, “Found at Last: The Jewish Calendar’s 240 Missing Years,” Prophecy in the News, August 2005. 104 We do have knowledge of a document which establishes another Sabbatical year at the time of the Bar Kochba revolt. A rental contract dated to the era of the Bar Kochba revolt (labeled as “Mur 24E”), show that in the second year of the revolt 5 more years of harvest would be collected before the next Sabbatical year. This contract was found among several contracts in the caves of Wadi Murabba’ near Bethlehem. This property was seized by the Jews during the revolt, which started sometime between the Fall of 132 and the Spring of 133 CE and lasted at least two and a half years (possibly three and a half years, according to other records). They are dated on Shevat 20, year two of the Kochba revolt (which is about the month of January or February of that year). Here is a translation of part of that document [brackets indicating missing and/or ambiguous text]:

[On the twentieth of Shev]at of the year tw[o] of the Redemption of [I]srael by Shimeon ben K[os]ba, the prince of [Is]rael. In the camp which is located in Herodium, [Ye]hudah ben Raba’ said to Hillel ben Grys: ‘I of my free will have [re]nted from you today the land which is my re[n]tal in’ Ir Nabash which I hold as a tenant from Shimeon, the Prince of Israel, This land I have rented from you today Until the end of the eve of Shemitah,* which are years Full [f]iscal years, five, of tenancy; [that I wi]ll deliver to you in [Her]jodium: wheat, [of good and pure quality.] th[ree kor]s and a lethekh, [of which a tenth part of the tithe] of these [you will deliver to the silo of the treasury.] And [I am obli]gated [in regard of this matter thusly ] [Yehudah ben Raba’, in person] [Shim on ben Kosba’, by dictation.]101

This document clearly indicates 5 complete “fiscal” years of tenancy to be concluded at the end of the eve of the “Shemitah” (or the Sabbatical year). While some might interpret this to be exactly 5 years of exactly 12 months each, the term “fiscal years” tells us that at some fixed point in time these years would end. The text plainly says that it will last “until the end of the eve of Shemitah” (meaning, the end of the year before the Sabbatical year). While it is true that the religious year is from Spring to Spring, (and Bar Kochba himself re-introduced this way of counting the years102), for Sabbatical years and “civil” (or “fiscal”) years, such years would extend from

101Translated in "The Calendar of Sabbatical Cycles During the Second Temple and the Early Rabbinic Period," by Ben Zion Wacholder, 1973, Hebrew Union College Annual 44, p. 177. 102Israel Exploration Journal, Kanael B., “Notes on the Dates Used During the Bar Kokhba Revolt,” 1971, pp. 39-46. 105 Fall-to-Fall (Tishri-to-Tishri), as noted in The Mishnah.103 Please note that even today this tradition has continued, as a “fiscal year” often ends in the fall. The fact that payment is to be made every year in the form of wheat shows that there must be five harvest seasons—or five “fiscal years.” If you do as Wachover suggests (and extend this to 5 years and six months) then what you will end up doing is collecting 6 years of harvest, instead of five years. So the way you calculate this so as to collect only five years of harvest is as follows:

The year that they are still in (the 2nd year of the revolt) has spring and summer yet to be completed. Presuming that the land is already (or is soon to be) under cultivation, that means there must be a harvest in that same year. The conclusion of that second year is the conclusion of year one of the harvest. Four more harvests will take place in years 3, 4, 5, and finally with the contract being completed at the end of year 6 of the revolt. Therefore, the Sabbatical year would be year 7 after the revolt. Here is how this can be visualized in a simple chart, and please note this also indicates for us a year of Jubilee:

Chronology of Kochba Revolt and the Rental Contract Bar Kochba Second Year of Bar Kochba Revolt Begins Revolt: Rental Revolt Ends Officially in Contract Given About this Year Spring 133 CE Feb. 134 CE This Year First Harvest at Fifth and Year of Second Fourth Declared End of Same Third Harvest Final Jubilee Harvest Harvest Sabbatical (See Chart p. 48) Year Harvest Year Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring 132/133 133/134 134/135 135/136 136/137 137/138 138/139

