LOOKING FOR NEHEMIAH

  • Welcome to Christian Forums, a Christian Forum that recognizes that all Christians are a work in progress.

    You will need to register to be able to join in fellowship with Christians all over the world.

    We hope to see you as a part of our community soon and God Bless!

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France
Nehemiah 3:22

And next to him,
וְאַחֲרָ֛יו (wə·’a·ḥă·rāw)
Conjunctive waw | Preposition | third person masculine singular
Strong's 310: The hind or following part

the priests
הַכֹּהֲנִ֖ים (hak·kō·hă·nîm)
Article | Noun - masculine plural
Strong's 3548: Priest

from the surrounding area
הַכִּכָּֽר׃ (hak·kik·kār)
Article | Noun - feminine singular
Strong's 3603: A round, a round district, a round loaf, a round weight, a talent (a measure of weight or money)

made repairs.
הֶחֱזִ֥יקוּ (he·ḥĕ·zî·qū)
Verb - Hifil - Perfect - third person common plural
Strong's 2388: To fasten upon, to seize, be strong, obstinate, to bind, restrain, conquer

  • More people and more repairs!
  • And again we are told about priests participating in the reconstruction!
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France
Nehemiah 3:23

Beyond them,
אַחֲרָ֨יו (’a·ḥă·rāw)
Preposition | third person masculine singular
Strong's 310: The hind or following part

Benjamin
בִּנְיָמִ֛ן (bin·yā·min)
Noun - proper - masculine singular
Strong's 1144: Benjamin -- 'son of the right hand', youngest son of Jacob, also the name of two other Israelites

and Hasshub
וְחַשּׁ֖וּב (wə·ḥaš·šūḇ)
Conjunctive waw | Noun - proper - masculine singular
Strong's 2815: Hasshub -- the name of several Israelites

made repairs
הֶחֱזִ֧יק (he·ḥĕ·zîq)
Verb - Hifil - Perfect - third person masculine singular
Strong's 2388: To fasten upon, to seize, be strong, obstinate, to bind, restrain, conquer

in front
נֶ֣גֶד (ne·ḡeḏ)
Preposition
Strong's 5048: A front, part opposite, a counterpart, mate, over against, before

of their house,
בֵּיתָ֑ם (bê·ṯām)
Noun - masculine singular construct | third person masculine plural
Strong's 1004: A house

and next to them,
אַחֲרָ֣יו (’a·ḥă·rāw)
Preposition | third person masculine singular
Strong's 310: The hind or following part

Azariah
עֲזַרְיָ֧ה (‘ă·zar·yāh)
Noun - proper - masculine singular
Strong's 5838: Azariah -- 'Yah has helped', the name of a number of Israelites

son
בֶן־ (ḇen-)
Noun - masculine singular construct
Strong's 1121: A son

of Maaseiah,
מַעֲשֵׂיָ֛ה (ma·‘ă·śê·yāh)
Noun - proper - masculine singular
Strong's 4641: Maaseiah -- 'work of Yah', the name of a number of Israelites

the son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of Ananiah,
עֲנָֽנְיָ֖ה (‘ă·nā·nə·yāh)
Noun - proper - masculine singular
Strong's 6055: Ananiah -- an Israelite, also a place near Jerusalem

made repairs
הֶחֱזִ֗יק (he·ḥĕ·zîq)
Verb - Hifil - Perfect - third person masculine singular
Strong's 2388: To fasten upon, to seize, be strong, obstinate, to bind, restrain, conquer

beside
אֵ֥צֶל (’ê·ṣel)
Preposition
Strong's 681: A joining together, proximity

his house.
בֵּיתֽוֹ׃ (bê·ṯōw)
Noun - masculine singular construct | third person masculine singular
Strong's 1004: A house


  • More people and more repairs!
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France
Nehemiah 3:24

After him,
אַחֲרָ֣יו (’a·ḥă·rāw)
Preposition | third person masculine singular
Strong's 310: The hind or following part

Binnui
בִּנּ֛וּי (bin·nui)
Noun - proper - masculine singular
Strong's 1131: Binnui -- 'his son', an Israelite

son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of Henadad
חֵנָדָ֖ד (ḥê·nā·ḏāḏ)
Noun - proper - masculine singular
Strong's 2582: Henadad -- a Levite

repaired
הֶחֱזִ֗יק (he·ḥĕ·zîq)
Verb - Hifil - Perfect - third person masculine singular
Strong's 2388: To fasten upon, to seize, be strong, obstinate, to bind, restrain, conquer

another
שֵׁנִ֑ית (šê·nîṯ)
Number - ordinal feminine singular
Strong's 8145: Second (an ordinal number)

section,
מִדָּ֣ה (mid·dāh)
Noun - feminine singular
Strong's 4060: Extension, height, breadth, a measure, a portion, a vestment, tribute

from the house
מִבֵּ֣ית (mib·bêṯ)
Preposition-m | Noun - masculine singular construct
Strong's 1004: A house

of Azariah
עֲזַרְיָ֔ה (‘ă·zar·yāh)
Noun - proper - masculine singular
Strong's 5838: Azariah -- 'Yah has helped', the name of a number of Israelites

to
עַד־ (‘aḏ-)
Preposition
Strong's 5704: As far as, even to, up to, until, while

the angle
הַמִּקְצ֖וֹעַ (ham·miq·ṣō·w·a‘)
Article | Noun - masculine singular
Strong's 4740: A corner buttress

and the corner,
הַפִּנָּֽה׃ (hap·pin·nāh)
Article | Noun - feminine singular
Strong's 6438: An angle, a pinnacle, a chieftain

  • More people and more repairs!
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France
Nehemiah 3:25

and Palal
פָּלָ֣ל (pā·lāl)
Noun - proper - masculine singular
Strong's 6420: Palal -- a builder of the Jerusalem wall

son
בֶּן־ (ben-)
Noun - masculine singular construct
Strong's 1121: A son

of Uzai
אוּזַי֮ (’ū·zay)
Noun - proper - masculine singular
Strong's 186: Uzai -- a Judean

[made repairs] opposite
מִנֶּ֣גֶד (min·ne·ḡeḏ)
Preposition-m
Strong's 5048: A front, part opposite, a counterpart, mate, over against, before

the angle
הַמִּקְצוֹעַ֒ (ham·miq·ṣō·w·a‘)
Article | Noun - masculine singular
Strong's 4740: A corner buttress

and the tower
וְהַמִּגְדָּ֗ל (wə·ham·miḡ·dāl)
Conjunctive waw, Article | Noun - masculine singular
Strong's 4026: A tower, a rostrum, a, bed of flowers

that juts out
הַיּוֹצֵא֙ (hay·yō·w·ṣê)
Article | Verb - Qal - Participle - masculine singular
Strong's 3318: To go, bring, out, direct and proxim

from the upper
הָֽעֶלְי֔וֹן (hā·‘el·yō·wn)
Article | Adjective - masculine singular
Strong's 5945: An elevation, lofty, as title, the Supreme

palace
מִבֵּ֤ית (mib·bêṯ)
Preposition-m | Noun - masculine singular construct
Strong's 1004: A house

of the king
הַמֶּ֙לֶךְ֙ (ham·me·leḵ)
Article | Noun - masculine singular
Strong's 4428: A king

near the courtyard
לַחֲצַ֣ר (la·ḥă·ṣar)
Preposition-l | Noun - common singular construct
Strong's 2691: A yard, a hamlet

of the guard.
הַמַּטָּרָ֑ה (ham·maṭ·ṭā·rāh)
Article | Noun - feminine singular
Strong's 4307: A guard, ward, prison, target, mark

Next to him,
אַחֲרָ֖יו (’a·ḥă·rāw)
Preposition | third person masculine singular
Strong's 310: The hind or following part

Pedaiah
פְּדָיָ֥ה (pə·ḏā·yāh)
Noun - proper - masculine singular
Strong's 6305: Pedaiah -- 'Yah has ransomed', the name of several Israelites

son
בֶן־ (ḇen-)
Noun - masculine singular construct
Strong's 1121: A son

of Parosh
פַּרְעֹֽשׁ׃ (par·‘ōš)
Noun - proper - masculine singular
Strong's 6551: Parosh -- two Israelites

  • More people and more repairs!

