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Daniel the Faithful Servant

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Sermon: Daniel the Faithful Servant  (the Book of Daniel)                                  3-25-2007

Daniel 6:23   The king was overjoyed and gave orders to lift Daniel out of the den. And when Daniel was lifted from the den, no wound was found on him, because he had trusted in his God.

Trust God for the “Unexpected” (1:1-2)

The Object of our Trust (1:3-5)

Trust God for forced changes (1:6-7)

Daniel’s first act act of Trust (1:8-21)

Trust God for your Salvation (chapter 2)

Daniel’s “Trust” Partners (chapter 3)

Trust God and confront Difficult People (chapters 4-5)

Trust God through Prayer (chapter 6)

Trust God with the Consequences of Sins (chapter 9)

Trusting God with the Future (chapters 7-12)

Sermón: Daniel el Siervo Fiel (el Libro de Daniel)

Daniel 6:23  El rey entonces se alegró mucho y mandó sacar a Daniel del foso. Cuando Daniel fue sacado del foso, no se encontró en él lesión alguna, porque había confiado en su Dios.

[NVI]  no se le halló un solo rasguño, pues Daniel confiaba en su Dios;

[VP] no le encontraron ninguna herida,porque tuvo confianza en su Dios

Confia en Dios por lo “Inesperado” (1:1-2)

El Objeto de nuestra confianza  (1:3-5)

Confia en Dios por los cambios forzados (1:6-7)

Daniel demuestra su confianza en Dios (1:8-21)

Confia en Dios por tu Salvación (capítulo 2)

Los Compañeros de Confianza de Daniel (capítulo 3)

Confia en Dios cuando trates con gente difícil (capítulos 4-5)

Confia en Dios por medio de la Oración (capítulo 6)

Confia en Dios con las Conseuencias del Pecado (capítulo 9)

Confia en Dios con tu Futuro (capítulos 7-12)

Sermon: Daniel the Faithful Servant

Dan 6:23 The king was overjoyed and gave orders to lift Daniel out of the den. And when Daniel was lifted from the den, no wound was found on him, because he had trusted in his God.

El rey entonces se alegró mucho y mandó sacar a Daniel del foso. Cuando Daniel fue sacado del foso, no se encontró en él lesión alguna, porque había confiado en su Dios.

[NVI]  no se le halló un solo rasguño, pues Daniel confiaba en su Dios;

[VP] no le encontraron ninguna herida,porque tuvo confianza en su Dios

Trust God for the “Unexpected” (1:1-2)

* Proactive Trusting

* Reactive Trusting

NOTE: The Babylonians took three different groups of captives: Daniel was in this one in 605 b.c.; Ezekiel (Ezek. 1:1, 2) in another in 597; and a third group when Jerusalem was destroyed in 586. Jeremiah reports a fourth deportation five years after the fall of Jerusalem (Jer. 52:30). Story starts in 606–605 b.c.

 

The Object of our Trust (1:3-5 (what not to trust in)

* royal family/ king’s descendants and nobility) Heritage - to whom are you related?

* young men [strength and energy of youth)

* without any physical defect (health)

* handsome (physical beauty)

* showing appitude for every kind of learning, well informed, quick to understand (Mental)

* qualified to serve in the king’s palace. He [Ashpenaz] was to teach them the language and literature of the Babylonians. The king assigned them a daily amount of food and wine from the king’s table. They were to be trained for three years and after that they were to enter the king’s service (scholarly Education)

 

Trust God for forced/imposed changes (1:6-7)

Daniel was from tribe of Judah (his true identity)

Daniel’s new name (identity)

NOTE: Daniel means “God is my judge,” but became Belteshazzar, or “Bel Protect the King.”. Mishael, meaning “Who is like the Lord?” was given the name Meshach, “Who is what Aku Is?

NOTE: Prob 15 or 16 yr old (stayed in Babylon till age of about 85)

 

 

 

 

 

 

 

 

 

 

 

Daniel’s first act act of trust (1:8-21)

*a key verse about his life

NOTE: Where did he get this kind of faith?

“resolved” lit: set upon his heart; made up his mind NASB; determined NLT, purposed NKJV;

decided NCV; resolved NRSV;

“defile” (pollute, stain) – ceremonially, spiritually, compromise his convictions, more than beliefs. 1351.gā˒al: A verb meaning to defile, to pollute, to stain, to make impure. The word means to be defiled, as when one’s hands are polluted by blood (Isa. 59:3). God’s garments are stained (gā˒al) by blood from His judgments on nations (Isa. 63:3). Daniel refused to defile himself with unclean food in Babylon (Dan. 1:8). The word is used in a technical sense to define those who were defiled or polluted so that they could not take part in the priesthood (Ezra 2:62; Neh. 7:64). Jerusalem itself became defiled by her rebellious actions (Zeph. 3:1). Defiling the Lord’s altar was equivalent to defiling Him (Mal. 1:7, 12). v.; ≡ Str 1351; TWOT 301unclean, defiled, i.e., pertaining to being in a ceremonially unclean state and so not acceptable as covenantal behavior (La 4:14; Zep 3:1+); defile, i.e., cause to become ceremonially unclean (Mal 1:7b+); unclean, defiled (Ezr 2:62; Ne 7:64; Mal 1:7a, 12+); defile himself (Da 1:8+); stained, i.e., pertaining to a discoloration on an object such as clothing or body, which is not warranted or on purpose, and so be in a dirty or spotted condition (Isa 59:3+); stain (Isa 63:3+)

Asked….Permission

Trust also involves wisdom, tact, thotful planning

How did he come up with his 10 day diet plan? ….via prayer

v.9 Now God had caused the official to show favor & sympathy [respect/special appreciation & compassion/kindness/ tender love/ affection, he liked him] to Daniel

* The 10 Day Vegetable & Water Test

v.21 Daniel remained there until the 1st yr of King Cyrus 

Cyrus of Persia conquered Babylon in 539 b.c. …… now 66 yrs later

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Trust God for your Salvation (chap.2) Nebuchanezzar’s dream of a large 4 part statue

v5The king replied to the astrologers, This is what I have firmly decided: If you do not tell me what my dream was and interpret it, I will have you cut into pieces & your houses turned into piles of rubble.12 This made the king so angry & furious that he ordered the execution of all the wise men of Babylon. 13 So the decree was issued to put the wise men to death, & men were sent to look for Daniel and his friends to put them to death. 14 When Arioch, the commander of the king's guard, had gone out to put to death the wise men of Babylon, Daniel spoke to him w/ wisdom & tact

An Overview of Daniel’s Kingdoms
     Daniel 2/Daniel 7
BaBabylon 2:32:32,37,38; 7:4, 17
MeMedo-Persia 2:32:32,39; 7:5, 17
GrGreece 2:32:32,39; 7:6, 17
RoRome 2:32:33,40; 7:7, 17, 23
ReRevived Rome 2:32:33,41–43; 7:7,8, 11, 24,25
MiMillennium 2:32:34,35, 44,45; 7:13,14, 26,27
     Daniel 8/Daniel 11
MeMedo-Persia 8:38:3–8, 20,21; 10:20,21, 11:2–35
GrGreece 8:38:3–8, 20,21; 10:20,21, 11:2–35
ReRevived Rome 8:98:9–12, 23–26; 11:36–45

 

2:4 Aramaic. language, to which Daniel suddenly switches in v. 4b and retains thru 7:28, was written with an alphabet like Hebrew, yet had distinctives. Aramaic was the popular language of the Babylonian, Assyrian, and Persian areas, and was useful in governmental and trade relations. Daniel 1:1–2:4a and 8:1–12:13 were written in Hebrew, possibly because the focus was more directly on Hebrew matters. Daniel 2:4b–7:28 switches to Aramaic because the subject matter is centered more on other nations and matters largely involving them

2:20–23 This praise to God sums up the theme of the whole book, namely that God is the One who controls all things and grants all wisdom and might

20 and said: "Praise be to the name of God for ever and ever;  wisdom and power are his. 21 He changes times and seasons;  he sets up kings and deposes them.  He gives wisdom to the wise  and knowledge to the discerning. 22 He reveals deep and hidden things;  he knows what lies in darkness,  and light dwells with him. 23 I thank and praise you, O God of my fathers:  You have given me wisdom and power,  you have made known to me what we asked of you,  you have made known to us the dream of the king."

2:36–45 Five empires in succession would rule over Israel, here pictured by parts of a statue (body). In Dan. 7, the same empires are represented by 4 great beasts. These empires are Babylon, Medo-Persia, Greece, Rome, and the later revived Rome, each one differentiated from the previous as indicated by the declining quality of the metal. A stone picturing Christ (Luke 20:18) at His second coming (as the Son of Man also does in Dan. 7:13,14) will destroy the fourth empire in its final phase with catastrophic suddenness (2:34,35,44, 45). Christ’s total shattering of Gentile power will result in the establishment of His millennial kingdom, the ultimate empire, and then continuing on eternally (2:44; 7:27)

 

 

 

 

 

Daniel’s “Trust” Partners (Chap.3)

Prayer Partners 2:17  Then Daniel returned to his house and explained the matter to his friends Hananiah, Mishael and Azariah.  18  He urged them to plead for mercy from the God of heaven concerning this mystery, so that he and his friends might not be executed with the rest of the wise men of Babylon.

King Nebechadnezzer’s 90ft image of gold for false worship

3:16-17  Shadrach, Meshach and Abednego replied to the king, "O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. 17 If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. 18 But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up."   Cf Isa.43:2 about God preserving us in the fire

3:27 and the satraps, prefects, governors and royal advisers crowded around them. They saw that the fire had not harmed their bodies, nor was a hair of their heads singed; their robes were not scorched, and there was no smell of fire on them.

3:28 Then Nebuchadnezzar said, "Praise be to the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants! They trusted in him and defied the king's command and were willing to give up their lives rather than serve or worship any god except their own God.

Trust God and confront difficult people (Chap.4)

King Nebuchadnezzer’s dream of a Tree

2:5The king replied to the astrologers, "This is what I have firmly decided: If you do not tell me what my dream was and interpret it, I will have you cut into pieces and your houses turned into piles of rubble.

2:12 This made the king so angry and furious that he ordered the execution of all the wise men of Babylon.

4:19 Then Daniel (also called Belteshazzar) was greatly perplexed for a time, and his thoughts terrified him. So the king said, "Belteshazzar, do not let the dream or its meaning alarm you." Belteshazzar answered, "My lord, if only the dream applied to your enemies and its meaning to your adversaries!

4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because everything he does is right and all his ways are just. And those who walk in pride he is able to humble.

NOTE: Nebuchadnezzar’s praise of God in 4:1–3 and 34b–37 is the theme that brackets the experience the king reiterates in the first person (vv. 4–34). He began and ended the narrative with praise, and in between told why he converted to such worship of the true God!

Trust God and confront difficult people (Chap.5)

King Belshazzar ….Hands writes on the wall a message of judgment

V.1 These events occurred in 539 b.c., over two decades after his father, Nebuchadnezzar’s death (563/2 b.c.). This king, “Bel, protect the king,” is about to be conquered by the Medo-Persian army. Babylon was being besieged by the Persian army, while Belshazzar, inside the city, was giving a great banquet for 1,000 of his nobles.

5:22  "But you his son, O Belshazzar, have not humbled yourself, though you knew all this.