According to Jerome’s compilation of the Chronican of Eusebius, the Bar Kochba revolt began in the 16th year of Emperor Hadrian.104 While dating the 16th year of Hadrian has its share of problems (because of the various methods used in different places) the most likely way this event was dated is by the Roman method of counting the years which begins in August. Using this method, the 16th year of Hadrian would have begun in August of 132. And for certain we know that the revolt was in full bloom by the spring of 133 CE. We know this because of a document from that period which identified the first year of the revolt. It says: “On the first of Iyyar, Year 1 of the redemption of Israel by Simeon Bar Kosiba, prince of Israel.”105 Iyyar is the month which corresponds to April/May. The phrase “Year 1 of the

103“The first day of Tishre is the new year for the reckoning of years, for Sabbatical years, and for Jubilees. . .” The Mishnah, A New Translation. Edited by Jacob Neusner. Yale University Press: New Haven and London, 1988. ROSH HASHSHANAH 1.1, p. 299. 104Die Chronik des Hieronymous. In Die griechischen christlichen Schriftsteller der ersten Jahrhunderte, Eusebius VII, by Rudolf Helm, Akademie-Verlag, Berlin, 1984. 105Israel Exploration Journal, Kanael B., “Notes on the Dates Used During the Bar Kokhba Revolt,” 1971, p. 41. 106 redemption” means for certain the first year of the revolt. But it also strongly suggests another special year—a Jubilee Year. Based upon our previously cited reference to the phenomena of Chronomessianism, the dating of events from “Year 1 of the redemption” clearly places that year in a year of Jubilee. While the revolt of Bar Kochba did not officially begin until the Spring of 133 CE, unofficially it probably had already begun at some time during the year 132 CE. Therefore, it clearly began within the year 132/33 of the Fall-to-Fall Jewish civil calendar. As added confirmation, the revolt is often dated from 132-135 CE by modern dictionary/encyclopedia sources (lasting two and a half years).106 Or, it could have lasted three and a half years. Whatever the case, the revolt began sometime between the Fall of 132 and the Spring of 133 CE.

Does the Bar Kochba revolt reveal to us both a Sabbatical and Jubilee year? Well, indirectly, yes it does. Bar Kochba was a messianic figure, and messianic figures were expected to come at exactly the right time. The fact that he came and began his revolt in the year 132/33 CE (which is, I believe, a Jubilee year) strongly supports this contention. The fact that a land rental contract begins in the second year of this revolt and ends at the end of 5 years (on the “eve of the shemita”) also directs us to a Sabbatical year in the year 138/139 CE. Bar Kochba is dating future events based on the first year of the revolt and calling it the “year of redemption.” He shows great concern so as to identify when the next Sabbatical year is. This is another indication that his designation of the first year is a special count of years from “year one”, since he calls it the “year of redemption.” This brings to mind the redemption that Israel was supposed to receive every 50th year in the year of Jubilee. Based upon all of this, the year 132/133 would almost certainly be a Jubilee year.

Now there is another year of Jubilee which we would like to demonstrate, and this time it is the most crucial year-date of all the dates given so far. That year is the year 457 BCE—the year Ezra came into the land of Israel to fulfill the terms of the decree of Artexerxes. There is another famous chronologist who gives us a “clue” concerning that Jubilee year, which was established in the days of Ezra—in 457 BCE). His name is Maimonides.

In the twelfth century, Maimonides would make use of the chronology of Seder Olam in order to declare the first temple destroyed around 421 BCE, and the second temple built about the year 351 BCE. Of course, we should know that such a chronology of events is out of step by about 170 years.

Maimonides said that Ezra went up to the land of Israel and that such an event was called “the second entrance into the Promised Land.” Historically, the Jews have tended to believe that the entrance into the

106See Wikepedia article on Simon Bar Kokhba, http://en.wikipedia.org/wiki/Simon_bar_Kokhba 107 promised land came in a year of Jubilee. The alignment of the chronology of Sefer Olam supports that view as well. While we do not necessarily find proof in Scripture that Israel’s entrance into the promised land actually took place in a year of Jubilee, the point is that this is what they believed (including Maimonides). Therefore, his statement is very interesting for us— as it becomes another testimony to the accuracy of 457 being a year of Jubilee and a fulfillment of the prophecy of Daniel 9.

The Second Temple was then built and stood for 420 years. In the seventh year after its erection Ezra went up to the Land, and this is called the second entrance into the Promised Land. From that year the Israelites began a new count and declared the thirteenth year after the building of the Second Temple a Sabbatical year.107

Maimonides was wrong in regards to his understanding of the chronology of Israel. But an important point is that he essentially declared that Ezra went into the land at the start of a Jubilee year. Ezra came into the land of Israel in the seventh year of Artaxerxes. It was (based upon our investigation) a year of Jubilee. The 70 weeks prophecy was clearly a reference to 70 Sabbatical cycles, which would end in the 70th week with the coming of the Messiah.