  • And always the same precision and the details!
 

Phoneman777

Well-Known Member
Jan 14, 2015
7,503
2,629
113
Faith
Christian
Country
United States
Who was Nehemiah in the Bible? | GotQuestions.org

WHO WAS NEHEMIAH IN THE BIBLE?

Ezra and Nehemiah were contemporaries, and they both wrote about the rebuilding of Jerusalem, which occurred approximately seventy years after it was destroyed by the Babylonians under Nebuchadnezzar. Ezra wrote about the rebuilding of the temple under Zerubbabel, while Nehemiah wrote concerning the rebuilding of Jerusalem’s walls. From ancient times, the cities located in the Middle East were surrounded by stone walls with gates that were guarded for the protection of the citizens. The important men of each city would gather at the gate where they would conduct the business of the city, share important information, or just pass the time.

Nehemiah’s account begins in 446 BC. The next year, the prophet Daniel’s “70 weeks of years” prophecy (Daniel 9:24-27) begins to see its fulfillment. Daniel’s prophecy was based on a specific event, which happened on March 15, 445 BC—the date the prophetic timeline began that will end with the second coming of Jesus Christ. This prophecy speaks of the Messiah’s being “cut off.” It gives details about the Antichrist, how he will come onto the world scene, and how he will move against Israel in his final assault on God and His people. We are currently living in a gap between the 69th and 70th weeks of Daniel’s prophecy.

The portion of Daniel’s prophecy that relates to Nehemiah is found in Daniel 9:25: “Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ’sevens,’ and sixty-two ’sevens.’ It will be rebuilt with streets and a trench, but in times of trouble.” Nehemiah was part of the fulfillment of this prophecy, and he listed specific dates, under the inspiration of the Holy Spirit, to provide a written record as to the issuing of the decree to rebuild Jerusalem.

Before he asked the king’s permission to rebuild Jerusalem’s walls, Nehemiah prayed, and God granted his request. As he was leaving Babylon, he met some Arab men who mocked him for what he was about to do. Nehemiah 2:20 records his statement, which stands even today as a testament to who has the right to the city known as Jerusalem: “I answered them by saying, ‘The God of heaven will give us success. We his servants will start rebuilding, but as for you, you have no share in Jerusalem or any claim or historic right to it.’"

Nehemiah continued in his quest to rebuild Jerusalem. God provided all the necessary workers, and the building began. However, they were not without enemies—those who desired to stop the rebuilding. But God intervened as He had done with Moses (Exodus 14:14). Nehemiah 4:20 records, "Wherever you hear the sound of the trumpet, join us there. Our God will fight for us!" This was God’s pre-ordained plan to bring His people out of bondage and back into their land to worship in the temple once again.

We can learn from the life of Nehemiah valuable lessons in restoring and maintaining a relationship with God. As the people returned to the rebuilt city, the first order of business was to make certain that they understood the Law of Moses. So Ezra, a priest, spent many hours reading the Law before the assembly, making sure they understood what God desired. Nehemiah 8:18 records what should be part of every believer’s life, the daily reading of God’s Word: “Day after day, from the first day to the last, Ezra read from the Book of the Law of God. They celebrated the feast for seven days, and on the eighth day, in accordance with the regulation, there was an assembly.”

Nehemiah stands as a testament to faithfulness and perseverance. He lived far away from his home, yet he never gave up hope that someday he would return to it. He spent most of his life in exile in a pagan land, yet he never wavered in his faith and trust in the God of Abraham, Isaac, and Jacob. He was a prayer warrior, putting everything before the Lord in prayer, interceding on behalf of his people, and he was rewarded for his diligence and perseverance. Nehemiah cared so much for his people that he never gave up the hope of their restoration, not only to their homeland, but to the God that first called their forefather, Abraham, out of the same area and made a covenant with him, one that Nehemiah believed would stand forever.
There is no "command" to restore or build anything in Nehemiah 2 - only a grant of timber and toll free travel.

The Ezra 7 decree is what fulfills Daniel 9:25.
 

Phoneman777

Well-Known Member
Jan 14, 2015
7,503
2,629
113
Faith
Christian
Country
United States
Question: Did Gabriel say, "From the going forth of Nehemiah's wish list..."?
Answer: No, he said, "From the going forth of the commandment to restore and to build Jerusalem..."

Question: Was there a commandment to restore or build anything in Nehemiah 2?
Answer: No, only a royal grant of a timber subsidy and toll free travel.

Question: Is a command to subidize the building of a thing the same as commanding the building of it?
Answer: No, these are two entirely different things.

Question: Before Nehemiah's timber subsidy, was there a "commandment to restore and to build Jerusalem"?
Answer: Yes, in Ezra 7:12-26 KJV, the king's command authorized:
  • the release of all people desiring to return
  • return of the remaining temple vessels not given to Sheshbazzar
  • reestablishment of the department of Education
  • reestablishment of the department of Justice
  • reestablishment of the department of Police
  • reestablishment of the department of Penal Corrections
  • "a wall in Judah and in Jerusalem" (see comment below)
After the Ezra 7 decree, Ezra thanked God in Ezra 9:9 KJV for giving them "a wall in Judah and in Jerusalem". He thanked God for having "extended mercy unto us in the sight of the kings of Persia" in the form of God providing a "reviving", the "temple", and by giving Israel "a wall in Judah and in Jerusalem" all done by the hands of the kings of Persia.

The fact that the wall remained unbuilt by the time of Nehemiah is irrelevant, seeing that rebellious Israel had been busy making up for lost time, according to Ezra 9 and 10.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France
Question: Did Gabriel say, "From the going forth of Nehemiah's wish list..."?
Answer: No, he said, "From the going forth of the commandment to restore and to build Jerusalem..."

Question: Was there a commandment to restore or build anything in Nehemiah 2?
Answer: No, only a royal grant of a timber subsidy and toll free travel.

Question: Is a command to subidize the building of a thing the same as commanding the building of it?
Answer: No, these are two entirely different things.

Question: Before Nehemiah's timber subsidy, was there a "commandment to restore and to build Jerusalem"?
Answer: Yes, in Ezra 7:12-26 KJV, the king's command authorized:
  • the release of all people desiring to return
  • return of the remaining temple vessels not given to Sheshbazzar
  • reestablishment of the department of Education
  • reestablishment of the department of Justice
  • reestablishment of the department of Police
  • reestablishment of the department of Penal Corrections
  • "a wall in Judah and in Jerusalem" (see comment below)
After the Ezra 7 decree, Ezra thanked God in Ezra 9:9 KJV for giving them "a wall in Judah and in Jerusalem". He thanked God for having "extended mercy unto us in the sight of the kings of Persia" in the form of God providing a "reviving", the "temple", and by giving Israel "a wall in Judah and in Jerusalem" all done by the hands of the kings of Persia.

