Daniel 2:44

Alkitab Terjemahan Lama

Maka pada zaman raja-raja itu oleh Allah yang di sorga akan diadakan sebuah kerajaan yang pada selama-lamanya tiada dapat dibinasakan, maka kerajaan itu tiada akan diserahkan kepada salah suatu bangsa yang lain, dan ia itupun akan menghancurkan dan meniadakan segala kerajaan itu, tetapi ia sendiri akan kekal sampai selama-lamanya.

Parallel Translations

Alkitab Terjemahan Baru
Tetapi pada zaman raja-raja, Allah semesta langit akan mendirikan suatu kerajaan yang tidak akan binasa sampai selama-lamanya, dan kekuasaan tidak akan beralih lagi kepada bangsa lain: kerajaan itu akan meremukkan segala kerajaan dan menghabisinya, tetapi kerajaan itu sendiri akan tetap untuk selama-lamanya,

Bahasa Indonesia Sehari-hari
Tetapi pada zaman raja-raja, Allah semesta langit akan mendirikan suatu kerajaan yang tidak akan binasa sampai selama-lamanya, dan kekuasaan tidak akan beralih lagi kepada bangsa lain: kerajaan itu akan meremukkan segala kerajaan dan menghabisinya, tetapi kerajaan itu sendiri akan tetap untuk selama-lamanya,

Bible Verse Review
  from Treasury of Scripure Knowledge

in the days: Chal, in their days, That is, in the days of one of these kingdoms - see Ruth 1:1, i.e, the Roman; in which the "God of heaven set up" the spiritual kingdom of the Messiah, which shall yet "become a great mountain, and fill the whole earth."

the God: Daniel 2:28, Daniel 2:37

set up: Genesis 49:10, Psalms 2:6-12, Psalms 72:1-20, Psalms 89:3, Psalms 89:4, Psalms 89:19-36, Psalms 110:1-4, Isaiah 9:6, Isaiah 9:7, Matthew 3:2, Matthew 3:3, Matthew 28:18, Ephesians 1:20-22

which shall never: Daniel 4:3, Daniel 4:34, Daniel 6:26, Daniel 7:13, Daniel 7:14, Psalms 145:13, Ezekiel 37:25, Micah 4:7, Luke 1:32, Luke 1:33, John 12:34, Revelation 11:15

kingdom: Chal, kingdom thereof

break: Daniel 8:25, Psalms 2:9, Psalms 21:8, Psalms 21:9, Isaiah 60:12, 1 Corinthians 15:24, 1 Corinthians 15:25, Revelation 2:27, Revelation 19:15-20

Reciprocal: Genesis 22:17 - thy seed Genesis 24:7 - Lord Genesis 27:29 - Let people Exodus 15:18 - General Numbers 23:24 - he shall Numbers 24:7 - his kingdom Joshua 6:2 - I have 2 Samuel 3:1 - David waxed 2 Samuel 5:10 - General 2 Samuel 7:16 - General 1 Chronicles 17:12 - I will 1 Chronicles 28:7 - Moreover Job 34:20 - without Job 34:24 - break Psalms 29:10 - King Psalms 45:6 - throne Psalms 72:5 - as long Psalms 72:7 - abundance Psalms 89:29 - throne Psalms 96:10 - the Lord Psalms 146:10 - reign Isaiah 60:22 - little Jeremiah 33:14 - General Lamentations 5:19 - thy throne Ezekiel 17:22 - upon Ezekiel 21:27 - until Daniel 2:34 - a stone Daniel 7:9 - till Daniel 7:27 - whose kingdom Obadiah 1:21 - and the Jonah 1:9 - the God Micah 2:13 - breaker Micah 4:1 - the mountain Micah 4:3 - and rebuke Micah 4:8 - the first Micah 4:13 - thou shalt Haggai 2:7 - I will shake Haggai 2:22 - overthrow Zechariah 12:3 - a burdensome Zechariah 12:6 - they Zechariah 14:3 - General Zechariah 14:9 - the Lord Matthew 6:10 - Thy kingdom Matthew 8:11 - That Matthew 12:28 - then Matthew 13:32 - the least Matthew 21:5 - thy King Matthew 21:44 - but Matthew 25:1 - the kingdom Mark 1:15 - The time Mark 4:31 - is less than Luke 10:9 - The kingdom Luke 11:2 - Thy kingdom Luke 11:20 - the kingdom Luke 13:19 - and it Luke 17:20 - observation Luke 20:18 - shall fall Luke 22:18 - until Luke 24:44 - in the prophets John 3:30 - must increase John 18:36 - My kingdom is Acts 1:3 - speaking Acts 5:24 - this Acts 12:24 - General Acts 26:6 - the promise Romans 14:17 - kingdom Romans 15:12 - and he 1 Corinthians 1:28 - to bring Ephesians 1:10 - in the Philippians 2:9 - God 1 Timothy 1:17 - the King 1 Timothy 6:15 - who Hebrews 10:13 - General Hebrews 12:28 - a kingdom 1 Peter 1:10 - which 1 Peter 1:11 - the glory Revelation 12:10 - the kingdom Revelation 16:11 - the God Revelation 17:14 - the Lamb shall Revelation 20:4 - and they