Does Maimonides Count Work? Second Temple Finished? Year 2 Year 3 Year 4 Year 5 Year 6 Year 1 464 BCE 463 462 461 460 459 458 Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring 43 44 45 46 47 48 49 Ezra Enters “Promised Sabbatical Land” Year 8 Year 9 Year 10 Year 11 Year 12 Year “Year 7” “Year 13” 457 456 455 454 453 452 451 Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring Fall Spring 1 2 3 4 5 6 7 Start of Jubilee Cycle 1st Week of Daniel 9

Evidently, Maimonides count to the next Sabbatical year (from the 7th year after the temple being finished to the 13th year) is a perfect fit! And remember, he also states that the count had been renewed. Obviously, he

107Sabbatical and Jubilee Years, chapter 10, paragraph 3. Obviously, this part of Maimonides exposition is incorrect. We know that the temple was complete 58 years before this time, in about the year 515 BCE. 108 could only be referring to the count to the next Jubilee year!! Since we know that the spring of 457 was the time the decree was given, and the fall of 457 is when Ezra came into the land of Israel to carry out the dictates of that decree, we know that this is also (according to Maimonides) the first year of the count (which would also be a year of Jubilee).

Now someone might argue that this decree was given 5 months too early, therefore it could not have accurately fulfilled the prophecy since it should start exactly from the time the decree was given. But Maimonides starts the count from the time Ezra comes into the land. Also, the prophecy specifically states that 70 “weeks” are “cut off” and that from the time that the command to restore and rebuild Jerusalem is given unto the Messiah would be 7 weeks and 62 weeks (7+62=69 weeks). That means full weeks (and full years), not partial weeks of years. The civil years (for the Jews throughout their history) began in the Fall and ended just before the next fall.108 So then the Messiah would confirm the covenant for one week (the 70th week). Notice, this is exactly what happened. Once the decree was given the very next Jubilee Calendar year that would commence was 5 months later. Ezra arrived in Jerusalem to carry out the dictates of that decree about 4 months later, just 1 month prior to the beginning of the next Jubilee cycle (which just happens to be a Jubilee year). According to Maimonides, this is also the year that Ezra renews the count of years leading to the next year of Jubilee. 69 weeks of years later (483 years) brings us to the fall of 27 CE, the year in which the Messiah came and was “anointed” for his 3½ year ministry. That was the fall of 27 CE in which John the Baptizer baptized Yahushua Messiah.

108Please see footnote on page 49 where the fall-to-fall civil calendar is explained in more detail. 109 10. Can You Establish the Year and Date of the Crucifixion? If you wish to establish the date of the crucifixion based upon solid dates of an Emperor or King, the answer would have to be “no, you cannot with any certainty establish that date.” But if you know the approximate years in which the Messiah was crucified and if you can determine for certain which day of the week he was crucified, then “yes, you can establish not only the year but even the exact date of the crucifixion.” The reason you could even establish an exact date is because the Messiah was crucified on a Jewish holiday which is fixed by an astronomical event that can be precisely calculated 2000 years after the fact. Our calculations show that by using the historical Jewish means of determining the months (that is, by the visual sighting of the crescent moon109) we know that a crucifixion in 30 CE would have been on a Thursday110, in 31 CE it would have been on a Wednesday, and in 33 CE it would have been on a Sunday. In addition, there is a website where one can go to obtain moon calculations (using the conjunction moon) which can bring you at least to within 1 day of the actual date. Computer programs are even more precise, and we can use both of these sources in parallel with each other to determine ancient dates in light of the Jewish calendar. 111 So, if you can determine exactly which day of the week the crucifixion took place (i.e., on a Wednesday, Thursday, or a Friday) it is a simple matter to determine the exact date of the crucifixion using the moon phase calculations of various lunar calculating programs (in each of these three most likely years). At one time I was of the opinion (along with most Christians) that the crucifixion took place on a Friday and the resurrection took place on a Sunday. However, after reviewing more evidence it would appear that a Wednesday crucifixion is probably the most likely way it happened. If this is true, then the only viable year in which this would have taken place would have been 31 CE. Passover in the year 31 CE would have taken place on a late Wednesday afternoon. That would put the crucifixion (if it happened that year) on a Wednesday and the resurrection on a late Saturday

