Czech Study Bible Translation (CZ)

1Ve druhém roce Nebúkadnesarova kralování se Nebúkadnesarovi zdály nějaké sny. V duchu se rozrušil, ale spánek jej opět přemohl. 2Později král přikázal svolat kouzelníky a věštce i čaroděje a chaldejce, aby králi vyprávěli jeho sny. Ti tedy přišli a postavili se před králem. 3Král jim řekl: Zdál se mi nějaký sen. Můj duch je rozrušen, musím ten sen znát.  4Chaldejci promluvili ke králi (aramejsky): Králi, navěky buď živ! Pověz ten sen svým otrokům a my předneseme výklad.  5Nato král chaldejcům odpověděl: Už jsem se v té věci rozhodl. Jestliže mi ten sen ani jeho výklad nesdělíte, budete rozčtvrceni a z vašich domů bude hromada sutin. 6Jestliže ale přednesete sen i jeho výklad, obdržíte z mé strany dary a odměnu i velikou čest. Raději mi sen i jeho výklad předneste! 7Odpověděli po druhé a řekli: Král nechť ten sen řekne svým otrokům a my předneseme jeho výklad. 8Nato král odvětil: S jistotou vím, že získáváte čas, jelikož jste zjistili, že v té věci jsem se už rozhodl, 9že pokud mi ten sen nesdělíte, je pro vás jediný soud. Vy jste se totiž domluvili, že budete přede mnou říkat věci lživé a pokroucené, dokud se nezmění čas. Raději mi ten sen řekněte, a tak zjistím, že mi budete moci přednést i jeho výklad. 10Chaldejci odpověděli před králem takto: Není člověka na zemi, který by dokázal vykládat podle králova slova. Vždyť žádný veliký král ani pán něco takového nežádal po žádném kouzelníkovi ani věštci ani chaldejci. 11Ta věc, kterou král žádá, je totiž příliš vznešená a není nikoho jiného, kdo by ji mohl přednášet před králem, kromě bohů, kteří své sídlo u lidí nemají. 12Kvůli tomu se král rozzlobil, ba převelice rozlítil a všechny babylonské mudrce rozkázal vyhladit. 13Vyšlo tedy nařízení a ti mudrci byli pobíjeni. Vyhledali také Daniela a jeho přátele, aby je zabili. 14Tehdy Daniel odpověděl pohotově i rozvážně veliteli královské stráže Arjókovi, který vyšel pobíjet babylonské mudrce. 15Odpověděl Arjókovi a řekl: Královský pane, proč to nařízení ze strany krále tolik spěchá? Arjók tedy oznámil tu věc Danielovi. 16Daniel potom šel prosit u krále, aby mu dal nějakou dobu, že ten výklad králi přednese. 17Pak Daniel odešel do svého domu a tu věc oznámil svým přátelům Chananjášovi, Míšaelovi a Azarjášovi, 18ať ohledně toho tajemství vyprošují slitování od Boha nebes, aby Daniela a jeho přátele nezahladili s ostatními babylonskými mudrci. 19Tehdy bylo to tajemství Danielovi zjeveno v nočním vidění, tehdy Daniel dobrořečil Bohu nebes. 20Daniel promluvil a řekl: Budiž jméno Boží požehnáno od věků na věky. Neboť moudrost i sílu má on; 21časy i příležitosti mění on. Krále sesazuje, krále nastoluje; mudrcům moudrost dává a poznání těm, kdo umějí pochopit. 22On zjevuje hlubiny a věci ukryté. Ví, co je v temnotě; s ním však přebývá světlo. 23Tebe, Bože mých otců, chválím a uctívám, dals mi totiž moudrost i sílu a oznámils mi teď, čeho jsme si od tebe prosili, věc královu oznámil jsi nám. 24Proto se Daniel vydal k Arjókovi, kterého král pověřil vyhlazením babylonských mudrců. Přišel a toto mu řekl: Babylonské mudrce nevyhlazuj! Uveď mne před krále a já ten výklad králi přednesu. 25Nato Arjók Daniela poděšeně uvedl před krále a toto mu řekl: Nalezl jsem muže ze synů judských vysídlenců, který může ten výklad králi sdělit. 26Král promluvil a řekl Danielovi, jehož jméno bylo Beltšasar: Ty že bys byl schopen mi sdělit ten sen, který jsem viděl, a jeho výklad? 27Nato Daniel před králem prohlásil: To tajemství, na něž se král táže, žádní mudrci, věštci, kouzelníci ani drobopravci přednést králi nemohou. 28Avšak jest Bůh na nebesích, zjevující tajemství — a ten králi Nebúkadnesarovi sdělil, co se stane v budoucích dnech. Tvůj sen a vidění, která jsi ve svém nitru měl na loži, byla tato: 29Tobě, králi, na loži přišlo na mysl, co se asi stane později. A ten, kdo zjevuje tajemství, ti sdělil, co se stane. 30A pokud jde o mne, mně to tajemství zjevil nikoli pro moudrost, jež by ve mně byla nade vše živé, ale z toho důvodu, aby ten výklad mohli sdělit králi, abys poznal to, o čem tvé nitro přemýšlí. 31Tys, králi, hleděl a vtom hle, jakási náramná socha. Byla to socha veliká, vzhledu neobyčejného. Stála před tebou a její vzezření budilo úděs. 32Byla to socha mající hlavu z ryzího zlata, hruď a paže ze stříbra, břicho a boky bronzové, 33lýtka železná, chodidla zčásti železná, zčásti keramická. 34Jak ses díval, vylomil se bez rukou nějaký kámen a udeřil té soše do chodidel ze železa i keramiky a rozdrtil je. 35Tehdy se železo, keramika, bronz, stříbro i zlato naráz rozpadly a byly jako plevy v létě na mlatech. Tu je roznesl vítr a už pro ně nebylo místo. Avšak ten kámen, jenž udeřil do sochy, se stal velikou horou a zaplnil celou zemi. 36To byl ten sen. Také jeho výklad povíme králi. 37Ty, králi, jsi král králů, neboť Bůh nebes dal tobě království, moc, sílu i čest. 38A všechno, kde přebývají lidští synové, polní zvěř i nebeské ptactvo, dal tobě do ruky a učinil tě vládcem nad tím vším. Ta zlatá hlava jsi ty. 39Ale po tobě povstane jiné království, země horší než tvá, a jiné, třetí království, bronzové, které bude vládnout nad celou zemí. 40A pak čtvrté království, to bude silné jako železo, neboť železo drtí a podrobuje všechno, a jako železo, jež tyhle všechny rozbíjí, tak bude drtit a rozbíjet. 41A že jsi viděl ta chodidla a prsty částečně z hrnčířské keramiky a částečně ze železa, půjde o království rozdělené a bude v něm cosi z pevnosti železa, neboť jsi viděl železo promíšené s hliněnou keramikou. 42Pak ty prsty chodidel částečně železné a částečně keramické: To království bude z jedné strany silné a z druhé strany bude křehké. 43Že jsi viděl železo promíšené s hliněnou keramikou — lidé se budou mísit, ale držet jeden s druhým nebudou, právě tak jako se železo nemísí s keramikou. 44Za dnů oněch králů ale Bůh nebes nastolí království, jež nebude zničeno navěky ani to království nebude přenecháno jinému lidu. Ono rozdrtí a ukončí všechna tato království, ale samo bude stát navěky, 45neboť jsi viděl, jak se bez rukou z té hory vylomil kámen a rozdrtil železo, bronz, keramiku, stříbro i zlato. Veliký Bůh oznámil králi, co se stane potom. Ten sen je pravdivý a jeho výklad spolehlivý. 46Nato král Nebúkadnesar padl na tvář, Danielovi se klaněl a rozkázal jej obdarovat i oblažovat vůní. 47Král Danielovi odpověděl a řekl: Opravdu, váš bůh je bůh bohů a pán králů, ten, kdo zjevuje tajemství. Vždyť tys dokázal toto tajemství odhalit. 48Poté král Daniela povýšil, dal mu mnoho velikých darů a učinil jej vládcem nad celou babylonskou provincií a nejvyšším prefektem nade všemi babylonskými mudrci. 49Daniel si ale od krále vyžádal, aby správou babylonské provincie pověřil Šadraka, Méšaka i Abed-nega, kdežto Daniel zůstal na královském dvoře.


