God is Judge

Chapter 24

A Commentary on the book of Daniel

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Intertextual use of Isaiah


Scholarship increasingly recognises intertextual correspondence between Daniel and Isaiah; particularly the relationship between prophecy (e.g. Isaiah) and apocalypse (e.g. Daniel). Ronald Hendel observes that, “The reason for the identity of the categories of prophet and apocalyptic seer is that the books of the Latter Prophets came to be read in the post-exilic period in what we would call an eschatological or apocalyptic manner. They were read as veiled or esoteric revelations of divine mysteries, including the prediction of events that would occur in the distant future, relative to the prophet, meaning in the reader’s imminent future”.[1] Daniel’s use of Isaiah is not accidental.[2] The Seer employs Isaiah because the pre-exilic fulfilment in the Assyrian incursions is mirrored by the post-exilic Syrian persecutions perpetrated during the Maccabean era. Not only does the enemy come from the same geographical region (Assyria/Syria) but the enemy (Sennacherib/Antiochus) shares the same characteristics; arrogantly challenging the Holy one of Israel. Moreover, in both periods religious and political integration was achieved by corrupting the sanctuary and    Continued  ˃


[1] Ronald Hendel, Isaiah and the Transition from Prophecy to Apocalyptic, in Birkat Shalom: Studies in the Bible, Ancient Near Eastern Literature, and Postbiblical Judaism Presented to Shalom M. Paul on the Occasion of His Seventieth Birthday,(eds., Cohen, Chaim, Victor Avigdor, Hurowitz, Avi Hurvitz, Yochanan Muffs, Baruch J. Schwartz, and Jeffrey Tigay,Winona Lake, Ind.: Eisenbrauns,2008), 262-263

[2] Hendel (2008:263) notes, “The textualization of prophecy and the complexity of the prophetic books facilitated this interpretive shift. The most striking case is the book of Isaiah, which presents the prophet as seer of the distant future. If one thinks of the author of the book of Isaiah (to take the most extreme example) as the prophet of that name who lived in the days of Hezekiah, then one is bound to conclude that he had an interest not only in eighth century Judah but in the affairs of many nations down into the Persian or even the Hellenistic period”.

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the priesthood; a policy common to both Assyria and Syria.  Correct understanding of the importance of intertextual correspondence between Isaiah and Daniel is often hindered by defective contextualisation of the original Isaiah prophecies. Furthermore, critical scholarship tends to focus on intertextuality in Daniel chs.8-12 (which, admittedly constitute the majority) and this seems to lend support to the view that the Seer lived during the Maccabean persecution and saw those events as the realisation of the ancient Isaiah prophecies.  However, intertextuality, echoes and allusions to Isaiah are also encountered in earlier chapters.


Isaiah in Daniel 1-6


The book of Daniel contains allusions, echoes and Intertextual links with Isaiah.[3] Sometimes we can speak of “literary prophecy”[4] combined with midrashic elements. Daniel’s polemicizing against idolatry and divination is similar to that of Isaiah.  John Collins observes that Isaiah scoffs at the claims of the wise men of the foreign nations to save by means of divining and foretelling the future (Isa. 47:12-13; 44:25). This failure is due to the fact that the idols of the nations have no power or wisdom (Isa. 44:9-20); therefore they cannot do what Yahweh can do (Isa. 40:12-15, 23-24). [5] The refusal to conform to Babylonian religious    Continued  ˃


[3] See the comparison table: Daniel 1-6 and Isaiah at the end of the chapter

[4] Hendel remarks (2008:265); “Once it is a literary text, the prophetic oracle is to some degree unmoored from its historical context, so that prophecy relating to one set of historical circumstances came to be adapted to apply to others. As the prophetic word becomes, at least potentially, a floating signifier, it can be reconceived in correlation with other circumstances and other prophetic oracles: One scripture could be interpreted with the aid of  another scripture, and it was evidently not long before scribal interpretation gave rise to harmonizations, supplementations, and even more intricate literary connections”.

