The date where Daniel’s prophecy starts ticking for the Messiah to return (7 and 62 weeks, Dan 9:25) in a decree to restore and (1 gen 444 anni a. C. – 2 gen 444 anni a. C.)

Descrizione:

The term "seventy weeks" actually translates to "seventy sevens" from the Hebrew word "shavua," which are understood to represent units of years rather than weeks.

Gabriel emphasizes to Daniel the importance of discerning the divisions of time within the prophecy. The entirety of the prophecy spans seventy weeks, equivalent to 490 years. However, between the decree to rebuild Jerusalem and the arrival of the Messiah the Prince, there are seven weeks and sixty-two weeks, totaling sixty-nine weeks. The seventieth week remains unspecified. Following the completion of the sixty-nine weeks, the Messiah the Prince will be "cut off."

Breaking down the sixty-nine weeks further, there are two segments: 49 years (seven weeks) and 434 years (sixty-two weeks), totaling 483 years. This falls short of the full 490 years predicted in the prophecy. The clock starts ticking with the issuance of a decree for the Jews to restore and rebuild Jerusalem. Gabriel describes this rebuilding, which will occur during times of distress but will ultimately be completed.

Throughout Israel's history, various decrees by different kings allow the Jews to return to Jerusalem and rebuild the temple and the city, as documented in Ezra and Nehemiah.

One interpretation posits that the decree mentioned in the prophecy was issued by King Artaxerxes in 444 B.C., commanding the rebuilding of Jerusalem's walls. According to this view, 483 years later, around 32/33 A.D., Jesus Christ enters Jerusalem triumphantly and is subsequently crucified.

Another perspective suggests that the decree referenced is found in Ezra 7, issued by King Artaxerxes in 458 B.C. If this decree is the one Gabriel alludes to, then 483 years later lands around 25-26 A.D., coinciding with the beginning of Jesus's ministry. In both scenarios, the Messiah arrives in Israel and is anointed at the end of the sixty-nine weeks.

While the exact event referenced in the prophecy remains uncertain, the fulfillment of the prophecy itself is widely acknowledged.

The article by Ulrich, Dean R., delves into various interpretations and applications of Daniel's prophecy of the seventy sevens across different historical and literary contexts. It examines how early Christian figures like Hippolytus interpreted Daniel typologically, particularly in relation to the Antiochene crisis of the second century B.C.E. Hippolytus's understanding of a future Antichrist resembling Antiochus IV extended this interpretation beyond its immediate historical context. This typological approach, already employed by Jesus and the Gospel writers, drew parallels between contemporary events and those depicted in Daniel's prophecy.
The article also explores how early Jewish exegesis and Second Temple literature influenced interpretations of Daniel. It discusses differences in interpretation between the Greek translation of Daniel in the Septuagint and the Hebrew text, suggesting theological readings post-Antiochene crisis. Texts like 1 and 2 Maccabees provide historical context for understanding how the Antiochene crisis fulfilled aspects of Daniel's prophecy, such as the abomination of desolation. Despite the Maccabean victory, the full realization of the seventy sevens remained incomplete, indicating ongoing relevance and fulfillment.
The Qumran community, emerging in the aftermath of the Maccabean victory, demonstrated a deep concern for sin, atonement, and righteousness, anticipating the fulfillment of Daniel's prophecy, particularly in relation to the theology of jubilee. Although explicit references to the seventy sevens were not found in Qumran texts, the community's hope for the future was intertwined with the concept of jubilee.
Similarly, Josephus interpreted Daniel's prophecy in light of historical events, drawing parallels between the desolation caused by Antiochus IV and the actions of the Roman government. The article also discusses other texts like 1 Enoch and Jubilees, which, though not directly referencing Daniel's prophecy, express hope for jubilee and themes of righteousness triumphing over evil.
In summary, the article highlights the shared interest among various texts in themes such as sin, atonement, righteousness, and the fulfillment of prophecy, often drawing upon imagery and concepts found in Daniel's prophecy of the seventy sevens. These interpretations and applications underscore the ongoing relevance of Daniel's prophecy across different historical and literary contexts, offering assurance to God's people of the ultimate triumph of righteousness. 

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