109Philo, a contemporary Jew of Yahushua’s day, writes that the new moon was determined (in his day) by sighting the visible crescent. Here is what he says: “For at the time of the new moon, the sun begins to illuminate the moon with a light which is visible to the outward senses, and then she displays her own beauty to the beholders.” The Works of Philo, translated by C. D. Yonge, Hendrickson Publishers, Peabody, MA, Foreward (by David M. Scholer), “The Special Laws, II” p. 581. 110A crucifixion in the year 30 CE would give us (based upon the sighting of the visible crescent moon) a Passover on April 6, Abib 14, and therefore if the crucifixion took place in that year, it would have been a Thursday crucifixion. The Jews did not use a calculated calendar until Hillel instituted such use in 358 CE. 111There are computer programs which can be used to determined the exact phases of the moon going back over 2000 years (for example Sky Globe, by Mark Haney). They confirm that the first new moon (visible crescent) after the equinox of 31 CE would have been sighted on April 11. That would make the following day (April 12) the first day of Abib and Wednesday, April 25, the 14th day of Abib, or Passover. 110 afternoon. And of course, His empty tomb would have been discovered early on a Sunday morning. We cannot devote much space to a discussion of the crucifixion date, but we will take a quick look at the subject and give further resources to check out for a more in-depth study. We know that there are many who believe that Messiah was crucified on a Friday, and while Friday’s are also called a “preparation day”, the statement from John 19:31 makes it clear that this was a “high sabbath” and “Passover” which they were preparing for. It was the 14th of Abib, Passover day, and the “preparation” for the sacrifice of the Passover lamb that evening and the “preparation” for the entire “Feast of Unleavened Bread.” In Matthew 12 Yahushua tells the people that the only sign they will have is the sign of Jonah, and that like Jonah the “son of man” will be in the grave for three days and three nights. The only way to fully fulfill this prediction would be for Yahushua to die and be put in the grave from Wednesday, April 25, to Saturday afternoon, April 28 (31 CE). A Friday crucifixion and Sunday resurrection does not allow for three days and three nights in the grave, and neither does a Thursday crucifixion. Of the 2 best options for the year of crucifixion (30 and 31 CE), the year 31 CE is the most likely year that this took place. (The year 33 CE is too late in the historical timeline, and while the year 30 CE is a better option than 33 CE—a crucifixion that year would have been on a Thursday.) Passover is always on the 14th day of the first month of the Jewish religious calendar. By going to this website you can input the dates 31 CE and April 25 to find out which day of the week it was: http://aa.usno.navy.mil/ We know that this was the correct date because the next conjunction of the moon for 31 CE (after the spring equinox) was on April 10. (Please see this link for the equinox and new moon listings under 31 CE: http://aa.usno.navy.mil/data/docs/SpringPhenom.html) For those who do not have the necessary computer programs to accurately calculate this, all that is necessary is that you add 1 day to April 10, 31 (which is the conjunction new moon) to take you to the estimated first sighting of the crescent moon (since the new moon was determined by visual sighting). The new moon would have been sighted on April 11—both according to the US Naval Observatory (plus 1 day) and the computer program called Sky Globe (which is accurate to within a variance of only a few minutes over 2000 years). That makes it a certainty that Wednesday, April 12, 31 CE was the first day of the new moon. Add 14 days to April 11 and you have April 25, Wednesday, the date of the crucifixion and the date of Passover. Because of this and other evidence, we are fairly certain Yahushua was crucified on the 14th of Abib, a Wednesday. That was Wednesday, April 25, 31 CE. It was three days later (on the evening of the 17th, a “Saturday night”) that Yahushua was resurrected. We know it was a “Saturday night” 111 because it was on the next morning (“first day of the week”) that Mary found the empty tomb. And when we compare Scripture with the testimony of the US Naval Observatory’s calculations concerning the new moons of antiquity, we have no choice but to go with a Wednesday as opposed to a Friday crucifixion. Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. (Matthew 12:38-40) If it were not for the Messiah’s plain declaration that He would be three days and nights in “the heart of the earth” (the grave) it would be tempting to accept the typical view that three days is meant to be understood as “inclusive” reckoning. However, a Friday crucifixion does not allow for the Messiah being “three days and three night” in the grave. And Messiah plainly says he should die and be “in the heart of the earth” for “three days and three nights.” Only a Wednesday crucifixion allows for that. A Thursday crucifixion also does not allow for three days and three nights, since the full three days and nights would end on Sunday evening (not morning). And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Yahushua, and led him away. (John 19:14-16) The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. (John 19:31) Because it was dawning toward the first day of unleavened bread (the “high sabbath”) they did not have time to prepare the spices for his burial. That “high day” was a Thursday (in 31 CE). It could not have been a reference to Friday as the preparation for the Sabbath, because John 19:14 plainly says it was the “preparation of the Passover” and that the next day (according to John 19:31) would be a “sabbath…high day”. Anyway, preparing spices and ointments for burial is a work that requires a large part of the day to accomplish. They evidently were not allowed to do this the next day because it was a sabbaton (or Festival Sabbath—the first day of unleavened 112 bread). Therefore, the preparing of spices was done on the following day, a Friday (Abib 16), and they waited for the Sabbath to be completed before they came to the tomb. While that may appear like a long delay, they had no choice in the matter because of the Sabbath. A Friday crucifixion does not allow for them to prepare the burial spices, since the Sabbath “drew on” very soon after Yahushua died and was taken to the tomb. And that day was the preparation, and the sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. (Luke 23:54-56) Note what it appears to be saying: It was the preparation day, “the preparation of the passover” as John 19 states. The first “sabbath” they were speaking of here was simply the “high day” or the first day of unleavened bread. Then they came to the tomb on Thursday evening (or possibly Friday morning) to see how his body was laid out. The next day (Friday) they prepared spices and ointments (which is considerable work that would not and really could not be done on a Sabbath—not in Jerusalem). They would have rested on the feast day Sabbath (first day of unleavened bread), viewed the body on Thursday evening, prepared spices on Friday (which was not a Sabbath of any kind), and then waited till after the weekly Sabbath to go and anoint his body. Otherwise, how does a Friday crucifixion allow for the preparation of spices? And how does a Friday crucifixion explain that these women apparently prepared spices (which is work, certainly according to the sect of the Pharisees) and yet were able at the same time to keep the Sabbath? The only explanation that fits is a Wednesday crucifixion, the celebration of the high sabbath for the first day of unleavened bread (Thursday), the viewing of the tomb that Thursday evening or Friday morning, the preparation of spices on Friday, and finally abstaining from work on Sabbath on the following day. Please note how this fits perfectly with the other crucifixion narrative: In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: And for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Yahushua, which was crucified. He is not here: for he is risen, as he said. Come, see the place where the Lord lay. (Matthew 28:1-6)