The fact that the wall remained unbuilt by the time of Nehemiah is irrelevant, seeing that rebellious Israel had been busy making up for lost time, according to Ezra 9 and 10.
- According to Nehemiah 1:11, Nehemiah is the cupbearer of the king!
- In the beginning of chapter 2, Nehemiah explains to the king that Jerusalem is in ruins!
- In Chapter 2:5, Nehemiah asks the king to send him to Jerusalem to rebuild it!
- In verse 6, the king accepts to send him!
- In verse 7, he asks for letters granting him safe passage!
- In verse 8, he also asks for a letter to get timber for the gates, for the walls of the city and for his house there!
- Thus it is a commandment!
- Without receiving an order from the king and working for the king implies that Nehemiah wouldn't be able to leave!
- Without any order from the king, he couldn't do anything!
 

Phoneman777

Well-Known Member
Jan 14, 2015
7,503
2,629
113
Faith
Christian
Country
United States
- According to Nehemiah 1:11, Nehemiah is the cupbearer of the king!
True
- In the beginning of chapter 2, Nehemiah explains to the king that Jerusalem is in ruins!
True
- In Chapter 2:5, Nehemiah asks the king to send him to Jerusalem to rebuild it!
True
- In verse 6, the king accepts to send him!
Saying "yes" to Nehemiah's request for a leave of absence is not a "command to restore and to build Jerusalem".
- In verse 7, he asks for letters granting him safe passage!
Saying "yes" to a request for toll free travel is not a "command to restore and to build Jerusalem".
- In verse 8, he also asks for a letter to get timber for the gates, for the walls of the city and for his house there!
Saying "yes" to Nehemiah's request for timber and a directive for the royal lumberjacks to supply Nehemiah with timber is not a "commandment to restore and to build Jerusalem".
- Thus it is a commandment!
A directive for the royal lumberjacks to supply Nehemiah with timber is not a "command to restore and to build Jerusalem".
- Without receiving an order from the king and working for the king implies that Nehemiah wouldn't be able to leave!
Saying "yes" to Nehemiah's request for a leave of absence and "yes" for toll free travel and a directive to the royal lumberjacks to supply Nehemiah with timber is not a "commandment to restore and to build Jerusalem".
- Without any order from the king, he couldn't do anything!
Yes, without the king's permission for a leave of absence and the king's directive for the royal lumberjacks to supply Nehemiah with timber, the gate and wall could not have been built. But, none of that is a "command to restore and to build Jerusalem". A command to subsidize the building of a thing is not the same as commanding it to be built.

Ezra had already thanked God for "a wall in Judah and in Jerusalem" in Ezra 9, which makes the Ezra 7 commandment fully qualified to fulfill Gabriel's words.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

Nehemiah: Builder of Walls and Wills​


(32-1) Introduction​


Nehemiah stands out as one of the noble men in the Old Testament. As he fulfilled a necessary mission in his day, he demonstrated the highest level of dedication and courage, both in the practical matter of rebuilding the walls of Jerusalem and also in the spiritual matter of rebuilding the religious life of his people.


“The book of Nehemiah carries the history of the Jewish people down to a later date than any other of the avowedly historical works in the canon of the OT. Its interest is manifold, since it describes not only the rebuilding of the walls of Jerusalem, but the reconstruction of the Jewish ecclesiastical organization; and as an authority for the events it relates, is first-rate, since it is largely based upon contemporary materials. And its value is augmented by its vivid portrayal of the noble character of Nehemiah himself. His career presents an exceptional combination of strong self-reliance with humble trust in God, of penetrating shrewdness with perfect simplicity of purpose, of persistent prayerfulness with the most energetic activity; and for religious faith and practical sagacity he stands conspicuous among the illustrious personages of the Bible.” (J. R. Dummelow, ed., A Commentary on the Holy Bible, p. 278.)


(32-2) Nehemiah 1. Who Was Nehemiah? Where and When Did His Narrative Begin?​


Little is known about the background of Nehemiah except that he was a Jew born while the Jews were in exile. His age is not given, but it is likely that he was born after Cyrus had decreed the Jews could return to their homeland. As was explained in Notes and Commentary on Ezra and Enrichment J, only a small number of the Jews in exile chose to return. Nehemiah’s family must have been one of those that did not. They were probably of some influence, since Nehemiah was the cupbearer to King Artaxerxes (see Nehemiah 2:1). Assassination was a constant threat to a king, and poisoned food or drink was one of the most effective ways to accomplish it. The cupbearer, the one who ensured that the king’s food and drink were safe, was in a position of great trust and responsibility. Even though he was in Persia enjoying power and importance, Nehemiah had not forgotten his people and homeland. When he heard of their sad condition, he fasted and prayed for his people.


(32-3) Nehemiah 2:1–11. The King Sent Nehemiah to Jerusalem​


The favor in which Nehemiah was held by King Artaxerxes is evident not only in that he granted him permission to return but also in that he gave him guards, an escort, and a safe conduct through the lands on his return to Judah “beyond the river,” or west of the Euphrates. The king also granted him permission to use timber from the royal forests to rebuild the walls of Jerusalem as well as the gates and his own house.


(32-4) Nehemiah 2:10. Who Was Sanballat?​


Sanballat, the governor of Samaria, and the governors of other nearby areas opposed the plans of the Jews for Jerusalem and resented the protection given them by the Persian king. A deep bitterness had developed between the Samaritans and the Jews who had returned with Zerubbabel (see Notes and Commentary on Ezra 4). For Nehemiah to return with full power from the emperor to refortify Jerusalem was a great setback for the Samaritans, and they openly opposed it. Sanballat of Samaria led this group (see v. 19) and made it necessary for Nehemiah to arm those who worked on the walls of Jerusalem (see chapters 4 and 6).


(32-5) Nehemiah 2:12–16. Nehemiah’s Night Journey around the Walls​


Nehemiah wrote in such detail about his night reconnaissance and the later reconstruction of the walls of Jerusalem that we have a good idea of the actual sites of much that he reported. The accompanying map shows the estimated locations.

1694273810961.gif
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

(32-6) Nehemiah 4:16–18. “The Other Hand Held a Weapon”​

The names of the families assigned to repair the walls and gates are given in Nehemiah 3. But the leaders of the surrounding communities were angry that the Jews were fortifying Jerusalem and resuming their former religious practices. Sanballat, the governor of Samaria, was especially angry. But the plan they laid to attack and prevent the repair of the walls, now about halfway up (see Nehemiah 4:6), was frustrated by Nehemiah, who had those who guarded and those who labored arm themselves by day and by night (see vv. 21–22).
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

Rebuilding the Wall of Jerusalem (Nehemiah 1:1-7:73)​

Bible Commentary / Produced by TOW Project

The first chapter of the Book of Nehemiah introduces the book bearing his name as a resident of Susa, the capital of the Persian Empire. When Nehemiah heard that the walls of Jerusalem were still broken down more than a half-century after the completion of the rebuilding of the temple, he “sat down and wept,” fasting and praying before God (Neh. 1:4). Implicitly, he was formulating a plan to remedy the situation in Jerusalem.