 

Trust God through Prayer (chap.6)

(& leave the results to God)

v7 The royal administrators, prefects, satraps, advisers and governors have all agreed that the king should issue an edict and enforce the decree that anyone who prays to any god or man during the next thirty days, except to you, O king, shall be thrown into the lions' den. 10  Now when Daniel learned that the decree had been published, he went home to his upstairs room where the windows opened toward Jerusalem. 3xs a day he got down on his knees and prayed, giving thanks to his God, just as he had done before. 11 Then these men went as a group and found Daniel praying and asking God for help. 12 So they went to the king and spoke to him about his royal decree: "Did you not publish a decree that during the next 30 days anyone who prays to any god or man except to you, O king, would be thrown into the lions' den?"  The king answered, "The decree stands--in accordance with the laws of the Medes and Persians, which cannot be repealed. 13 Then they said to the king, "Daniel, who is one of the exiles from Judah, pays no attention to you, O king, or to the decree you put in writing. He still prays 3xs a day

by now he was over 80 yrs old. Daniel had lived over 60 years in Babylon. Apparently, God wanted him in the place of influence to encourage and assist in the Jews’ return to Judah, since the return was made in Cyrus’ 1st year (539–537 b.c.), right before the lions’ den incident. From the record of Ezra 1 and 6, all the basic elements of the return appear: 1) the temple was to be rebuilt with the cost paid from Cyrus’ treasury; 2) all Jews who visited could return, and those who stayed were urged to assist financially; 3) the gold and silver vessels stolen from the temple by Nebuchadnezzar were to be taken back. To account for such favor toward the Jews, it is easy to think of Daniel not only influencing Cyrus to write this decree, but even formulating it for him. 6:10 toward Jerusalem. Daniel’s uncompromising pattern of prayer toward God’s temple conformed to Solomon’s prayer that the Lord’s people would do so (1 Kin. 8:44,45). Three times a day was also the pattern established by David (Ps. 55:16,17). 6:25–27 Impacted by Daniel and by the Lord, he expressed himself as if he had come to a point of personal trust in God for his salvation such as Nebuchadnezzar (cf. 4:1–3,34–37). Daniel illustrated the evangelistic potency of a godly, uncompromising life. Cf. Matt. 5:48. A dispute has developed regarding the identity of Darius because the name in Scripture is apparently not the one used in the official records that have been found. There are two possibilities which coincide with the available data: Darius is either another name for the Persian emperor Cyrus the Great, or another name for Gubaru, the governor appointed by Cyrus over Babylonia and Syria–Palestine. He is mentioned by name only in Daniel (6:1, 6, 9; 9:1). He is not the famous Darius I Hystaspes because Darius I was not a Mede and he lived too late (522–486 b.c.) to be a contemporary of Daniel. Possibly Darius is not a name, but an honored title for Cyrus, who with his army entered Babylon Oct. 29, 539 b.c. It is used in inscriptions for at least 5 Persian rulers. History mentions no specific man named Darius the Mede. In 6:28 it is possible to translate, “Darius even … Cyrus.” A less likely possibility is that Darius is a second name for Gubaru, Cyrus’ appointed king to head up the Babylonian sector of his empire. Gubaru (or Gobryas) is distinct from Ugbaru, the general, who died soon after conquering Babylon. As previously prophesied, Babylon met God’s judgment (Is. 13,47; Jer. 50,51; Hab. 2:5–19). Gubaru, or Darius, served Cyrus for about one year (539–538 b.c.), after which Cyrus appointed his son Cambyses as vice-regent over Babylon. Cyrus himself continued as king until 530 b.c.

 

 

 

Trust God with the Consequences of our Sins (chap.9)

prayer of confession (vv. 3-14) and petition (vv. 15-19)

This is a prayer of repentance for Israel’s past sinfulness, but it is also a prayer of confidence because God was about to overthrow the Babylonians and allow the Jews to return to their homeland to rebuild it.

Trusting God with the Future and the people you care for (chap.7-12). The bright spot in the future is the LORD, in spite of the enemy’s attacks! See 7:9-10,13-14,18,21-22, 26-27 & 12:1-3

An Overview of Daniel’s Kingdoms
     Daniel 2/Daniel 7
BaBabylon 2:32:32,37,38; 7:4, 17
MeMedo-Persia 2:32:32,39; 7:5, 17
GrGreece 2:32:32,39; 7:6, 17
RoRome 2:32:33,40; 7:7, 17, 23
ReRevived Rome 2:32:33,41–43; 7:7,8, 11, 24,25
MiMillennium 2:32:34,35, 44,45; 7:13,14, 26,27
     Daniel 8/Daniel 11
MeMedo-Persia 8:38:3–8, 20,21; 10:20,21, 11:2–35
GrGreece 8:38:3–8, 20,21; 10:20,21, 11:2–35
ReRevived Rome 8:98:9–12, 23–26; 11:36–45

Trusting God with the Consequences of “our” Sins (chap.9)

 