[5] J. Collins, Apocalyptic Vision of the Book of Daniel, (Scholars Press, 1977), 45

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practices saw the captives emerge unscathed from the “fire” of Babylonian exile (Dan. 3:27) in a story that contains midrashic elements from Isa. 43:2. The arrogance of the Assyrian king in Isaiah 10 is not only characteristic of the “little horn” in the latter half of Daniel, but is also typical of Nebuchadnezzar in the earlier chapters. The characterization diverges because unlike the “little horn”, Nebuchadnezzar acknowledges divine sovereignty when he is humbled by God. Echoes from Isaiah 28 underpin the fall of Babylon; the drunken feast of Belshazzar is reminiscent of the “drunkards of Ephraim” and their pride and mockery reflects Belshazzar’s sacrilege and pride. The “stone” of Isa. 28:16 is proleptic of the expected eschatological intervention (Dan. 2:34), which was typified by the supernatural defeat of Assyria in the time of Hezekiah.  The resurrection of the nation in the time of Hezekiah (Isa. 66:2) after the near death experience of the Assyrian invasion finds parallels with the emergence of Daniel from the lion’s den. Darius’ acknowledgement of the God of Israel reflects gentile participation in the birth of a new nation. The Jewish Diaspora would “declare my glory among the Gentiles” (Isa 66:19).[6]  Interestingly, it is Darius who issues a decree to “tremble (tre,montaj Dan (TH) 6:27) and fear before the God of Daniel” (cf. Isa 66:2, 5 LXX tre,monta). Darius, the gentile king, “mourns” for Daniel and expresses “joy” at his deliverance and therefore by extension at the deliverance of Jerusalem (cf. Isa 66:10).  The God of Israel will not shut [7] [the womb] at the moment of birth (Isa. 66:9), but He will shut the lion’s mouth and deliver from the pit. The Assyrian lion had its mouth stopped in the time of Hezekiah (cf. Isa. 38:13-18), so also the    Continued  ˃


[6] Isaianic references to captives are supported by the Assyrian policy of deporting conquered populations (one that was emulated by the Babylonians) to newly acquired Assyrian territories; the Taylor Prism has Sennacherib remove some 200,000 captives. Some prisoners were no doubt released when the Assyrian army was destroyed outside Jerusalem during the reign of Hezekiah.  Others formed a Diaspora among the gentiles until they were joined by Babylonian deportees (such as Daniel) a hundred (plus) years later.

[7] Isa 66:9 Hebrew, עצר (close up); Daniel 6:22/23 Aramaic, סגר (shut); Theodotion, ἐνέφραξεν (block up).

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Babylonian lion (Dan. 7:4) with the consequence that the nation did not perish in exile. The “son of man” vision is one of the most enigmatic and therefore one of the most debated in the OT.  Although attempts have been made to link the victorious “son of man” with the “suffering servant” of Isaiah they have generally proved to be unsuccessful. However, it is the incorrect contextualization of the “Servant Songs” (and their accompanying Psalms), that lies at the root of the failure to understand the “son of man” vision in Daniel.


Isaiah and Daniel 8-12


In an earlier chapter, correspondence was noted between Daniel 8 and the messianic oracle in Isaiah 9.  The character of the protagonist in Daniel 8 is the antithesis of messiah - the anti-Christ of the OT.


Daniel 8 Isaiah 9

v.24 “Shall destroy (corrupt) wonderfully”

v.6 “His name shall be wonderful counsellor”

v.25 “By peace destroy (corrupt) many” 

v.6 “Prince of peace”  

v.24 “And his power shall be mighty”   

v.6 “Mighty God”


The context in Isaiah is Assyrian aggression which culminated in the invasion by Sennacherib (cf. Isaiah ch. 14). It is fitting that the Assyrian Sennacherib is employed as a template for the Syrian Antiochus. For the Danielic author the Syrian corruption of the priesthood and desecration of the Sanctuary (under Antiochus) was but a repeat of earlier abuses encouraged by Assyria (2 Kgs. 16:10-16). John Goldingay   notes other links between Daniel ch.8 and Isaiah; “The mythic language of Isa 14 is given precision by the more literal laments in Isa 59:1-15; 63:7-64:11[12]. Here already truth has fallen in the public squares and cannot be found (59:14-15 cf. Dan 8:12), and God’s sanctuary is trampled down by Israel’s adversaries (63:15, 18 cf. Dan 8:11, 13). In the context of these parallels, that between the three occurrences of פשע in Isa 59:12, 13 and the two in Dan 8:12, 13 may not be coincidental; nor may that between the description of Jerusalem as a desolation (שממה) in Isa 64:9 [10] and mention of the desolating    Continued  ˃

