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The 66 Books of the Bible can be split into nine sections: Law; Old Testament Narrative; The Book of Ezekiel, 48, 1, The Book of Daniel, 12,
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Now, for how many years did the Second Temple stand? It stood for years emphasis added. The rabbis also conflate numerous individuals to pare down their timeline to that desired. The authors observe:. The rabbinic view raised a number of acute difficulties, including the biblical references to a variety of Jewish leaders and Persian monarchs who seemed to live in periods spanning more than 52 years.
To resolve these dilemmas, in numerous instances the Talmud conflates seemingly distinct personalities. Malakhi was Ezra or Mordekhai Megilla 15b. Zerubavel, a leader of the first wave of aliya , was Nechemia Sanhedrin 38a. Cyrus, Artaxerxes and Darius were one and the same Rosh Hashana 3b. While this pattern follows the larger midrashic tendency to conflate various biblical personalities, in regard to Shivat Tzion the trend is especially pronounced.
They explain:. Others take the opposite position, rejecting the rabbinic chronology in favor of the scholarly consensus. Perhaps the best-known advocate for this view is R. This is what emerges from the midrash and analyses of our rabbis. However, the correct interpretation according to the literal rendering is that… Cyrus, Artaxerxes and Darius were different kings. Commentary to Rif, Rosh Hashana 1a. The implication is clear.
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If the three monarchs were different people, it is implausible that the Persian kings ruled for a mere fifty-two years, in which case it is nearly impossible to maintain a year period of duration for the Second Temple. This should be our conclusion as well.
Why should we try to cherry-pick chronological information from those sources when we have inerrant Scripture itself and generally theologically-neutral Roman histories to work with? This decree unfolded gradually, culminating in the decree in the seventh year of Artaxerxes I Longimanus, BC, which permitted rebuilding of city infrastructure and defenses. Sabbatical year observance only applied when people resided in the land of Judea, so the count had to be restarted after the exile.
Since the restoring of Jerusalem had a necessary spiritual aspect, the work of Ezra was part of the fulfillment of Daniel , and the return from the exile was not finished until Ezra and his companions arrived.
Reading the Bible Together – Daniel
Thus, Tishri 1, BC would have been the earliest time the observance of sabbatical year cycles could have been implemented after the exile. This conclusion is corroborated by our detailed examination of the sabbatical year cycles. In contrast, the septennate sabbatical year pattern proposed by Zuckermann eliminates all of those difficulties, and for these reasons must be preferred.
When, then, was that first sabbatical year? This exactly fits the septennate pattern for sabbatical year cycles elucidated by Bernard Zuckermann.
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This insight will be used in examining the rest of the prophecy of Daniel —27 in the near future. There is one last observation we can make, a subjective one yet still interesting to mull over. The modern State of Israel has officially adopted the Zuckermann pattern of sabbatical years. Appreciation is expressed to Dr. Dennis Wright Dallas, TX for reviewing this article. Any errors or oversights are my own. Horn and Lynn H. Wood, The Chronology of Ezra 7 , revised , presented the case that the Tishri-based regnal year for Artaxerxes indicated by Nehemiah and has Ezra depart for Jerusalem in the spring of BC.
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I took up his challenge, put in many hours of research over a couple of months to weight the pros and cons on the subject, and presented what I felt was a carefully reasoned response to all six points, lest I be accused of deliberately ignoring the issues he and others of like mind have raised.
And they finished building according to the command of the God of Israel and the decree of Cyrus, Darius, and Artaxerxes king of Persia. Preface: An Apologetic for My Approach. One has been to get my facts as correct as possible, allowing the plain sense of the Bible, supplemented by the plain sense of extrabiblical historical sources, to form the foundation of my research. Only after this was first done have I evaluated what scholarly sources had to say, lest the latter take precedence over Scripture. In seeking the birth date of Christ, we must go with what is written in Scripture and recorded in reliable history, rather than following the traditions of men.
Part 1 ," I made the similar remark:. But for our purposes we only need to know one thing: Jesus was born sometime during the last few years of the reign of Herod the Great. Having progressed further in my biblical chronology studies since writing those lines, I now find I need to amend my opinion somewhat. See what you think, as I retrace my steps of exploration for you. One last point before we get underway.
Many believers are very sensitive to the fact that December 25 can be connected with the Roman worship of the Sun at the Saturnalia, and for that reason their consciences will not permit them to celebrate Christmas. We respect that. We do not address here the broader question of whether Christmas should be observed at all:. Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.
One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind. Let us first be reminded that this ongoing study, now running for about ten months, has made a solidly supported case for Herod's death taking place just after Nisan 1 in the spring, two weeks before Passover, in 4 BC.
We will not rehash that evidence here; see the ABR website for those articles. Its significance for this particular study is that it restricts all possible dates for the birth of Christ to the years before 4 BC. And more narrowly yet, when the implications of the slaughter of the Bethlehem innocents two years old and under are accounted for, it points to the birth of Jesus taking place around 6 BC. The Census of Quirinius.
Since Luke tells us that Mary and Joseph were forced to go to Bethlehem for a census at the time Jesus was born, knowing when that happened would be very helpful. However, determining when it took place is a complex matter defying an easy solution. He builds upon a number of earlier scholarly proposals, all of which aim to reconcile Luke with the known historical reality that a controversial census took place in 6 AD, when Quirinius was governor of Syria.
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Jack Finegan also addressed the matter in his Handbook of Biblical Chronology , rev. Of critical importance is that Tertullian had written in Adversus Marcion , 4. This census began, according to the Roman historian, Cassius Dio [ With consular imperium I conducted a lustrum census alone when Gaius Censorinus and Gaius Asinius were consuls [i. The fact that the 11 BC and this 8 BC happened to be closely related is made clear by the fact that in his Res Gestae , there is no mention made by the emperor of any other census that he decreed alone. They were the one enterprise.
Finegan Handbook , rev. There were two distinct positions of authority in Syria at this time, the imperial representative—a procurator, such as Pontius Pilate was Finegan, Handbook , rev. Quirinius held both positions at different times. The Roman and Judean rulers knew that taking a census in winter would have been impractical and unpopular.
Generally a census would take place after the harvest season, around September or October, when it would not seriously affect the economy, the weather was good and the roads were still dry enough to allow easy travel…Luke's account of the census argues strongly against a December date for Messiah's birth. For such an agrarian society, an autumn post-harvest census was much more likely. When I first planned on writing this article about two months ago, my best guess for when the Lord was born was around Hanukkah.
My reasoning was that, despite an apparent connection with efforts by the Roman Catholic Church to co-opt the pagan celebration of the Saturnalia, December 25th not only had a long history of Church observance, it was also in very close proximity to Hanukkah, the Feast of Lights. It was an appealing connotation. At the same time, the idea that Christ could have been born on the Feast of Tabernacles Sukkot, also called the Feast of Booths likewise had considerable appeal.
Nevertheless, it became clear that there was a fundamental difficulty in equating several such favored dates with the birth of Christ.