Jamieson Fausset Brown Bible Commentary
 1   NEBUCHADNEZZAR'S DREAM: DANIEL'S INTERPRETATION OF IT, AND ADVANCEMENT. (Dan. 2:1-49)
second year of . . . Nebuchadnezzar-- Dan 1:5 shows that "three years" had elapsed since Nebuchadnezzar had taken Jerusalem. The solution of this difficulty is: Nebuchadnezzar first ruled as subordinate to his father Nabopolassar, to which time the first chapter refers (Dan 1:1); whereas "the second year" in the second chapter is dated from his sole sovereignty. The very difficulty is a proof of genuineness; all was clear to the writer and the original readers from their knowledge of the circumstances, and so he adds no explanation. A forger would not introduce difficulties; the author did not then see any difficulty in the case. Nebuchadnezzar is called "king" (Dan 1:1), by anticipation. Before he left Judea, he became actual king by the death of his father, and the Jews always called him "king," as commander of the invading army.
dreams--It is significant that not to Daniel, but to the then world ruler, Nebuchadnezzar, the dream is vouchsafed. It was from the first of its representatives who had conquered the theocracy, that the world power was to learn its doom, as about to be in its turn subdued, and for ever by the kingdom of God. As this vision opens, so that in the seventh chapter developing the same truth more fully, closes the first part. Nebuchadnezzar, as vicegerent of God (Dan 2:37; compare Jer 25:9; Ezek 28:12-Ezek 28:15; Isa 44:28; Isa 45:1; Rom 13:1), is honored with the revelation in the form of a dream, the appropriate form to one outside the kingdom of God. So in the cases of Abimelech, Pharaoh, &c. (Gen 20:3; Gen 41:1-Gen 41:7), especially as the heathen attached such importance to dreams. Still it is not he, but an Israelite, who interprets it. Heathendom is passive, Israel active, in divine things, so that the glory redounds to "the God of heaven."