113 This text plainly says that when the stone was rolled back it was merely to reveal that Yahushua was already gone, for he tells her plainly “He is not here.” They came to the tomb “at the end of the Sabbath.” He was resurrected at the end of the third day, and it is now the fourth day since the crucifixion, Abib 18. There are many who will hold onto belief in a Friday crucifixion. This is understandable. There is evidence in the Messianic writings which at least appears to support a Friday crucifixion. Let’s look over some of that evidence: Luke 9:22, 18:33 and 24:7 and 46 say that the Messiah was killed and then raised to life “on the third day.” If the gospel writers were using inclusive reckoning (which is certainly within the realm of possibility) then it could be possible to have a Friday crucifixion and a Sunday resurrection. But we already know that the Messiah plainly tells us that the sign of Jonah was the sign pointing to Himself—and this would be repeated by the Messiah stating he would be in the heart of the earth “three days and three nights.” And there are other texts which tell us that the Messiah was resurrected after the third day. For instance, Mark 9:31 says it was “after three days.” Matthew 26:63 says “after three days” and in the next verse guards are instructed to watch the tomb “until the third day” (which seems contradictory until you realize they only need to guard the tomb for the full three days and nights, and not a moment more). While there is some evidence which supports a Friday crucifixion, there are several pieces of evidence which I believe completely contradicts a Friday crucifixion, leaving only a Thursday or Wednesday crucifixion as viable options. The sign of Jonah (“three days and three nights”) appears to rule out a Thursday crucifixion as well as a Friday crucifixion. And since we know that the year dates of 30 and 31 are the only ones which allow for a Wednesday or Thursday crucifixion, the additional evidence below is extremely important for us to consider. In John 12:1 we find that 6 days before His final Passover, Yahushua traveled a long journey to Bethany. In chapter 11 we find that he had been staying in Ephraim. That is a 14-mile journey through rough terrain. Please take note of the fact that this is not a trip which an observant Jewish rabbi would take on the Sabbath. Then Yahushua six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. (John 12:1) Since it is a Scriptural certainty that Abib 14 is Passover (read Leviticus 23:4 and Numbers 28:16) and since 6 days prior to this would be Abib 8, that day could not be a Sabbath—for extensive travel on the Sabbath was not permitted in Torah. Matthew 5:17-19 clearly states that Yahushua did not 114 come to destroy the law, and therefore He certainly would not have violated the law of Yahweh by a lengthy journey on the Sabbath. If one chooses to accept a Friday crucifixion (on Passover) then 6 days prior to that would have been a Sabbath. Therefore, without any doubt a Friday crucifixion on this or any other year is completely ruled out. And if Yahushua truly fulfilled the types found in Scripture, He surely would have been crucified on Passover day—in fact, at the exact time the Passover lamb was commanded to be slain!! I repeat it here for emphasis—subtract six days from Friday and you arrive at the Sabbath, and Yahushua would not have broken the Sabbath to travel 14 miles! Based upon this simple fact, Yahushua could not have been crucified on a Friday!! Calculations of Passovers from the 3 ½ years of Yahushua’s ministry indicate that Passover took place on April 28, 28 CE (a Wednesday), April 17, 29 CE (a Sunday), and April 6, 30 CE (a Thursday). Six days prior to these dates would be April 22, 28 CE (a Thursday), April 11, 29 CE (a Monday) and March 31, 30 CE (a Friday). Since we believe Yahushua’s last Passover was in 31 CE, that would make Passover that year fall on a Wednesday, April 25, and 6 days prior to that would have been April 19, a Thursday. None of those dates (if he traveled on them) would have been a Sabbath. Yahushua therefore walked no more openly among the [Judeans]; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. And the [Judean] Passover was nigh at hand: and many went out of the country up to Jerusalem before the Passover, to purify themselves. (John 11:54-55) Then Yahushua six days before the Passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. (John 12:1) This is strong proof that a Friday crucifixion is ruled out. One more significant evidence for a Wednesday crucifixion in 31 CE is the length of Yahushua’s ministry. We know from a previous chapter that His ministry can be known from the evidence of when the 15th year of Tiberius began. Since this has been determined to have most likely been the year 27 CE, we know that His ministry began in the fall of 27 CE. Knowing this, it is simply a matter of reading from the book of John to find out how many Passover seasons passed from this time to His crucifixion. The answer is surprisingly simple and amazing. In the writings of John, it speaks of Passovers that came during the ministry of Yahushua. While this does not prove conclusively how long the length of his ministry was, it does show that it was probably 3 ½ years in length. We