Bridging the Sacred-Secular Divide (Nehemiah 1:1-1:10)

Back to Table of Contents

The connection between the temple and the wall is significant for the theology of work. The temple might seem to be a religious institution, while the walls are a secular one. But God led Nehemiah to work on the walls, no less than he led Ezra to work on the temple. Both the sacred and the secular were necessary to fulfill God’s plan to restore the nation of Israel. If the walls were unfinished, the temple was unfinished too. The work was of a single piece. The reason for this is easy to understand. Without a wall, no city in the ancient Near East was safe from bandits, gangs and wild animals, even though the empire might be at peace. The more economically and culturally developed a city was, the greater the value of things in the city, and the greater the need for the wall. The temple, with its rich decorations, would have been particularly at risk. Practically speaking, no wall means no city, and no city means no temple.

Conversely, the city and its wall depend on the temple as the source of God’s provision for law, government, security and prosperity. Even on strictly military terms, the temple and the wall are mutually dependent. The wall is an integral part of the city’s protection, yet so is the temple wherein dwells the Lord (Ezra 1:3) who brings to nothing the violent plans of the city’s enemies (Neh. 4:15). Likewise with government and justice. The gates of the wall are where lawsuits are tried (Deuteronomy 21:19, Isaiah 29:21), while at the same time the Lord from his temple “executes justice for the orphan and the widow” (Deut. 10:18). No temple means no presence of God, and no presence of God means no military strength, no justice, no civilization and no need for walls. The temple and the walls are united in a society founded on God’s “covenant and steadfast love” (Neh. 1:5). This at least is the ideal towards which Nehemiah is fasting, praying and working.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

Does Trusting God Mean Turning to Prayer, Taking "Practical" Action, or Both? (Nehemiah 1:11-4:23)


The last line of Nehemiah 1 identifies him as “cupbearer to the king” (Neh. 1:11). This means not only that he had immediate access to the king as the one who tested and served his beverages, but also that Nehemiah was a trusted advisor and high-ranking Persian official.[1]He would use his professional experience and position to great advantage as he embarked upon the work of rebuilding the wall of Jerusalem.

When the king granted him permission to oversee the rebuilding project, Nehemiah asked for letters to the governors through whose territory he would pass on his trip to Jerusalem (Neh. 2:7). In Nehemiah’s view, the king granted this request “for the gracious hand of my God was upon me” (Neh. 2:8). Apparently, Nehemiah did not believe that trusting God meant he should not seek the king’s protection for his journey. Moreover, he was pleased to have “officers of the army and cavalry” escort him safely to Jerusalem (Neh. 2:9).

The text of Nehemiah does not suggest there was anything wrong with Nehemiah’s decision to seek and accept the king’s protection. In fact, it claims that God’s blessing accounted for this bit of royal assistance. It is striking to note how different Nehemiah’s approach to this issue was from Ezra’s. Whereas Ezra believed that trusting God meant he should not ask for royal protection, Nehemiah saw the offer of such protection as evidence of God’s gracious hand of blessing. This disagreement demonstrates how easy it is for godly people to come to different conclusions about what it means to trust God in their work. Perhaps each was simply doing what he was most familiar with. Ezra was a priest, familiar with the habitation of the Lord’s presence. Nehemiah was a cupbearer to the king, familiar with the exercise of royal power. Both Ezra and Nehemiah were seeking to be faithful in their labors. Both were godly, prayerful leaders. But they understood trusting God for protection differently. For Ezra, it meant journeying without the king’s guard. For Nehemiah, it meant accepting the offer of royal help as evidence of God’s own blessing.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

Rebuilding Your Walls With Wisdom​


by Mighty Oaks | Mar 11, 2020 | Uncategorized | 0 comments

By Luis Rivera
In the ancient Near East, a city without gates and walls was slim pickings for anyone who would seek to sack it. Similarly, a home without walls is easy prey for unsuspecting thieves. And a life created to glorify God without protection from the enemy will be open to the enemy’s attacks.
The book of Nehemiah is a historical account of how Nehemiah lead people to rebuild the walls of Jerusalem. Twenty years after King Solomon built the 1st Temple, he died in 931B.C. Israel’s twelve tribes split into two kingdoms: The northern kingdom, which was made up of 10 tribes, took on the name of Israel. And the southern kingdom, which was made up of two tribes, took on the name of Judah. Both kingdoms had a history of disobedience and idolatry, and God’s judgment fell on them. In 722 B.C., Assyria conquered the northern kingdom, then in 605 B.C. the southern kingdom was conquered by the Babylonians, and Solomon’s Temple was destroyed.
The Persian Empire rose to power, and they overthrew the Babylonians as the world superpower. The Jews were allowed to return to Jerusalem by the end of the 5th B.C. century. Then the second Temple was built in Jerusalem, but the walls of the city were compromised, and the city was vulnerable and open to attack. And this is the point in history where we find Nehemiah.
The book of Nehemiah begins with Nehemiah serving Artaxerxes, King of Persia, as his cupbearer. In the middle of the 4th century, B.C. Nehemiah learned the Jews that had returned from the Babylonian exile and were living in the city of Jerusalem with walls that were broken. After learning of his people in need, Nehemiah did two things. He prayed with fasting, and he trusted God. This was his prayer: “Remember the word that you commanded your servant, Moses, saying, ‘If you are unfaithful, I will scatter you among the peoples, but if you return to me and keep my commandments and do them, though your outcasts are in the uttermost parts of heaven, from there I will gather them and bring them to the place that I have chosen, to make my name dwell there.” Nehemiah 1:8-9. He prayed for four months. Nehemiah was petitioning God to do what was done for Israel in Egypt and gather his people to a place. After praying and fasting for four months, he approached King Artaxerxes and asked to return to Jerusalem to rebuild the wall. The King granted his request.
When Nehemiah arrived in Jerusalem, he toured the city walls to assess the damage. He faced tremendous opposition as he made plans and directed the people in rebuilding the city walls. He was mocked and threatened as he persisted. Nehemiah had opposition from legitimate enemies and opposition from the people he was leading. The people were at times discouraged and almost hopeless, but Nehemiah persisted. The Bible says that the threat was so great from outside the city he posted armed guards along the walls to protect the city until the building was done. Men were armed and ready to fight while they worked daily to build the wall.
These evil men that opposed Nehemiah even tried to get him killed by luring him into an ambush. And when that didn’t work, they tried to get him to enter the Temple unlawfully, which meant that he would succumb to God’s punishment.
It took Nehemiah 52 days to reinforce the gaps and rebuild the wall. He gathered his people together, he equipped them, and he led them in rebuilding the city walls of Jerusalem. After the wall was built, Nehemiah ensured that the people were read God’s Law, and they understood it. He wanted them to know what standards he and they would live by.
In summary, Nehemiah served King Artaxerxes loyally as cupbearer and learned about the Jew’s dire situation in Jerusalem. Nehemiah prayed and fasted to God for four months before petitioning the King to return to his home and reinforce Jerusalem’s city walls. Upon arrival into the city, he assessed the damage and got to work. In spite of opposition, he led his people in rebuilding the wall and succeeded.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

For a long, long time the only thing I knew about Nehemiah was that he was supposed to be the shortest man in the Bible -- through a wretched pun on his name, "knee-high-miah." I am glad to have discovered a great deal more about this man in the intervening years and I trust you have too. He is one of the great characters of the Old Testament, but perhaps not as well known as some others.