9:1-2. It was now the first year of the reign of Darius the Mede. This was 539 b.c., 66 years after Daniel had been exiled. The overthrow of the Babylonian Kingdom by the Medo-Persians was indeed a momentous event. It had been revealed to Belshazzar thru Daniel’s interpretation of the writing on the wall. The Babylonian overthrow prepared the way for liberation of the Jews who had been in exile since Nebuchadnezzar’s first invasion of Jerusalem in 605 b.c. Besides predicting the overthrow of the people Jeremiah had also predicted that Israel’s sojourn in Babylon was to last 70 years (Jer. 25:11-12). Evidently moved by Darius’ victory Daniel searched the Scriptures to understand the events of which he was a vital part. He understood Darius’ victory meant that the termination of the 70-year Captivity was near. Thus these significant events became even more momentous for Daniel. 9:2 seventy years. Daniel’s study of “the books” (OT scrolls) focused on the years prophesied for the captivity by Jeremiah in Jer.25:11,12 and 29:10. Since the end of that span was near, he prayed for God’s next move on behalf of Israel. Cf. 2 Chr. 36:21, where it is indicated that the 70 years of exile was intended to restore the Sabbath rests that Israel had ignored for so many years (Lev. 25:4,5; 26:34–43). The books refers to Scripture, specifically the Book of Jeremiah, which states (Jer. 25:11, 12; 29:10–14) that the desolation of Jerusalem would be fulfilled in seventy years. Daniel’s own captivity occurred in 605 b.c. It was now 538 b.c., some sixty-seven years after the conquest. The period of captivity was almost over. Zechariah refers to the seventy-year period as beginning with the destruction of the temple, which took place in 586 b.c. (Zech. 7:5). The temple was rebuilt in 515 b.c. (Ezra 6:15). Therefore, the seventy years has several beginnings and endings. 9:3-6. Daniel’s study of the Scriptures led him to turn to God and to pray a prayer of confession (vv. 3-14) and petition (vv. 15-19), with fasting. Moses revealed the principle on which God would deal with His covenant people: obedience would bring blessing, and disobedience would bring discipline. One form of discipline was that Israel would be subjugated to Gentile powers (Deut. 28:48-57, 64-68). Israel’s experience in Babylon was the outworking of this principle. Then Moses revealed the basis on which the discipline would be lifted and the nation would be restored to blessing (Deut. 30). She would have to return to God and obey His voice; then God would turn back her Captivity and restore the people to the land from which they had been dispersed and shower blessings on them. Daniel evidently was fully aware that the years in Babylon were a divine discipline on Israel. Knowing that confession was one requisite to restoration, he confessed the sin of his people, identifying himself with their sin as though he were personally responsible for it. Daniel noted that blessing depends on obedience, for God . . . keeps His covenant of love (ḥeseḏ, “loyal love”) with all who love Him and obey Him. Even a covenant people cannot be blessed if they disobey. Four times Daniel acknowledged that his people had sinned (9:5,8,11,15). Their sin was a sin of rebellion (v.9) against God and in turning away (v.11) from the Word of God (His laws; vv10-11) which they knew. God in grace had sent prophets (v.10) to exhort the people to return to Him but they had refused to heed their messages (we have not listened). Kings and people alike stood guilty before God. 9:4–19 I prayed. Various aspects of the passage give rich instruction regarding prayer. True prayer is: in response to the Word (v. 2), characterized by fervency (v. 3) and self-denial (v. 4), identified unselfishly with God’s people (v. 5), strengthened by confession (vv. 5–15), dependent on God’s character (vv. 4,7,9,15), and has as its goal, God’s glory (vv. 16–19). This is a prayer of repentance for Israel’s past sinfulness, but it is also a prayer of confidence because God was about to overthrow the Babylonians and allow the Jews to return to their homeland to rebuild it. The seventy years of captivity were almost up, and glorious things lay ahead. Daniel confessed that Israel had departed from the Word of God, had disregarded the prophets of God, and had despised the Lord Himself 9:7-11a. Daniel then acknowledged that God is righteous (vv. 14, 16) and just in disciplining Israel for her unfaithfulness, for which she was covered with shame (vv. 7-8) and dispersed (scattered) into foreign countries. God’s discipline did not mean that He had withheld mercy (v. 18) and forgiveness from His people, but it meant that He, being righteous, must punish people’s rebellion and disobedience (v.10). They refused to keep God’s laws (v.10; v.5) for they transgressed His Law (v.11) and turned from God (v.5), being obstinate in their disobedience. 9:11 the curse. This refers to the judgment that God brought, as promised, for Israel’s disobedience in the Land (Lev. 26:21–42; Deut. 28:15–68). This is in contrast to the blessings associated with faith and obedience (Lev. 26:3–20; Deut. 28:1–14). God had given the promise that even in a time of judgment, if Israel would confess their sin, He would bring blessing again (Lev. 26:40–42). 9:15 brought Your people out of the land of Egypt: Daniel reflected on the greatest redemptive event of Israel’s history, the exodus from Egypt, and prayed that God would repeat what He had done long ago 9:15-16. Daniel began his petition (v. 15) by mentioning two of the same things with which he began his confession (vv. 4-5): God’s greatness and the people’s sin. Daniel spoke of God’s delivering Israel out of Egypt by His great power (with a mighty hand). God was glorified through the deliverance of His people. But because the nation had sinned (Daniel’s fourth time to state that his people had sinned; vv. 5, 8, 11) she had become an object of scorn to those nations around her. In prayer that God, in keeping with His righteous acts (vv. 7, 14), would turn away His anger and . . . wrath from Jerusalem, Daniel was asking that God’s discipline might be lifted and the people freed from their present bondage. (Jerusalem is God’s city; v. 24, and His holy hill; v. 20; Joel 2:1; 3:17; Zeph. 3:11.) Once again Daniel attributed the nation’s present status to her past sin, the sins and . . . iniquities of our fathers (9:6, 8). 9:17 Your sanctuary is a reference to Solomon’s temple, which had lain in ruins since 586 b.c. 9:18 Your great mercies: The only basis for Daniel’s appeal was the mercy of God. 9:19 Do not delay: These words must be understood in light of Daniel’s reference to the 70 yrs (v. 2). Daniel knew full well that all of God’s promises had not come to pass, nor had the blessings been conferred on the regathered and restored people (Lev. 26:40–45; Deut. 4:29–31). 9:20-21. Daniel’s prayer included confession of his sin and the sin of his people, and his request that God restore Jerusalem (God’s holy hill). The answer to Daniel’s prayer was not delayed (“do not delay,” v. 19). For he was interrupted by the appearance of Gabriel, who had come to him earlier to interpret his vision of the ram and the goat (8:15-16). Gabriel came swiftly about the time of the evening sacrifice. This was one of the two daily sacrifices required in the Law (Ex. 29:38-39; Num. 28:3-4; “evenings and mornings” in Dan. 8:14). Even though the temple was destroyed so the sacrifices could not be offered for those 66 years, Daniel still observed that time of day as an appointed time of worship. Perhaps this was one of the three times he prayed daily (6:10). while I was speaking: The angel was sent at the beginning of Daniel’s prayer (v. 23). evening offering: Because the temple was in ruins, regular daily sacrifices were impossible. Nevertheless, Daniel observed the ritual of worship by praying at the hour of the evening sacrifice. Daniel’s prayer was his evening offering. 9:21 the man Gabriel. This angel, called a “man” because he appeared in the form of a man, appeared also in 8:16. Cf. the angel Michael in 10:13,20; 12:1. the evening offering. This was the second lamb of two offered daily (8:14), this one at 3 p.m., a common time for prayer (Ezra 9:5) 9:22-23. Though Daniel did not refer to it in his prayer, he was evidently concerned about God’s program for Israel from that point on (v.2). Jeremiah’s prophecy (Jer. 25:11-12) had revealed God’s plan for the nation only up to the end of the 70-year Babylonian Captivity. Daniel wanted to know what would transpire after that. Daniel’s previous two visions (Dan. 7-8) of forthcoming events dealt primarily with Gentile nations that would rise beginning with Babylon. So Gabriel was dispatched by God to satisfy Daniel’s desire and to reveal God’s program for His people until its consummation in the covenanted kingdom under Israel’s Messiah. Gabriel would give Daniel insight into God’s purposes for His people. Because the prophet was highly esteemed (10:11, 19) by God, Gabriel had received an answer for Daniel as soon as Daniel began to pray. 9:24–26 Seventy weeks from … Until. These are weeks of years, whereas weeks of days are described in a different way (10:2,3). The time spans from the Persian Artaxerxes’ decree to rebuild Jerusalem, ca. 445 b.c. (Neh. 2:1–8), to the Messiah’s kingdom. This panorama includes: 1) 7 weeks or 49 years, possibly closing Nehemiah’s career in the rebuilding of the “street and wall,” as well as the end of the ministry of Malachi and the close of the OT; 2) 62 weeks or 434 more years for a total of 483 years to the first advent of Messiah. This was fulfilled at the triumphal entry on 9 Nisan, a.d. 30 (Matt. 21:1–11). The Messiah will be “cut off,” (a common reference to death); and 3) the final 7 years or 70th week of the time of Antichrist (v. 27). Roman people, from whom the Antichrist will come, will destroy the city” of Jer and its temple in ad 70. 9:24. This highly complex and startlingly accurate prophecy answers Daniel’s prayer, not with reference to near history, but by giving the future of Israel in the final end of the age. God promises 2 sets of 3 accomplishments each. First, those related to sin are: 1) finish the transgression, i.e., restrain sin and Israel’s in particular in its long trend of apostasy, as in v. 11; 2) make an end of sins, i.e., to judge it with finality (Heb. 9:26); and 3) make reconciliation for iniquity, signifies to furnish the actual basis of covering sin by full atonement, the blood of the crucified Messiah who is “cut off” (v. 26), which affects the first two realities (the fountain, Zech. 13:1). Second, those accomplishments related to righteousness are: 1) bring in … righteousness, the eternal righteousness of Daniel’s people in their great change from centuries of apostasy; 2) seal up vision … , i.e., no more revelation is needed and God will bring these anticipations to completion by their fulfillment in Israel’s blessing as a nation; and 3) anoint the Most Holy, consecrate the Holy Place in a temple of the future that will be the center of worship in the millennial kingdom (cf. Ezek. 40–48). Clearly this must be understood to sweep to the end of Gentile power and the time of Antichrist right before Christ’s return. Summing up, the first 3 are fulfilled in principle at Christ’s first coming, in full at His return. The last 3 complete the plan at His Second Advent. 9:24. Daniel was first informed that God’s program would be consummated in 70 “sevens.” Since Daniel had been thinking of God’s program in terms of years (v. 1; Jer. 25:11-12; 2 Chron. 36:21), it would be most natural for him to understand these “sevens” as years. Whereas people today think in units of tens (decades), Daniel’s people thought in terms of sevens (heptads). Seven days are in one week. Every seventh year was a sabbath rest year (Lev. 25:1-7). Seven “sevens” brought them to the Year of Jubilee (Lev. 25:8-12). Seventy “sevens,” then, is a span of 490 years. The 490 could not designate days (about 1 1/3 years) for that would not be enough time for the events prophesied in Daniel 9:24-27 to occur. The same is true of 490 weeks of seven days each (i.e., 3,430 days, about 9 1/2 years). Also if days were intended one would expect Daniel to have added “of days” after “70 sevens” for in 10:2-3 he wrote literally, “three sevens of days” (“three weeks”). Also since Israel and Judah had failed to keep the sabbatical years (every seventh year the land was to lie fallow, Lev. 25:1-7) throughout her history, the Lord enforced on the land 70 “sabbaths” (Lev. 26:34-35). Thus 490 years would be required to complete 70 sabbatical years with one occurring every seventh year. This span of time was decreed for Daniel’s people (“your people” in Dan. 10:14; 11:14) and the Holy City (9:16, 24). This prophecy, then, is concerned not with world history or church history, but with the history of Israel and the city of Jerusalem. By the time these 490 years run their course, God will have completed six things for Israel. The first three have to do with sin, and the second three with the kingdom. The basis for the first three was provided in the work of Christ on the cross, but all six will be realized by Israel at the Second Advent of Christ. #1. At the end of the 490 years God will finish the transgression of Israel. The verb “to finish” (kālā’) means “to bring something to an end.” Israel’s sin of disobedience will be brought to an end at Christ’s second coming when she repents and turns to Him as her Messiah and Savior. Then she will be restored to the land and blessed, in answer to Daniel’s prayer. In OT days the highpoint in Israel’s festival calendar was the Day of Atonement (Lev. 16). On that day the nation assembled before God, acknowledged her sin, and offered blood sacrifices to cover that sin. Though that sacrifice covered Israel’s sin for 12 months, it did not permanently remove that sin (Heb. 10:1-3). It was necessary that a sacrifice be offered God that would permanently remove all the accumulated sins. This sacrifice was offered by Jesus Christ who by His death made payment for all sins that had not been removed in the past (Rom. 3:25). So His atoning work on the cross has made possible His future “finishing” of Israel’s transgression. #2. God will put an end to sin. The verb ḥāṯam has the idea of sealing up. Here the thought is sealing something up with a view to punishment (Dt. 32:34; Job 14:17). This emphasized that Israel’s sin which had gone unpunished would be punished—in or through Jesus Christ, her substitute, who would bear the sins of the world on the cross. Then at Christ’s second coming he will remove Israel’s sin (Ezek. 37:23; Rom. 11:20-27). #3. God will atone for wickedness. The verb “to atone” (kāp̱ar) means “to cover or expiate.” This too relates to God’s final atonement of Israel when she repents at Christ’s second coming, as the provision for that atonement has already been made at the cross. Israel’s day of atonement should be kept in view here too, as in the first of these six accomplishments. On that day God provided a just basis on which He would deal with a guilty people. The blood applied to the mercy seat (“the atonement cover,” Lev. 16:14) over the ark of the covenant enabled Him to dwell among his sinful people. Similarly Daniel’s prophecy promised that because of Christ’s blood shed on the cross God would deal with sinners, and here in particular, with sinners in Israel. Being propitiated (i.e., satisfied) by Christ’s blood, God can atone for or expiate sin. The Greek words for “atonement cover” (hilasmos; kjv, “mercy seat”) and “propitiate” (hilaskomai) are related. #4. The second three accomplishments deal with positive aspects of God’s program. Being satisfied by the death of Christ, God will bring in everlasting righteousness. The form of the verb “bring in” here means “to cause to come in.” The word “everlasting” (here pl. in Heb.) means ages. Thus this phrase (lit., to bring in righteousness of ages”) is a prophecy that God will establish an age characterized by righteousness. This is a reference to the Millennial kingdom (Isa. 60:21; Jer. 23:5-6). #5. God will seal up vision and prophecy. All that God thru the prophets said He would do in fulfilling His covenant with Israel will be fully realized in the millennial kingdom. Until they are fulfilled, prophecies are “unsealed.” (“Seal” translates the same verb, ḥāṯam, used in the second of these six accomplishments.) #6. God will anoint the most holy. This may refer to the dedication of the Most Holy place in the millennial temple, described in Ezekiel 41-46. Or it may refer not to a holy place, but to the Holy One, Christ. If so, this speaks of the enthronement of Christ, “the Anointed One” (Dan. 7:25-27) as King of kings and Lord of lords in the Millennium. These six accomplishments, then, anticipate the establishment of Israel’s covenanted millennial kingdom under the authority of her promised King. The six summarize God’s whole program to bring the nation Israel the blessings He promised through His covenants (Gen. 15:18-21; 2 Sam. 7:16; Jer. 31:31-34). 9:25 The command to restore and build Jerusalem may be a reference to (1) the decree of Cyrus in Ezra 1, (2) the decree of Darius in Ezra 6, (3) the decree of Artaxerxes in Ezra 7, or (4) the decree of Artaxerxes in Neh. 2. 9:26a. The 62 “sevens” (434 years) extend up to the introduction of the Messiah to the nation Israel. This second period concluded on the day of the Triumphal Entry just before Christ was cut off, that is, crucified. In His Triumphal Entry, Christ, in fulfillment of Zechariah 9:9, officially presented Himself to the nation of Israel as the Messiah. He was evidently familiar with Daniel’s prophecy when on that occasion He said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (Luke 19:42). Thus the first two segments of the important time period—the 7 sevens (49 years) and the 62 sevens (434 years)—ran consecutively with no time between them. They totaled 483 years and extended from March 5, 444 b.c. to March 30, a.d. 33. How can 444 b.c. to a.d. 33 equal 483 years? For an answer see the chart “The 483 Years in the Jewish and Gregorian Calendars.” According to Daniel 9:26 the Anointed One was not “cut off” in the 70th “seven”; He was cut off after the 7 and 62 “sevens” had run their course. This means that there is an interval between the 69th and 70th “sevens.” Christ’s crucifixion, then, was in that interval, right after His Triumphal Entry, which concluded the 69th “seven.” This interval was anticipated by Christ when He prophesied the establishing of the church (Matt. 16:18). This necessitated the setting aside of the nation Israel for a season in order that His new program for the church might be instituted. Christ predicted the setting aside of the nation (Matt. 21:42-43). The present Church Age is the interval between the 69th and 70th “sevens.”Amillenarians teach that Christ’s First Advent ministry was in the 70th “seven,” that there was no interval between the 69th and 70th “sevens,” and that the six actions predicted in Daniel 9:24 are being fulfilled today in the church. This view, however, (a) ignores the fact that verse 26 says “after the 62 ­sevens, ‘ ”not “in the 70th ­seven, ‘” (b) overlooks the fact that Christ’s ministry on earth was three and one-half years in length, not seven, and (c) ignores the fact that God’s six actions pertain to Daniel’s “people” (Israel) and His “Holy City” (Jerusalem), not the church. When the Anointed One would be cut off, Daniel was told, he would have nothing. The word translated “cut off” is used of executing the death penalty on a criminal. Thus the prophecy clearly points to the crucifixion of Christ. At His crucifixion He would “have nothing” in the sense that Israel had rejected Him and the kingdom could not be instituted at that time. Therefore He did not then receive the royal glory as the King on David’s throne over Israel. John referred to this when he wrote, “He came to that which was His own [i.e., the throne to which He had been appointed by the Father] but His own [i.e., His own people] did not receive Him” (John 1:11). Daniel’s prophecy, then, anticipated Christ’s offer of Himself to the nation Israel as her Messiah, the nation’s rejection of Him as Messiah, and His crucifixion. 9:26b. The prophecy continues with a description of the judgment that would come on the generation that rejected the Messiah. The city which contains the sanctuary, that is, Jerusalem, would be destroyed by the people of the ruler who will come. The ruler who will come is that final head of the Roman Empire, the little horn of 7:8. It is significant that the people of the ruler, not the ruler himself, will destroy Jerusalem. Since he will be the final Roman ruler, the people of that ruler must be the Romans themselves. This, then, is a prophecy of the destruction of Jerusalem about which Christ spoke in His ministry. When the leaders of the nation registered their rejection of Christ by attributing His power to Beelzebub, the prince of the demons (Matt. 12:24), Christ warned that if they persisted in that view they would be guilty of sin for which there would be no forgiveness (Matt. 12:31-32). He also warned the nation that Jerusalem would be destroyed by Gentiles (Luke 21:24), that it would be desolate (Matt. 23:38), and that the destruction would be so complete that not one stone would be left on another (Matt. 24:2). This destruction was accomplished by Titus in a.d. 70 when he destroyed the city of Jerusalem and killed thousands of Jews. But that invasion, awesome as it was, did not end the nation’s sufferings, for war, Gabriel said, would continue until the end. Even though Israel was to be set aside, she would continue to suffer until the prophecies of the 70 “sevens” were completely fulfilled. Her sufferings span the entire period from the destruction of Jerusalem in a.d. 70 to Jerusalem’s deliverance from Gentile dominion at the Second Advent of Christ.