 2   Chaldeans--here, a certain order of priest-magicians, who wore a peculiar dress, like that seen on the gods and deified men in the Assyrian sculptures. Probably they belonged exclusively to the Chaldeans, the original tribe of the Babylonian nation, just as the Magians were properly Medes.

 3   troubled to know the dream--He awoke in alarm, remembering that something solemn had been presented to him in a dream, without being able to recall the form in which it had clothed itself. His thoughts on the unprecedented greatness to which his power had attained (Dan 2:29) made him anxious to know what the issue of all this should be. God meets this wish in the way most calculated to impress him.

 4   Here begins the Chaldee portion of Daniel, which continues to the end of the seventh chapter. In it the course, character, and crisis of the Gentile power are treated; whereas, in the other parts, which are in Hebrew, the things treated apply more particularly to the Jews and Jerusalem.
Syriac--the Aramean Chaldee, the vernacular tongue of the king and his court; the prophet, by mentioning it here, hints at the reason of his own adoption of it from this point.
live for ever--a formula in addressing kings, like our "Long live the king!" Compare 1Kgs 1:31.

 5   The thing--that is, The dream, "is gone from me." GESENIUS translates, "The decree is gone forth from me," irrevocable (compare Isa 45:23); namely, that you shall be executed, if you do not tell both the dream and the interpretation. English Version is simpler, which supposes the king himself to have forgotten the dream. Pretenders to supernatural knowledge often bring on themselves their own punishment.
cut in pieces-- (1Sam 15:33).
houses . . . dunghill--rather, "a morass heap." The Babylonian houses were built of sun-dried bricks; when demolished, the rain dissolves the whole into a mass of mire, in the wet land, near the river [STUART]. As to the consistency of this cruel threat with Nebuchadnezzar's character, see Dan 4:17, "basest of men"; Jer 39:5-Jer 39:6; Jer 52:9-Jer 52:11.

 6   rewards--literally, "presents poured out in lavish profusion."

 8   gain . . . time--literally, "buy." Compare Eph 5:16; Col 4:5, where the sense is somewhat different.
the thing is gone from me--(See on Dan 2:5).

 9   one decree--There can be no second one reversing the first (Esth 4:11).
corrupt--deceitful.
till the time be changed--till a new state of things arrive, either by my ceasing to trouble myself about the dream, or by a change of government (which perhaps the agitation caused by the dream made Nebuchadnezzar to forebode, and so to suspect the Chaldeans of plotting).
tell . . . dream, and I shall know . . . ye can show . . . interpretation--If ye cannot tell the past, a dream actually presented to me, how can ye know, and show, the future events prefigured in it?

 10   There is not a man . . . that can show--God makes the heathen out of their own mouth, condemn their impotent pretensions to supernatural knowledge, in order to bring out in brighter contrast His power to reveal secrets to His servants, though but "men upon the earth" (compare Dan 2:22-Dan 2:23).
therefore, &c.--that is, If such things could be done by men, other absolute princes would have required them from their magicians; as they have not, it is proof such things cannot be done and cannot be reasonably asked from us.

 11   gods, whose dwelling is not with flesh--answering to "no man upon the earth"; for there were, in their belief, "men in heaven," namely, men deified; for example, Nimrod. The supreme gods are referred to here, who alone, in the Chaldean view, could solve the difficulty, but who do not communicate with men. The inferior gods, intermediate between men and the supreme gods, are unable to solve it. Contrast with this heathen idea of the utter severance of God from man, John 1:14, "The Word was made flesh, and dwelt among us"; Daniel was in this case made His representative.

