Daniel 9
John MacArthur · Citado em PreceptAustin
Daniel 9:1-23
MacArthur - Elements of True Prayer, Part 1) The first year - Daniel 9:23 states that Daniel was given a vision in this first year, and this vision represents the third of four visions which are summarized below... Vision #1 - Daniel 7:1 - First year of King Belshazzar (~553BC) Vision #2 - Daniel 8:1 - Third year of King Belshazzar (~551BC) Vision #3 - Daniel 9:23 - First year of Darius the Mede (~538/539BC) Vision #4 - Daniel 10:1 - Third year of Cyrus the Persian (~535/536BC) The first year of Darius (note) the son of Ahasuerus (note) of Median descent - In Da 5:30-note we see God remove Belshazzar, the King (and kingdom) of Babylon (cf Da 2:21-note) and then in Da 5:31-note we observe Him establish "Darius the Mede (who) received the kingdom at about age of sixty-two" (539BC) so that vision #3 occurs about 12 years after vision #2 in Daniel 8. Stated another way, the vision of Daniel 9 occurred after Daniel 5 and presumably at some time during Daniel 6. Daniel 9:2 in the first year of his reign, I, Daniel, observed in the books the number of the years which was revealed as the word of the LORD to Jeremiah the prophet for the completion of the desolations of Jerusalem, namely, seventy years. Observed: Da 8:15,16 Ps 119:24,99,100 Mt 24:15 Mk 13:14 Ac 8:34 1Ti 4:13 2Ti 3:15, 16, 17 1Pe 1:10, 11, 12 2Pe 1:19, 20, 21 Rev 1:3 to Jeremiah: 2Ch 36:21 Jer 25:11,12 27:7 29:10 Zec 7:5 the desolations: Ps 74:3, 4, 5, 6, 7 79:1,2 Isa 6:11,12 24:10, 11, 12 64:10 Jer 7:34 25:18 Jer 26:6,18 La 1:1 Mic 3:12 Daniel 9 Resources - Multiple Sermons and Commentaries DANIEL A SCRIPTURE SATURATED SAINT! In the first year - 539BC (see Da 5:30, 31-note). Repetition of time phrase from Da 9:1. I, Daniel - Who wrote Daniel? This declaration could not be much clearer and yet the so-called "higher critics" and liberal "scholars" seek to debunk Daniel as a forgery and a fake. They do so at great peril to their credibility and their eternal destiny for our Lord Jesus Christ clearly affirmed that the book of Daniel was written by Daniel and that is good enough for me! (see Mt 24:15) Observed - It seems that even in ancient times the skills of Inductive Bible Study, specifically observation, were practiced by God's saints. How valuable and vital is the skill of inductive Bible study for God's saints today as we see events transpiring in our world which suggest that we might soon come to the end of this age, which will culminate at the return of our Lord Jesus Christ (Second Coming) to crush evil (which is growing at an alarming rate in America, circa 2010) and bring truth and righteousness to light when His glory fills the whole earth (An oft repeated prophecy - Nu 14:21 Ps 72:19 Isa 6:3 11:9 Hab 2:14).
