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Upon his arrival in the imperial city, Daniel was confronted with a predicament. If he consumed the food and drink of the pagan king, it would violate his ritual purity. While he might have wished to avoid eating “unclean” meats, more likely, his concern was that consuming the royal “delicacies” would mean his participation in the idolatrous rituals of the Babylonian court and religion. Either way, the young man's decision could have dire consequences.

The  Book of Daniel  presents insights into the future with an emphasis on the rise and fall of empires. This includes times of “ tribulation ” when the people of God endure persecution at the hands of despotic pagan rulers. However, before doing so, the Book declares that the downfall of the Jewish kingdom was according to the will of Yahweh. It was the God of Israel who “ gave ” the Babylonian king sovereignty over Judah.

The arrogant acts of Nebuchadnezzar in the Book of Daniel parallel the incident at the Tower of Babel in Genesis .  The  Book of Daniel  begins by referring to the Babylon of Daniel’s day as the “ Land of Shinar ,” a verbal link to the story of the Tower of Babel in  Genesis  and the founding of the city of Babel that centuries later became the capital of the Neo-Babylonian Empire. That incident is echoed again in the third chapter of the Book when Nebuchadnezzar gathered all the nations and peoples of his realm to pay homage to the great golden image that he had “ set up ” on the Mesopotamian plain.

The  Book of Daniel  is a well-structured literary work, not a collection of folk stories or random and unrelated visions. At its beginning, the key themes of the Book are presented in brief, then worked out in detail in its subsequent chapters, and each new vision builds on the preceding ones.

Imperial arrogance is the legacy of Babel, humanity’s first but certainly not last attempt to establish a World Empire . The Tower of Babel incident is echoed in the  Book of Daniel  when the new ruler of “ Shinar ,” Nebuchadnezzar, gathered all nations to pay homage to the great golden image that he had set up in the “ Plain of Dura .” His empire was not a new political entity, but the latest incarnation of Satan’s ancient effort to unite humanity under his overlordship, a plan that has been underway since human civilization dawned.

The celebration of heaven over the “wedding” of the “Lamb” follows the destruction of “Babylon, the Great Harlot” – Revelation 19:1-10 .  Next,  Revelation  presents the celebration of “ heaven ” over the demise of the “ Great City, Babylon .” A “ great voice ” of many people rings out in praise to God because He judged the “ Great Harlot ” that had seduced the “ nations ” and persecuted the “ saints ,” the “ servants ” of God. It is also the hour for the “ marriage ” of the “ Lamb ” to his bride, “ New Jerusalem. ”

Next, the  Book of Revelation  presents a detailed description of the destruction of the “ Great City, ” and the justification for it. Her demise is caused, in part, by the hatred of the “ Ten Kings ” who are allied with the “ Beast from the Sea .” They are driven by God to desolate and “ burn her utterly with fire ” for her dominance of world commerce, “ sorcery ,” and especially her persecution of the “ saints .”

The fall of mystery Babylon is pronounced, and her ritual impurity exposed and denounced by an angel – Revelation 18:1-8 .  Next, John saw an angel descending from heaven, one who had “ great authority ” with which he pronounced the “ fall of Babylon ” and described her ritual pollution by demonic spirits. This was followed by a voice summoning the saints to separate themselves from the “ Harlot ,” otherwise, they would participate in her “ plagues. ”

John saw a vision of a female figure identified as “ Babylon, the Great Harlot .” She was carried by the “ Beast with Ten Horns and Seven Heads .” She deceived the “ Kings of the Earth ” along with its “ Inhabitants ” with her “ fornications ,” and she was “ drunk with the blood of the martyrs of Jesus .” She was (and remains) the “ Mother of the Harlots and of the Abominations of the Earth .” Her powers of seduction were so great that even John found himself momentarily “ marveling ” after her.

End-Time “ Babylon ” sits on the same beastly entity that John saw “ ascending from the Sea ” in Chapter 13, but it combines the four “ Beasts ” of  Daniel  into one final malignant creature bent on destroying the saints. In Chapter 17, its “lineage” and inevitable destruction are described with language from Daniel’s vision of the “ Little Horn ” and the “ Fourth Beast .”