9:27a. This verse unveils what will occur in the 70th seven years. This seven-year period will begin after the Rapture of the church (which will consummate God’s program in this present Age). The 70th “seven” will continue till the return of Jesus Christ to the earth. Because Jesus said this will be a time of “great distress” (Matt. 24:21), this period is often called the Tribulation. A significant event that will mark the beginning of this seven-year period is the confirming of a covenant. This covenant will be made with many, that is, with Daniel’s people, the nation Israel. “The ruler who will come” (Dan. 9:26) will be this covenant-maker, for that person is the antecedent of the word he in verse 27. As a yet-future ruler he will be the final head of the fourth empire (the little horn of the fourth beast, 7:8). The covenant he will make will evidently be a peace covenant, in which he will guarantee Israel’s safety in the land. This suggests that Israel will be in her land but will be unable to defend herself for she will have lost any support she may have had previously. Therefore she will need and welcome the peacemaking role of this head of the confederation of 10 European (Roman) nations. In offering this covenant, this ruler will pose as a prince of peace, and Israel will accept his authority. But then in the middle of that “seven, ” after three and one-half years, he will break the covenant. According to 11:45, he will then move from Europe into the land of Israel. This ruler will end . . . sacrifice and offering. This expression refers to the entire Levitical system, which suggests that Israel will have restored that system in the first half of the 70th “seven.” After this ruler gains worldwide political power, he will assume power in the religious realm as well and will cause the world to worship him (2 Thes. 2:4; Rev. 13:8). To receive such worship, he will terminate all organized religions. Posing as the world’s rightful king and god and as Israel’s prince of peace, he will then turn against Israel and become her destroyer and defiler. 9:27b. Daniel was told that “the ruler who will come” (v. 26) will place abominations on a wing of the temple. Christ referred to this incident: “You [will] see standing in the holy place the abomination that causes desolation” (Matt. 24:15). John wrote that the false prophet will set up an image to this ruler and that the world will be compelled to worship it (Rev. 13:14-15). But then his end will come (the end that is decreed is poured out on him). With his false prophet he will be cast into the lake of fire when Christ returns to the earth (Rev. 19:20; Dan. 7:11, 26). This covenant could not have been made or confirmed by Christ at His First Advent, as amillenarians teach, because: (a) His ministry did not last seven years, (b) His death did not stop sacrifices and offerings, (c) He did not set up “the abomination that causes desolation” (Matt. 24:15). Amillenarians suggest that Christ confirmed (in the sense of fulfilling) the Abrahamic Covenant but the Gospels give no indication He did that in His First Advent. As stated, the Antichrist will break his covenant with Israel at the beginning of the second half of the 70th “seven,” that is, it will be broken for three and one-half years. This is called “a time, times, and half a time” (Dan. 7:25; 12:7; Rev. 12:14). The fact that this is the same as the three and one-half years, which in turn are equated with 1,260 days (Rev. 11:3; 12:6) and with 42 months (Rev. 11:2; 13:5), means that in Jewish reckoning each month has 30 days and each year 360 days. This confirms the 360-day Jewish year used in the calculations in the chart, “The 483 Years in the Jewish and Gregorian Calendars” (near Dan. 9:26a). Since the events in the 69 sevens (vv. 24-26) were fulfilled literally, the 70th “seven,” yet unfulfilled, must likewise be fulfilled literally. Messiah shall be cut off may be a reference to the crucifixion of Jesus Christ. The phrase cut off means “to destroy, to kill.” The fact that Jesus Christ died not for Himself but for the sins of the world may support the view that the Messiah in this verse refers to Jesus Himself. The prince who is to come may be a reference to the Antichrist (v. 27). 9:27 He may be a reference to the Antichrist, who will confirm a covenant with Israel. In the middle of the week—that is, three and one-half years later—he will break the covenant. abominations . . . desolate: Antiochus committed an abomination of desolation by setting up an altar to the god Zeus in the temple in Jerusalem (11:31). The Antichrist will also commit an abomination of desolation against the living God (see Matt. 24:15). the consummation . . . is poured out on the desolate: The fact that this abomination does not occur until the consummation suggests that this verse is describing the abomination of the Antichrist and not that of Antiochus.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Trusting God with the Future and the people you care for (chap.7-12)

            The bright spot in the future is the LORD, in spite of the enemy’s attacks!

7:9-10,13-14,18,21-22, 26-27………..12:1-3…….

Chap.7: Dream of the Four Beasts

7:9  "As I looked,  "thrones were set in place,  and the Ancient of Days took his seat.  His clothing was as white as snow;  the hair of his head was white like wool.  His throne was flaming with fire,  and its wheels were all ablaze.  10  A river of fire was flowing,  coming out from before him.  Thousands upon thousands attended him;  ten thousand times ten thousand stood before him.  The court was seated,  and the books were opened.

7:13  "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.  14  He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

7:18  But the saints of the Most High will receive the kingdom and will possess it forever--yes, for ever and ever.'

7:21 As I watched, this horn was waging war against the saints and defeating them,  22  until the Ancient of Days came and pronounced judgment in favor of the saints of the Most High, and the time came when they possessed the kingdom.

7: 26  "`But the court will sit, and his power will be taken away and completely destroyed forever.  27  Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.'

7:1 This represented a flashback to 553 b.c., 14 years before the feast of 5:1–3. Chapters 7,8 occur after chap. 4, but before chap. 5. The dream of Dan. 7 moves far beyond Daniel’s day to the coming of Israel’s king to end all Gentile kingdoms and to establish His eternal kingdom (7:13,14,27; as 2:35,45)

7:15 grieved in my spirit. Coming judgment made him sad, because it meant that history to its end would be a story of sin and judgment (v. 28).

Chap.8 – Vision of Ram and a Goat

8:17 As he came near the place where I was standing, I was terrified and fell prostrate. "Son of man," he said to me, "understand that the vision concerns the time of the end."

8:19 He said: "I am going to tell you what will happen later in the time of wrath, because the vision concerns the appointed time of the end. 

8:1 third year. Ca. 551 b.c., two years after the dream of chap. 7 but before chap. 5. the first time. Looks back to chap. 7

Chap.10-12 – Revelation of a great War

Chap.10 – Daniel’s Vision of a “Man”

10:1 In the third year of Cyrus king of Persia, a revelation was given to Daniel (who was called Belteshazzar). Its message was true and it concerned a great war. The understanding of the message came to him in a vision.

cf 536 b.c. Two years had passed since the first decree to let Israel return (Ezra 1:1–2:1; 2:64–3:1). The final vision given to Daniel came in the third year of the reign of Cyrus [over Babylon] which was 536 b.c. Exiles had returned from Babylon and had begun rebuilding the temple. (Perhaps Daniel had not returned with the exiles because of his age.) Israel’s captivity had ended. Jerusalem was being reoccupied, and the nation seemed to be at peace. The revelation in the vision given to Daniel on this occasion shattered any hope the prophet might have had that Israel would enjoy her new freedom and peace for long. For God revealed that the nation would be involved in many conflicts (a great war). It was to be a revelation of the warfare between Israel and her neighbors until Israel is given peace by the coming Prince of peace.

10:2  At that time I, Daniel, mourned for three weeks.

10:16 Then one who looked like a man touched my lips, and I opened my mouth and began to speak. I said to the one standing before me, "I am overcome with anguish because of the vision, my lord, and I am helpless.

10:18 For the third time in this chapter Daniel is supernaturally strengthened by one who touched him. The first touch (v10) enabled him to arise from the ground, the second (v.16) to speak, and the third (v.18) to carry on a conversation.

10:20 Just as Persia was under the ultimate dominion of an evil spirit from Satan (vv. 13, 14), so also was Greece. Once the prince of Persia was overcome, the messenger would enter into conflict with the prince of Greece. The succession of world powers follows the pattern of Daniel’s second vision (8:20–22).

Chap.11 – Revelation of the Kings of the South and the North

11:1 first year. Ca. 539 b.c. (6:1ff.; 9:1). I, stood up to… strengthen him. The messenger of 10:10ff. continues to speak of assisting Michael (even as Michael had strengthened him in the battle with demons in 10:21), confirming Darius in his purpose of kindness to Israel in decreeing their return. This is the same year as that of the revelation of the seventy weeks, 539 b.c. (9:1). At the beginning of the Persian administration, the divine messenger stood up to confirm and strengthen Darius. This suggests that though the kingdoms of the world are under demonic control, their human rulers can be delivered from that control and used for a higher purpose by God as He sees fit. 10:20-11:1. The messenger then stated that when he returned to fight against the prince of Persia (“the prince of the Persian kingdom,” 10:13), the prince of Greece would come. These princes, as stated earlier (vv. 11-14), were demons, Satan’s representatives assigned to nations to oppose godly forces. Persia and Greece were two major nations discussed in detail in chapter 11 (Persia, vv. 2-4; Greece, vv. 5-35). The messenger was about to tell Daniel God’s plans for Israel under Persia and Greece (11:2-35) and later in the Tribulation (vv. 36-45) and the Millennium (12:1-4). The messenger told Daniel he was supported by Michael in his struggle with demons (10:13). Michael is your (Daniel’s) prince in the sense that he has a special relationship to Israel (12:1), Daniel’s people. When Darius the Mede (11:1; 6:1a; 9:1) began his rule over Babylon, the messenger supported Darius in some way. Or if him refers to Michael then the thought is that the messenger supported Michael in return for Michael supporting the messenger. 11:2–45 As in 8:3–26, this prophecy sweeps all the way from the history of spiritual conflict in Israel (11:2–35) to the tribulation (vv. 36–42) when Michael aids in fully delivering Israel (12:1). The detail of this history is so minute and accurate, so confirmed by history, that unbelieving critics have, without evidence, insisted that it was actually written 400 years later than Daniel, after it had happened which would make the prophet a deceiver. The prophecy actually looks ahead from Daniel to the final Antichrist. 2–35 This section unfolds the near fulfillment of the Persian kingdom and the reign of Greece through Antiochus Epiphanes.

