This second article in the series compares the time indications for the Seventy Weeks in Daniel 9 to the Dispensational interpretation. Dispensationalism takes the second decree of Artaxerxes (445/4 BC) as the one that restored Jerusalem. But since this decree does not fit the time of Christ, Dispensationalism reduces the 483 years by about 7 years by interpreting these as 360-day years. This brings us to Christ’s triumphal entry into Jerusalem as the appearance of the Messiah in 9:25. Dispensationalism assumes that God suspended His covenant with Israel at the Cross.
Decree to restore and rebuild Jerusalem
“from the issuing of a decree to restore and rebuild Jerusalem …” (NASB).
The Seventy Weeks began with this decree. As stated in the previous article, restore, in the original text, does not mean the same as rebuild. Restore means to give the city back to its previous owner.
In the article Which decree four decrees by three different Persian kings over a period of about 90 years, are considered.
The decree by Cyrus in 538/7 BC allowed Jews to return to Jerusalem and therefore to rebuild Jerusalem, but it did not restore Jerusalem to the nation to serve as their national capital.
The decree by Darius I 520 BC simply confirmed Cyrus’ edict.
Artaxerxes in 457 BC (Ezra 7:1-26):
As discussed in the article Which Decree, this decree, for the first time, granted autonomy of Judah. It restored Jerusalem as judicial and executive capital to the nation. In this decree the king said, “Whoever does not obey the law of your God … must surely be punished by death …” The Persian king thereby made the Mosaic Law part of his own law, and granted authority to the Jews to govern themselves on the basis of the law of God. It provides for a measure of judicial and civil autonomy unknown since the Babylonian desolation of Jerusalem and Judea about 130 years earlier.
A further indication that this is the decree intended by 9:25 is the fact that, if we add Seventy Weeks (490 years) to 457 BC, we come to the time of Christ.
Artaxerxes in 445/4 BC (Neh. 1-2):
Dispensationalism takes this as the decree that restored Jerusalem. This decree, however, did not “restore” Jerusalem. This decree only dealt with the physical construction of the city walls. When Nehemiah asked for this decree, he did not even ask to rebuild the city. He only asked for permission to go to Jerusalem (2:5) and for wood for the walls (2:8). This decree was also too late to fit the time of Christ.
Dispensationalism claims that the second decree of Artaxerxes I for the first time authorized the rebuilding of Jerusalem, but that is also not true. All four decrees above, by allowing the Jews to return to Judah and to rebuild the temple (Ezra 1:1-4; cf. Is. 45:1), implicitly allowed the Jews to rebuild their cities. Please see the article Which decree for a fuller discussion.
Seventy Weeks – Prophetic Years
“until Messiah the Prince there will be seven weeks and sixty-two weeks” (9:25 NASB)
Dispensationalism proposes that the Messiah Prince is Jesus Christ and that He would appear 7+62=69×7= 483 years after the decree to restore and rebuild Jerusalem (9:25), but 483 years from 445/4 BC brings us to about AD 40; far beyond the Cross. Dispensationalism therefore proposes that the 483 years are “prophetic years” of 360 days each; not 365 days. This gives a total of 173,880 days (483 x 360), which is equal to 476 solar years plus some days. In this way the 483 years are shortened by 7 years to fit the actual historical time from Artaxerxes’ second decree to the crucifixion, assuming the crucifixion was in AD 33 or AD 32.
However, as discussed in The Covenant in Daniel 9, the covenant pattern forms the framework for the Seventy Weeks of Daniel 9. Since the covenant is based on Israel’s seven-year cycle, and since the Seventy Weeks are an extension of God’s covenant with Israel, these must be literal years. To explain:
In Leviticus 25 God commanded Israel to allow the land to rest every seventh year (v2), similar to the weekly Sabbath day of rest. Israel had to work the land for six years (v3), but in the seventh year the land had to rest (v4). In this way the years on the Jewish calendar were divided into sevens, where each seventh year is a Sabbath.
Warning of exile
Leviticus 26, which contains the covenant promises and warnings, warned Israel that it would be in exile for every Sabbath year not observed. While they are in exile, the land will enjoy its rest. The Sabbath years were therefore made part of the covenant threat of exile.
490 years of disobedience
Jeremiah prophesied that Israel would be in exile for 70 years. Each of Jeremiah’s 70 years of exile therefore was a Sabbath year. This is confirmed by 2 Chronicles 36:21. Each of the 70 years therefore represent 7 years of disobedience. Consequently, the 70 years represent the equivalent of Seventy Weeks (490 years) of disobedience, prior to the exile.
Seventy Weeks renewed covenant
The prophecy of Daniel 9 therefore extended God’s covenant with Israel for a new cycle of Seventy Weeks, in which every seventh year will be a Sabbath year. The Seventy Weeks of Daniel 9 refer to these weeks of years, and therefore are literal solar years.
This confirms that the second decree of Artaxerxes does not fit the time of Christ.
Difference in dates
The second decree of Artaxerxes I is dated by most dispensationalists to 445 BC, but by some to 444 BC:
Interpreters that use March 14, 445 BC as the date of the decree (e.g. Sir Robert Anderson) count 173880 days to end on 6th April, AD 32 as the date for Jesus’ triumphal entry into Jerusalem.
