New American Standard Bible
"Inasmuch as you saw that a stone was cut out of the mountain without hands and that it crushed the iron, the bronze, the clay, the silver and the gold, the great God has made known to the king what will take place in the future; so the dream is true and its interpretation is trustworthy."
King James Bible
Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.
Darby Bible Translation
Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold, the great God hath made known to the king what shall come to pass hereafter. And the dream is certain, and the interpretation of it sure.
World English Bible
Because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God has made known to the king what shall happen hereafter: and the dream is certain, and its interpretation sure.
Young's Literal Translation
Because that thou hast seen that out of the mountain cut hath been a stone without hands, and it hath beaten small the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king that which is to be after this; and the dream is true, and its interpretation stedfast.
Daniel 2:45 Parallel
CommentaryBarnes' Notes on the Bible
Forasmuch as thou sawest that the stone ... - On the meaning of the language employed here, see the notes at Daniel 2:34-35. The word "forasmuch" may be taken either in connection with what precedes, or with what follows. In the former method, there should be a period at the word "gold" in this verse; and then the sense is, "In those days shall the God of heaven set up a kingdom, etc., "forasmuch," or "because" thou sawest a stone," etc., that is, that was a certain indication of it. According to the other method, the meaning is, "Forasmuch as thou sawest the stone cut out and demolish the image, the great God has made known the certainty of it;" that is, that is a certain indication that it will be done. The Vulgate is, "According to what thou sawest, that the stone was cut out without hands, and reduced the clay, etc., the great God has shown to the king what will be hereafter." The difference in the interpretation is not very material.
Cut out of the mountain - This is not inserted in the statement in Daniel 2:34. It seems, however, to be implied there, as there is mention of the stone as "cut out." The representation is evidently that of a stone disengaged from its native bed, the side of a mountain, without any human agency, and then rolling down the side of it and impinging on the image.
The great God hath made known to the king what shall come to pass hereafter - Margin, the same as the Chaldee, "after this." The meaning is simply, in time to come; in some future period. Daniel claims none of the merit of this discovery to himself. but ascribes it all to God.
And the dream is certain, and the interpretation thereof sure - That is, it is no vain and airy phantom; no mere working of the imagination. The dream was all that the monarch had supposed it to be - a representation of coming events, and his solicitude in regard to it was well-founded. Daniel speaks with the utmost assurance also as to its fulfillment. He knew that he had been led to this interpretation by no skill of his own; and his representation of it was such as to satisfy the monarch of its correctness. Two circumstances probably made it appear certain to the monarch, as we learn from the next verse it did: one, that Daniel had recalled the dream to his own recollection, showing that he was under a Divine guidance; and the other, the plausibility - the verisimilitude - the evident truthfulness of the representation. It was such a manifest "explanation" of the dream that Nebuchadnezzar, in the same manner as Pharaoh had done before him when his dreams were explained by Joseph, at once admitted the correctness of the representation.
Having now gone through with the "exposition" of this important passage respecting the stone cut from the mountain, it seems proper to make a few remarks in regard to the nature of the kingdom that would be set up, as represented by the stone which demolished the image, and which so marvelously increased as to fill the earth. That there is reference to the kingdom of the Messiah cannot be reasonably doubted. The points which are established in respect to that kingdom by the passage now under consideration are the following:
I. Its superhuman origin. This is indicated in the representation of the stone cut out of the mountain "without hands;" that is, clearly not by human agency, or in the ordinary course of events. There was to be a superhuman power exerted in detaching it from the mountain, as well as in its future growth. What appeared so marvelous was, that it was cut from its orginal resting place by some invisible power, and moved forward to the consummation of its work without any human agency. That this was designed to be significant of something there can be no reasonable doubt, for the result is made to turn on this. I do not see that any special significancy is to be attached to the idea of its being cut from "a mountain," nor that it is required of us to attempt to refine on that expression, and to ascertain whether the mountain means the Roman kingdom, out of which the gospel church was taken, as many suppose; or the Jewish nation, as Augustine supposed; or that "the origin of Christ was sublime and superior to the whole world," as Calvin supposes; or to the mountainous country of Judea in which the Messiah was born, as many others have maintained; or to the tomb of Joseph, as a rock from which the Messiah sprang to life and victory, as others have imagined.
All this belongs to a system of interpretatation that is trifling in the extreme. The representation of the mountain here is merely for the sake of verisimilitude, like the circumstances in a parable. If a stone was "cut out without hands," it would be natural to speak of it as cut from the mountain or parent-rock to which it was attached. The eye is not here directed to the "mountain" as having anything significant or marvelous about it, but to the "stone" that so mysteriously left its bed, and rolled onward toward the image. The point of interest and of marvel, the mysterious thing that attracted the eye, was that there was no human agency employed; that no hands were seen at work; that none of the ordinary instrumentalities were seen by which great effects are accomplished among men. Now this would properly represent the idea that the kingdom of the Messiah would have a supernatural origin. Its beginnings would be unlike what is usually seen among men. How appropriately this applies to the kingdom of the Messiah, as having its origin not in human power, need not here be stated. Nothing is more apparent; nothing is more frequently dwelt on in the New Testament, than that it had a heavenly origin. It did not owe its beginning to human plans, counsels, or power.