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rebellion (הפשע שמם) in Dan 8:13. Isa 63:9 also pictures Israel looked after by Yahweh’s personal aide, whose position may be analogous to that of the leader of the army in Dan 8:11. Earlier, Isa 52:14; 53:12 provides terms (רבים ,עצומים ,שחת) that appear in Dan 8:24-25 (Brownlee, BASOR 132 [1953] 13)”. [8]  The oracle in Daniel 9 continues the thematic, Goldingay (1989:232,233) observes that, “Isa 10:22-23[9] declares that שוטף צדקה ׃ ...כי כלה ונחרצה(“justice is in full flood. Yes, an end which has been decreed [is the Lord……bringing about….]”). Each word recurs in Dan 9:24-27; the second phrase appears in the identical form in v 27, apparently indicating that the consummation which is now effected is that of which Isaiah spoke. The allusive הגביר (“[?]prevail”: see n.27.a) might also have its background in the אל גבור“God the champion” of Isa 10:21 (Kline, Law and Prophets, 466-67). Brownlee (BASOR 132 [1953] 13-14) suggests links between Dan 9 and Isa 52:13-53:12. The most    Continued  ˃


[8] John E. Goldingay, Daniel, (Word Biblical Commentary, ed., D.A. Hubbard, G.W. Barker, J.D.W. Watts, R.P. Martin; Nelson Reference & Electronic, 1989), 202-203

[9] The influence of Isaiah on Daniel is not simply uni-directional. According to Seeligmann the Greek translation of Daniel is older than the Greek translation of Isaiah, in this case the reverse is true – the translation of Isaiah into Greek was influenced by Daniel: “In the famous passage containing Daniel’s announcement to Balthasar concerning the end of the power of Babylon, the passage συντέτμηται καὶ συντετέλεσται ἡ βασιλεία σου – Dan. 5.27/28 – cannot, of course, be reckoned to be a translation of פריסת מלכוחך, but only as a consciously introduced quotation from Is. 10.22/23: λόγον γὰρ συντελῶν καὶ συντέμνων, ὅτι λόγον συντετμημένον ποιήσει ὁ θεὸς ἐν τῇ οἰκουμένῃ ὅλῃ. The phrase συντελεῖν καὶ συντέμνειν. in the Isaiah text is based on the Hebrew words כלה ונחרצה it is quoted as such in Dan.9.27, but is translated differently in the Septuagint…” Isac Leo Seeligmann, Septuagint Version of Isaiah & Cognate Studies, (eds. Robert Hanhart, Hermann Spieckermann, J.C.B. Mohr (P. Siebeck), 2004), 229

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plausible are in 52:14:  שחת ,רבים ,שמם (1 QIsaa משח!)”. In his commentary on Daniel, Collins’s links the following citations from Daniel 12 with precursor texts in Isaiah:[10]


Dan 12:1

“It will be a time of trouble (עת צרה)”

Isa 33:2   

“Be our salvation in a time of trouble (עת צרה)”   

Dan 12:1

“At that time your people will be delivered, everyone who is found written in the scroll (כתוב בספר)”

Isa 4:3

“He who remains in Jerusalem will be called holy, everyone who is written for life (כתוב לחיים)”

Dan 12:2

 “Many of those who sleep in the dusty earth will awake

(ישני אדמת עפר יקיצו)”

Isa 26:19

 “Awake and shout for joy, dwellers in the dust

 (הקיצו ...שכני עפר)”

Dan 12:2

 “Some to reproach and everlasting disgrace (דראון עולם)”

Isa 66:24

“The corpses of the men who rebelled against me . . . will be   a disgrace to all flesh (דראון לכל בשר)”

Dan 12:3

 “The wise (המשכילים) will shine like the radiance of the

 firmament, and those who make the many righteous (מצדיקי הרבים) will be like stars forever”

Isa 52:13

 “My servant will succeed/make wise (ישכיל), he will be exalted, lofty, and raised very high”

Isa 53:11

 “My righteous servant will make the many righteous

  (יצדיק ... לרבים)”