Ezra and Nehemiah are one book in the Hebrew Bible, for they are part of the same story. In fact, the books of Ezra, Nehemiah, and Esther all come out of the same general period of Israel's history. They appear in our Bible in reverse order of the chronological order in which they took place. In other words, Esther actually happened when God first began to move in the midst of Israel's captivity to return this nation to the land. That was soon after the halfway mark of the seventy years that Jeremiah had predicted the captivity would last. God raised Esther, a young Jewish maiden, to the throne of Persia as queen. It was her husband, King Ahasuerus of Persia, who is the Artaxerxes of the opening chapters of Nehemiah. This heathen king gave the command for Nehemiah to return to Jerusalem to build up the walls of the city. Perhaps that accounts for a very interesting parenthesis that appears in this book in chapter 2, verse 6, when Nehemiah went to the king: "And the king said to me (the queen sitting beside him)." That queen, I believe, was Queen Esther, the Jewish maiden who had been raised to this prominent position by the grace of God.

Neither Artaxerxes nor Ahasuerus are the names of this king. That is what is so confusing. These are really titles. Artaxerxes means "the great king" and Ahasuerus means "the venerable father." These were not the king's given names. It may or may not be helpful to know that this Artaxerxes and Ahasuerus are also Darius the Mede of the book of Daniel. And then, to add to the confusion, Artaxerxes in the book of Nehemiah is not the same Artaxerxes as in the book of Ezra. Now do I have you thoroughly confused?

At any rate, in the history of these people, Esther -- as an instrument of God's grace -- was sent to the throne of Persia and so moved the heart of her husband, the king, that he allowed Nehemiah, his cupbearer, to return to Jerusalem. Nehemiah began the work of rebuilding the city of Jerusalem. Some twenty-five years later, Zerubbabel returned with about fifty thousand of the captives from Babylon, as is recorded in the book of Ezra.

God has reversed this order in scripture. Instead of Esther, Nehemiah, and Ezra, these books are turned around and we have Ezra, Nehemiah, and Esther. Scripture is never concerned simply with chronology. It is concerned with the teaching of each book. In these three books we have the story of the way out of captivity, back to God. The book of Ezra begins with the building of the temple. The restoration of the house of God is always the first thing in the way back to God. Then comes the building of the walls, as we will see in the book of Nehemiah. filling the need for security and strength. Finally, the book of Esther comes as the revelation of the purpose of all this in the life of any individual. That gives you a quick survey of these three books.

The book of Nehemiah falls into two divisions. The first six chapters cover the reconstruction of the wall, while chapters through 13 deal with the reinstruction of the people. With those two you have the whole book. Now what does a wall symbolize? One of the most famous landmarks in the world today is the Berlin wall, dividing the city in two. Ordinarily, though, a wall symbolizes strength and protection. In ancient cities the only real means of defense were the walls. Sometimes these walls were tremendously thick and high. The walls of the city of Babylon, as recounted in the story of Daniel, were some 380 feet thick and over 100 feet high -- massive, tremendous walls. Therefore, the city of Babylon considered itself very safe.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

The decrees of Cyrus, Darius I, and Artaxerxes I all contributed to the restoration and building of Jerusalem.


P. Gerard Damsteegt


The question in Daniel 9:25 of who issued the “commandment,” “word,” “decree,” or “command to restore and build Jerusalem,”1 has occupied Bible scholars for centuries. Three major interpretations have emerged about the decree to rebuild Jerusalem. The first view states that the decree was issued by the Persian King Cyrus the Great (reigned 559–530 B.C.). The second view was that King Darius I (reigned 522–486 B.C.) issued the decree. The third view associates the decree with King Artaxerxes I Longimanus (reigned 465–425 B.C.). Today, most scholars hold to the first or second view; the traditional Adventist view supports the third option. There is historical and biblical evidence that the decrees of Cyrus, Darius I, and Artaxerxes I all contributed to the restoration and building of Jerusalem, but that the decree of Artaxerxes I is the one that qualifies as the decree of Daniel 9:25.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

The Contribution of Cyrus​


The command to build. Biblical scholars who stress that Cyrus was the one who was responsible for the rebuilding of Jerusalem after the Babylonian exile refer to the prophecies of Isaiah 44 and 45. In Isaiah 44:28 the Lord prophesied of Cyrus, “‘He is My shepherd, and he shall perform all My pleasure, saying to Jerusalem, “You shall be built,” and to the temple, “Your foundation shall be laid.”’” Also, in Isaiah 45:13, the Lord prophesied about Cyrus, “‘I have raised him up in righteousness, and I will direct all his ways; he shall build My city and let My exiles go free, not for price nor reward.’”


These commentators argue that this Bible prophecy refers to Cyrus as the one who was to build Jerusalem and the one who would restore the exiles to their homeland. Both elements of building and restoring were referred to in the decree of Daniel 9:25, and Cyrus fulfilled them.


Supporters of each of the above views agree that Cyrus’ decree involved the rebuilding of the Jerusalem temple. This is clearly stated in Cyrus’ proclamation in Ezra 1:2 to 4. In this passage, Cyrus acknowledged that “the Lord God of heaven . . . has commanded me to build Him a house at Jerusalem” (vs. 2). As a result, Cyrus commanded that the exiles “go up to Jerusalem . . . and build the house of the Lord God of Israel . . . which is in Jerusalem” (vs. 3).


What is the evidence that Isaiah’s prophecy was fulfilled by Cyrus’ issuing a decree to rebuild Jerusalem that led the returning Jewish exiles under Zerubbabel to begin the rebuilding of the city itself? Some scholars who hold that Cyrus issued the decree of Daniel 9:25 have suggested that the rebuilding of Jerusalem was postponed till the time of Ezra under King Artaxerxes I of Ezra 7, nearly a century later. If there is no biblical evidence of a rebuilding of Jerusalem prior to Ezra’s journey to Jerusalem in 457 B.C., is there any evidence from extra-biblical sources about the rebuilding of the city?


Cyrus’ decree to build Jerusalem. Some early extra-biblical Jewish sources such as the apocryphal book of 1 Esdras (second century B.C.) and the Jewish historian Flavius Josephus (A.D. 37–circa. A.D. 100), recounting the Jewish experience during Persian times do not support the view that the building of the city had to wait till Ezra’s return to Judah. These documents start the beginning of Jerusalem’s rebuilding after the Babylonian captivity at a much earlier date.


Josephus reported that after Cyrus read Isaiah’s prophecies, “an earnest desire and ambition seized upon him to fulfill what was so written; so he called for the most eminent Jews that were in Babylon, and said to them, that he gave them leave to go back to their own country, and to rebuild their city Jerusalem, and the temple of God, for that he would be their assistant.”2


Josephus quoted Cyrus’ letter that was addressed as follows: “King Cyrus to Sisinnes and Sathrabuzanes, sendeth greeting.” It included the decree to rebuild the city and the temple: “I have given leave to as many of the Jews that dwell in my country as please to return to their own country, and to rebuild their city, and to build the temple of God at Jerusalem, on the same place where it was before. I have also sent my treasurer, Mithradates, and Zerubbabel, the governor of the Jews, that they may lay the foundation of the temple.”3


The letter included a detailed account of the dimensions and composition of the temple, all of which were to be covered by the king’s revenues. In return, Cyrus expected the Jews to “pray to God for the preservation of the king and of his family that the kingdom of Persia may continue.”4 Cyrus concluded his letter, stating that those who disobeyed this policy were to be crucified and their possessions confiscated, becoming part of the king’s treasury.5


The opposition. In spite of Cyrus’ good intentions and efforts to implement plans for the rebuilding of Jerusalem and its temple, things did not work out as he expected. In Ezra 4:1 to 5, we find the story of the opposition of the people of the land to the rebuilding efforts of the Jews. “The people of the land tried to discourage the people of Judah. They troubled them in building, and hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia” (Ezra 4:4, 5).