Gill's Notes on the Bible

And in the days of these kings, c. Not of the Babylonian, Persian, and Grecian kings nor, indeed, of the old Roman kings, or emperors; but in the days of these ten kings, or kingdoms, into which the Roman empire is divided, signified by the ten toes, of different power and strength. Indeed the kingdom of Christ began to be set up in the times of Augustus Caesar, under whom Christ was born; and of Tiberius, under whom he was crucified; and was continued and increased in the reigns of others, until it obtained very much in the times of Constantine; and, after it suffered a diminution under the Papacy, was revived at the Reformation; but will not be set up in its glory until Christ has overcome the ten kings, or kingdoms, and put it into their hearts to hate and burn the antichristian whore; and when she and all the antichristian states will be destroyed by the pouring out of the vials: and then in their days

shall the God of heaven set up a kingdom which shall never be destroyed; this is the kingdom of the Messiah, as is owned by both ancient and modern Jews: so it is said in an ancient book p of theirs,

"in the time of the King Messiah, Israel shall be one nation in the earth, and one people to the holy blessed God; as it is written, in the days of these kings shall the God of heaven set up a kingdom, c.''

and in another of their writings q, esteemed very ancient, it is said,

"the Ishmaelites shall do fifteen things in the earth in the last days; the last of which mentioned is, they shall erect an edifice in the temple; at length two brothers shall rise up against them, and in their days shall spring up the branch of the Son of David; as it is said, in the days of these kings, c.''

and both Jarchi and Aben Ezra interpret this kingdom of the kingdom of the Messiah; and so Jacchiades, a much later writer, says the last kingdom is that of the Messiah: and another modern Jewish writer says r, in the time of the King Messiah there shall be but one kingdom, and but one King; and this the King, the true Messiah; but the rest of the kingdoms and their kings shall not subsist in his time; as it is written, "in the days of these kings c." which kingdom is no other than his church on earth, where he reigns; has his throne; holds forth his sceptre; gives out his laws, and is obeyed: and, though this is already in the world, yet it is not so visible, stable, and glorious, as it will be at the close of the fourth monarchy, which is meant by its being set up, confirmed, and established; and this will be done by the God of heaven, the Maker and possessor of it, and who dwells in it, and rules there, and over all the earth; and therefore Christ's church, or kingdom, is often called the kingdom of heaven; and when it is thus established, it will ever remain visible; its glory will be no more eclipsed; and much less subverted and overthrown, by all the powers of earth and hell. Christ was set up as King from everlasting, and the elect of God were appointed and given him as a kingdom as early; and in and over these he reigns by his Spirit and grace in time, when they are effectually called, and brought into subjection to him; these are governed by laws of his making: he is owned by them as their Lord and King, and they yield a ready and cheerful obedience to his commands, and he protects and defends them from their enemies; and such a kingdom Christ has always had from the beginning of the world: but there was a particular time in which it was to be set up in a more visible and glorious manner: it was set up in the days of his flesh on earth, though it came not with observation, or was attended with outward pomp and grandeur, it being spiritual, and not of this world; upon his ascension to heaven it appeared greater; he was made or declared Lord and Christ, and his Gospel was spread everywhere: in the times of Constantine it was still more glorious, being further extended, and enjoying great peace, liberty, and prosperity: in the times of Popish darkness, a stop was put to the progress of it, and it was reduced into a narrow compass; at the Reformation there was a fresh breaking of it out again, and it got ground in the world: in the spiritual reign it will be restored, and much more increased, through the Gospel being preached, and churches set up everywhere; and Christ's kingdom will then be more extensive; it will be from sea to sea and from the river to the ends of the earth; it will be more peaceable and prosperous; there will be none to annoy and do hurt to the subjects of it; it will be no more subject to changes and revolutions, but will be in a firm and stable condition; it will be established upon the top of the mountains, and be more visible and glorious, which is here meant by its being "set up": especially this will be the case in the Millennium state, when Christ shall reign before his ancients gloriously and they shall reign with him; and this will never be destroyed, but shall issue in the ultimate glory; for now all enemies will be put under the feet of Christ and his church; the beast and false prophet will be no more; and Satan will be bound during this time, and after that cast into the lake of fire and brimstone, with all the wicked angels and men:

and the kingdom shall not be left to another people; as the Babylonian monarchy to the Medes and Persians; the Persian monarchy to the Greeks; and the Grecian monarchy to the Romans; but this shall not be left to a strange people, but shall be given to the saints of the most High; see Daniel 7:27:

but it shall break in pieces and subdue all these kingdoms; the Babylonian, Persian, Grecian, and Roman; the three former in the latter, which has swallowed them up; besides, the rest of these monarchies, which are all signified by beasts in an after prophecy, are said still to live, though their dominion is taken away, Daniel 7:12, the same nations are in being, though not as monarchies, and have not the same denomination, and are in other hands; now these, and whatsoever kingdoms shall exist, when this shall be set up, shall be either broke to pieces, and utterly destroyed, or become subject to it; see

1 Corinthians 15:24:

and it shall stand for ever: throughout time in this world, and to all eternity in another; it will be an everlasting kingdom; which is interpreted by Irenaeus s, an ancient Christian writer in the second century, of the resurrection of the just; his words are,

"the great God hath signified by Daniel things to come, and he hath confirmed them by the Son; and Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and bring in an everlasting one, which is the resurrection of the just; for he saith, the God of heaven shall raise up a kingdom which shall never be destroyed;''

this is the first resurrection, which brings on the personal reign, in which the righteous shall reign with him a thousand years; see

Revelation 20:5.

p Zohar in Gen. fol. lxxxv. 4. q Pirke Eliezer, c. 30. fol. 31. 2. r R. Isaac, Chizzuk Emunah, par. 1. p. 45. s Adv. Haeres. l. 5. c. 26.

Barnes' Notes on the Bible

And in the days of these kings - Margin, “their.” The reading in the text “these kings” - is the more correct. The Vulgate renders this, “in the days of these kingdoms.” The natural and obvious sense of the passage is, that during the continuance of the kingdoms above-mentioned, or before they should finally pass away, that is, before the last one should become extinct, another kingdom would be established on the earth which would be perpetual. Before the succession of universal monarchies should have passed away, the new kingdom would be set up that would never be destroyed. Such language is not uncommon. “Thus, if we were to speak of anything taking place in the days of British kings, we should not of course understand it as running through all their reigns, but merely as occurring in some one of them.” - Prof. Bush. So it is said in Ruth 1:1 : “It came to pass in the days when the judges ruled, that there was a famine in the land;” that is, the famine occurred sometime under that general administration, or before it had passed away, evidently not meaning that there was a famine in the reign of each one. So it is said of Jephthah, that he was buried “in the cities of Gilead;” that is, some one of them. Josiah was buried in, “the sepulchres of his fathers;” that is, in some one of them.

Shall the God of heaven - The God, who rules in heaven; the true God. This is designed to show the Divine origin of this kingdom, and to distinguish it from all others. Though the others here referred to were under the Divine control, and were designed to act an important part in preparing the world for this, yet they are not represented as deriving their origin directly from heaven. They were founded in the usual manner of earthly monarchies, but this was to have a heavenly origin. In accordance with this, the kingdom which the Messiah came to establish is often called, in the New Testament, “the kingdom of heaven,” “the kingdom of God,” etc. Compare Micah 4:7; Luke 1:32-33.