Chap.12 – The End Times

12:1 that time. This points back to 11:36–45, the time of the ascendancy of Antichrist during the final tribulation period. During that period, Michael the archangel (Jude 9) of 10:13, 21 ministers with special attention to protecting Israel during that Gentile time. “Your people” means Israelite who can have hope, even in the distress of an unprecedented kind set for the Great Tribulation  The book is the book of the saved. No doubt when the revelation contained in chapter 12 was given Daniel, he was concerned about his people’s destiny. Now at the conclusion of this vision, the angel consoled Daniel by revealing two facts (vv. 1-3). First, your people will be delivered by the intervention of Michael the angelic prince, who is Israel’s defender. In the Great Trib Satan will attempt to exterminate every descendant of Abraham (Rev. 12:15). This will be a time of great unprecedented distress for Israel (Matt. 24:21). Satan’s attack against the people of the kingdom will be part of his effort to prevent the return and reign of Christ. The deliverance of Daniel’s “people,” refers not to individual salvation, though a remnant will be saved, but rather to national deliverance from subjugation to the Gentiles.12:2 many … Some … Some. Two groups will arise from death: Those of faith will rise to eternal life, the rest of the unsaved to eternal torment. The souls of OT saints are already with the Lord; at that time, they will receive glorified bodies (Rev. 20:4–6). Tho this passage appears to refer to a general resurrection, other passages suggest that there is more than one (Jn 5:25). It is not unusual for prophecy in the OT to present events separated by a considerable span of time as if they occurred in immediate relationship to each other (Is. 61:1, 2). Daniel is simply saying that after the tribulation, many—both righteous and wicked—will be raised. This resurrection of many of the righteous seems to be a reference to the resurrection of Israel (“your people” v. 1)12:2-3. The second fact that consoled Daniel is the promise that those who sleep will be resurrected. Many Jews will lose their lives at the hands of Gentiles in the events revealed in chapter 11 (Rev. 20:4). Unbelieving Jews will be resurrected to shame and everlasting contempt and will not partake in the covenanted blessings. Jews, however, who believe the Messiah will be resurrected bodily to everlasting life and to positions of honor in Christ’s millennial kingdom. Being glorified in the kingdom, they will shine like the brightness of the heavens. (Matt. 13:43, “Then the righteous will shine like the sun in the kingdom of their Father.”) They will be wise, for they will trust in the Messiah even though it will result in their suffering. This message that God will remember His covenant and will fulfill all He promised to Israel (in spite of her sufferings at the hands of the Gentiles) will be a consolation that will in turn cause them to lead others to righteousness. No righteousness of God’s people ever goes unrewarded so those who are faithful under persecution will shine like the stars forever and ever. The resurrection of believers martyred in the Tribulation will occur at the second coming of Christ (Rev. 20:4, “they came to life and reigned with Christ 1,000 years”). The unbelieving dead, however, will be resurrected to “everlasting contempt” and torment at the end of the 1,000-year reign of Christ ( Rev. 20:5; Jn 5:28-29). 12:4 the time of the end. Refers to the 70th week of tribulation (11:35,40) Understandably Daniel and his immediate readers could not have comprehended all the details of the prophecies given in this book (v. 8). Not until history continued to unfold would many be able to understand these prophetic revelations. But God indicated that an increased understanding of what Daniel had written would come. And in the time of the end (v. 9, the end; the end of the days v. 13) the words of this book that have been sealed (kept intact) will be understood by many who will seek to gain knowledge from it. This will be in the Tribulation (11:40, “the time of the end”). Even though Daniel’s people may not have fully understood this book’s prophecies, the predictions did comfort them. They were assured that God will ultimately deliver Israel from the Gentiles and bring her into His covenanted promises. seal the book: Not to conceal, but to authenticate and to preserve from loss. 12:6 How long will it be before these astonishing things are fulfilled? How long refers to the duration of the trials. Daniel was not asking when the events would begin. These astonishing things” probably refer to the events recorded in 11:36-45, which pertain to Israel’s final occupation by the coming Gentile ruler. 12:7 a time, times, and half a time. This answers the question of v. 6. Adding these (one, two, and one-half) come to the final 3½ years of Daniel’s 70th week (9:27), the time of trouble when the “little horn,” or willful king, persecutes the saints (7:25; 11:36–39; Rev. 12:14; 11:2,3; 13:5). Gabriel answered the inquiring angel that those events will be fulfilled in a time, times, and half a time, that is, in three and one-half years. Though this final ruler will reign for seven years, the first half will be a time of comparative peace for Israel. They will be enjoying the benefits of the covenant this king will make with them (9:27). Israel will be “a land of unwalled villages,” a land in which the people will be “without walls and without gates and bars” (Ezek. 38:11). But the Antichrist will break that covenant (Dan. 9:27) near the middle of the 70th “seven” of years. Then the king of the South and the king of the North will invade Israel (11:40). After destroying these two armies, this Gentile king (the Antichrist) will move into Israel, occupy the land, and set up his political and religious headquarters in Jerusalem (11:41, 45). He will reign in Jerusalem as king and god and will become the greatest persecutor Israel has ever known (Rev. 13:5-7). Israel’s power will be broken by his ruthless power, and then at the end of the Tribulation all these things (the events in 11:40-45) will be completed. 12:9-10. As the angel already stated (v. 4), the words are to be closed up and sealed (kept intact and thus made available) until the time of the end (the second half of the 70th “seven” of years). In that period of time many Jews will turn to the Savior (v. 3), and as a result (will be spiritually purified . . . spotless and refined. But the wicked will continue in their ways, following and worshiping the Antichrist, the world ruler. What God revealed to Daniel will continue to be obscure to them (1Cor.2:14), but the wise (the righteous; “wise” and “righteousness” in Dan. 12:3) will understand. Suffering will refine the righteous, but the wicked will be continue in their evil. 10 Many … purified. Salvation will come to many Jews during the Great Trib (Zech. 13:8,9, where the prophet speaks of one-third; Rom. 11:26; Rev. 11:13). The truly saved develop in godliness through trials. The unsaved pursue false values.  12:11 the daily sacrifice. This reference is to the end of daily temple sacrifice, previously allowed under a covenant which the Antichrist formed with Israel, which he later causes to cease in the middle of the final 7 years (9:27). Then, favorable relations give way to persecution. Even his abomination that desecrates the temple (9:27; Matt. 24:1; Mark. 13:14; 2 Thess. 2:3,4) is accompanied with persecution. one thousand two hundred and ninety days. From the intrusion of the abomination, there follow 1,290 days, including 1,260 which make up the last 3½ years of the final 7 years (see v. 7), then 30 days more, possibly to allow for the judgment of the living subsequent to Christ’s return (Matt. 24:29–31; 25:31–46), before millennial kingdom blessings begin.  The angel said that 1,290 days will be measured off from the time that the daily sacrifice is abolished (9:27, “he will put an end to sacrifice”) and the abomination that causes desolation is set up (9:27, “one who causes desolation will place abominations on a wing of the temple”). The last half of the 70th “seven” of years is “a time, times, and half a time” (7:25; Rev. 12:14), which is three and one-half years. It is also designated as 42 months (Rev. 11:2) or 1,260 days (Rev. 11:3). How then can the variance of 30 days (1,290 compared with 1,260) be explained? Some suggest that the 30 days will extend beyond the end of the Tribulation, allowing for the judgment of Israel and the judgment of the nations. Another possibility is that the 1,290 days will begin 30 days before the middle of the 70th “seven” of years when the world ruler will set up “the abomination that causes desolation” (Matt. 24:15). The 1,290 days could begin with an announcement (about the abomination) made 30 days before the abomination is introduced. This abomination, as stated earlier, will be an image of himself (Rev. 13:14-15) and will be the symbol of this religious system. 12:12 Blessed. This is in the kingdom (2:35,45; 7:13,14,27) that gives blessedness after the subjugation to Gentile empires in chaps. 2,7,8. one thousand three hundred and thirty-five days. Forty-five more days, even beyond the 1,290 days, allows for transition between Israel’s time of being shattered (v. 7) and God’s setting up of His kingdom (7:13,14,27). 12-13. Blessing is pronounced on one who waits for and lives to see the end of the 1,335 days. This is an additional 45 days beyond the 1,290 days (v. 11). Forty-five days after the end of the Tribulation Israel’s long-awaited blessings will be realized. This may mark the blessing of the Millennium; or it may be when Christ, who will have appeared in the heavens (Matt. 24:30) 45 days earlier, will actually descend to the earth, His feet touching down on the Mount of Olives (Acts 1:11). For believers Christ’s coming is a blessing and a glorious hope. Daniel did not live to see many of his prophecies fulfilled. He, the angel said, would rest, that is, in death (v. 2). But he will be resurrected (you will rise at the end of the days), and he will receive his allotted inheritance in the Millennium. Because of Daniel’s faith in God he led a life of faithful service for Him, and for that faith and that obedience he will receive a glorious reward. All who like Daniel trust the Lord will share in the blessings of His millennial kingdom.

12:13 go. Daniel’s own career would soon involve death. will arise. In resurrection (12:2; John 5:28–29). at the end of the days. The kingdom will ensue after the prophesied days of 9:24–27; 12:11,12. Daniel would die and be resurrected

Trusting God during divine Delays

10:12-14  Then he continued, "Do not be afraid, Daniel. Since the first day that you set your mind to gain understanding and to humble yourself before your God, your words were heard, and I have come in response to them.  13  But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia.  14  Now I have come to explain to you what will happen to your people in the future, for the vision concerns a time yet to come."

JM. Title: According to Hebrew custom, the title is drawn from the prophet who throughout the book received revelations from God. Daniel bridges the entire 70 years of the Babylonian captivity (ca. 605–536 b.c.; 1:1 and 9:1–3). Nine of the 12 chapters relate revelation through dreams/visions. Daniel was God’s mouthpiece to the Gentile and Jewish world, declaring God’s current and future plans. What Revelation is to the NT prophetically and apocalyptically, Daniel is to the OT.  Author and Date. Several verses indicate that the writer is Daniel (8:15,27; 9:2; 10:2,7; 12:4,5), whose name means “God is my Judge.” He wrote in the autobiographical first person from 7:2 on, and is to be distinguished from the other 3 Daniel’s of the OT (1 Chr. 3:1; Ezra 8:2; Neh. 10:6). As a teenager, possibly about 15 years old, Daniel was kidnaped from his noble family in Judah and deported to Babylon to be brainwashed into Babylonian culture for the task of assisting in dealing with the imported Jews. There he spent the remainder of a long life (85 years or more). He made the most of the exile, successfully exalting God by his character and service. He quickly rose to the role of statesman by official royal appointment and served as a confidante of kings as well as a prophet in two world empires, i.e., the Babylonian (2:48) and the Medo-Persian (6:1,2). Christ confirmed Daniel as the author of this book (Matt. 24:15).

Daniel lived beyond the time described in Dan. 10:1 (ca. 536 b.c.). It seems most probable that he wrote the book shortly after this date but before ca. 530 b.c. Daniel 2:4b–7:28, which prophetically describes the course of Gentile world history, was originally and appropriately written in Aramaic, the contemporary language of international business. Ezekiel, Habakkuk, Jeremiah, and Zephaniah were Daniel’s prophetic contemporaries. Background and Setting. The book begins in 605 b.c. when Babylon conquered Jerusalem and exiled Daniel, his 3 friends, and others. It continues to the eventual demise of Babylonian supremacy in 539 b.c., when Medo-Persian besiegers conquered Babylon (5:30,31), and goes even beyond that to 536 b.c. (10:1). After Daniel was transported to Babylon, the Babylonian victors conquered Jerusalem in two further stages (597 b.c. and 586 b.c.). In both takeovers, they deported more Jewish captives. Daniel passionately remembered his home, particularly the temple at Jerusalem, almost 70 years after having been taken away from it (6:10). Daniel’s background is alluded to in part by Jeremiah, who names 3 of the last 5 kings in Judah before captivity (Jer. 1:1–3): Josiah (ca. 641–609 b.c.), Jehoiakim (ca. 609–597 b.c.) and Zedekiah (597–586 b.c.). Jehoahaz (ca. 609 b.c.) and Jehoiachin (ca. 598–597 b.c.) are not mentioned. Daniel is also mentioned by Ezekiel (14:14,20; 28:3) as being righteous and wise. He is alluded to by the writer of Hebrews as one of “ … the prophets: who through faith … stopped the mouths of lions” (Heb. 11:32,33). The long-continued sin of the Judeans without national repentance eventually led to God’s judgment for which Jeremiah, Habakkuk, and Zephaniah had given fair warning. Earlier, Isaiah and other faithful prophets of God had also trumpeted the danger. When Assyrian power had ebbed by 625 b.c., the Neo-Babylonians conquered: 1) Assyria with its capital Nineveh in 612 b.c.; 2) Egypt in the following years; and 3) Judah in 605 b.c. when they overthrew Jerusalem in the first of 3 steps (also 597 b.c., 586 b.c.). Daniel was one of the first groups of deportees, and Ezekiel followed in 597 b.c. Israel of the northern kingdom had earlier fallen to Assyria in 722 b.c. With Judah’s captivity, the judgment was complete. In Babylon, Daniel received God’s word concerning successive stages of Gentile world domination through the centuries until the greatest Conqueror, Messiah, would put down all Gentile lordship. He then will defeat all foes and raise His covenant people to blessing in His glorious millennial kingdom. Historical and Theological Themes. Daniel was written to encourage the exiled Jews by revealing God’s program for them, both during and after the time of Gentile power in the world. Prominent above every other theme in the book is God’s sovereign control over the affairs of all rulers and nations, and their final replacement with the True King. The key verses are 2:20–22,44 (2:28,37; 4:34–35; 6:25–27). God had not suffered defeat in allowing Israel’s fall (Dan. 1), but was providentially working His sure purposes toward an eventual full display of His King, the exalted Christ. He sovereignly allowed Gentiles to dominate Israel, i.e., Babylon (605–539 b.c.), Medo-Persia (539–331 b.c.), Greece (331–146 b.c.), Rome (146 b.c.–a.d. 476), and all the way to the Second Advent of Christ. These stages in Gentile power are set forth in chaps. 2 and 7. This same theme also embraces Israel’s experience both in defeat and finally in her kingdom blessing in chaps. 8–12 (cf. 2:35,45; 7:27). A key aspect within the over-arching theme of God’s kingly control is Messiah’s coming to rule the world in glory over all men (2:35,45; 7:13,14,27). He is like a stone in chap. 2, and like a son of man in chap. 7. In addition, He is the Anointed One (Messiah) in chap. 9:26. Chapter 9 provides the chronological framework from Daniel’s time to Christ’s kingdom. A second theme woven into the fabric of Daniel is the display of God’s sovereign power through miracles. Daniel’s era is one of 6 in the Bible with a major focus on miracles by which God accomplished His purposes. Other periods include: 1) the Creation and Flood (Gen. 1–11); 2) the patriarchs and Moses (Gen. 12–Deut.); 3) Elijah and Elisha (1 Kin. 19–2 Kin. 13); 4) Jesus and the apostles (Gospels, Acts); and 5) the time of the Second Advent (Revelation). God, who has everlasting dominion and ability to work according to His will (4:34,35), is capable of miracles, all of which would be lesser displays of power than was exhibited when He acted as Creator in Gen. 1:1. Daniel chronicles the God-enabled recounting and interpreting of dreams which God used to reveal His will (chaps. 2,4,7). Other miracles included: 1) His writing on the wall and Daniel’s interpreting it (chap. 5); 2) His protection of the 3 men in a blazing furnace (chap. 3); 3) His provision of safety for Daniel in a lions’ den (chap. 6); and 4) supernatural prophecies (chaps. 2; 7; 8; 9:24–12:13). Interpretive Challenges. The main challenges center on interpreting passages about future tribulation and kingdom promises. Though the use of Imperial Aramaic and archeology have confirmed the early date of writing, some skeptical interpreters, unwilling to acknowledge supernatural prophecies that came to pass (there are over 100 in chap. 11 alone that were fulfilled), place these details in the inter testamental times. They see these prophecies, not as miraculously foretelling the future, but as simply the observations of a later writer, who is recording events of his own day. Thus, they date Daniel in the days of Antiochus IV Epiphanes (175–164 b.c., chap. 8; 11:21–45). According to this scheme, the expectation of the Stone and Son of Man (chaps. 2,7) turned out to be a mistaken notion that did not actually come to pass, or the writer was being intentionally deceptive. Actually, a future 7 year judgment period (7:21,22; 11:36–45; 12:1) and a literal 1,000 year kingdom (Rev. 20) after Christ’s second coming when He will reign over Israelites and Gentiles (7:27) is taught. This will be an era before and distinct from the final, absolutely perfect, ultimate state, i.e., the new heaven and the new earth with its capital, the New Jerusalem (Rev. 21,22). The literal interpretation of prophecy, including Daniel, leads to the premillennial perspective. Many other aspects of interpretation challenge readers: e.g., interpreting numbers (1:12,20; 3:19; 9:24–27); identifying the one like a Son of Man (7:13,14); determining whether to see Antiochus of the past or Antichrist of the far future in 8:19–23; explaining the “seventy sevens” in 9:24–27; and deciding whether Antiochus of 11:21–35 is still meant in 11:36–45, or whether it is the future Antichrist.

