How many of you can tell me what this verse means?

Jeremiah 29:10
For thus saith YHWH, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

Before discussing the meaning of this verse, a bit of context is important. This verse is part of a letter the prophet Jeremiah sent from Jerusalem to the Jewish captives in Babylon. In the letter he tells them to get use to their new home because they will be there for another 70 years. Jeremiah also told them that they were not to lose hope, because after this 70 years captivity YHWH would cause them to return to Jerusalem.

Notice in this passage a couple of key words. In the verse Yahweh promises that He was going to perform his good “word” towards the Jewish captives by causing them to “return” to Jerusalem. The Hebrew for “word” in this passage is dabar. According to my concordance dabar is used 1439 times in the Old Testament. As exemplified in this passage, of the 1439 times the word is used in the Bible, the majority refer to the word, speech, or utterance of Yahweh, the living God of the Bible.

Jeremiah 29:10
For thus saith YHWH, That after seventy years be accomplished at Babylon I will visit you, and perform my good word [dabar] toward you, in causing you to return [shuwb] to this place.

Now let’s look at the word “return” in the passage above. This word “return” is the Hebrew shuwb and it is used over 1000 times in the Scripture. The majority of the time the word is translated return… again, turn…back, etc. The word is most often used in the sense of turning back or returning to something, somewhere, or someone.

As we can see here in Jeremiah 29:10 Yahweh gave His “word” – His dabar that He would cause the Jewish people to “return” – to shuwb to Jerusalem. 70 years later Yahweh’s word was confirmed in 2 Chron. 36:22-23 with the following record:

2 Chronicles 36:22-23
²² Now in the first year of Cyrus king of Persia, that the word [dabar] of YHWH spoken by the mouth of Jeremiah might be accomplished, YHWH stirred up the spirit of Cyrus king of Persia, that he made a proclamation [abar] throughout all his kingdom, and put it also in writing, saying,

²³ Thus saith Cyrus king of Persia, All the kingdoms of the earth hath YHWH God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? YHWH his God be with him, and let him go up.

It’s important to note in this passage that Cyrus’ “proclamation” (abar) was given because Yahweh stirred up the spirit of Cyrus to confirm His (Yahweh’s) “word” (dabar) that the Jewish people would return (shuwb) to Jerusalem after 70 years. As we explore this a bit deeper just remember that Yahweh gave the “word” (dabar) and Cyrus confirmed that word by issuing a proclamation or decree (abar).

Daniel 9 and the Word to Return and Build
You are probably wondering what this has to do with Daniel 9. Let me show you. Based upon what we’ve learned about the dabar (word) of Yahweh which promised that the Jewish people would shuwb (return) to Jerusalem after 70 years, let’s now apply that understanding to Daniel 9:25. Here is the first part of that verse from the KJV as most of you are probably familiar with it:

Daniel 9:25
²⁵ Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks,….

Now take a look at the same verse with me pointing out the words dabar and shuwb as they appear in the Hebrew text of Daniel 9:25a:

Daniel 9:25
²⁵ Know therefore and understand, that from the going forth of the dabar [word] to shuwb [return] and to build Jerusalem unto the Messiah the Prince shall be seven weeks,….

Kind of changes how you understand the verse, doesn’t it? If we used our opening verse of this article in Jeremiah 29:10 as a model for understanding Daniel 9:25, then it makes more contextual sense to see the start of the 70 Sevens prophecy begining with a “word” (dabar) of Yahweh that tells the Jewish people to “return” (shuwb) and build Jerusalem.

You’d think, in light of the context of how dabar and shuwb is used in the Hebrew Bible, that at the very least, those who teach on the subject would mention that Daniel 9:25 and the terminus a quo (starting point) of the 70 Seven might refer to the word of the Yahweh. Unfortunately, that has not been the case.

Why are the vast majority of today’s scholars and teachers blind to the possibility that Daniel 9, arguably the most important prophecy in the Bible, begins with the word of Yahweh? Why won’t they at least offer the “word” of Yahweh as one of the options for the fulfillment of Daniel 9:25? I can’t answer that question. It makes absolutely not sense to me.

To drive home the contextual necessity of seeing the “dabar” of Daniel 9:25 as the dabar (word) of Yahweh, take note of the following. In Daniel 9, dabar is used three other times. Each of those occurrences refer to the “dabar” (word) of Yahweh. Here, take a look:

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

Daniel 9:12
And he hath confirmed his words [dabar], 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.

Daniel 9:23
At the beginning of thy supplications the commandment [dabar] came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

Daniel 9:25
Know therefore and understand, that from the going forth of the commandment [dabar] to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.