Daniel 9:1-23
MacArthur addresses the question of "Why pray when you know what God is going to do?"... Now, human reason would say this: You’re reading along in Jeremiah, and you read it will be seventy years, and God always fulfills His Word, right? So your response would be what’s to pray for. What are you going pray for? It’s cut and dried. Seventy years, it’s over. What are we praying for? Now, that’s the typical response of human reason. It doesn’t make sense. But that is not Daniel's response...when Daniel read of the plan of God, rather than becoming fatalistic about it and slamming shut those...the book or closing down the scroll, and saying, “Well, that’s that. Let me get my rocker, man. It’s almost over.” He went immediately to his knees in brokenness and penitence and cried out to God in sackcloth and ashes on the behalf of his people....You say, “Why?” Let me tell you why. You know why we ought to pray when we find out God’s purposes in His Word? Not because God needs our prayers to do it, but because we need to line up with God’s causes. Prayer is for us. It’s for us... We line our hearts up with His causes. We see our sinfulness. We see the need of His grace and power. And we submit ourselves to His plan. (Elements of True Prayer) And so Daniel prays a prayer of faith, a prayer that claims the promise which God has said He would perform. The prayer of faith is not based on stirring up enough emotion so that I can lay hold of the Word of God and make it "work". Instead, it is taking God at His Word and laying hold of God's character and God's promises. Seventy years was also mentioned by Jeremiah in chapter 29 and this may have been the passage that prompted Daniel's prayer... Now these are the words of the letter which Jeremiah the prophet sent from Jerusalem to the rest of the elders of the exile, the priests, the prophets (among whom would be Daniel), and all the people whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon....10 For thus says the LORD, 'When seventy years have been completed for Babylon, I will visit you and fulfill My good word to you, to bring you back to this place. 11 'For I know the plans that I have for you,' (Remember this declaration is directed to Israel - however the principle can of course be applied however by NT believers) declares the LORD, 'plans for welfare and not for calamity to give you a future and a hope (First fulfilled with Israel's return from Babylon, but which will be ultimately and fully fulfilled at the Second Coming of the Messiah ["The Blessed Hope" Titus 2:13-note], when He establishes His Kingdom on earth and reigns His throne in Jerusalem for one thousand years). 'Then you will call upon Me and come and pray to Me, and I will listen to you. 'And you will seek Me and find Me, when you search for Me with all your heart. 'And I will be found by you,' declares the LORD, 'and I will restore your fortunes and will gather you from all the nations and from all the places where I have driven you,' declares the LORD, 'and I will bring you back to the place from where I sent you into exile.' (Jeremiah 29:1, 10, 11, 12, 13, 14, compare to a similar promise in 1Ki 8:33, 34) FERVENT PRAYER I gave my attention - More literally this reads "I set my face toward Adonai Elohim." Daniel is not just "shooting up" a casual "arrow prayer". He is not just giving God a passing nod. Daniel fixed his gaze on God, indicating his focus and fervency (fervent from ferveo = to be hot, to glow. The idea is "pious ardor, animated zeal, warmth of devotion" - Webster 1828 - "When you pray, let it be with attention, with fervency, and with perseverance"). James says that "The effective ("energetic" from energeo) prayer of a righteous man can accomplish much." (Jas 5:16b). Young's literal says "very strong is a working supplication of a righteous man". Would you characterize your praying as "energetic" or "lethargic"? Daniel's prayer was what saints of old like C H Spurgeon and Thomas Brooks would classify as "importunate" = Troublesomely urgent! Overly persistent in request or demand! Thomas Brooks has some pithy comments on fervency in prayer... To pray in a right manner, is to pray intensely, fervently, earnestly. So James 5:16, "The effectual prayer of a righteous