 12   Daniel and his companions do not seem to have been actually numbered among the Magi or Chaldeans, and so were not summoned before the king. Providence ordered it so that all mere human wisdom should be shown vain before His divine power, through His servant, was put forth. Dan 2:24 shows that the decree for slaying the wise men had not been actually executed when Daniel interposed.

 14   captain of the king's guard--commanding the executioners (Margin; and Gen 37:36, Margin).

 15   Why is the decree so hasty--Why were not all of us consulted before the decree for the execution of all was issued?
the thing--the agitation of the king as to his dream, and his abortive consultation of the Chaldeans. It is plain from this that Daniel was till now ignorant of the whole matter.

 16   Daniel went in--perhaps not in person, but by the mediation of some courtier who had access to the king. His first direct interview seems to have been Dan 2:25 [BARNES].
time--The king granted "time" to Daniel, though he would not do so to the Chaldeans because they betrayed their lying purpose by requiring him to tell the dream, which Daniel did not. Providence doubtless influenced his mind, already favorable (Dan 1:19-Dan 1:20), to show special favor to Daniel.

 17   Here appears the reason why Daniel sought "time" (Dan 2:16), namely he wished to engage his friends to join him in prayer to God to reveal the dream to him.

 18   An illustration of the power of united prayer (Matt 18:19). The same instrumentality rescued Peter from his peril (Acts 12:5-Acts 12:12).

 19   revealed . . . in . . . night vision-- (Job 33:15-Job 33:16).

 20   answered--responded to God's goodness by praises.
name of God--God in His revelation of Himself by acts of love, "wisdom, and might" (Jer 32:19).

 21   changeth . . . times . . . seasons--"He herein gives a general preparatory intimation, that the dream of Nebuchadnezzar is concerning the changes and successions of kingdoms" [JEROME]. The "times" are the phases and periods of duration of empires (compare Dan 7:25; 1Chr 12:32; 1Chr 29:30); the "seasons" the fitting times for their culmination, decline, and fall (Eccl 3:1; Acts 1:7; 1Thess 5:1). The vicissitudes of states, with their times and seasons, are not regulated by chance or fate, as the heathen thought, but by God.
removed kings-- (Job 12:18; Ps 75:6-Ps 75:7; Jer 27:5; compare 1Sam 2:7-8).
giveth wisdom-- (1Kgs 3:9-12; Jas 1:5).

 22   revealeth-- (Job 12:22). So spiritually (Eph 1:17-Eph 1:18).
knoweth what is in . . . darkness-- (Ps 139:11-Ps 139:12; Heb 4:13).
light . . . him-- (Jas 1:17; 1John 1:4). Apocalypse (or "revelation") signifies a divine, prophecy a human, activity. Compare 1Cor 14:6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole person (Rev 1:10; Rev 4:2). The form of the apocalyptic revelation (the very term meaning that the veil that hides the invisible world is taken off) is subjectively either the dream, or, higher, the vision. The interpretation of Nebuchadnezzar's dream was a preparatory education to Daniel himself. By gradual steps, each revelation preparing him for the succeeding one, God fitted him for disclosures becoming more and more special. In the second and fourth chapters he is but an interpreter of Nebuchadnezzar's dreams; then he has a dream himself, but it is only a vision in a dream of the night (Dan 7:1-Dan 7:2); then follows a vision in a waking state (Dan 8:1-Dan 8:3); lastly, in the two final revelations (Dan 9:20; Dan 10:4-Dan 10:5) the ecstatic state is no longer needed. The progression in the form answers to the progression in the contents of his prophecy; at first general outlines, and these afterwards filled up with minute chronological and historical details, such as are not found in the Revelation of John, though, as became the New Testament, the form of revelation is the highest, namely, clear waking visions [AUBERLEN].

 23   thee . . . thee--He ascribes all the glory to God.
God of my fathers--Thou hast shown Thyself the same God of grace to me, a captive exile, as Thou didst to Israel of old and this on account of the covenant made with our "fathers" (Luke 1:54-Luke 1:55; compare Ps 106:45).
given me wisdom and might--Thou being the fountain of both; referring to Dan 2:20. Whatever wise ability I have to stay the execution of the king's cruel decree, is Thy gift.
me . . . we . . . us--The revelation was given to Daniel, as "me" implies; yet with just modesty he joins his friends with him; because it was to their joint prayers, and not to his individually, that he owed the revelation from God.
known . . . the king's matter--the very words in which the Chaldeans had denied the possibility of any man on earth telling the dream ("not a man upon the earth can show the king's matter," Dan 2:10). Impostors are compelled by the God of truth to eat up their own words.