With this contextual light shining on Daniel 9 and its “word to restore and build Jerusalem”, can you explain to me why the authors in the articles below do not even mention the possibility that the very God they exalt and serve is not one of the candidates for giving the word to restore and build Jerusalem – a word that begins a countdown to the fulfillment of the most important messianic prophecy in the Bible?

Even if you didn’t have a clue how the 70 Sevens were meant to be fulfilled, the most plain sense reading of the verse requires us to at least look for a “word” of Yahweh that commanded the Jewish to return and build Jerusalem.

To give you a sense of the disconnect, here are four of my peers who are highly respected for their views on Bible prophecy. As you read through these quotes, try to find any mention that the “word” of Yahweh commanding the Jewish people to “return” and build, might be one of the options worth considering when interpreting the dabar (word) of Daniel 9:25 and its countdown to the Messiah.

David Reagan
The crucial question relates to when the decree was issued “to restore and rebuild Jerusalem.” There are three possible dates:

• • 538 B.C. — Cyrus, King of Persia, issued a decree to Zerubbabel to rebuild the Temple in Jerusalem (2 Chronicles 36:22-23; Ezra 1:1-3; and Ezra 6:1-5).
  • 457 B.C. — Artaxerxes, King of Persia, issued a decree to Ezra authorizing him to reinstitute the Temple services, appoint judges and magistrates, and teach the Law (Ezra 7:11-26).
  • 445 B.C. — Artaxerxes issued a decree to Nehemiah to rebuild the walls of Jerusalem (Nehemiah 2:1-8). (David Reagan, Daniel’s 70 Weeks of Years – – For the full context of this quote please see the following Link)

Thomas Ice
There are at least three different decrees that are considered in an attempt to “know and discern” the beginning of the seventy weeks of Daniel.

First, there was the decree of Cyrus (Ezra 1:2-4; 6:3-5), issued in 537 B.C., which I will call decree one. Second, the decree of Artaxerxes (Ezra 7:11-26) given in 458 B.C., (decree two). Third, a second decree from Artaxerxes (Neh. 2:5-8, 17, 18) given in 444 B.C., at the time of Nehemiah’s return to Jerusalem, (decree three). I want to note at the outset of the examination of these possibilities that the third decree is the only one that literally fits the exact words of Daniel 9:25, as we shall see….

Artaxerxes’ Decree
It is clear to me that of all the options available, the only decree that specifically fits the statements of Daniel 9:25 is the one by Artaxerxes given in 444 B.C. as recorded in Nehemiah 2:1-8. Why? Because decree one and two relate to rebuilding the Temple. Only decree three speaks specifically of Jerusalem. It is clear that Nehemiah received a decree to “rebuild and restore Jerusalem” from King Artaxerxes. (Thomas Ice – The Seventy Weeks of Daniel – – For the full context of this quote please see the following Link)

Joel Richardson
X. WHAT DECREE? (DAN. 9:25)
25 “So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress.

1. 1. The only position that literally fulfills the requirements of the passage seems to be the decree from Artaxerxes as recorded in Nehemiah 2:1-8,17-18 given on March 5, 444 B.C.
   2. 483 sabbatical years (the first 69 weeks) were fulfilled to the day on March 30, A.D. 33, the date of Christ’s triumphal entry into Jerusalem. (This is 476 years according to the Julian Calendar). Jesus was crucified four days later on April 3, A.D. 33.
   3. Various “decrees” that have been set forth as the terminus a quo:
      
      
   4. Only one decree matches or fulfills the Scriptural criterion of a decree issued specifically to rebuild the city. (Joel Richardson, Daniel’s 70 Weeks: An Introduction – – For the full context of this quote please see the following Link)

Mark Hitchcock
When the clock starts ticking

1. 5. The divine prophetic clock for the seventy weeks or 490-year period began ticking on March 5, 444 BC, when the Persian king Artaxerxes issued a decree allowing the Jews to return to rebuild Jerusalem (Nehemiah 2: 1-8). (Hitchcock, Mark. The End: A Complete Overview of Bible Prophecy and the End of Days (p. 68). Tyndale House Publishers. Kindle Edition.)