About the attempts to interrupt the Jewish efforts to rebuild the city and the temple during the reign of Cyrus, Josephus wrote that these opponents “besought the governors, and those that had the care of such affairs, that they would interrupt the Jews, both in the rebuilding of their city, and in the building of their temple.”6 Through bribes they were successful in slowing down the rebuilding efforts during the rest of Cyrus’ reign. During this time, Cyrus was preoccupied with the affairs of his own kingdom and was unaware of the schemes of the Samaritans.


Ezra wrote that the attempts to interrupt the rebuilding efforts began under the reign of Cyrus and continued during the reign of the following two Persian kings, Ahasuerus, also named Cambyses; and Artaxerxes, also called the False Smerdis, until the reign of Darius I (Ezra 4:5, 24) about eight years later.


Letter to Ahasuerus (Cambyses) about building the city. After Cyrus’ death, his son Ahasuerus (Cambyses) succeeded to the throne of Persia. Now the Jewish adversaries wrote a letter of complaint to Ahasuerus (Cambyses) and another letter to Artaxerxes (the False Smerdis), the two Persian kings who reigned during the eight-year interval between Cyrus and Darius I.


The first letter of complaint was written in the beginning of the reign of Ahasuerus (Cambyses) (Ezra 4:6). This letter was recorded by Josephus, who described how these opponents complained that the Jews “are building that rebellious and wicked city, and its market places, and setting up its walls and raising up the temple.”7 They warned Ahasuerus (Cambyses) that after the Jews finished the rebuilding, they would not be willing to pay tribute to the king because “the Jews have been rebels, and enemies to kings.”8


In response to this letter, Ahasuerus (Cambyses) issued a decree that the Jews cease the rebuilding of Jerusalem: “I give order, that the Jews shall not be permitted to build that city, lest such mischief as they used to bring upon kings be greatly augmented.”9 As a result, the regional authorities quickly went to Jerusalem “and forbade the Jews to build the city and the temple.”10 Thus the rebuilding, according to Josephus, was interrupted till the second year of Darius I.


Letter to Artaxerxes (the False Smerdis) about building the city. The second letter of complaint by the Jewish adversaries used similar arguments as in the previous letter the Jewish adversaries wrote to King Ahasuerus (Cambyses). This second letter, however, was written to King Artaxerxes (the False Smerdis) (Ezra 4:7). This letter is mentioned in 1 Esdras 2. Here we find correspondence between the Jewish adversaries writing to Artaxerxes (the False Smerdis), requesting the cessation of the rebuilding activities. This letter, similar to the one in Ezra 4:11 to 16, led to the interruption of the rebuilding efforts of the city and temple before the reign of King Darius I Hystaspes (Ezra 4:8–24). There is, however, one difference. 1 Esdras 2 mentions the rebuilding of the city as well as the temple. It said that the Jews were “building that rebellious and wicked city, repairing its marketplaces and walls and laying the foundations for a temple.”11


In response, Artaxerxes (the False Smerdis) issued orders to stop the rebuilding of the city. The result was that “the building of the temple in Jerusalem ceased until the second year of reign of Darius king of the Persians.”12 The content of this letter clearly shows that the Artaxerxes (the False Smerdis) of this letter is not the Artaxerxes I from Ezra 7, because the foundations of the temple had already been laid many years prior to his reign.


Again, it is to be noted that the narrative in 1 Esdras 2 is written in a continual chronological order or sequence, as was the case with the letter of the Jewish adversaries to Ahasuerus (Cambyses). In reviewing the history of the interpretation of Ezra 4, most commentators until the 19th century interpreted this narrative in a continual chronological order. These commentators interpreted Ezra 4:6–23 as a record of the opposition against the Jews between the reigns of Cyrus and Darius I. They, therefore, identified the name “Ahasuerus” of Ezra 4:6 and the Artaxerxes of Ezra 4:7 with the Persian kings Cambyses and the False Smerdis, so named by the Greek historians.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France
Today, instead of a continual chronological reading of the Book of Ezra and Ezra chapter 4, commentators generally follow a thematic arrangement of the order of events in Ezra 4 that assumes that Ezra 4 reports all opposition against the rebuilding efforts covering a period of more than 70 years from Cyrus till the Artaxerxes I Longimanus of Ezra 7 (457 B.C.), instead a period of about eight years from Cyrus till Artaxerxes (the False Smerdis) of 522 B.C. This thematic interpretation assumes that the Artaxerxes of Ezra 4 is the same as King Artaxerxes I of Ezra 7. The problem with this view is that events are out of order: King Artaxerxes in Ezra 4 issues a decree to cease the rebuilding of Jerusalem while later in Ezra 7, King Artaxerxes issues a decree to begin restoring and building Jerusalem. Furthermore, for Artaxerxes to call a halt to the rebuilding of Jerusalem in chapter 4, while the same king and his counselors early in his reign in Ezra 7 issued a royal decree for the rebuilding of the city, is very problematic because the laws of the Medes and Persians were unchangeable (Esther 1:19; Daniel 6:14–16). In addition, there are significant differences between Artaxerxes’ letter in Ezra 4 and Artaxerxes’ letter in Ezra 7 that make it difficult to assume that they are written by the same king.


An often-cited objection against the chronological order of events in Ezra 4 has been that the Samaritans identified the Jews who were rebuilding Jerusalem as “‘the Jews who came up from you have come to us at Jerusalem; they are rebuilding the rebellious and evil city and are finishing the walls and repairing the foundations’” (Ezra 4:12, NASB). This has been seen as evidence that it referred to the Jews who had returned under Ezra to Palestine in 457 B.C., which means that the letter by the Samaritans was sent to Artaxerxes I.


The phrase “‘from you have come to us,’” however, does not necessarily mean that the Jews came from Artaxerxes I. It could also be a general statement that referred to the Jews who had come from Persia during the first and largest Jewish migration under King Cyrus. It should be kept in mind that the local population had been conspiring against the Jewish exiles ever since their return during the reign of Cyrus (vs. 5).


In summary, there is solid evidence that Ezra 4:4 to 23 depicts the events between Cyrus and Darius I that provides biblical evidence of a rebuilding of Jerusalem by the Jews during that period. Then the account of Ezra 4:4 to 23 reveals that the Jews who returned during the first exodus from Babylon “are rebuilding the rebellious and evil city, and are finishing its walls and repairing the foundations” (vs. 12). This means that a chronological order of events in Ezra 4 would be in full harmony with the chronological accounts of 1 Esdras 2 and Josephus’ Antiquities XI, ii.