 24   Therefore--because of having received the divine communication.
bring me in before the king--implying that he had not previously been in person before the king (see on Dan 2:16).

 25   I have found a man--Like all courtiers, in announcing agreeable tidings, he ascribes the merit of the discovery to himself [JEROME]. So far from it being a discrepancy, that he says nothing of the previous understanding between him and Daniel, or of Daniel's application to the king (Dan 2:15-Dan 2:16), it is just what we should expect. Arioch would not dare to tell an absolute despot that he had stayed the execution of his sanguinary decree, on his own responsibility; but would, in the first instance, secretly stay it until Daniel had got, by application from the king, the time required, without Arioch seeming to know of Daniel's application as the cause of the respite; then, when Daniel had received the revelation, Arioch would in trembling haste bring him in, as if then for the first time he had "found" him. The very difficulty when cleared up is a proof of genuineness, as it never would be introduced by a forger.

 27   cannot--Daniel, being learned in all the lore of the Chaldeans (Dan 1:4), could authoritatively declare the impossibility of mere man solving the king's difficulty.
soothsayers--from a root, "to cut off"; referring to their cutting the heavens into divisions, and so guessing at men's destinies from the place of the stars at one's birth.

 28   God--in contrast to "the wise men," &c. (Dan 2:27).
revealeth secrets-- (Amos 3:7; Amos 4:13). Compare Gen 41:45, Zaphnath-paaneah, "revealer of secrets," the title given to Joseph.
the latter days--literally, "in the after days" (Dan 2:29); "hereafter" (Gen 49:1): It refers to the whole future, including the Messianic days, which is the final dispensation (Isa 2:2).
visions of thy head--conceptions formed in the brain.

 29   God met with a revelation Nebuchadnezzar, who had been meditating on the future destiny of his vast empire.

 30   not . . . for any wisdom that I have--not on account of any previous wisdom which I may have manifested (Dan 1:17, Dan 1:20). The specially-favored servants of God in all ages disclaim merit in themselves and ascribe all to the grace and power of God (Gen 41:16; Acts 3:12). The "as for me," disclaiming extraordinary merit, contrasts elegantly with "as for thee," whereby Daniel courteously, but without flattery, implies, that God honored Nebuchadnezzar, as His vicegerent over the world kingdoms, with a revelation on the subject uppermost in his thoughts, the ultimate destinies of those kingdoms.
for their sakes that shall make known, &c.--a Chaldee idiom for, "to the intent that the interpretation may be made known to the king."
the thoughts of thy heart--thy subject of thought before falling asleep. Or, perhaps the probation of Nebuchadnezzar's character through this revelation may be the meaning intended (compare 2Chr 32:31; Luke 2:35).

 31   The world power in its totality appears as a colossal human form: Babylon the head of gold, Medo-Persia the breast and two arms of silver, Grćco-Macedonia the belly and two thighs of brass, and Rome, with its Germano-Slavonic offshoots, the legs of iron and feet of iron and clay, the fourth still existing. Those kingdoms only are mentioned which stand in some relation to the kingdom of God; of these none is left out; the final establishment of that kingdom is the aim of His moral government of the world. The colossus of metal stands on weak feet, of clay. All man's glory is as ephemeral and worthless as chaff (compare 1Pet 1:24). But the kingdom of God, small and unheeded as a "stone" on the ground is compact in its homogeneous unity; whereas the world power, in its heterogeneous constituents successively supplanting one another, contains the elements of decay. The relation of the stone to the mountain is that of the kingdom of the cross (Matt 16:23; Luke 24:26) to the kingdom of glory, the latter beginning, and the former ending when the kingdom of God breaks in pieces the kingdoms of the world (Rev 11:15). Christ's contrast between the two kingdoms refers to this passage.
a great image--literally, "one image that was great." Though the kingdoms were different, it was essentially one and the same world power under different phases, just as the image was one, though the parts were of different metals.