 

Ignoring the Context
Let me illustrate how difficult it is to come up with a reasonable interpretation of Scripture when you ignore the context as has been done by the authors above. Each one of the authors above claims that the decree of Artaxerxes Longimanus in 444-445 BC as described in Nehemiah 1-8, 17-18 was the “decree” of Daniel 9:25, a so called “decree” which you now understand is really a dabar (word). I want to reiterate here that I believe each of these authors are well-meaning, sincere, and intelligent brothers in Christ. Yet by ignoring the context of Daniel 9:25 and the “word” to restore and build, they must stretch the credibility of their argument to come up with their terminus a quo (starting point) in 444-445 BC. Here, take a look at the passage, they claim is the “decree” to return and build Jerusalem. As you read this, see if you can ascertain this “decree” and the exact date it was given:

Nehemiah 2:1 – 20
And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king,…

⁴ Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. ⁵ 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’ sepulchres, that I may build it. ⁶ And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return [shuwb]? So it pleased the king to send me; and I set him a time.

⁷ 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; ⁸ 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 God upon me. ⁹ Then I came to the governors beyond the river, and gave them the king’s letters….

⁷ Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. ¹⁸ Then I told them of the hand of my God which was good upon me; as also the king’s words [dabar] that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work.

²⁰ Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.

Notice in the passage above that exact day when Nehemiah and Artaxerxes talked is not given in the text. It only states that Nehemiah went before Artaxerxes in the 1^st month of his 20^th year. Nor does the passage above tell use when Artaxerxes gave Nehemiah the letters which granted him the authority to building the walls and gates of Jerusalem. The fact of the matter is that there is no specific word, decree, or commandment given here in Nehemiah 2 that allows us to begin the 70 Sevens countdown without making several assumptions that we cannot prove. Do you really believe that Yahweh, the living God of the Bible gave a countdown to the coming of His Anointed Prince but instead of giving us an exact starting point left it up to us to guess?

We are not just talking some ambiguous prophecy here. We are talking about the definitive proof of Old Testament prophecy, the central thrust upon which the entire history of the Bible pivots, and the best Yahweh could give us was a text that we had to make several critical assumptions about?

Say it isn’t so!

And if that is not enough to stretch the credibility of their interpretations, in order to make the math work, from the reign of Artaxerxes Longimanus in 444-445 BC to the birth of Christ, they then have to use a so called “prophetic year”, which as I’ll try to explain in my next article, has as much basis in Biblical fact and calendric science as those who use the Bible to claim the earth is flat.

Returning to Nehemiah 2, those who’ve read the passage above carefully, I did highlight the Hebrew words shuwb and dabar in the text. Some who read this passage out of desperation might claim the usage of these words fulfills the criteria of Daniel 9:25. This is not the case for several reasons.

• • First all, the usage of return (shuwb) in verse 6 refers to the king Artaxerxes questioning Nehemiah as to when he will return to Shushan and his service to the king. This is not a statement of when Nehemiah will return to Jerusalem and rebuild its walls.
  • Second, the usage of dabar in verse 18 refers to the spoken conversation between Nehemiah and king Artaxerxes and does not specifically tell us what the conversation was about.
  • Third, Nehemiah does not provide a specific date for his conversation with Artaxerxes.

Again, even in the most desperate attempt to fit this to the criteria of Daniel 9:25 we must assume several critical pieces of information that the text does not provide us.

A House of Cards
For those who still insist that the Nehemiah’s conversation with Artaxerxes and the letters he was given constitute the “word to return and build Jerusalem” of Daniel 9:25 you still must overcome the chronological impossibility of the position. Here are several real contextual facts that make it impossible to prove Artaxerxes Longimanus and Nehemiah (using and reasonable rending of the facts) were contemporaries.

• • During the reign of Artaxerxes Longimanus, the palace at Shushan was destroyed by fire.
  • Ezra, whose father died in the 19^th year of Nebuchadnezzar would have been a minimum of 140+ years old by the reign of Artaxerxes Longimanus. By no reasonable interpretation of the text could he have performed the activities attributed to him in these passages.
  • The books of Nehemiah and Ezra show that the priest and Levites who came up with Joshua and Zerubabel in the 1^st year of Cyrus (536 BC) were the literal fathers of the priests and Levites who served during the reign of the unnamed Biblical “Artaxerxes” of Nehemiah. In others words, the sons of the priests and Levites who came up under the decree of Cyrus in 536 BC, still served during the reign of “Artaxerxes” of Nehemiah. These priests and Levites were 1^st and 2^nd generations, not the multi-generational span required by the Artaxerxes Longimanus assumption given by the authors above.
  • Mordecai’s presence in both the Biblical and historical record helps date the chronology of Ezra and Nehemiah and thus confirms that the “Artaxerxes” of Ezra 6 & 7 and book of Nehemiah is the Persian king Darius I (the great) son of Hystaspes. The chronological fact related to his service also help explain the identity of the “queen” mentioned in Nehemiah 2:6.
  • Ezra 4, 6, & 7 provide compelling evidence to show that the events of Nehemiah and Ezra (Ezra 6 onwards) take place during the reign of Darius ‘the Great’ whom the Bible also identifies as “Artaxerxes”.