man availeth much;" or, as the Greek has it, 'the working prayer,' that is, such prayer as sets the whole man a-work. The word signifies such a working as notes the liveliest activity that can be. As physic kills the body if it work not, so doeth prayer the soul. As a painted fire is no fire, a dead man is no man, so cold prayer is no prayer. In a painted fire, there is no heat. In a dead man, there is no life. In a cold prayer, there is no omnipotency, no devotion, and no blessing. Cold prayers are as arrows without heads, swords without edges, birds without wings. They pierce not. They cut not. They fly not up to heaven. Cold prayers do always freeze before they get to heaven. So Jacob was earnest in his wrestling with God: "Let me alone," says God. "I will not let Thee go except Thou bless me," says Jacob (Ge 32:24, 25, 26, 27). Jacob, though lamed and had laid at, will not let the Lord go without a blessing. Jacob holds with his hands when his joints were out of joint, and so, as a prince, prevails with God. Jacob prays and weeps, and weeps and prays, and so prevails with God: Hosea 12:4, " Yea, he had power over the angel, and prevailed: he wept and made supplication unto Him, etc. It is not the labour of the lips, but the travail of the heart. It is not the pouring forth of a flood of words, but the pouring out of the soul, that makes a man a prince, a prevailer with God. A man that would gain victory over God in prayer, must strain every string of his heart; he must, in beseeching God, besiege Him, and so "get the better of Him"' he must strive in prayer even to an agony; he must be like importunate beggars, that will not be put off with frowns, or silence, or sad answers. Those that would be masters of their requests, must with the importunate widow press God so far as to put him to the blush ; they must with a holy impudence, as Basil speaks, make God ashamed to look them in the face, if he should deny the importunity of their souls. An importunate soul will never cease till he speed; he will devour all discouragements; yea, he will turn discouragements into encouragements, as the woman of Canaan did, till Christ says, ' Be unto thee, O soul, as thou wilt.' As a body without a soul, much wood without fire, a bullet in a gun without powder, so are words in prayer without fervency of spirit. The hottest springs send forth their waters by ebullitions. (The Complete Works of Thomas Brooks - Volume 2)... O, that Christians would chide themselves out of their cold prayers, and chide themselves into a better and warmer frame of spirit when they make their supplications to the Lord. An importunate soul in prayer is like a poor beggar that prays and knocks, that prays and waits, that prays and works, that knocks and knits, that begs and patches, and will not stir from the door till he hath an alms. An verily he that is good at this will not be long a beggar in grace. God will make his heart and his cup to overflow (Ed: As He did with Daniel!) (The Complete Works of Thomas Brooks) Jeremy Taylor ... Easiness of desire is a great enemy to the success of a good man's prayer. It must be an intense, zealous, busy, operative prayer. For consider what a huge indecency it is that a man should speak to God for a thing that he values not. Our prayers upbraid our spirits when we beg tamely for those things for which we ought to die. Things which are more precious than imperial scepters. Richer than the spoils of the sea are the treasures of the Indian Hills. (Prevailing Intercessory Prayer by D L Moody) Related Resource - Quotes To Motivate To Prayer. Or Prayer Provoking Prayer Quotes Pray Intensely, Fervently, Earnestly (and Believingly, Assiduously, Sincerely) Note that Daniel is praying toward Adonai, the Master, the sovereign God Who is in control and is the owner of everything. What a contrast Daniel presents with the pagans who set their face toward idols (which are really "no gods" - Dt 32:17, Ps 106:37, 38-note, 1Co 10:20, 2Chr 13:9, Je 2:11, Ac 19:26, Ga 4:8, 1Ti 4:1, Re 9:20-note) of wood and stone! PROPER "POSTURE" To set our face toward Adonai is a good posture and practice when we pray! How often I fumble through my prayers, half asleep, sadly unaware (and/or forgetful) that I am in the "Holy of holies", the very Throne room of the Living God (cp Heb 4:16-note), in His very presence during this intimate interval of time called "prayer"! Daniel's setting his face toward God is something akin to giving God "focused attention". Is that the way I enter prayer? PRAYING ACCORDING TO GOD'S WILL Daniel demonstrates what it means to pray in accordance with God’s will which provides an excellent Old Testament illustration of John's teaching in the New Testament... And this is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him. (1Jn 5:14,1 5) Clearly to pray according to God's Will necessitates knowing God's Word for it is there that His will is most clearly revealed. Such man or woman, saturated with Scripture, then offers it back to God in prayer, not wavering or doubting. (cf Jas 1:5, 6-note, Jas 1:7, 8-note). As an aside, praying according to God's will is another great benefit of Memorizing His Word (see also Memory Verses by Topic-consider bookmarking to facilitate review). You are regularly memorizing His Word aren't you? Whitcomb rightly comments that... This is one of the truly great models for prayer in the Bible. It may even have set the pattern for the great prayers of Ezra (Ezra 9:6, 7, 8, 9, 10, 11, 12, 13, 14, 15) and Nehemiah (Neh 9:5-38). Its greatness is not due to eloquence or length. We are not heard in heaven through "much speaking" or through "persuasive words of wisdom," but through a childlike faith-response to God's self-revelation in Scripture as we agree with His evaluation of us (i.e., confession) and lay claim upon His precious promises (Heb. 10:19-22; James 1:6; 1 John 1:9). (Whitcomb, J. Daniel Everyman's Bible Commentary) Daniel prayed believing that God would answer him, for... without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him. (He 11:6-note) John MacArthur reminds us of the traits of this man Daniel... we have seen him to be uncompromising, bold, full of faith, unselfish, humble, completely resistant to the world around him, persistent in his commitment...,holy, incorruptible, consistent in his living style, trustworthy, virtuous, obedient, worshipful. (Elements of True Prayer, Part 1) By prayer - (See related Resources on Prayer but be wary of the subtle "trap" of reading the resources and not actually praying!) The Hebrew word tephillah is derived from the verb palal (used in Da 9:4 "I prayed") and is the most frequent word used for prayer in the OT. Tephillah - 72x in 67v in the OT and always rendered prayer or prayers in NAS (Note that most uses are in the psalms) - 2 Sam 7:27; 1 Kgs 8:28f, 38, 45, 49, 54; 9:3; 2 Kgs 19:4; 20:5; 2 Chr 6:19f, 29, 35, 39f; 7:12, 15; 30:27; 33:18f; Neh 1:6, 11; 11:17; Job 16:17; Ps 4:1; 6:9; 17:1; 35:13; 39:12; 42:8; 54:2; 55:1; 61:1; 65:2; 66:19f; 69:13; 72:20; 80:4; 84:8; 86:6; 88:2, 13; 102:1, 17; 109:4, 7; 141:2, 5; 143:1; Pr 15:8, 29; 28:9; Isa 1:15; 37:4; 38:5; 56:7; Jer 7:16; 11:14; Lam 3:8, 44; Dan 9:3, 17, 21; Jonah 2:7; Hab 3:1 D L Moody... Those who have left the deepest impression on this sin-cursed earth have been men and women of prayer. Lehman Strauss notes that... There are three significant ninth chapters in the Old Testament, all of them containing a prayer of a similar nature: Ezra 9, Nehemiah 9, and Daniel 9. In each instance a servant of God was on his knees before the the Word of God, earnestly interceding for the people of God. The Old Testament prophets did not sit in a passive state waiting for a revelation from God through a dream, a vision, or a voice. They were "holy men of God" (2Pe 1:21-note) who spent much time in prayer, searching for the message and meaning of prophecy (1Pe 1:10, 11, 12-note). When the deep things of God baffled them they followed the only true course, that of asking God (Jas 1:5-note) and trusting the Holy Spirit to show them (1Co 2:9, 10, 11). Prayer and an understanding of God's Word are linked together. (The Prophecies of Daniel) Guzik... Daniel began his prayer where we all should - by recognizing the greatness and goodness of God. Sometimes we approach God as a stingy person who must be persuaded to give us something. But Daniel knew the problem was not with God. God keeps His covenant and mercy with those who love Him. Daniel's prayer is remarkable