115 have no way of knowing for certain if there were more Passovers during his ministry. However, since all of this evidence comes from the book of John (and it is John who portrays Yahushua as the “lamb of Elohim that taketh away the sins of the world”) we can only observe that for John the feast of Passover would hold great importance to him. If this is so, then it is unlikely that he would have left out any of the Passover feasts during Yahushua’s ministry. Here are the Passovers which seem to show the length of Yahushua’s ministry: First Passover: Based on John 2:13 and 23. “And the Judean passover was at hand, and Yahushua went up to Jerusalem. . . . Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.” (John 2:13, 23) We know this is referring to the first Passover of His ministry, not only because of the order of arrangement within the book of John but also because of the statement made three verses earlier, where it speaks concerning his apparent first miracle (of turning the water into wine): This beginning of miracles did Yahushua in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. (John 2:11) Second Passover: John 4:35 in connection with John 5:1 Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. (John 4:35) This text proves that it was four months before another Passover, since Passover always comes at the time of the yearly harvest. Then, only a few verses later a feast is identified. It doesn’t say which feast it was, but we know it could not have been the feast of Tabernacles because that feast took place about six months prior to the time of the spring harvest (not four months). And the context shows the events of John 4:35 and John 5:1 were closely connected in time. So, based upon John 4:35 we know that this feast would almost certainly have to be Passover—even though it does not say it was the feast of Passover: After this there was a Judean feast; and Yahushua went up to Jerusalem. (John 5:1) Third Passover: Based on John 6:3-4. And Yahushua went up into a mountain, and there he sat with his disciples. And the passover, a feast of Judea, was nigh. (John 6:3- 4) 116 Fourth Passover: Based on John 13:1. Now before the feast of the passover, when Yahushua knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. (John 13:1) Since the Messiah was baptized in the fall, then that means about six months expired before the first Passover season (as described in John 2:13). We know that this was most likely the first Passover because it mentions only a few verses before the miracle of turning water into wine (which happened near the start of His ministry). Another year expired to the next Passover, another to the third Passover and the same happens again to the fourth (and final) Passover. So we calculate 6 months to the first Passover, 1 year to the next, 1 year to the next and 1 year to the last for a total of 3 ½ years from His anointing to the crucifixion. By using the starting date of the fall of 27 CE this would take us to 31 CE for the year of the crucifixion. 32 CE has been ruled out because of historical conflicts. And 33 CE is unlikely because of the time constraints within the gospel accounts, which appear to cover only about three years. Six or more years would appear to be an inordinate amount of time allowed for his ministry. Unlike the first year of Yahushua’s ministry, we do not have the date of an emperor or some other dating method to establish the timing of His death. However, we do have several key points which (when added up) appear to narrow the crucifixion date to the spring of 31 CE. Point #1: Yahushua was about 30 years of age when he was baptized and began His ministry. Point #2: Yahushua had to have been born at sometime prior to 2 BCE (which could be anywhere from 6 to 2 BCE). The most likely time of His birth is 4 BCE. Point #3: When you add 30 years to 4 BCE, you come to the approximate date of 28 CE. Point #4: Our examination of all data related to the 15th year of Tiberius (the year Yahushua begins His ministry) is that it is mostly likely the same as the year 27 BC. Please note our detailed explanation of this in chapter seven on page 70. Point #5: In the writings of John, it speaks of Passovers that came during the ministry of Yahushua. While this does not prove conclusively exactly how long the length of his ministry was, it does show that it had to have been at least 3 ½ years in length. We have no way of knowing if there were more Passovers during his ministry. However, since John saw Yahushua as the sinless lamb it only seems reasonable that he would not have failed to