Babylon is revealed as a bejeweled harlot dripping with the shed blood of martyred saints – Revelation 17:1-6 .  In chapter 17, Revelation presents the impressive figure of “ Babylon .” She is labeled “ harlot ” and identified as the “ great city ,” and she is responsible for the deaths of the martyrs. “ Babylon ” is also closely associated with the deceptions and economic power of the “ Beast .” In her, the book’s first audience would see the city of Rome.

The seventh “ bowl of wrath ” anticipates the fuller description of the destruction of “ Babylon ” in chapters 17 and 18. It echoes the Old Testament story of the plague of hail inflicted on Egypt at the word of Moses. Emptying the bowl “ on the air ” prepares for the “ great hail ” that will conclude this last “ plague ” and seal Babylon’s doom.

Angels announce the judicial sentence on Babylon and the inhabitants of the earth, but "rest" awaits the followers of the Lamb .  Next, “ another angel ” announces the “ fall of Babylon ,” and he is followed by “ a third angel ” who pronounces the judicial sentence on the men who gave their allegiance to the “ Beast ,” namely, torment by “ fire and brimstone .” God is about to vindicate His “ martyrs .”

The third trumpet results in a “great star” falling into the sources of freshwater and embittering them  – Revelation 8:10-11.  The third trumpet uses imagery from the first plague of Egypt that polluted the nation’s sources of freshwater. The “ Egyptians could not drink of the water of the river ” because it had turned “ into blood .” In the book of  Revelation , the plague also kills the fish in rivers and streams, and it “ embitters ” a third of the earth’s drinking water.

The second trumpet harms much of the commerce on which human society, the “inhabitants of the earth,” rely  – Revelation 8:8-9.  The second trumpet blast upsets the sea, and thereby disrupts a third of all seaborne commerce. In  Revelation , the “ sea ” is vital to the commerce on which “ Babylon ” depends, and it is the place from which the “ beast ” ascends. This explains why, at the end of the book, no “ sea ” is found in “ New Jerusalem .” In the symbolic world, it is linked to the “ Dragon ” and the “ beast .”

The first trumpet blast unleashes forces that impact agriculture, as its plague is modeled on the seventh plague of Egypt  – Revelation 8:7.  Fire from the “ golden altar ” has been “ cast onto the earth ” in response to the “ prayers of the saints .” This is followed by “ claps of  thunder, voices, flashes of lightning, and an earthquake , ” phenomena that conclude the series of “ seven seals ” and signal the commencement of the “ seven trumpets .” Thus, we find the seven angels poised to sound their trumpets and unleash their “ plagues. ”

In the letter to the “ messenger ” in Thyatira, a structural change occurs. In the first three letters, the call to heed the Spirit’s voice preceded the promises to overcomers. From this point forward, it follows the promises and concludes each letter. This serves to emphasize the need to “ hear what the Spirit is saying to the churches ” through the seven letters sent by the risen Son of Man.

In a dream, Daniel saw “ four beasts ascending ” from a chaotic sea. Each corresponded to one of the four parts of the “ great image ” that Nebuchadnezzar saw previously in his dream of a great image with a head of gold, a torso of silver, brass thighs, and legs of iron and clay. Daniel’s vision of four creatures utilizes that same fourfold structure.

Nebuchadnezzar has another dream, and as before, one that only Daniel can interpret. Yahweh will remove the king from power until he learns that the “ Most-High God ” is sovereign over the affairs of men. Chapter 4 begins and ends with the Babylonian ruler acknowledging the sovereignty of the God of Israel.

God gave the kingdom of Judah into the hands of Nebuchadnezzar, but He also equipped Daniel and his companions for service in the court of Babylon .  In its opening paragraph, the book of  Daniel  labels Babylon the “ land of Shinar ,” a verbal link to the “ tower of Babel ” incident.   The Neo-Babylonian Empire has an ancient pedigree, and like his ancient forbears, Nebuchadnezzar determined to unite all men under one language and one government so all men might render homage to his great golden image.