If, however, one accepts a thematic interpretation of Ezra 4, assigning the events in Ezra 4:4 to 23 to King Xerxes and King Artaxerxes I, then there is no biblical evidence for building the city from the time of Cyrus till Darius I onward. It is no wonder that scholars supporting the thematic interpretation of Ezra 4 do not refer to Persian history as described in 1 Esdras 2 and Josephus, Antiquities, XI, ii.


Early Adventist commentators, including Ellen G. White, also interpreted the continual chronological order of the opposition harassments in Ezra 4 and mentioned that the Samaritans persuaded the False Smerdis, called Artaxerxes in Ezra 4, to issue a decree forbidding the Jews to rebuild their temple and city. Ellen White also held that in the Book of Ezra there were two kings named Artaxerxes. The first Artaxerxes in Ezra 4 was the False Smerdis (522 B.C.), the second Artaxerxes was Artaxerxes I Longimanus (465–425 B.C.) in Ezra 6 to 8.13


In response to the question if Cyrus contributed to a decree to rebuild Jerusalem, research shows that Cyrus issued a decree that gave the returning Jews the permission to do just that. This means that Cyrus fulfilled Isaiah’s prophecy that he would issue a decree to build Jerusalem.


However, it is still needful to show that Cyrus issued the very decree of Daniel 9:25. Keep in mind that Daniel’s decree is part of the 70-weeks prophecy, which stipulates that from the “‘the going forth of the command to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks’” (9:25). This means that there are a total of 69 prophetic weeks from the issuing of the decree to build Jerusalem till the coming of the Messiah. These 69 prophetic weeks amount to 69 x 7 = 483 prophetic days. Using the historicist hermeneutic that employs the year-day principle that a prophetic day is an actual solar year, most Protestants have used since the Reformation to explain the time element in apocalyptic prophecy, we arrive at a period of 483 years from the time of the issuing the decree till the appearance of Jesus Christ as the Messiah. If we accept that the proclamation of Cyrus’ decree took place circa. 537 B.C., we find that the appearance of Jesus Christ as Messiah would be 483 years later, which comes to the year 54 B.C. This is more than 50 years before the birth of Christ. It becomes clear that Cyrus’ decree circa. 537 to build Jerusalem does not qualify to be the decree of Daniel 9:25.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

The Contribution of Darius I Hystaspes​

Darius’ decree to build Jerusalem. After the death of Cyrus, his son Ahasuerus (Cambyses) ruled Persia, followed by the short reign of Artaxerxes (the False Smerdis), the usurper to the Persian throne. After defeating the False Smerdis, Darius I Hystaspes became king of Persia. Josephus mentioned that there was an old friendship between Darius and Zerubbabel, governor over the Jewish exiles who had returned to Jerusalem. In the first year of Darius’ reign, Zerubbabel visited the king. During this visit, Zerubbabel reminded King Darius I of a vow he made as a private citizen that if he became king he would “rebuild Jerusalem, and to build therein the temple of God, as also to restore the vessels which Nebuchadnezzar had pillaged, and carried to Babylon.”14 Accordingly, Darius wrote to the toparchs and governors requesting them to assist Zerubbabel with continuing the building of the temple. He also sent “letters to those rulers that were in Syria and Phoenicia to cut down and carry cedar trees from Lebanon to Jerusalem, and to assist him in building the city.”15

Josephus concluded his comments on Darius with the following: “and all that Cyrus intended to do before him, relating to the restoration of Jerusalem, Darius also ordained should be done accordingly.”16

The book of 1 Esdras affirms this story.17 From this it is clear that soon after Darius became king of Persia, he unknowingly revived Cyrus’ command regarding the rebuilding of Jerusalem and the temple. Following Darius’ orders, the building activities were resumed. These efforts prospered under the ministry of the prophets Haggai and Zechariah and the political and spiritual leadership of Zerubbabel and Jeshua (Ezra 5:1, 2).

The opposition. Soon, however, there was another attempt to interfere with the rebuilding. Several Persian officials in charge of the area visited the city and demanded to know who had authorized the rebuilding activities. The Jews stressed that all they were building had originally been authorized by the decree of Cyrus. Tattenai, the Persian governor, wrote a letter to Darius, asking him to see if indeed Cyrus issued such a decree (Ezra 5:7–17).

Darius’ affirmation of Cyrus’ decree to build Jerusalem. Upon investigation, Darius discovered that indeed Cyrus had issued a decree, giving the returning exiles permission to rebuild. As a result, in about 520/519 B.C., Darius issued his own decree that affirmed Cyrus’ decree and emphasized that the building of the temple should be paid out of the king’s treasury as well as all the expenses of the sacrifices. The king stressed that no one should interfere with this building process. It was his desire that the Jewish priests “‘may offer sacrifices of sweet aroma to the God of heaven, and pray for the life of the king and his sons’” (Ezra 6:10).

He concluded his decree by stating that whoever would alter this edict, “‘let a timber be pulled from his house and erected, and let him be hanged on it; and let his house be made a refuse heap because of this’” (Ezra 6:11). The temple was finished in the sixth year of the reign of Darius (vs. 15), about 516 B.C.

The above events are also described in 1 Esdras 6 and 7. In addition, Josephus wrote that the Persian authorities contacted Darius and “accused the Jews how they fortified the city, and built the temple.”18 These Persian authorities asked Darius to investigate whether these matters had been authorized. The Jewish exiles became very concerned about this matter. Josephus wrote: “The Jews were now under terror, and afraid lest the king should change his resolution as to the building of Jerusalem, and of the temple.”19 At that time the prophets Haggai and Zechariah encouraged the Jewish exiles to be “of good cheer, and to expect no discouragement from the Persians, for that God foretold this to them.”20 This had a positive effect and “they applied themselves earnestly to building, and did not intermit one day.”21

When Darius received the letter from the Persian authorities who showed him “the epistle of Cambyses [Ahasuerus of Ezra 4:6], wherein he forbade them to build the temple,” Darius made an investigation into the royal records.22 Upon locating Cyrus’ decree permitting the Jews to build the temple, Darius wrote a letter instructing the Persian officials to assist the Jews with the building of the temple, and to pay for the temple sacrifices from the taxes collected in their regions.23

One observes that Josephus’ account is very similar to that of Ezra 4 and 1 Esdras, except he mentioned that the rebuilding of the city was also in progress.

In summary, Darius did not add anything to Cyrus’ decree about the rebuilding of the city and the temple. Darius was responsible for restarting the interrupted rebuilding process by his decree that basically reaffirmed the decree of Cyrus. Darius’ decree was responsible for restarting the interrupted rebuilding process.

However, it must still be determined that Darius I’s decree could be considered the decree mentioned in Daniel 9:25. We will use again the historicist hermeneutic that uses the year-day principle most Protestants have used since the Reformation to calculate the appearance of Jesus Christ as the Messiah. If we assume that the proclamation of Darius I’s decree took place circa. 520 B.C., we will find that the appearance of Jesus Christ as Messiah took place 483 years later which would be the year 37 B.C. This is more than 30 years before the birth of Christ. Again, it is obvious that Darius I’s decree circa. 520 B.C. to rebuild Jerusalem does not qualify to be the very decree of Daniel 2:25.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

The Contribution of Artaxerxes I Longimanus​

Artaxerxes’ decree to restore and build Jerusalem. The last Persian king who issued a command related to Jerusalem was Artaxerxes I Longimanus. In his seventh year, Artaxerxes I issued a decree about the Jews in a letter to Ezra, a priest and “skilled scribe in the law of Moses” (Ezra 7:6). This decree is the third such related to the rebuilding and restoration of Jerusalem. Analyzing this decree, one observes that it went further than the previous decrees by providing religious and political liberty to the Jews.

