Brother, thank you for your thoughtful contribution!
Your observations about the decree of Artaxerxes, the 360-day prophetic calendar, and Josephus’ account of the cessation of sacrifices are valuable pieces of the discussion. You clearly have a good grasp of the historical data and how many scholars approach Daniel’s timeline. I appreciate the precision and care in your argument.
Allow me to respond point-by-point with respect, while also offering a few clarifications from the Hebrew text, chronology, and New Testament context.
1. About the 444 BC decree (Nehemiah 2)
The
444 BC date is indeed widely held (Artaxerxes’ 20th year), but even conservative scholars acknowledge some chronological uncertainties in Persian regnal years.
However, Daniel 9:25 says:
מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם
"From the going forth of the word to restore and rebuild Jerusalem."
Many scholars note that
Ezra 7 (457 BC) is the only decree that explicitly authorizes
restoration (
לְהָשִׁיב) not just repairs. Nehemiah’s decree is more narrowly focused on
the walls.
So while 444 BC is a legitimate position, 457 BC remains linguistically stronger.
Your point is well-taken, but the Hebrew nuances keep the discussion open.
2. About the 360-day prophetic calendar
Yes, prophetic literature often uses a 360-day schema (e.g., Rev 11–12: “1260 days = 42 months = 3½ years”).
But applying a strict 360-day year to Daniel’s 70 weeks is interpretive, not required by the Hebrew text.
In Daniel 9,
no unit of days is mentioned only
שָׁבֻעִים (
weeks/sets of seven).
The text leaves the “type” of year undefined.
So using a 360-day year can be helpful, but it is not mandated linguistically.
3. “The 70th week is not connected to the 69th”
This is an excellent observation. Many scholars agree with you:
There is an intentional gap between the 69th and the 70th week.
Daniel 9:26 explicitly states:
וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם
“After the sixty-two weeks…” then events occur
before v.27’s final week begins.
This does show a structural separation.
Where interpreters differ is
how long the gap is.
You propose 33–63 AD.
Others argue the gap continues into the last days (cf. Matt 24:15; 2 Thess 2; Rev 13).
Both views attempt to handle the same textual tension in different ways.
4. Eleazar ben Hananiah stopping the sacrifices (66 AD)
You are absolutely right that Josephus records this:
This is a strong candidate for the “cessation of sacrifice” in Daniel 9:27.
However:
• The text of Daniel 9 describes a covenant being enforced (וְהִגְבִּיר בְּרִית לָרַבִּים)
There is no record of Eleazar, Zealots, or Romans
strengthening a covenant with many.
• Jesus places the “abomination of desolation” (Dan 9:27) in the future relative to 30 AD (Matt 24:15)
Meaning something beyond His earthly ministry.
So 66–70 AD is historically important,
but not a complete fulfillment of Daniel 9:27.
5. “Inspired Scripture stopped here.”
Brother, respectfully this is a theological conclusion, not a textual one.
Jesus and the apostles treat the destruction of Jerusalem as
a pattern, but not the final culmination:
- Paul (2 Thess 2) speaks of a future man of lawlessness seated in the temple of God.
- John (Revelation) describes further abominations, prophetic timelines, and covenant persecutions.
- Jesus (Matt 24:21–29) links a future tribulation to Daniel’s prophecy.
So the New Testament does not treat 70 AD as the end of prophetic history.
Blessings