 32   On ancient coins states are often represented by human figures. The head and higher parts signify the earlier times; the lower, the later times. The metals become successively baser and baser, implying the growing degeneracy from worse to worse. Hesiod, two hundred years before Daniel, had compared the four ages to the four metals in the same order; the idea is sanctioned here by Holy Writ. It was perhaps one of those fragments of revelation among the heathen derived from the tradition as to the fall of man. The metals lessen in specific gravity, as they downwards; silver is not so heavy as gold, brass not so heavy as silver, and iron not so heavy as brass, the weight thus being arranged in the reverse of stability [TREGELLES]. Nebuchadnezzar derived his authority from God, not from man, nor as responsible to man. But the Persian king was so far dependent on others that he could not deliver Daniel from the princes (Dan 6:14-Dan 6:15); contrast Dan 5:18-Dan 5:19, as to Nebuchadnezzar's power from God, whom he would he slew, and whom he would he kept alive" (compare Ezra 7:14; Esth 1:13-Esth 1:16). Grćco-Macedonia betrays its deterioration in its divisions, not united as Babylon and Persia. Iron is stronger than brass, but inferior in other respects; so Rome hardy and strong to tread down the nations, but less kingly and showing its chief deterioration in its last state. Each successive kingdom incorporates its predecessor (compare Dan 5:28). Power that in Nebuchadnezzar's hands was a God-derived (Dan 2:37-Dan 2:38) autocracy, in the Persian king's was a rule resting on his nobility of person and birth, the nobles being his equals in rank, but not in office; in Greece, an aristocracy not of birth, but individual influence, in Rome, lowest of all, dependent entirely on popular choice, the emperor being appointed by popular military election.

 33   As the two arms of silver denote the kings of the Medes and Persians [JOSEPHUS]; and the two thighs of brass the Seleucidć of Syria and Lagidć of Egypt, the two leading sections into which Grćco-Macedonia parted, so the two legs of iron signify the two Roman consuls [NEWTON]. The clay, in Dan 2:41, "potter's clay," Dan 2:43, "miry clay," means "earthenware," hard but brittle (compare Ps 2:9; Rev 2:27, where the same image is used of the same event); the feet are stable while bearing only direct pressure, but easily "broken" to pieces by a blow (Dan 2:34), the iron intermixed not retarding, but hastening, such a result.

 34   stone--Messiah and His kingdom (Gen 49:24; Ps 118:22; Isa 28:16). In its relations to Israel, it is a "stone of stumbling" (Isa 8:14; Acts 4:11; 1Pet 2:7-8) on which both houses of Israel are broken, not destroyed (Matt 21:32). In its relation to the Church, the same stone which destroys the image is the foundation of the Church (Eph 2:20). In its relation to the Gentile world power, the stone is its destroyer (Dan 2:35, Dan 2:44; compare Zech 12:3). Christ saith (Matt 21:44, referring to Isa 8:14-Isa 8:15), "Whosoever shall fall on this stone (that is, stumble, and be offended, at Him, as the Jews were, from whom, therefore, He says, 'The kingdom shall be taken') shall be broken; but (referring to Dan 2:34-Dan 2:35) on whomsoever it shall fall (referring to the world power which had been the instrument of breaking the Jews), it will (not merely break, but) grind him to powder" (1Cor 15:24). The falling of the stone of the feet of the image cannot refer to Christ at His first advent, for the fourth kingdom was not then as yet divided--no toes were in existence (see on Dan 2:44).
cut out--namely, from "the mountain" (Dan 2:45); namely, Mount Zion (Isa 2:2), and antitypically, the heavenly mount of the Father's glory, from whom Christ came.
without hands--explained in Dan 2:44, "The God of heaven shall set up a kingdom," as contrasted with the image which was made with hands of man. Messiah not created by human agency, but conceived by the Holy Ghost (Matt 1:20; Luke 1:35; compare Zech 4:6; Mark 14:58; Heb 9:11, Heb 9:24). So "not made with hands," that is, heavenly, 2Cor 5:1; spiritual, Col 2:11. The world kingdoms were reared by human ambition: but this is the "kingdom of heaven"; "not of this world" (John 18:36). As the fourth kingdom, or Rome, was represented in a twofold state, first strong, with legs of iron, then weak, with toes part of iron, part of clay; so this fifth kingdom, that of Christ, is seen conversely, first insignificant as a "stone," then as a "mountain" filling the whole earth. The ten toes are the ten lesser kingdoms into which the Roman kingdom was finally to be divided; this tenfold division here hinted at is not specified in detail till the seventh chapter. The fourth empire originally was bounded in Europe pretty nearly by the line of the Rhine and Danube; in Asia by the Euphrates. In Africa it possessed Egypt and the north coasts; South Britain and Dacia were afterwards added but were ultimately resigned. The ten kingdoms do not arise until a deterioration (by mixing clay with the iron) has taken place; they are in existence when Christ comes in glory, and then are broken in pieces. The ten have been sought for in the invading hosts of the fifth and sixth century. But though many provinces were then severed from Rome as independent kingdoms, the dignity of emperor still continued, and the imperial power was exercised over Rome itself for two centuries. So the tenfold divisions cannot be looked for before A.D. 731. But the East is not to be excluded, five toes being on each foot. Thus no point of time before the overthrow of the empire at the taking of Constantinople by the Turks (A.D. 1453) can be assigned for the division. It seems, therefore, that the definite ten will be the ultimate development of the Roman empire just before the rise of Antichrist, who shall overthrow three of the kings, and, after three and a half years, he himself be overthrown by Christ in person. Some of the ten kingdoms will, doubtless, be the same as some past and present divisions of the old Roman empire, which accounts for the continuity of the connection between the toes and legs, a gap of centuries not being interposed, as is objected by opponents of the futurist theory. The lists of the ten made by the latter differ from one another; and they are set aside by the fact that they include countries which were never Roman, and exclude one whole section of the empire, namely, the East [TREGELLES].
upon his feet--the last state of the Roman empire. Not "upon his legs." Compare "in the days of these kings" (see on Dan 2:44).