Dan 12:4

Keep the words secret and seal the scroll

(סתם הדברים וחתם הספר)”

Isa 29:11

 “The prophecy of all this has become for you like the words of a sealed scroll  (הספר החתום דברי)”


Isa 8:16  

 “Bind up the testimony, seal the teaching (חתום תורה) among

   my disciples”


[10] R. Hendel (2008:269,270) has culled (and translated) these references from  Collins commentary on Daniel: J. J. Collins, Daniel  (Hermeneia; Minneapolis: Fortress, 1993)

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Daniel P. Bailey notes that,[11] “The language of ‘awakening’ from the sleep of death in Daniel 12:2 is apparently borrowed directly from Isaiah 26:19: ‘Awake (הָקִיצוּ) and shout for joy, you dwellers in the dust!’ (MT). But while this echo has been recognised by scholars both ancient (Jerome)[12] and modern,[13] there remains a question about the underlying text. As M. Hengel has rightly noted, the verbal parallel is closer if we assume that the text of Isaiah 26:19 read by the author of Daniel contained not the “hiphil imperative הָקִיצוּ preserved in the MT, but the imperfect הָקִיצוּ attested in 1QIsaa[14]


On the last visions in Daniel chapters 10-12 Goldingay (1989:284) adds the following; “More generally, the vision takes up aspects of the Book of Isaiah that may have seemed enigmatic in the light of events; the seer seeks, receives, and relates illumination on what these texts now signify. Thus he begins in 10:1 from Isa 40:1-11, with its key references to conflict/servitude (v 2), to the reliability of God’s message (v 8), and to something being revealed (v 5); and with the vision’s setting in the reign of Cyrus, compare Isa 45:1 (Lacocque). In the body of the revelation we can see the influence of earlier passages from Isaiah concerning the Assyrians, upon which Dan 11 is an actualizing commentary in the manner of the Qumran literature (Seeligmann, VTSup 1[1953] 171). Allusions to armies flooding through the land (vv 10, 22, 26, 40) recall Isa 8:7-8. The characterisation of the last northern    Continued  ˃


[11] Daniel P. Bailey, The Intertextual Relationship of Daniel 12:2 and Isaiah 26:19:Evidence from Qumran and the Greek Versions, (Tyndale Bulletin 51.2 (2000) 305-308),305


[12] Cf. J.F.A. Sawyer, The Fifth Gospel: Isaiah in the History of Christianity, (Cambridge: CUP, 1996), 186-87.

[13] E.g. J.J. Collins, Daniel, Hermeneia; (Minneapolis: Fortress, 1993), 392.

[14] M. Hengel, ‘Zur Wirkungsgeschichte von Jes 53 in vorchristlicher Zeit’, in Der leidende Gottesknecht: Jesaja 53 und seine Wirkungsgeschichte, ed. B. Janowski and P. Stuhlmacher (FAT 14; Tübingen: Mohr Siebeck, 1996), 60

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king (vv 36-37) recalls that of the Assyrian in Isaiah 10, especially vv 5-6, 12, 15 (cf.33:10), while the desolations that are determined (v 36) reflect Isa 10:22-23, 25 (cf. 28:22). See also Isa 17:22 (cf. v 10), 30:18 (cf.12:12); 34:17(cf.11:39; 12:13). Phrases from servant passages in Isa 40-55 appear at several points. Clearest are allusions to Isa 52:13-53:12 in 12:1-4: the role of the wise (המשכילים, cf. Isa 52:13 ישכיל); their setting the multitude right (cf. 53:11); also perhaps their shinning like stars (cf. 53:11 1QIsaa; Cavallin, SEA37-38 [1972-73] 51); and the increase in… (“suffering” [see n.12:4b], cf. Isa 53:11; Allen, Vox Evangelica 1 [1962] 28).  See also 10:8, the seer’s face has been disfigured (משחית, cf. Isa 52:14); 11:12 (נשא and ירום, cf. Isa 52:13); and 11:22, 28, 30, 32 for the use of “covenant” to refer to people (cf.  Isa 42:6; 49:8) (Brownlee, BASOR 132 [1953] 12).”