117 mention the passing of a Passover feast. Three and one half years from the fall of 27 CE brings us to the spring of 31 CE as the most likely year of the crucifixion. While this is significant, I should point out that I am not the only one who has seen this connection. Eusebius, a Christian writing in the fourth century CE, has not only seen the four Passovers of John (and therefore acknowledges a 3 ½ year ministry for the Messiah), but he even uses the language of Daniel 9 as he states that this 3 ½ year period is “half a week”: Now the whole period of our Saviour’s teaching and working of miracles is said to have been three-and-a-half years, which is half a week. John the evangelist, in his Gospel makes this clear to the attentive.112 Point #6: John 11:54-55 and 12:1 clearly show that 6 days prior to Passover, the Messiah made a 14-mile journey. If Passover took place on a Friday, then 6 days prior would have been a Sabbath—and the Messiah would never undertake such a long journey on the Sabbath. This effectively rules out a Friday crucifixion and leaves us only the options of a Wednesday or a Thursday crucifixion. Point #7: A Friday and a Thursday crucifixion is effectively ruled out because neither one of these options will allow for the accurate fulfillment of the sign of Jonah, the “three days and three nights” in the grave and an empty tomb on Sunday morning. Now we are left with what appears to be the only viable alternative—a Wednesday crucifixion. Point #8: Moon phase calculations will only give us a Wednesday crucifixion for the year 31 CE, which we can arrive at based upon the 70th week of Daniel 9 (the midst of the week) and upon the 4 recorded Passovers in the gospel of John. Regarding the prophecy of Daniel 9, it says that “in the midst of the week” the “anointed one” (Messiah) would cause the sacrifice and oblation to cease. He did this through His death. But the prophecy does not say it had to be exactly in the middle of the week. While this author believes that the crucifixion very likely took place in 31 CE (which, based upon lunar-solar calculations, would make it a Wednesday crucifixion and exactly in the middle of Daniel’s 70th week) it could possibly have taken place in the year 30 CE and still fulfilled the prophecy of Daniel 9.