BKC - Though the Book of Daniel is placed after the Prophet Ezekiel in English Bibles (as well as in the LXX and the Vulgate), the prophecy of Daniel is in a different place in the Hebrew Scriptures. The Hebrew Bible is divided into three portions. the first division is the Law, containing the five Books of Moses. The second is the Prophets, which includes Joshua, Judges, 1 and 2 Samuel (in Heb. 1 and 2 Sam. are one book), 1 and 2 Kings (also counted as one book), Isaiah, Jeremiah, Ezekiel, and the 12 Minor Prophets (which are counted as one book). The third classification is called the Writings. It contains 12 books: Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, 1 and 2 Chronicles (the latter two counted as one book). Thus the Book of Daniel is not included among the Prophets, the second major division. Nor is the man Daniel referred to in his book as a prophet. Also God did not deliver a message through Daniel publicly to the nation Israel. Yet Jesus called Daniel a prophet (Matt. 24:15). Certainly he was God’s messenger with God’s message to reveal truths God had disclosed to him. Author. This book bears the simple title, ”Daniel,“ not only because he is one of the chief characters portrayed in the book but more so because it follows a custom (though not a consistent one) of affixing the name of the author to the book he wrote. Little is known of Daniel’s family background. From the testimony of his contemporaries he was known for his righteousness (Ezek. 14:14, 20) and his wisdom (Ezek. 28:3). He is mentioned in these passages with Noah and Job, who were historical people, so Daniel was also a historical person, not a fictional character. Daniel was born into the royal family and was of noble birth (Dan. 1:3, 6). He was physically attractive and mentally sharp (1:4). He lived at least until the third year of Cyrus, that is, till 536 b.c. (10:1). Therefore he must have been a young man when he was taken captive by Nebuchadnezzar in 605 b.c. (In 1:4 Daniel was one of the ”young“ men of Israel.) If he were 16 when captured, he was 85 in Cyrus’ third year. Literary Form. The prophecy of Daniel is the first great book of apocalyptic literature in the Bible. The Greek word apokalypsis, from which comes the English ”apocalypse,“ means an unveiling, a disclosing, or a revelation. Though all Scripture is revelation from God, certain portions are unique in the form by which their revelations were given and in the means by which they were transmitted. Apocalyptic literature in the Bible has several characteristics: (1) In apocalyptic literature a person who received God’s truths in visions recorded what he saw. (2) Apocalyptic literature makes extensive use of symbols or signs. (3) Such literature normally gives revelation concerning God’s program for the future of His people Israel. (4) Prose was usually employed in apocalyptic literature, rather than the poetic style which was normal in most prophetic literature. In addition to Daniel and Revelation, apocalyptic literature is found in Ezekiel 37-48 and Zechariah 1:7-7:8. In interpreting visions, symbols, and signs in apocalyptic literature, one is seldom left to his own ingenuity to discover the truth. In most instances an examination of the context or a comparison with a parallel biblical passage provides the Scriptures’ own interpretation of the visions or the symbols employed. Apocalyptic literature then demands a careful comparison of Scripture with Scripture to arrive at a correct understanding of the revelation being given. Languages. The Book of Daniel is unusual in that it is written in two languages: 1:1-2:4a and chapters 8-12 are in Hebrew, and 2:4b-7:28 is in Aramaic, the lingua franca of the prophet’s day. Hebrew was the language of God’s covenant people Israel, and Aramaic was the language of the Gentile world. Though the Book of Daniel is a single literary work, it has two major emphases. One has to do with God’s program for the Gentile nations. This is contained in 2:4b-7:28. It was fitting that this prophecy concerning the Gentiles should be in their language. Hence the prophet used Aramaic in that portion of the book.The second major emphasis is on the nation Israel and the influence or effect of the Gentiles on Israel. This theme is developed in 1:1-2:4a and chapters 8-12. Therefore it was fitting that Daniel wrote those portions in Hebrew, the language of the Jews. Unity. Some scholars have questioned the unity of the Book of Daniel. They point out that chapters 1-6 record historical incidents in Daniel’s lifetime, and that chapters 7-12 record prophetic visions given to Daniel. This observation, coupled with Daniel’s use of two languages, has led some to infer a multiplicity of authors.However, those observations do not support such a conclusion. As already pointed out, Daniel had reasons for employing two languages. Ancient literature often used different literary forms to heighten a contrast. The Book of Job, for instance, is mostly poetic but the prologue (chaps. 1-2) and epilogue (42:7-17) are in prose. Thus nothing in the literary style of the Book of Daniel demands more than one author. The unity of Daniel’s book is further supported by noting the interdependence of its two portions. The revelation in chapter 2 parallels closely the revelation in chapter 7. Further, some of the terms and theological concepts in the first half are similar to those in the second half. ”Dream(s) and visions“ are mentioned in 1:17; 2:28; 7:1. Lying ”on (in) . . . bed“ is referred to in 2:28; 4:10; 7:1. That God’s ”kingdom“ is eternal is spoken of four times in the first half (2:44; 4:3, 34; 6:26) and three times in the second half (7:14, 18, 27). God’s eternal ”dominion“ is extolled in 4:3, 34; 6:26; 7:14. And God is called ”the Most High“ or ”the Most High God“ nine times in the first half (3:26; 4:2, 17, 24-25, 32, 34; 5:18, 21) and four times in the second half (7:18, 22, 25, 27). Also Daniel has a significant and unifying role in both portions of the book. Furthermore the message of the book is the same in both halves of the book. God is sovereign, rules over the nations, and controls them so that they fulfill His will. He is sovereignly preserving the nation Israel and bringing her to the fulfillment of the covenant He made with Abraham. Date and Authorship. According to the contents of the Book of Daniel, it was written in the sixth century b.c. by Daniel who lived during its events. Daniel is referred to many times as the recipient of God’s revelation. And he took part in many of the historical events recorded in the book. The Lord Himself attributed the authorship of the book to Daniel (Matt. 24:15). Daniel’s familiarity with the individuals spoken of in the book and with the historical events and customs mentioned in the book necessitates a sixth-century date for the book. The minute details included in the book could hardly have been retained accurately by oral tradition for some 400 years, as suggested by those who postulate a late date for the book. The fact that manuscript fragments from the Book of Daniel were found in Qumran, written perhaps in the second century b.c., preclude the notion that Daniel was written in 165 b.c., as many critics suggest. Not enough time would have been available for the book to have reached the Essene community in Qumran and for it to have been copied there. Also the fact that the Book of Daniel was accepted by the Jews into the canon of Scripture bears witness to its authenticity. Critics reject an early date for the writing of Daniel mainly because they reject predictive prophecy. The book unfolds details concerning the history of Babylon, Medo-Persia, Greece, and Rome. Details recorded in Daniel 11:5-35 were fulfilled in the fourth to the second centuries b.c. Skeptics insist that Daniel could not have foreknown those details but must have written them after the events transpired and cast them in the form of prophecy to give credence to his writing. (Or they maintain that someone other than the Prophet Daniel wrote the book in the second century b.c.. and used his name.) Such a view of course denies the power of God to reveal what He has predetermined. A number of other objections have been raised against the early date for the book. For example, some argue that the several Persian and Greek words in the book indicate that it must have been written much later than the sixth century b.c. However, archeology has revealed that commerce existed between Greece and Babylon even before Daniel’s day. This would explain the presence of Greek words. And the Persian words in the book were from an official or literary form of the Persian language which was in wide use throughout the Near East.

A further objection is based on the apocalyptic literature found in the book. Such literature appeared prolifically in Israel in the later time of the Maccabees (literature that is not part of the biblical canon); therefore many scholars infer that the book must have been written in that period (168-134 b.c.). However, as already noted (see ”Literary Form“), apocalyptic literature is found in the Book of Ezekiel and he, like Daniel, was a sixth-century prophet. Further objection is made to an early date because of the advanced theology in the book. Critics claim that frequent references to angels and a reference to the resurrection of the dead (12:2) necessitates a late postexilic date for the book. This, however, overlooks the fact that angels are frequently referred to throughout Israel’s long history and that resurrection is mentioned in passages such as Psalm 16:10 and Isaiah 26:19, which certainly predate the time of Daniel. Some have objected to Daniel’s sixth-century date on the grounds that the book is included in the Writings, the third section of the Hebrew Bible, rather than among the Prophets, the second division. The last prophetic book (Malachi) was written in the fifth century b.c. Those arguing for a late date for Daniel allege that if his book were written in the sixth century, it would have been included in the second division (the Prophets) rather than relegated to the third (the Writings). However, as previously noted, the prophets were set apart by God as His messengers with a special ministry to the nation Israel. Since Daniel was counted by his contemporaries as a governmental leader rather than a prophet, his writings were included in the third division rather than in the second. Thus the status of the author rather than the date of his book determined the division in which his book was included in the Hebrew Bible. Some critics hold that since God’s name Yahweh is not used by Daniel and since the name was commonly used in Daniel’s day by others, the book must have been written at a later time. However, this objection fails to note that in chapter 9 this name is used eight times (Dan. 9:2, 4, 8, 10, 13-14 [thrice], 20). The name for God an author used in a given passage was determined by his content, not by popular custom.Some have objected to Daniel’s authorship because of supposed historical errors found in the book. Some have asserted, for instance, that Nebuchadnezzar was not the father of Belshazzar, as indicated in Daniel 5:2, 11, 13, 18 (cf. v. 22). They argue that if Daniel had written the book, he would not have made such an error. However, it has been demonstrated that a royal successor to the throne was called a ”son“ (5:22) even if he had no blood relationship to an earlier king. (See the chart ”Kings of the Neo-Babylonian Empire.“)Again objection is made to Daniel’s authorship because the writer refers in 1:21 to the time of Daniel’s death. However, 1:21 does not state when Daniel died; it states that he ”remained there“ (in Babylon) till Cyrus’ first year. Cyrus’ decree liberated the Jews from their exile in Babylon, thus bringing the 70-year Captivity to a near end. Daniel 1:21 is simply pointing out that Daniel lived through the span of the Captivity. The verse does not specify the time of his death. In fact he lived on into at least Cyrus’ third year (10:1). Historical Background. Nineveh, the Assyrian capital, fell before the assault of the forces of Babylon and Media in 612 b.c. Under the leadership of Ashur-uballit. Some Assyrians fled westward to Haran, from which they claimed authority over all of Assyria. Nabopolassar, the king of Babylon, moved in 611 b.c. against the Assyrian forces in Haran. The next year, 610 b.c., Babylon, allied with Media, attacked the Assyrians in Haran. Assyria withdrew from Haran westward beyond the Euphrates River and left Haran to the Babylonians. In 609 b.c. the Assyrians sought the help of Egypt, and Pharaoh Neco II led an army from Egypt to join Assyria. Josiah, the king of Judah, hoping to incur favor with the Babylonians, sought to prevent the Egyptians from joining Assyria and met the Egyptian army at Megiddo. Josiah’s army was defeated and he was killed in this attempt (2 Kings 23:28-30; 2 Chron. 35:24). Pharaoh Neco proceeded to join the Assyrians and together they assaulted Babylon at Haran but were unsuccessful. Assyria seems to have passed from the scene at that time, but conflict continued between Egypt and Babylon. In 605 b.c. Nebuchadnezzar led Babylon against Egypt in the Battle of Carchemish. Egypt was defeated, and Carchemish was destroyed by the Babylonians in May-June of that year. While pursuing the defeated Egyptians Nebuchadnezzar expanded his territorial conquests southward into Syria and toward Palestine. Learning of the death of his father Nabopolassar, Nebuchadnezzar returned from Riblah to Babylon in August 605 to receive the crown. Then he returned to Palestine and attacked Jerusalem in September 605. It was on this occasion that Daniel and his companions were taken to Babylon as captives. Perhaps Nebuchadnezzar considered them hostages to warn the people in Judah against rebellion. Or the young men may have been taken to Babylon to prepare them for positions of administrative leadership there if Nebuchadnezzar should have to return to subjugate Judah. Returning to Babylon, Nebuchadnezzar reigned for 43 years (605-562). Nebuchadnezzar returned to Judah a second time in 597 b.c. in response to Jehoiachin’s rebellion. In this incursion Jerusalem was brought in subjection to Babylon, and 10,000 captives were taken to Babylon, among whom was the Prophet Ezekiel (Ezek. 1:1-3; 2 Kings 24:8-20; 2 Chron. 36:6-10). Nebuchadnezzar returned to Judah a third time in 588 b.c. After a long siege against Jerusalem the city walls were breached, the city destroyed, and the temple burned in the year 586. Most of the Jews who were not killed in this assault were deported to Babylon (2 Kings 25:1-7; Jer. 34:1-7; 39:1-7; 52:2-11).The restoration of the Jews back to their land was made possible when in 539 b.c. Cyrus overthrew Babylon and established the Medo-Persian Empire. Having a policy to restore displaced peoples to their lands, Cyrus issued a decree in 538 that permitted the Jews who so desired to return to Jerusalem (2 Chron. 36:22-23; Ezra 1:1-4). About 50,000 Jewish exiles returned to the land and began to rebuild the temple. This was in keeping with Daniel’s prayer (Dan. 9:4-19). The temple was completed in 515 b.c. (Ezra 6:15). (See the chart ”The Three Returns from Exile,“ in the Introduction to Ezra.) From the first subjugation of Jerusalem (605 b.c.) until the Jews returned and rebuilt the temple foundation (536) was approximately 70 years. From the destruction of the temple (586) until the temple was rebuilt (515) was also about 70 years. So Jeremiah’s prophecy about the 70-year duration of the Babylon Exile was literally fulfilled (Jer. 25:11-12). Purposes. The purposes of the book can be deduced from its contents: 1. Daniel’s personal dedication to God (Dan. 1) would have been an example to the deportees on how they should live in a heathen society. Daniel served as an outstanding example of godliness to the exiles.2. The book emphasizes God’s sovereign authority over Gentile nations, how He establishes and deposes kings and empires to serve His purpose. It was this great truth that Nebuchadnezzar came to understand (4:35).