 35   broken . . . together--excluding a contemporaneous existence of the kingdom of the world and the kingdom of God (in its manifested, as distinguished from its spiritual, phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly (2Thess 1:7-10; 2Thess 2:8). However, the Hebrew may be translated, "in one discriminate mass."
chaff--image of the ungodly, as they shall be dealt with in the judgment (Ps 1:4-Ps 1:5; Matt 3:12).
summer threshing-floors--Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff.
no place . . . found for them-- (Rev 20:11; compare Ps 37:10, Ps 37:36; Ps 103:16).
became . . . mountain--cut out of the mountain (Dan 2:45) originally, it ends in becoming a mountain. So the kingdom of God, coming from heaven originally, ends in heaven being established on earth (Rev 21:1-Rev 21:3).
filled . . . earth-- (Isa 11:9; Hab 2:14). It is to do so in connection with Jerusalem as the mother Church (Ps 80:9; Isa 2:2-Isa 2:3).

 36   we--Daniel and his three friends.

 37   Thou . . . art a king of kings--The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it was. In twenty-three years after him the empire was ended: with him its greatness is identified (Dan 4:30), his successors having done nothing notable. Not that he actually ruled every part of the globe, but that God granted him illimitable dominion in whatever direction his ambition led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phśnician colonies (Jer 27:5-Jer 27:8). Compare as to Cyrus, Ezra 1:2.

 38   men . . . beasts . . . fowls--the dominion originally designed for man (Gen 1:28; Gen 2:19-Gen 2:20), forfeited by sin; temporarily delegated to Nebuchadnezzar and the world powers; but, as they abuse the trust for self, instead of for God, to be taken from them by the Son of man, who will exercise it for God, restoring in His person to man the lost inheritance (Ps 8:4-Ps 8:6).
Thou art . . . head of gold--alluding to the riches of Babylon, hence called "the golden city" (Isa 14:4; Jer 51:7; Rev 18:16).

 39   That Medo-Persia is the second kingdom appears from Dan 5:28 and Dan 8:20. Compare 2Chr 36:20; Isa 21:2.
inferior--"The kings of Persia were the worst race of men that ever governed an empire" [PRIDEAUX]. Politically (which is the main point of view here) the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire.
brass--The Greeks (the third empire, Dan 8:21; Dan 10:20; Dan 11:2-Dan 11:4) were celebrated for the brazen armor of their warriors. JEROME fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in Dan 2:32, may refer to the drunkenness of Alexander and the luxury of the Ptolemies [TIRINUS].
over all the earth--Alexander commanded that he should be called "king of all the world" [JUSTIN, 12. sec. 16.9; ARRIAN, Campaigns of Alexander, 7. sec. 15]. The four successors (diadochi) who divided Alexander's dominions at his death, of whom the Seleucidć in Syria and the Lagidć in Egypt were chief, held the same empire.

 40   iron--This vision sets forth the character of the Roman power, rather than its territorial extent [TREGELLES].
breaketh in pieces--So, in righteous retribution, itself will at last be broken in pieces (Dan 2:44) by the kingdom of God (Rev 13:10).

 41   feet . . . toes . . . part . . . clay . . . iron--explained presently, "the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware); and Dan 2:43, "they shall mingle . . . with the seed of men," that is, there will be power (in its deteriorated form, iron) mixed up with that which is wholly of man, and therefore brittle; power in the hands of the people having no internal stability, though something is left of the strength of the iron [TREGELLES]. NEWTON, who understands the Roman empire to be parted into the ten kingdoms already (whereas TREGELLES makes them future), explains the "clay" mixture as the blending of barbarous nations with Rome by intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The "mingling with the seed of men" (Dan 2:44) seems to refer to Gen 6:2, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described in similar words. The reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan nations, a deterioration being the result. Efforts have been often made to reunite the parts into one great empire, as by Charlemagne and Napoleon, but in vain. Christ alone shall effect that.