For those of you who take your Berean duty seriously, here are several articles that more fully explore the chronology of the 2^nd temple era. These articles were part of a response I wrote to an Associate for Biblical Research article by Rick Lanser which was critical of my work on the 2^nd temple era chronology related to the Artaxerxes Assumption made by the authors above and most of their peers. They might help you better understand the challenges of assuming the “Artaxerxes” of Nehemiah and Ezra was the Persian king Longimanus.

Introduction – The Associates for Biblical Research Responds to the Artaxerxes Assumption
Part I – Cyrus to Darius: The 2nd Temple Context of Ezra 4
Part II – Darius & Artaxerxes: The Context of the Word to Restore & Build Jerusalem
Part III – Darius the great Persian Artaxerxes: A Contextual Look at the Book of Ezra in the Light of Persian History
Part IV – Darius and the Kingdom of Arta
Part V – Darius, Artaxerxes, & the Bible: Confirming Royal Persian Titulature
Part VI – Mordecai & the Chronological Context of Esther
Part VII – Esther, Ahasuerus, & Artaxerxes: Who was the Persian King of 127 Provinces?
Part VIII – Darius I: A Gentile King at the Crux of Jewish Messianic History
Part IX – The Priests & Levites of Nehemiah 10 & 12: Exploring the Papponymy Assumption

The Word to Return and Build Jerusalem
So, if Artaxerxes didn’t or couldn’t have give the “word to return and build Jerusalem” as described in Daniel 9:25, who gave this word to return and build and what was it?

As I’ll show you there is only one “word” (dabar) to “return” (shuwb) and build that truly fits the contextual requirements of Daniel 9:25. That “word” was given by Yahweh, the living God of the Bible. Fittingly, not only was this word given by our Creator, He made sure it was witnessed not by one, but two prophetic voices in the Biblical record. Further, those voices were confirmed by the witness of Ezra 6.

I opened this article with a quote from Jeremiah 29:10 in order to help you understand the meaning of the Hebrew word dabar and shuwb.

Jeremiah 29:10
For thus saith YHWH, That after seventy years be accomplished at Babylon I will visit you, and perform my good word [dabar] toward you, in causing you to return [shuwb] to this place.

I also used this verse to help you understand that every aspect of Daniel 9 and its related chronology should be seen through a Yahweh centric lens. It was Yahweh’s dabar (word) which was the catalyst that stirred Cyrus to make a decree that allowed the Jewish people to return to Jerusalem and build the city and temple.

There is little question that Yahweh’s “word” began this process. How many of you can tell me though what happened after Cyrus’ decree that allowed the Jewish people to return and build the city of Jerusalem and the temple? Based upon the Biblical record, basically nothing happened for the next 16 years.

Did you know that Joshua the chief priest, Zerubbabel the governor, and the people only got some of the foundation stones laid on the temple before their construction efforts on Yahweh’s house ceased. For those 16 years they were still building Jerusalem, only their priorities had shifted from Yahweh’s house to their own houses, and other construction effort in the city.

Then something happened in the 2^nd year of Darius ‘the Great’ that completely changed the dynamics of the 2^nd temple era. Yahweh, through the prophets Haggai and Zechariah gave them a “word” which commanded the Jewish people to – return – and build His house, the very beating heart of the city of Jerusalem which they had been neglecting.

As you read the Biblical passages below keep in mind as I demonstrated in my last article Daniel 9: Building Jerusalem the Bible is clear that building the temple (Yahweh’s house) was in fact “building” the city of Jerusalem. Those who claim that building the temple was not building the city of Jerusalem are making a spurious argument that they – have not – and cannot prove with any reasonable rendering of the Biblical record.

Here are the dabar (words) of Yahweh to return and build Jerusalem:

Haggai 1:1-15
In the second year of Darius the king, in the sixth month, in the first day of the month, came the word [dabar] of YHWH by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying, ² Thus speaketh YHWH of hosts, saying, This people say, The time is not come, the time that the YHWH’S house should be built…

³ Then came the word of YHWH by Haggai the prophet, saying, ⁴ Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste? ⁵ Now therefore thus saith YHWH of hosts; Consider your ways…

Thus saith YHWH of hosts; Consider your ways. ⁸ Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith YHWH.

⁹ Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith YHWH of hosts. Because of mine house that is waste, and ye run every man unto his own house. …

¹² Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the voice of YHWH their God, and the words of Haggai the prophet, as YHWH their God had sent him, and the people did fear before YHWH. ¹³ Then spake Haggai YHWH’S messenger in YHWH’S message unto the people, saying, I am with you, saith YHWH.