112Eusebius, The Proof of the Gospel, Book 8, Chapter 2. 118 The three most probable dates for the crucifixion include the spring of 30, 31, and 33 CE. Of course, even with all of this evidence, we still cannot be absolutely 100% certain of the exact year of the crucifixion. And while I wish to remain open to other possibilities, I feel that 31 CE is a much better date that seems to fit—not only with the accounts given in the 4 gospels, but also the astronomical observations of historical moon cycles and the exact synchronizations of the Jubilee calendar (i.e., 70 Weeks of Daniel 9).

119 11. The Conclusion of the 70 Weeks Prophecy

According to our study, the 70 weeks prophecy of Daniel 9 was definitely fulfilled by the decree of Artaxerxes in 457 BCE to rebuild Jerusalem. The 70th week clearly began in 27 CE and was marked by the appearance of Yahushua and the beginning of His ministry. The evidence we have presented also strongly suggests that His ministry lasted three and a half years, and culminated in the death and resurrection of Yahushua the Messiah in the spring of 31 CE. Three and a half years later (in the fall of 34 CE) the 70-week prophecy came to an end. What happened at that time? Is there some event which marks the end of that prophecy?

A few years after the Messiah was crucified and resurrected, Stephen was stoned to death for his faith in Yahushua. The text which speaks of this event is found in Acts chapter 6-7:

And the word of Elohim increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. (Acts 6:7-10)

We cannot be completely certain of the exact dating of this series of events. However, it states that “the number of the disciples multiplied.” Such multiplication does not usually happen within only one year, but may require three or four years. Now let us continue:

Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of Elohim, and Yahushua standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of Elohim. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the 120 witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon Elohim, and saying, Lord Yahushua, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. (Acts 7:51-60)

Soon after this event, Saul (Shaul) had an experience on the road to Damascus which quickly led to the gospel going to the gentiles (Acts 9:1- 15). Shaul was given a commission to bring the good news to the gentiles, and not limit it strictly to the Jews. Do we have an exact date by which to identify all of these events? No, we do not. We can say that it was probably 34 CE when Stephen was stoned and soon after Saul took up his mission to spread the gospel into all the world. But we have no proof that this is exactly when it happened. However, we can be reasonably sure that these events took place at approximately this time.

Regardless of the uncertainty of the date, we do know that within only a few years after the Messiah was crucified, the gospel did go to all the world because of Stephen and because of Saul who came on the scene very soon after the stoning of Stephen. And the prophecy of the 70 weeks had come to a conclusion in the end of the Sabbatical year just prior to another year of Jubilee which began in the fall of 34 CE. There is no requirement in the prophecy of Daniel 9 for any special event to take place at the end of the 70 weeks. It is only that the Messiah was to be crucified in the last week and that in the midst of the final week the sacrifice and oblation would cease. At some undetermined time after all of this, the prophecy says that “he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” Indeed, this happened about 40 years later in the year 70 CE, when the temple and Jerusalem was destroyed by the Romans (along with about a million Jews).

We have seen the evidence of the fulfillment of Bible prophecy. In fact, we have seen the evidence that clearly shows that Daniel 9 is probably one of the most important prophecies in all of Scripture. It is (in my view) the most important prophecy because it identifies by an exact series of dates and events the most important man to ever walk on the face of this earth—the man Yahushua Messiah. The Jews would like to forget about this prophecy, and the Christians would like to misinterpret and confuse this prophecy (in several different ways, including the introducing of the “gap theory” to supposedly support Dispensationalism and a “secret rapture”, or calculations based upon a contrived 360 day/year count). But the evidence (as I have presented it here today) has shown what the real truth is. The Messiah came on time, to visit his own people and give them the gift of eternal life, and yet many of His own people refused to accept him. We today are in danger of making the same mistake, to assume that Yahweh is

121 “putting off” His great day of wrath and judgment. Those who are familiar with the “timing” aspect of this and other prophecies know that it is more true now than ever when it says “the time is at hand.”

122 1Although we have not yet established the basis of the Jubilee Calendar as given on page 18, we here show this calendar as an example. In a future article we will explain in greater detail how the Jubilee Calendar works, and provide evidence to support the dates suggested—with the understanding that many chronological statements (no matter how well documented) are not to be understood as being completely “infallible.” We can only say that we have confidence that these dates represent my best estimate of chronological history—which tends to be increasingly accurate in many cases after the year 853/852 BCE (the year of king Ahab’s death). Prior to this date, establishing an exact date in history is very difficult—often impossible.

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