The line between prophecy and apocalypse is often blurred; the book of Daniel did not appear ex-nihlo but from within a tradition that saw the deliverance of Judah in the time of Hezekiah as an apocalyptic eschatological event, in the same manner as the Passover deliverance from Egypt became an archetype.  The book of Isaiah exercised an important influence on the composition of Daniel – interestingly, the favour was returned when Isaiah was translated into Greek – demonstrating a symbiotic link between the two books.  From a critical point of view it might be argued that Isaiah was employed because of the geographical/political similarities between Assyria and Syria, thus reinforcing a late Antiochene date for the book; but this cannot be maintained in the light of the allusions and echoes from Isaiah that can be detected in earlier chapters, as they refer to Nebuchadnezzar and Belshazzar. This points towards unity of thought if not composition.  The influence of the book of Isaiah has important implications for correctly understanding the “son of man” vision in Daniel chapter 7.

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Daniel 1


Dan 1:19-20 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom [and] understanding, that the king enquired of them, he found them ten times better than all the magicians [and] astrologers that [were] in all his realm.

Isa 47:12-13 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from [these things] that shall come upon thee

Daniel 2


Dan 2:2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.


Dan 2:10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.


Dan 2:34  Thou sawest till that a stone was cut out without hands, which smote the image upon his feet [that were] of iron and clay, and brake them to pieces.


Dan 2:35  Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.


Isa 47:12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.


Isa 41:28 For I beheld, and there was no man; even among them, and there was no counsellor, that, when I asked of them, could answer a word




Isa 28:16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste.


Isa 41:15-16 Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat [them] small, and shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the LORD, [and] shalt glory in the Holy One of Israel.

Daniel 3


Dan 3:1 Nebuchadnezzar the king made an image….



Dan 3:7  Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down [and] worshipped the golden image that Nebuchadnezzar the king had set up.


Dan 3:15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?



Dan 3:27 And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.

Isa 40:19-23 Polemic against Idolatry



Isa 44:17 And the residue thereof he maketh a god, [even] his graven image: he falleth down unto it, and worshippeth [it], and prayeth unto it, and saith, Deliver me; for thou [art] my god.




Isa 36:20 Who [are they] among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?  Isa 37:23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel.



Isa 43:2  When thou passest through the waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

Daniel 4


Dan 4:3 How great [are] his signs! and how mighty [are] his wonders! his kingdom [is] an everlasting kingdom, and his dominion [is] from generation to generation.

Dan 4:4   I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:


Dan 4:11   The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth



Dan 4:30 The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?

Dan 4:32  And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.


Dan 4:35 And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

Isa 28:29 This also cometh forth from the LORD of hosts, [which] is wonderful in counsel, [and] excellent in working.

Isa 47:7-8  ..Therefore hear now this, [thou that art] given to pleasures, that dwellest carelessly, that sayest in thine heart, I [am]..


Isa 10:33 Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature [shall be] hewn down, and the haughty shall be humbled.

Isa 10:8-12 … I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.


Isa 37:20 Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.





Isa 43:13 Yea, before the day [was] I [am] he; and [there is] none that can deliver out of my hand: I will work, and who shall let it?

Daniel 5


Dan 5:4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.










Dan 5:20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:

Dan 5:26-27 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting.

Dan 5:29 Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation  concerning him, that he should be the third ruler in the kingdom.

Dan 5:30 In that night was Belshazzar the king of the Chaldeans slain.


Isa 28:7 But they also have erred through wine, and through strong drink are out of the way….

 Isa 42:8 I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images.

Isa 28:1 Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!

Isaiah 28:22 Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth.






Isa 28:5 In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people


Isa 28:2 Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down  to the earth with the hand.

Daniel 6


Dan 6:26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel……..


Dan 6:18 Then the king went to his palace, and passed the night fasting …… Then was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den (Dan 6:23).


Dan 6:20 ......has your God, whom you serve continually, been able to deliver you from the lions? Dan 6:22 My God sent His angel and shut the lions’ mouths


Dan 6:24 And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions………….

Isa 66:2 ….but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.


Isa 66:10 Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:



Isa 66:8-9 ......Shall the earth be made to bring forth in one day? or shall a nation be born at once? .......shall I cause to bring forth, and shut [the womb?] saith thy God.


Isa 38:13,17 I reckoned  till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me….Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption……


Isa 66:24 And they shall go forth, and look upon the carcases of the men that have transgressed against me…….