II. Its feebleness in its beginning, compared with its ultimate growth and power. At first it was a stone comparatively small, and that seemed utterly inadequate to the work of demolishing and pulverizing a colossal statue of gold, silver, brass, and iron. Ultimately it grew to be itself of mountain-size, and to fill the land. Now this representation would undoubtedly convey the fair impression that this new power, represented by the stone, would at first be comparatively small and feeble; that there would be comparative weakness in its origin as contrasted with what it would ultimately attain to; and that it would seem to be utterly inadequate to the performance of what it finally accomplished. It is hardly necessary to say that this corresponds entirely with the origin of the Messiah's kingdom. Everywhere it is represented as of feeble beginnings, and, as a system, to human view, entirely inadequate to so great a work as that of bringing other kingdoms to an end, and subduing it to itself. The complete fulfillment of the prophetic statement would be found in such circumstances as the following:
(1) The humble origin of the head of this new power hlmself - the Messiah - the King of Sion. He was, in fact, of a decayed and dilapidated family; was ranked among the poor; was without powerful friends or political connections; possessed no uncommon advantages of learning, and was regarded with contempt and scorn by the great mass of his countrymen. No one would have supposed that the religion originated by one of so humble an origin would have power to change the destiny of the kingdoms of the earth.
(2) The feebleness of the beginning of his kingdom. His few followers - the little band of fishermen; the slow progress at first made; these were circumstances strikingly in accordance with the representation in Daniel.
(3) The absence in that band of all that seemed requisite to accomplish so great a work. They had no arms, no wealth, no political power. They had nothing of what has commonly been employed to overthrow kingdoms, and the band of fishermen sent forth to this work seemed as little adequate to the undertaking as the stone cut from the mountain did to demolish the colossal image.
(4) All this feebleness in the beginning was wonderfully contrasted with the ultimate results, like the stone, when cut from the mountain, contrasted with its magnitude when it filled the earth. The Saviour himself often referred to the contrast between the feeble origin of his religion, and what it would grow to be. At first it was like a grain of mustard-seed, smallest among seeds; then it grew to be a tree so large that the fowls of the air lodged in the branches. At first it was like leaven, hidden in meal; ultimately it would diffuse itself through the mass, so that the whole would be leavened, Matthew 13:31-33.
III. It would supplant all other kingdoms. This was clearly indicated by the fact that the "stone" demolished the image, reducing it to powder, and filled the place which that occupied, and all the land. This has been explained (see the notes at Daniel 2:34-35), as meaning that it would not be by sudden violence, but by a continued process of comminution. There would be such an action on the kingdoms of the earth represented by gold, and silver, and brass, and iron, that they would disappear, and the new power represented by the "stone" would finally take their place. As this new power was to be humble in its origin, and feeble to human view; as it had nothing which, to outward appearance, would seem adequate to the result, the reference would seem to be to the "principles" which would characterize it, and which, as elements of power, would gradually but ultimately secure the changes represented by the demolition of the colossal statue.
The only question then would be, whether the principles in the kingdom of the Messiah had such originality and power as would gradually but certainly change the modes of government that existed in the world, and substitute another kind of reign; or, what is the influence which it will exert on the nations, causing new methods of government, in accordance with its principles, to prevail on the earth. Though apparently feeble, without arms, or wealth, or civil alliances, it has elements of "power" about it which will ultimately subdue all other principles of government, ard take their place. Its work was indeed to be a gradual work, and it is by no means accomplished, yet its effect has been mighty already on the principles that rule among the nations and will still be more mighty until "the laws of the kingdom of the Messiah shall prevail in all the earth." This seems to be the idea which it is designed to express by this prophetic image. If one were asked "in what respects" it is to be anticipated that these changes will be wrought, and "in what respects" we can discern the evidences of such changes already, we might say in such points as the following:
Professor Maspero does not need to be introduced to us. His name is well known in England and America as that of one of the chief masters of Egyptian science as well as of ancient Oriental history and archaeology. Alike as a philologist, a historian, and an archaeologist, he occupies a foremost place in the annals of modern knowledge and research. He possesses that quick apprehension and fertility of resource without which the decipherment of ancient texts is impossible, and he also possesses a sympathy …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 1
That Gospel Sermon on the Blessed Hope
Annunciation of the Birth of Jesus.
The First Sayings of Jesus --His Ideas of a Divine Father and of a Pure Religion --First Disciples.
"It is as I have spoken to Pharaoh: God has shown to Pharaoh what He is about to do.
"Now as for the repeating of the dream to Pharaoh twice, it means that the matter is determined by God, and God will quickly bring it about.
"For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe.
2 Samuel 7:22
"For this reason You are great, O Lord GOD; for there is none like You, and there is no God besides You, according to all that we have heard with our ears.
A Song; a Psalm of the sons of Korah. Great is the LORD, and greatly to be praised, In the city of our God, His holy mountain.
who shows lovingkindness to thousands, but repays the iniquity of fathers into the bosom of their children after them, O great and mighty God. The LORD of hosts is His name;
great in counsel and mighty in deed, whose eyes are open to all the ways of the sons of men, giving to everyone according to his ways and according to the fruit of his deeds;
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