for both its understanding and earnestness. Many pray with understanding but not earnestness; others are earnest but have no understanding in prayer. The two together are a powerful combination. "Oh! That our prayers could get beyond praying, till they got to agonizing." (Spurgeon) Supplications (tachanun) - Note it is plural not singular. Supplication is a picturesque word which is related to the word "supple" meaning that which is easily bent or pliable. To supplicate (sub- under + plico = fold; another source says supplicate is derived from Latin supplicare = to beg on one’s knees) means to beg, to entreat or to seek by earnest prayer and suggests a posture of humility. In short, to make supplications gives the picture of one begging on bended knee, a good posture when we are in the Throne Room, the "Holy of holies", the very presence of the majestic King! Tachanun - 18x in 18v - 2 Chr 6:21; Job 41:3; Ps 28:2, 6; 31:22; 86:6; 116:1; 130:2; 140:6; 143:1; Pr 18:23; Jer 3:21; 31:9; Dan 9:3, 17, 18, 23; Zech 12:10. NAS = supplication(3), supplications(15). Note then that this Hebrew word is usually in the plural. Daniel 9 gives rich instruction regarding prayer. True prayer is... (1) in response to the Word and grounded in God's will (Da 9:2) (2) characterized by fervency (Da 9:3) (3) characterized by self-denial (Da 9:4) (4) identified unselfishly with God’s people (Da 9:5) (5) strengthened by confession (Da 9:5-15) (6) dependent on God’s character (Da 9:4,7,9,15) (7) and has as its goal, God’s glory (Da 9:16, 17, 18, 19). (Adapted from John MacArthur's Study Bible). With Fasting (tsom) is depriving the body of nourishment as an external act. Pritchard quips that... Fasting means to be so serious about prayer that you don’t have time to eat...Does prayer make a difference with God? Yes, prayer makes a difference with God when prayer makes a difference with us. If you want your prayers to change things, let them first change you—your habits, your schedule, your priorities, your daily routine, and your inward focus. When that happens, your prayers will be like arrows that hit their target in heaven. (The Positive Power of Prayer) In some cases the purpose of the fast is to (1) Optimize one's ability to focus on God. (Devotion) (2) A sign of sorrow or mourning. (David when Jonathan and Saul died - 2Sa 1:12; 1Sa 1:6, 7,8 Hannah's barrenness) When Elijah condemned Ahab for Naboth's death, he mourned in sackcloth and fasted. God had mercy on him and delayed the punishment on his house (1Ki 21:27ff). (3) Before one made a critical decision or pursued a potentially dangerous or difficult course of action (e.g., Es 4:16, Ne 1:4). National fasting was called during times of extreme crisis, such a plague, a military threat, etc (2Chr 20:1, 2, 3, 4-29). One wonders if it would not be appropriate for believers in America to begin to regularly (not ritualistically!) fast and pray for our country in light of the "plague" of evil that is overtaking our nation? (cf. a solemn assembly in Joel 1:14, 2:15, cf Jonah 3:5) National fasting was prescribed on certain days in Israel, the most prominent being the Day of Atonement (cf. Lev 16:29, 31; Lev 23:32). FAKE FAST By NT times fasting had become (as is too often the case with spiritual disciplines) for many "pious" Jews an external "ritual" (Lk 18:12). It is important to remember that fasting gains no "points" with God. We can never do enough to merit an audience with Him. Study Isaiah 58 for God's opinion of "external" fasting (Is 58:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14). And remember Jesus' warnings and instructions regarding fasting (Note Jesus says not "if" you fast but "whenever" you fast! While it is not a command, the implication seems clear that it is a discipline in which saints will engage. Are you as convicted as I am? Mt 6:16, 17, 18-see discussion of fasting). GENUINE FAST ...is to unloose the bonds of wickedness and sin ...shows that one is serious with God. (Related resources: John Piper's book - Hunger for God; Sermons on Fasting) Tsom - 26x in 22v - 2Sa 12:16; 1Kgs 21:9, 12; 2Chr 20:3; Ezra 8:21; Neh 9:1; Es 4:3; 9:31; Ps 35:13; 69:10; 109:24; Isa 58:3, 5, 6; Jer 36:6, 9; Da 9:3; Joel 1:14; 2:12, 15; Jonah 3:5; Zech 8:19 In his