¹⁴ And YHWH stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of YHWH of hosts, their God, ¹⁵ In the four and twentieth day of the sixth month, in the second year of Darius the king.

In the passage above we find the word of Yahweh telling the Jewish people to return, turn back and build His house. Here is the same “word” witnessed by the prophet Zechariah:

Zechariah 1:1-17
In the eighth month, in the second year of Darius, came the word [dabar] of YHWH unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, ² YHWH hath been sore displeased with your fathers. ³ Therefore say thou unto them, Thus saith YHWH of hosts; Turn [shuwb] ye unto me, saith YHWH of hosts, and I will turn [shuwb] unto you,…

¹² Then the angel of YHWH answered and said, O YHWH of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

¹⁶ Therefore thus saith YHWH; I am returned [shuwb] to Jerusalem with mercies: my house shall be built in it, saith YHWH of hosts, and a line shall be stretched forth upon Jerusalem.

¹⁷ Cry yet, saying, Thus saith YHWH of hosts; My cities through prosperity shall yet be spread abroad; and YHWH shall yet comfort Zion, and shall yet choose Jerusalem.

In this passage we have the word of YHWH telling Zechariah that His house would be built and the construction “line shall be stretched forth upon Jerusalem.” Notice in this passage this “word” of Yahweh came at the end of His 70 years of divine indignation. In other words, up to this point, (including the decree of Cyrus), the Jewish people were still under a divine cloud of Yahweh’s anger. That is why (in part) the construction efforts of the Jewish people could not get any traction during the 16 years following the decree of Cyrus in 536 BC. It was only after this divine indignation was lifted, Yahweh had returned to Jerusalem “with mercies”, and commandment the Jewish people to return (shuwb) and build His house that those efforts shifted into high gear. Four yeas later in the 6^th year of Darius (516 BC) the temple was completed.

For those who might be wondering it was no accident that Yahweh waited until the 2^nd year of Darius to lift his 70 years of Divine anger. The related Biblical chronolgy proves this. As I’ve shown in my book The Jubilee Code: Prophetic Milestones in Yahweh’s Redemptive Plan, (free book download here) the 2^nd year of Darius (Hystaspes) marked an important pivot point in the Yahweh’s redemptive plan for mankind. 520 BC was the end of the 71^st and the beginning of the 72nd jubilee cycle from Adam. This date also marked the end of the 2^nd of three separate 70 year periods of time which all had their origins in the 70^th Jubilee.

In other words, you could see this chronology as represented in the Biblical record as 70 jubilee cycles from Adam, then 70 years of Divine anger, at the end of which began Yahweh’s word (dabar) was given that started the 70 Seven’s countdown to the Messiah Yeshua. (70 Jubilees > 70 years > 70 Sevens = Messiah)

And to wrap this all up with the contextual finality that demands we pay attention; we have a third witness in Ezra 6 to the “word” of Yahweh as given through the prophets Haggai and Zechariah. For those of you who must have a “commandment” note in this passage that the “word” of Yahweh through Haggai and Zechariah is described a commandment (ta’am).

Ezra 6:14-15
⁴ And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment [ta’am] of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. ¹⁵ And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king.

This passage then confirms that the dabar of Yahweh was not just a “word” but as seen from the witness of Ezra, this word was also considered a ta’am which is translated in the Bible as a decree or commandment.

Yahweh’s Word begins the Countdown
As you consider the implications of the information, I’ve shared in this article I hope it will challenge you to give Yahweh, the living God of the Bible, the credit He deserves for His part in the Bible’s most important prophecy.

I think it is worth remembering that Revelation 19:10 reminds us that the “spirit of prophecy” is the testimony of Yeshua – that is – Yahweh’s Salvation (Yeshua means Yahweh’s Salvation). Daniel 9 is the Bible’s most detailed testimony of Yahweh’s Salvation, as such why would we expect its countdown (terminus a quo) to begin with anything less than the very word of Him who gave us the prophecy.

Maranatha!

Next Time
Yahweh willing, next time in Daniel 9: What Time is It? we’ll explore how the prophecy of 70 Sevens keeps time. Does Daniel 9 give a specific measure of time to be used in calculating its “sevens”? What about those who claim Gen. 29:27-28 uses the term shabuwa’ to refer to a period of seven years, thus the “sevens” of Daniel 9 should also be understood as periods of 7 years? Or how about a so called “prophetic year” of 360 days? Was there really ever such a year in Biblical history? I hope you’ll join me next time as we put to rest some of these myths about Biblical “time”.