Interpreters that use March 5, 444 BC as the date of the decree (e.g. Hoehner) count 173880 days to March 30, AD 33 as the date for the triumphal entry, and the crucifixion six days later on April 5, AD 33.
Dispensationalism sometimes claims that its calculations fit the historical events precisely, but the difference in the dates places doubt over such claims.
Daniel 9:25 reads:
“from the issuing of a decree … until Messiah the Prince there will be seven weeks and sixty-two weeks“.
In other words, the Messiah would appear 483 years after the decree.
In Dispensationalism the “Messiah the Prince” (the anointed in the KJV) is Jesus Christ and 9:25 refers to His triumphal entry into Jerusalem; 5 days before His crucifixion. However, 9:25 refers to the appearance of the Messiah; not His disappearance. It seems to say that the Messiah will commence His ministry at the end of the 69 weeks; not end His ministry.
Jesus did not begin His ministry at His triumphal entry into Jerusalem. He began His work as Messiah about three years earlier at His baptism, where He was “anointed” and introduced to Israel:
John the baptist said, “so that He might be manifested to Israel, I came baptizing in water” (John 1:31).
“God anointed Jesus of Nazareth with the Holy Spirit and power” (Acts 10:38).
God proclaimed this Anointed One to be His Son or King (Mark 1:9-11; cf. Ps. 2:6, 7) on the day of Jesus’ baptism by John the Baptist.
Covenant suspended at the Cross
As stated, in Dispensationalism the first 483 years came to an end at Christ’s triumphal entry into Jerusalem (a few days before His death), with the last seven years postponed to the end of the age.
However, Seventy Weeks (490 years) are promised by God as years of Jewish preference (“for your people and your holy city”), and the preference which Jews enjoyed continued after the Cross.
Early Church History
During the first few years after the Cross the Holy Spirit only came on Jews and the gospel was preached only to Jews. The church consisted only of the “circumcised” (cf. 10:45; i.e. Jews) and they did not associate with the uncircumcised (Acts 10:34-35). See Jerusalem Phase of the Early Church.
About three or four years after the Cross the Jews persecuted these Jewish Christians, commencing with the stoning of Stephen (Acts 7; 8:1). See Judea and Samaria Phase of the Early Church.
Immediately following this persecution (Acts 10) Peter received his dream of the unclean beasts (Acts 10:19-20). Up to that point in time these Christian Jews kept their distance from Gentiles, as all Jews did. But through this vision God told him, and the church, to preach the gospel also to Gentiles (v34-35). Simultaneously the Holy Spirit suddenly and powerfully led the Christians to take the gospel to the uncircumcised (non-Jews). At that time the period of Jewish preference came to an end.
End of the Seventy Weeks
The prophecy does not mention any specific event for the end of the Seventy Weeks, but it is more or less obvious that the end of the Seventy Weeks is also the end of God’s covenant with Israel. In other words, we should be able to identify some event in history that indicates the end of God’s covenant with Israel. It is proposed here that the Seventy Weeks came to an end when the Holy Spirit led the Christians to take the gospel to non-Jews.
This conclusion is supported by Stephen’s speech. Both Daniel’s prayer and Stephen’s speech are based on God’s covenant with Israel. While Daniel confessed the sins of his people and prayed for the mercy promised in the covenant, Stephen’s speech was an announcement of God’s judgment in terms of the covenant. In other words, Stephen announced the end of the Seventy Weeks.
These three or four years after the Cross were therefore part of the 490 years. Please see the article, Stoning of Stephen, for more detail.
Decree – The 490 years began with “a decree to restore and rebuild Jerusalem”. Restore, in the original text, does not mean to rebuild. Restore means to give the city back to its previous owner. The decree of Artaxerxes in 457 BC restored Jerusalem as judicial and executive capital to Israel. This decree also fit the time of Christ. Dispensationalism takes the second of Artaxerxes (445/4 BC) as the decree that restored Jerusalem. But this decree only dealt with the physical construction of the city walls. This decree also does not fit the time of Christ.
Prophetic Years – The second decree of Artaxerxes does not fit the time of Christ. Dispensationalism therefore reduces the first 483 years by about 7 years by interpreting these as “prophetic years” of 360 days each; rather than literal years of 365 days each. However, the covenant pattern forms the framework for Daniel 9. Since the covenant is based on Israel’s seven-year cycle, and since the 490 years are an extension of God’s covenant with Israel, these are literal years.
Difference in dates – Different Dispensational interpretations use different years for Artaxerxes’s decree and for the Cross. This raises some doubt over to the calculations.
Triumphal entry – “Messiah the Prince” will appear after 69 weeks (9:25). In Dispensationalism this is His triumphal entry into Jerusalem; 5 days prior to His crucifixion. But that was not His appearance; it was His disappearance. Jesus began His work as Messiah about three years earlier at His baptism, where He was anointed and introduced to Israel.
Covenant suspended at the Cross – Dispensationalism assumes that God suspended His covenant with Israel at the Cross, but for three or four years after the Cross, when the Holy Spirit came with power on the disciples, the gospel was preached only to Jews. This period of Jewish preference only came to an and when Stephen announced God’s judgment in terms of the covenant. These three or four years after the Cross were therefore part of the 490 years.
NEXT: Whose covenant is confirmed in Daniel 9:27; God’s covenant with Israel or the devil’s? The 490 years are a renewal of God’s covenant with Israel. The last seven therefore are also God’s covenant with Israel.