commentary on Daniel Leupold writes that... Fasting and sackcloth and ashes are employed as auxiliary means to aid devotion. Fasting helps to keep the mind unencumbered and also reminds him who practices it that he has not deserved even food from God. To remove clothing and to substitute a coarse wrap strongly reminds the supplicant that not even the comforts of good clothing are his right and due reward. Ashes were put upon the head as a token of grief since Daniel sincerely grieved over his and his people's sins." Sackcloth is the Hebrew noun saq - 46v - Ge 37:34; 42:25, 27, 35; Lev 11:32; Josh 9:4; 2 Sam 3:31; 21:10; 1 Kgs 20:31f; 21:27; 2 Kgs 6:30; 19:1f; 1 Chr 21:16; Neh 9:1; Esth 4:1ff; Job 16:15; Ps 30:11; 35:13; 69:11; Isa 3:24; 15:3; 20:2; 22:12; 37:1f; 50:3; 58:5; Jer 4:8; 6:26; 48:37; 49:3; Lam 2:10; Ezek 7:18; 27:31; Dan 9:3; Joel 1:8, 13; Amos 8:10; Jonah 3:5f, 8 Sackcloth and ashes - When ancients lamented, they would put on sackcloth and ashes as external manifestations of their sorrow and contrition ("Contrite" from contero = to break or bruise and thus literally means worn or bruised and hence brokenhearted over sin; deeply grieving for having offended a holy God). These outward signs were simply a reflection of the inward state of Daniel's broken heart. How easy it is to turn "spiritual signs" such as fasting, sackcloth and ashes into a deceptive charade of empty formalism and ritualism. It is so much "easier" to put on "externals" ("sackcloth and ashes") of "self made religion" that make us look spiritual to others (and may even deceive us into thinking we are "spiritual" - see Col 2:16, 17-note, Col 2:18, 19-note, Col 2:20, 21, 22, 23-note), than to deal with "internals" (confession, repentance, brokenness) that lead to true, God pleasing spirituality. David understood this important principle in his great psalm in which he dealt with his sin ("the internal") against God, leading him to affirm that... Thou dost not delight in sacrifice, otherwise I would give it; Thou art not pleased with burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise. (Psalm 51:16, Ps 51:17)
Daniel 9:1-23
MacArthur explains the idea of "open shame"... "We were ashamed of ourselves. I mean we used to be somebody. Our land was a glorious land. Our people was a great people. We were proud, and now we are outcasts. We are wanderers. We are refugees." The north was gone into captivity under Assyria, never to return. The south had been carried away. The others had fled to Egypt when Gedaliah was...was assassinated in Jeremiah. Tells us about that. "And we're... we're all scattered, and we're ashamed. Our treacherous sins have sent us away, and our faces are covered with shame. Our kings are shamed. Our princes, our fathers, because we've sinned against Thee." (Elements of True Prayer, Part 2) We have sinned against (chata) (See note on use in v5 used in Da 9:5, 8, 11, 15) - Not "they" but "we" as noted above. All sin is ultimately against God. C H Spurgeon's devotional on Daniel 9:8... Open shame belongs to us, O Lord, to our kings, our princes, and our fathers, because we have sinned against Thee. A deep sense and clear sight of sin, its heinousness, and the punishment which it deserves, should make us lie low before the throne. We have sinned as Christians. Alas! that it should be so. Favored as we have been, we have yet been ungrateful: privileged beyond most, we have not brought forth fruit in proportion. Who is there, although he may long have been engaged in the Christian warfare, that will not blush when he looks back upon the past? As for our days before we were regenerated, may they be forgiven and forgotten; but since then, though we have not sinned as before, yet we have sinned against light and against love—light which has really penetrated our minds, and love in which we have rejoiced. Oh, the atrocity of the sin of a pardoned soul! An unpardoned sinner sins cheaply compared with the sin of one of God’s own elect ones, who has had communion with Christ and leaned his head upon Jesus’ bosom. Look at David! Many will talk of his sin, but I pray you look at his repentance, and hear his broken bones, as each one of them moans out its dolorous confession! Mark his tears, as they fall upon the