 44   in the days of these kings--in the days of these kingdoms, that is, of the last of the four. So Christianity was set up when Rome had become mistress of Judea and the world (Luke 2:1, &c.) [NEWTON]. Rather, "in the days of these kings," answers to "upon his feet" (Dan 2:34); that is, the ten toes (Dan 2:42), or ten kings, the final state of the Roman empire. For "these kings" cannot mean the four successional monarchies, as they do not coexist as the holders of power; if the fourth had been meant, the singular, not the plural, would be used. The falling of the stone on the image must mean, destroying judgment on the fourth Gentile power, not gradual evangelization of it by grace; and the destroying judgment cannot be dealt by Christians, for they are taught to submit to the powers that be, so that it must be dealt by Christ Himself at His coming again. We live under the divisions of the Roman empire which began fourteen hundred years ago, and which at the time of His coming shall be definitely ten. All that had failed in the hand of man shall then pass away, and that which is kept in His own hand shall be introduced. Thus the second chapter is the alphabet of the subsequent prophetic statements in Daniel [TREGELLES].
God of heaven . . . kingdom--hence the phrase, "the kingdom of heaven" (Matt 3:2).
not . . . left to other people--as the Chaldees had been forced to leave their kingdom to the Medo-Persians, and these to the Greeks, and these to the Romans (Mic 4:7; Luke 1:32-Luke 1:33).
break . . . all-- (Isa 60:12; 1Cor 15:24).

 45   without hands--(See on Dan 2:35).

 46   fell upon . . . face, and worshipped Daniel--worshipping God in the person of Daniel. Symbolical of the future prostration of the world power before Messiah and His kingdom (Phil 2:10). As other servants of God refused such honors (Acts 10:25-Acts 10:26; Acts 14:13-Acts 14:15; Rev 22:8-Rev 22:9) would not taste defiled food, nor give up prayer to God at the cost of his life (Dan 6:7, Dan 6:10), it seems likely that Daniel rejected the proffered divine honors. The word "answered" (Dan 2:47) implies that Daniel had objected to these honors; and in compliance with his objection, "the king answered, Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in Dan 2:30, giving God all the glory (compare Dan 2:45).
commanded . . . sweet odours--divine honors (Ezra 6:10). It is not said his command was executed.

 47   Lord of kings--The world power shall at last have to acknowledge this (Rev 17:14; Rev 19:16); even as Nebuchadnezzar, who had been the God-appointed "king of kings" (Dan 2:37), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings."

 48   One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen; namely, that Daniel might be promoted, and the captive people of God be comforted: the independent state of the captives during the exile and the alleviation of its hardships, were much due to Daniel.

 49   Daniel requested--Contrast this honorable remembrance of his humble friends in his elevation with the spirit of the children of the world in the chief butler's case (Gen 40:23; Eccl 9:15-Eccl 9:16; Amos 6:6).
in the gate--the place of holding courts of justice and levees in the East (Esth 2:19; Job 29:7). So "the Sublime Porte," or "Gate," denotes the sultan's government, his counsels being formerly held in the entrance of his palace. Daniel was a chief counsellor of the king, and president over the governors of the different orders into which the Magi were divided.
Between the vision of Nebuchadnezzar in the second chapter and that of Daniel in the seventh, four narratives of Daniels and his friends' personal history are introduced. As the second and seventh chapters go together, so chapters the third and sixth chapters (the deliverance from the lions' den), and the fourth and fifth chapters. Of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at the very time they seem to be crushed by the world power. The second pair shows, in the case of the two kings of the first monarchy, how God can suddenly humble the world power in the height of its insolence. The latter advances from mere self-glorification, in the fourth chapter, to open opposition to God in the fifth. Nebuchadnezzar demands homage to be paid to his image (Dan 3:1-Dan 3:6), and boasts of his power (Dan. 4:1-18). But Belshazzar goes further, blaspheming God by polluting His holy vessels. There is a similar progression in the conduct of God's people. Shadrach, Meshach, and Abed-nego refuse positive homage to the image of the world power (Dan 3:12); Daniel will not yield it even a negative homage, by omitting for a time the worship of God (Dan 6:10). Jehovah's power manifested for the saints against the world in individual histories (the third through sixth chapters) is exhibited in the second and seventh chapters, in world-wide prophetical pictures; the former heightening the effect of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of the theocracy before the Babylonian king, who deemed himself almighty, at a time when God could not manifest it in His people as a body. They tended also to secure, by their impressive character, that respect for the covenant-people on the part of the heathen powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honor to the God of heaven, and commanding the building of the temple (Ezra 1:1-Ezra 1:4) [AUBERLEN].