3. The book gives an example of God’s faithfulness to His covenant people in protecting and preserving them even though they were under divine discipline for their disobedience. God does not cast off His covenant people; He deals patiently with them to bring them to blessing.4. The book was also written to outline graphically the prophetic period known as ”the times of the Gentiles“ (Luke 21:24). The book of Daniel marks the course of Gentile history through that extended period in which Israel was and is being disciplined by Gentiles. Also the consummation of God’s program for the Gentiles will come to its conclusion in the coming Tribulation period. The book carefully and in detail shows the effect the Gentile nations will have on Israel while she is waiting for God’s covenants to her to be fulfilled under the Messiah’s reign.5. Daniel’s book also reveals Israel’s future deliverance and the blessings she will enjoy in the coming Millennial Age. As God covenanted with Abraham, his descendants will occupy the land God promised them. Even though the nation must be disciplined because of her disobedience, she will be brought to repentance, confession, and restoration. God remains faithful. He preserves His covenant people and guarantees them ultimate blessing in their covenanted kingdom on this earth.Importance of the Book. The Book of Daniel is important historically. It bridges the gap between Israel’s historical books and the New Testament. It records certain events in Israel’s history in the 70-year Babylonian Captivity which are recorded nowhere else in Scripture (except for snatches of information in Ezek.). Daniel outlines the history of the times of the Gentiles and describes past and future empires that occupy Palestine and rule over Israel until the Messiah returns. The prophecies in the book concerning God’s program for the Gentiles, for the land of Palestine, and for the people of Israel, lay the foundation for His eschatological program. Some of the themes introduced in the Book of Daniel, with its emphasis on the Gentiles, are paralleled in the Book of Zechariah. And the themes introduced in these books come to their ultimate consummation in the Book of Revelation. To understand fully the culmination of God’s program revealed to the Apostle John in Revelation, it is necessary to understand the inception of His program revealed to Daniel.


Search Analysis – Concordance - By Word | By Reference – NIV. trust (89), trusted (27), trustees (1), trustfully (1), trusting (4), trusts (24), trustworthy (25) trust (89/171)

Exod 14:31 And when the Israelites saw the great power the Lord displayed against the

Egyptians, the people feared the Lord and put their trust in him and in Moses his servant. 

Exod 19:9 The Lord said to Moses, “I am going to come to you in a dense cloud, so that the
people will hear me speaking with you and will always put their trust in you.” Then Moses told the Lord what the people had said. 

Num 20:12 But the Lord said to Moses and Aaron, “Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them.” 

Deut 1:32 In spite of this, you did not trust in the Lord your God, 

Deut 9:23 And when the Lord sent you out from Kadesh Barnea, he said, “Go up and take possession of the land I have given you.” But you rebelled against the command of the Lord your God. You did not trust him or obey him. 

Deut 28:52 They will lay siege to all the cities throughout your land until the high fortified walls in which you trust fall down. They will besiege all the cities throughout the land the Lord your God is giving you. 

 2 Kings 17:14 But they would not listen and were as stiff-necked as their fathers, who did not trust in the Lord their God. 

2 Kings 18:30 Do not let Hezekiah persuade you to trust in the Lord when he says, ‘The Lord will surely deliver us; this city will not be given into the hand of the king of Assyria.’ 

Job 4:18 If God places no trust in his servants, if he charges his angels with error, 

Job 15:15 If God places no trust in his holy ones, if even the heavens are not pure in his eyes, 

Job 31:24 “If I have put my trust in gold or said to pure gold, ‘You are my security,’ 

Job 39:12 Can you trust him to bring in your grain and gather it to your threshing floor? 

Ps 4:5 Offer right sacrifices and trust in the Lord. 

Ps 9:10 Those who know your name will trust in you, for you, Lord, have never forsaken those who seek you. 

Ps 13:5 But I trust in your unfailing love; my heart rejoices in your salvation. 

Ps 20:7 Some trust in chariots and some in horses, but we trust in the name of the Lord our God. 

Ps 22:4 In you our fathers put their trust; they trusted and you delivered them. 

Ps 22:9 Yet you brought me out of the womb; you made me trust in you even at my mother’s breast 

Ps 25:2 in you I trust, O my God. Do not let me be put to shame, nor let my enemies triumph over me. 

Ps 31:6 I hate those who cling to worthless idols; I trust in the Lord. 

Ps 31:14 But I trust in you, O Lord; I say, “You are my God.” 

Ps 33:21 In him our hearts rejoice, for we trust in his holy name. 

Ps 37:5 Commit your way to the Lord; trust in him and he will do this: 

Ps 40:3 He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the Lord. 

Ps 40:4 Blessed is the man who makes the Lord his trust, who does not look to the proud, to those who turn aside to false gods.

Ps 44:6 I do not trust in my bow, my sword does not bring me victory; 

Ps 49:6 those who trust in their wealth and boast of their great riches? 

Ps 49:13 This is the fate of those who trust in themselves, and of their followers, who approve their sayings. Selah 

Ps 52:8 But I am like an olive tree flourishing in the house of God; I trust in God’s unfailing love for ever and ever. 

Ps 55:23 But you, O God, will bring down the wicked into the pit of corruption; bloodthirsty and deceitful men will not live out half their days. But as for me, I trust in you. 

Ps 56:3 When I am afraid, I will trust in you. 

Ps 56:4 In God, whose word I praise, in God I trust; I will not be afraid. What can mortal man do to me? 

Ps 56:11 in God I trust; I will not be afraid. What can man do to me? 

Ps 62:10 Do not trust in extortion or take pride in stolen goods; though your riches increase, do not set your heart on them. 

Ps 78:7 Then they would put their trust in God and would not forget his deeds but would keep his commands. 

Ps 78:22 for they did not believe in God or trust in his deliverance. 

Ps 91:2 I will say of the Lord, “He is my refuge and my fortress, my God, in whom I trust.” 

Ps 115:8 Those who make them will be like them, and so will all who trust in them. 

Ps 115:9 O house of Israel, trust in the Lord— he is their help and shield. 

Ps 115:10 O house of Aaron, trust in the Lord— he is their help and shield. 

Ps 115:11 You who fear him, trust in the Lord— he is their help and shield. 

Ps 118:8 It is better to take refuge in the Lord than to trust in man. 

Ps 118:9 It is better to take refuge in the Lord than to trust in princes. 

Ps 119:42 then I will answer the one who taunts me, for I trust in your word. 

Ps 125:1 A song of ascents. Those who trust in the Lord are like Mount Zion, which cannot be shaken but endures forever. 

Ps 135:18 Those who make them will be like them, and so will all who trust in them. 

Ps 143:8 Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I lift up my soul. 

Ps 146:3 Do not put your trust in princes, in mortal men, who cannot save. 

Prov 21:22 A wise man attacks the city of the mighty and pulls down the stronghold in which they trust. 

Prov 22:19 So that your trust may be in the Lord, I teach you today, even you. 

Isa 8:17 I will wait for the Lord, who is hiding his face from the house of Jacob. I will put my trust in him. 

Isa 12:2 Surely God is my salvation; I will trust and not be afraid. The Lord, the Lord, is my strength and my song; he has become my salvation.” 

Isa 30:15 This is what the Sovereign Lord, the Holy One of Israel, says: “In repentance and rest is your salvation, in quietness and trust is your strength, but you would have none of it. 

Isa 31:1 Woe to those who go down to Egypt for help, who rely on horses, who trust in the multitude of their chariots and in the great strength of their horsemen, but do not look to the Holy One of Israel, or seek help from the Lord. 

Isa 36:15 Do not let Hezekiah persuade you to trust in the Lord when he says, ‘The Lord will surely deliver us; this city will not be given into the hand of the king of Assyria.’ 

Isa 42:17 But those who trust in idols, who say to images, ‘You are our gods,’ will be turned back in utter shame. 

Isa 50:10 Who among you fears the Lord and obeys the word of his servant? Let him who walks in the dark, who has no light, trust in the name of the Lord and rely on his God. 

Jer 2:37 You will also leave that place with your hands on your head, for the Lord has rejected those you trust; you will not be helped by them. 

Jer 5:17 They will devour your harvests and food, devour your sons and daughters; they will devour your flocks and herds, devour your vines and fig trees. With the sword they will destroy the fortified cities in which you trust. 

Jer 7:4 Do not trust in deceptive words and say, “This is the temple of the Lord, the temple of the Lord, the temple of the Lord!” 

Jer 7:14 Therefore, what I did to Shiloh I will now do to the house that bears my Name, the temple you trust in, the place I gave to you and your fathers. 

Jer 9:4 “Beware of your friends; do not trust your brothers. For every brother is a deceiver, and every friend a slanderer. 

Jer 12:6 Your brothers, your own family— even they have betrayed you; they have raised a loud cry against you. Do not trust them, though they speak well of you. 

Jer 28:15 Then the prophet Jeremiah said to Hananiah the prophet, “Listen, Hananiah! The Lord has not sent you, yet you have persuaded this nation to trust in lies. 

Jer 39:18 I will save you; you will not fall by the sword but will escape with your life, because you trust in me, declares the Lord.’ ” 

Jer 48:7 Since you trust in your deeds and riches, you too will be taken captive, and Chemosh will go into exile, together with his priests and officials. 

Jer 49:4 Why do you boast of your valleys, boast of your valleys so fruitful? O unfaithful daughter, you trust in your riches and say, ‘Who will attack me?’ 

Jer 49:11 Leave your orphans; I will protect their lives. Your widows too can trust in me.” 

Micah 7:5 Do not trust a neighbor; put no confidence in a friend. Even with her who lies in your embrace be careful of your words. 

Nah 1:7 The Lord is good, a refuge in times of trouble. He cares for those who trust in him, 

Zeph 3:2 She obeys no one, she accepts no correction. She does not trust in the Lord, she does not draw near to her God. 

Zeph 3:12 But I will leave within you the meek and humble, who trust in the name of the Lord. 

Luke 16:11 So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? 

John 12:36 Put your trust in the light while you have it, so that you may become sons of light.” When he had finished speaking, Jesus left and hid himself from them. 

John 14:1 “Do not let your hearts be troubled. Trust in God; trust also in me. 

Acts 14:23 Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust. 

Rom 15:13 May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit. 

1 Cor 4:2 Now it is required that those who have been given a trust must prove faithful. 

1 Cor 9:17 If I preach voluntarily, I have a reward; if not voluntarily, I am simply discharging the trust committed to me. 