First, the decree provides financial assistance to the priests and those involved in the religious services and granted their ancient privileges by removing all obstacles to their work. The decree says, “we inform you that it shall not be lawful to impose tax, tribute, or custom on any of the priests, Levites, singers, gatekeepers, Nethinim, or servants of this house of God” (Ezra 7:24).

Second, the decree also restores a certain amount of political and judicial freedom to the Jews by giving Ezra the liberty to appoint civil officers to rule the people beyond the river with the Jewish law code. The decree states, “‘and you, Ezra, according to your God-given wisdom, set magistrates and judges who may judge all the people who are in the region beyond the River, all such as know the laws of your God; and teach those who do not know them’” (Ezra 7:25).

Third, the decree specified Artaxerxes’ continued commitment to improving the appearance of the temple. Ezra wrote that God had put it in the king’s heart “to beautify the house of the Lord which is in Jerusalem” (Ezra 7:27).

The resulting decree restored religious and political freedom, until both the temple and the city would be fully finished. Thus, Ezra could state about the impact of King Artaxerxes’ commandment to restore and build Jerusalem, “He extended mercy to us in the sight of the kings of Persia, to revive us, to repair the house of our God, to rebuild its ruins, and to give us a wall in Judah and Jerusalem” (Ezra 9:9).

These events in the history of Artaxerxes I are also recorded in 1 Esdras 8. Josephus also recounts a similar history. However, Josephus assigns this decree to King Xerxes, the son of Darius I.24 It is clear that Josephus confused Artaxerxes I with Xerxes. If he would have placed these events under Artaxerxes I, the history would have been identical.

The opposition. Ezra’s rebuilding efforts too faced challenges. After 13 years of labor, in the 20th year of Artaxerxes I, the Jewish adversaries once again succeeded in interrupting the work of rebuilding the city. At that time Nehemiah, the king’s cupbearer, met some Jews from Jerusalem who had just arrived in Shushan, the Persian capital. When he inquired about the condition of the Jewish exiles in Judah, he received a bad report: The Jews are “‘in great distress and reproach. The wall of Jerusalem is also broken down, and its gates are burned with fire’” (Neh. 1:3).

This news so deeply affected Nehemiah that the king noticed it. When the king asked Nehemiah what troubled him, he responded, “‘Why should my face not be sad, when the city, the place of my fathers' tombs, lies waste, and its gates are burned with fire?’” (Neh. 2:3).

Then King Artaxerxes I asked Nehemiah if he had any requests. Nehemiah petitioned the king to send him “‘to Judah, to the city of my fathers’ tombs, that I may rebuild it’” (Neh. 2:5). He also requested the king to give him letters of safe passage “‘for the governors of the region beyond the River, that they must permit me to pass through till I come to Judah’”” (vs. 7). He also asked for a letter to the keeper of the king’s forest “‘that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy’” (vs. 8). The king granted his requests, and Nehemiah traveled to Jerusalem without difficulty.

As soon as Nehemiah arrived in Judah, he “viewed the walls of Jerusalem which were broken down and its gates which were burned with fire” (Neh. 2:13). Then he quickly designed plans to finish the rebuilding of the walls of the city. In spite of strong opposition, he with the concerted effort of the loyal Jews, completed the rebuilding of the walls in only 52 days (6:15).

Artaxerxes I’s affirmation of the time of the Messiah. Finally, we need to determine if Artaxerxes I’s decree can be considered as the decree of Daniel 9:25. Using the historicist hermeneutic, we indeed are able to predict the time when Jesus Christ became the Messiah. If we accept that the proclamation of Artaxerxes I’s decree took place at the beginning of the seventieth week, in 457 B.C., we find that the appearance of Jesus Christ as Messiah took place 483 years later—at the end of the 69th week, which would be in the year A.D. 27. This is exactly the year that Jesus of Nazareth became the Messiah. In that year which was the 15th year of Emperor Tiberius, Jesus was baptized by John the Baptist in the river Jordan (Luke 3:1–3, 20. 21). At the time of His baptism, Jesus of Nazareth was anointed by the Holy Spirit (Acts 10:38), the Anointed, which is Jesus the Christ (Greek), the Anointed. This confirms that the decree of Artaxerxes I issued in 457 B.C. to rebuild Jerusalem qualifies to be the decree of Daniel 9:25.
 

JLG

Well-Known Member
Sep 19, 2022
4,564
57
48
60
PARIS
Faith
Christian
Country
France

Conclusion​

It is clear that each of the Persian kings, Cyrus, Darius I, and Artaxerxes I contributed to a decree to restore and build Jerusalem. The extra-biblical evidence provided by 1 Esdras and Josephus shows that the decrees of both Cyrus and Darius I involve a command to rebuild Jerusalem.

In addition, the chronological reading of the order of events in Ezra 4 affirms that the Jews were rebuilding Jerusalem during the reigns of Cyrus and Darius I, showing that this rebuilding was the result of the decree of Cyrus. This evidence confirms that in the Book of Ezra there were two kings with the name Artaxerxes. The Artaxerxes of Ezra 4 was the False Smerdis, and the Artaxerxes of Ezra 7 was Artaxerxes I Longimanus. The thematic reading of Ezra 4 and the Book of Ezra with only one king Artaxerxes who in Ezra 4 first decrees to cease the rebuilding of Jerusalem and later on in Ezra 7 issues a decree to begin rebuilding the city conflicts with the fact that the laws of the Medes and Persians were unchangeable (Dan. 6:14-17).

However, which decree issued by these three kings is the decree of Daniel 9:25 has to be evaluated in the context of the 70-week time prophecy of Daniel 9:25. In the light of the historicist hermeneutic that a prophetic day is a solar year, the 69 prophetic weeks or 483 prophetic days are 483 solar years that cover the time period from the issuing of the decree of Daniel 9:25 until the time of the Messiah. It is only the third decree under Artaxerxes I issued in 457 B.C. that gives the correct calculation that reaches to the time of the appearing of Jesus as the Messiah. When we take the beginning of the issuing of the decree of Daniel 9:25 in 457 B.C. and add 483 years, we arrive in the year A.D. 27, when Jesus was baptized and anointed by the Holy Spirit to become the Messiah or Jesus Christ. If one makes calculations based on the decrees of rebuilding Jerusalem by Cyrus and Darius I Hystaspes, which were issued respectively circa. 537 B.C. and circa. 520 B.C., it leads to a time of 50 and 30 years prior to the appearing of the Messiah.

There is historical and biblical evidence that the decrees of Cyrus, Darius I, and Artaxerxes I all contributed to the restoration and building of Jerusalem, but the decree of Artaxerxes I is the only one that qualifies to fulfill the prophecy that there are 69 prophetic weeks from the issuing of the decree of Daniel 9:25 to restore and build Jerusalem that reach until A.D. 27, the very year that Jesus became the Messiah.



P. Gerard Damsteegt, DTh, now retired, served as an Associate Professor in the Department of Church History at the Seventh-day Adventist Theological Seminary at Andrews University, Berrien Springs, Michigan, U.S.A.