ground, and the deep sighs with which he accompanies the softened music of his harp! We have erred: let us, therefore, seek the spirit of penitence. Look, again, at Peter! We speak much of Peter’s denying his Master. Remember, it is written, “He wept bitterly.” (Mt 26:75, Lk 22:62) Have we no denials of our Lord to be lamented with tears? Alas! these sins of ours, before and after conversion, would consign us to the place of inextinguishable fire if it were not for the sovereign mercy which has made us to differ, snatching us like brands from the burning. My soul, bow down under a sense of thy natural sinfulness, and worship thy God. Admire the grace which saves thee— the mercy which spares thee— the love which pardons thee! Daniel 9:9 "To the Lord our God belong compassion and forgiveness, for we have rebelled against Him; To the Lord: Da 9:7 Ex 34:6,7 Nu 14:18,19 Ne 9:17,31 Ps 62:12 86:5,15 130:4,7 Ps 145:8,9 Isa 55:7 63:7 La 3:22,23 Jon 4:2 Mic 7:18,19 Eph 1:6-8 2:4-7 For we: Da 9:5 Ne 9:18,19,26-28 Ps 106:43-45 Jer 14:7 Ezek 20:8,9,13 Daniel 9 Resources - Multiple Sermons and Commentaries Miller... In the Hebrew these plurals are intensive, emphasizing God’s great and manifold “mercies” and his abundant forgiveness. Even though Israel had “rebelled” (mārad) against him, there was yet hope because the sovereign Lord is “merciful” and “forgiving.” All persons have rebelled against God to varying degrees and need his mercy and forgiveness to be made right with him. (New American Commentary – Volume 18: Daniel) Adam Clarke From God's goodness flow God's mercies; from his mercies, forgivenesses. Compassion (KJV = mercies) - The idea of compassion is a sympathetic consciousness of others’ distress together with a desire to alleviate it. So Daniel is appealing to this character of God. Note that compassion is a prerequisite for forgiveness. This Hebrew word for compassion is racham which can mean womb (when used in the singular form) or when in the plural form describes tender mercy (the womb was considered the seat of warm, tender emotions) which in the case of God are rooted in His deep love and infinite grace. Racham is used to describe Joseph's deep yearning feeling toward Benjamin in Ge 43:30 (cf the woman who "was deeply stirred over her son" in 1Ki 3:26 and was willing to give him to the other woman who was not his mother), but most of the OT uses refer to God's racham. Nehemiah in reviewing Israel's history shows how God's great racham was associated with actions (deliverance, rescue, not forsaking or making an end of them) that were in response to Israel's crying out to Him and this forms the "basis" for Daniel's petitions beginning in Da 9:15... Therefore Thou didst deliver them into the hand of their oppressors who oppressed them, But when they cried to Thee in the time of their distress, Thou didst hear from heaven, and according to Thy great compassion Thou didst give them deliverers who delivered them from the hand of their oppressors. 28 "But as soon as they had rest, they did evil again before Thee; Therefore Thou didst abandon them to the hand of their enemies, so that they ruled over them. When they cried again to Thee, Thou didst hear from heaven, and many times Thou didst rescue them according to Thy compassion...Nevertheless, in Thy great compassion (racham) Thou didst not make an end of them or forsake them, for Thou art a gracious and compassionate (rachuwm) God. (Neh 9:27, 28, 31) Racham - 39x in 39v - Ge 43:14, 30; Deut 13:17 ("turn from His burning anger and show mercy"); 2 Sam 24:14 ("His mercies are great"); 1 Kgs 3:26; 8:50; 1 Chr 21:13 ("His mercies are very great"); 2 Chr 30:9; Neh 1:11 (Nehemiah's prayer that God "grant him compassion before this man"); Neh 9:19 ("Thy great compassion, Didst not forsake them in the wilderness") Neh 9:27f, 31; Ps 25:6; 40:11; 51:1; 69:16; 77:9; 79:8; 103:4; 106:46; 119:77, 156; 145:9; Pr 12:10; Isa 47:6; 54:7; 63:7, 15; Jer 16:5; 42:12; Lam 3:22; Dan 1:9; 9:9, 18; Hos 2:19; Amos 1:11; Zech 1:16; 7:9. NAS = compassion(30), compassions(1), deeply(1), deeply(1), mercies(4), mercy(2) David asks God to remember His compassion in Ps 25:6 Remember, O LORD, Thy compassion (racham) and Thy lovingkindnesses (hesed), for they have been from of old.