Heb 2:13 And again, “I will put my trust in him.” And again he says, “Here am I, and the children God has given me.”

Ps 37:3 Trust in the Lord and do good; dwell in the land and enjoy safe pasture. 

Ps 62:8 Trust in him at all times, O people; pour out your hearts to him, for God is our refuge. Selah 

Prov 3:5 Trust in the Lord with all your heart and lean not on your own understanding; 

Isa 26:4 Trust in the Lord forever, for the Lord, the Lord, is the Rock eternal. 

John 14:1 “Do not let your hearts be troubled. Trust in God; trust also in me. 

trusted (27/171)

2 Kings 18:5 Hezekiah trusted in the Lord, the God of Israel. There was no one like him among all the kings of Judah, either before him or after him. 

1 Chron 5:20 They were helped in fighting them, and God handed the Hagrites and all their allies over to them, because they cried out to him during the battle. He answered their prayers, because they trusted in him. 

Ps 22:4 In you our fathers put their trust; they trusted and you delivered them. 

Ps 22:5 They cried to you and were saved; in you they trusted and were not disappointed. 

Ps 26:1 Of David. Vindicate me, O Lord, for I have led a blameless life; I have trusted in the Lord without wavering. 

Ps 41:9 Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me. 

Ps 52:7 “Here now is the man who did not make God his stronghold but trusted in his great wealth and grew strong by destroying others!” 

Prov 27:6 Wounds from a friend can be trusted, but an enemy multiplies kisses. 

Isa 20:5 Those who trusted in Cush and boasted in Egypt will be afraid and put to shame. 

Isa 25:9 In that day they will say, “Surely this is our God; we trusted in him, and he saved us. This is the Lord, we trusted in him; let us rejoice and be glad in his salvation.” 

Isa 47:10 You have trusted in your wickedness and have said, ‘No one sees me.’ Your wisdom and knowledge mislead you when you say to yourself, ‘I am, and there is none besides me.’ 

Jer 13:25 This is your lot, the portion I have decreed for you,” declares the Lord, “because you have forgotten me and trusted in false gods. 

Jer 48:13 Then Moab will be ashamed of Chemosh, as the house of Israel was ashamed when they trusted in Bethel. 

Ezek 16:15 “ ‘But you trusted in your beauty and used your fame to become a prostitute. You lavished your favors on anyone who passed by and your beauty became his.  

Dan 3:28 Then Nebuchadnezzar said, “Praise be to the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants! They trusted in him and defied the king’s command and were willing to give up their lives rather than serve or worship any god except their own God. 

Dan 6:23 The king was overjoyed and gave orders to lift Daniel out of the den. And when Daniel was lifted from the den, no wound was found on him, because he had trusted in his God. 

Luke 11:22 But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up the spoils. 

Luke 16:10 “Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. 

Titus 3:8 This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone. 

Trusting (4/171)

Job 15:31 Let him not deceive himself by trusting what is worthless, for he will get nothing in return. 

Ps 112:7 He will have no fear of bad news; his heart is steadfast, trusting in the Lord. 

Isa 2:22 Stop trusting in man, who has but a breath in his nostrils. Of what account is he? 

Trusts (24/171)

Job 8:14 What he trusts in is fragile; what he relies on is a spider’s web. 

Ps 21:7 For the king trusts in the Lord; through the unfailing love of the Most High he will not be shaken. 

Ps 22:8 “He trusts in the Lord; let the Lord rescue him. Let him deliver him, since he delights in him.” 

Ps 28:7 The Lord is my strength and my shield; my heart trusts in him, and I am helped. My heart leaps for joy and I will give thanks to him in song. 

Ps 32:10 Many are the woes of the wicked, but the Lord’s unfailing love surrounds the man who trusts in him. 

Ps 84:12 O Lord Almighty, blessed is the man who trusts in you. 

Ps 86:2 Guard my life, for I am devoted to you. You are my God; save your servant who trusts in you. 

Prov 11:28 Whoever trusts in his riches will fall, but the righteous will thrive like a green leaf. 

Prov 16:20 Whoever gives heed to instruction prospers, and blessed is he who trusts in the Lord. 

Prov 28:25 A greedy man stirs up dissension, but he who trusts in the Lord will prosper. 

Prov 28:26 He who trusts in himself is a fool, but he who walks in wisdom is kept safe. 

Prov 29:25 Fear of man will prove to be a snare, but whoever trusts in the Lord is kept safe. 

Isa 26:3 You will keep in perfect peace him whose mind is steadfast, because he trusts in you. 

Isa 28:16 So this is what the Sovereign Lord says: “See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. 

Jer 17:5 This is what the Lord says: “Cursed is the one who trusts in man, who depends on flesh for his strength and whose heart turns away from the Lord. 

Jer 17:7 “But blessed is the man who trusts in the Lord, whose confidence is in him.  

Ezek 33:13 If I tell the righteous man that he will surely live, but then he trusts in his righteousness and does evil, none of the righteous things he has done will be remembered; he will die for the evil he has done. 

Hab 2:18 “Of what value is an idol, since a man has carved it? Or an image that teaches lies? For he who makes it trusts in his own creation; he makes idols that cannot speak. 

Matt 27:43 He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God.’ ” 

Rom 4:5 However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness. 

Rom 9:33 As it is written: “See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame.”

Rom 10:11 As the Scripture says, “Anyone who trusts in him will never be put to shame.” 

1 Cor 13:7 It always protects, always trusts, always hopes, always perseveres. 

1 Pet 2:6 For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.”

"have faith" VV 

2 Chron 20:20 Early in the morning they left for the Desert of Tekoa. As they set out, Jehoshaphat stood and said, “Listen to me, Judah and people of Jerusalem! Have faith in the Lord your God and you will be upheld; have faith in his prophets and you will be successful.” 

Matt 17:20 He replied, “Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there’ and it will move. Nothing will be impossible for you.” 

Matt 21:21 Jesus replied, “I tell you the truth, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. 

Mark 4:40 He said to his disciples, “Why are you so afraid? Do you still have no faith?” 

Mark 11:22 “Have faith in God,” Jesus answered. 

Luke 17:6  He replied, “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you. 

Acts 20:21 I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. 

Acts 27:25 So keep up your courage, men, for I have faith in God that it will happen just as he told me. 

Rom 3:3 What if some did not have faith? Will their lack of faith nullify God’s faithfulness? 

Rom 3:26  he did it to demonstrate his justice at the present time, so as to be just and the one who justifies those who have faith in Jesus. 

1 Cor 13:2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 

Gal 3:9 So those who have faith are blessed along with Abraham, the man of faith. 

James 2:14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 

James 2:18 But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do. 

Trustworthy (25/171)

Exod 18:21 But select capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. 

2 Sam 7:28 O Sovereign Lord, you are God! Your words are trustworthy, and you have promised these good things to your servant. 

Neh 13:13 I put Shelemiah the priest, Zadok the scribe, and a Levite named Pedaiah in charge of the storerooms and made Hanan son of Zaccur, the son of Mattaniah, their assistant, because these men were considered trustworthy. They were made responsible for distributing the supplies to their brothers. 

Ps 19:7 The law of the Lord is perfect, reviving the soul. The statutes of the Lord are trustworthy, making wise the simple. 

Ps 111:7 The works of his hands are faithful and just; all his precepts are trustworthy. 

Ps 119:86 All your commands are trustworthy; help me, for men persecute me without cause. 

Ps 119:138 The statutes you have laid down are righteous; they are fully trustworthy. 

Prov 11:13 A gossip betrays a confidence, but a trustworthy man keeps a secret. 

Prov 13:17 A wicked messenger falls into trouble, but a trustworthy envoy brings healing. 

Prov 25:13 Like the coolness of snow at harvest time is a trustworthy messenger to those who send him; he refreshes the spirit of his masters. 

Dan 2:45 This is the meaning of the vision of the rock cut out of a mountain, but not by human hands—a rock that broke the iron, the bronze, the clay, the silver and the gold to pieces. “The great God has shown the king what will take place in the future. The dream is true and the interpretation is trustworthy.” 

Dan 6:4 At this, the administrators and the satraps tried to find grounds for charges against Daniel in his conduct of government affairs, but they were unable to do so. They could find no corruption in him, because he was trustworthy and neither corrupt nor negligent. 

Luke 16:11 So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? 

Luke 16:12 And if you have not been trustworthy with someone else’s property, who will give you property of your own? 

Luke 19:17 “ ‘Well done, my good servant!’ his master replied. ‘Because you have been trustworthy in a very small matter, take charge of ten cities.’ 

1 Cor 7:25 Now about virgins: I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy. 

1 Tim 1:15 Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst. 

1 Tim 3:1 Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. 

1 Tim 3:11 In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. 

1 Tim 4:9 This is a trustworthy saying that deserves full acceptance 

2 Tim 2:11 Here is a trustworthy saying: If we died with him, we will also live with him; 

Titus 1:9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. 

Titus 3:8 This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone. 

Rev 21:5 He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” 

Rev 22:6 The angel said to me, “These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place.” 

BELIEVE IN …VV

Num 14:11 The Lord said to Moses, “How long will these people treat me with contempt? How long will they refuse to believe in me, in spite of all the miraculous signs I have performed among them? 

Ps 78:22 for they did not believe in God or trust in his deliverance. 

Ps 119:66 Teach me knowledge and good judgment, for I believe in your commands. 

Matt 18:6 But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea. 

Matt 27:42 “He saved others,” they said, “but he can’t save himself! He’s the King of Israel! Let him come down now from the cross, and we will believe in him. 

Mark 9:42 “And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck. 

Mark 16:17 And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; 

John 1:12 Yet to all who received him, to those who believed in his name, he gave the right to become children of God— 

John 2:23 Now while he was in Jerusalem at the Passover Feast, many people saw the miraculous signs he was doing and believed in his name. 

John 3:15 that everyone who believes in him may have eternal life.

John 3:16 “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. 

John 3:18 Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son. 

John 3:36 Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him.”

John 4:39 Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.” 

John 6:29 Jesus answered, “The work of God is this: to believe in the one he has sent.” 

John 6:35 Then Jesus declared, “I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty. 

John 6:40 For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day.” 

John 7:5 For even his own brothers did not believe in him. 

John 7:38 Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” 

John 7:39 By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified. 

John 7:48 “Has any of the rulers or of the Pharisees believed in him? 

John 9:35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 

John 9:36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 

John 10:42 And in that place many believed in Jesus. 

John 11:25 Jesus said to her, “I am the resurrection and the life. He who believes in me will live, even though he dies; 

John 11:26 and whoever lives and believes in me will never die. Do you believe this?” 

John 11:48 If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our place and our nation.” 

John 12:37 Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. 

John 12:42 Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not confess their faith for fear they would be put out of the synagogue; 

John 12:44 Then Jesus cried out, “When a man believes in me, he does not believe in me only, but in the one who sent me. 

John 12:46 I have come into the world as a light, so that no one who believes in me should stay in darkness. 

John 16:9 in regard to sin, because men do not believe in me; 

John 17:20 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 

Acts 5:14 Nevertheless, more and more men and women believed in the Lord and were added to their number. 

Acts 9:42 This became known all over Joppa, and many people believed in the Lord. 

Acts 10:43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.” 

Acts 11:17 So if God gave them the same gift as he gave us, who believed in the Lord Jesus Christ, who was I to think that I could oppose God?” 

Acts 16:15 When she and the members of her household were baptized, she invited us to her home. “If you consider me a believer in the Lord,” she said, “come and stay at my house.” And she persuaded us. 

Acts 16:31 They replied, “Believe in the Lord Jesus, and you will be saved—you and your household.” 

Acts 16:34 The jailer brought them into his house and set a meal before them; he was filled with joy because he had come to believe in God—he and his whole family. 

Acts 18:8 Crispus, the synagogue ruler, and his entire household believed in the Lord; and many of the Corinthians who heard him believed and were baptized. 

Acts 19:4 Paul said, “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” 

Acts 22:19 ‘Lord,’ I replied, ‘these men know that I went from one synagogue to another to imprison and beat those who believe in you. 

Rom 4:24 but also for us, to whom God will credit righteousness—for us who believe in him who raised Jesus our Lord from the dead. 

Rom 10:9 That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. 

Rom 10:14 How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? 

1 Cor 15:2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. 

1 Tim 3:16     Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory. 

James 2:1     My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism. 

1 Pet 1:8 Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, 

1 Pet 1:21 Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. 

1 John 3:23 And this is his command: to believe in the name of his Son, Jesus Christ, and to love one another as he commanded us. 

1 John 5:10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. 

1 John 5:13 I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life. 

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