Set up a kingdom - “Shall cause to arise or stand up” - יקים y^eqı̂ym. It shall not owe its origin to the usual causes by which empires are constituted on the earth by conquests; by human policy; by powerful alliances; by transmitted hereditary possession - but shall exist because God shall “appoint” and “constitute” it. There can be no reasonable doubt as to what kingdom is here intended, and nearly all expositors have supposed that it refers to the kingdom of the Messiah. Grotius, indeed, who made the fourth kingdom refer to the Seleucidse and Lagidse, was constrained by consistency to make this refer to the Roman power; but in this interpretation he stands almost, if not entirely, alone. Yet even he supposes it to refer not to “pagan” Rome only, but to Rome as the perpetual seat of power - the permanent kingdom - the seat of the church: “Imperium Romanum perpetuo mansurum, quod sedes erit ecclesice.” And although he maintains that he refers to Rome primarily, yet he is constrained to acknowledge that what is here said is true in a higher sense of the kingdom of Christ: Sensus sublimior, Christum finem impositurum omnibus. imperiis terrestribus. But there can be no real doubt as to what kingdom is intended. Its distinctly declared Divine origin; the declaration that it shall never be destroyed; the assurance that it would absorb all other kingdoms, and that it would stand forever; and the entire accordance of these declarations with the account of the kingdom of the Messiah in the New Testament, show beyond a doubt that the kingdom of the Redeemer is intended.

Which shall never be destroyed - The others would pass away. The Babylonian would be succeeded by the Medo-Persian, that by the Macedonian, that by the Roman, and that in its turn by the one which the God of heaven would set up. This would be perpetual. Nothing would have power to overthrow it. It would live in the revolutions of all other kingdoms, and would survive them all. Compare the notes at Daniel 7:14; and the summary of the doctrines taught here at the close of the notes at Daniel 2:45.

And the kingdom shall not be left to other people - Margin, “thereof. Literally, “Its kingdom shall not be left to other people;” that is, the ruling power appropriate to this kingdom or dominion shall never pass away from its rightful possessor, and be transferred to other hands. In respect to other kingdoms, it often happens that their sovereigns are deposed, and that their power passes into the hands of usurpers. But this can never occur in this kingdom. The government will never change hands. The administration will be perpetual. No foreign power shall sway the scepter of this kingdom. There “may be” an allusion here to the fact that, in respect to each of the other kingdoms mentioned, the power over the same territory “did” pass into the hands of other people. Thus, on the same territory, the dominion passed from the hands of the Babylonian princes to the hands of Cyrus the Persian, and then to the hands of Alexander the Macedonian, and then to the hands of the Romans. But this would never occur in regard to the kingdom which the God of heaven would set up. In the region of empire appropriate to it, it would never change hands; and this promise of perpetuity made this kingdom wholly unlike all its predecessors.

But it shall break in pieces and consume all these kingdoms - As represented by the stone cut out of the mountains without hands, impinging on the image. See the notes at Daniel 2:34-35.

Two inquiries at once meet us here, of somewhat difficult solution. The first is, How, if this is designed to apply to the kingdom of the Messiah, can the description be true? The language here would seem to imply some violent action; some positive crushing force; something like what occurs in conquests when nations are subdued. Would it not appear from this that the kingdom here represented was to make its way by conquests in the same manner as the other kingdoms, rather than by a silent and peaceful influence? Is this language, in fact, applicable to the method in which the kingdom of Christ is to supplant all others? In reply to these questions, it may be remarked,

(1) That the leading idea, as apparent in the prophecy, is not so much that of “violence” as that the kingdoms referred to would be “uttterly brought to an end;” that there would be, under this new kingdom, ultimately an entire cessation of the others; or that they would be removed or supplanted by this. This is represented Daniel 2:35 by the fact that the materials composing the other kingdoms are represented before this as becoming like “the chaff of the summer threshing-floors;” and as “being carried away, so that no place was found for them.” The stone cut out of the mountain, small at first, was mysteriously enlarged, so that it occupied the place which they did, and ultimately filled the earth. A process of gradual demolition, acting on them by constant attrition, removing portions of them, and occupying their place until they should disappear, and until there should be a complete substitution of the new kingdom in their place, would seem to correspond with all that is essential in the prophetic description, See the notes at Daniel 2:34, on the expression, “which smote the image upon his feet.” But

(2) This language is in accordance with what is commonly used in the predictions respecting the kingdom of the Messiah - language which is descriptive of the existence of “power” in subduing the nations, and bringing the opposing kingdoms of the world to an end. Thus in Psalms 2:9, “Thou shalt break them with a rod of iron: thou shalt dash them in pieces like a potter’s vessel.” Isaiah 9:12, “for the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted.” So 1 Corinthians 15:24-25, “When he shall have put down all rule, and all authority and power. For he must reign until he hath put all enemies under his feet.” These expressions denote that there will be an entire subjection of other kingdoms to that of the Messiah, called in the New Testament “the kingdom of God.” They undoubtedly imply that there will be some kind of “force” employed - for this great work cannot be accomplished without the existence of “power;” but it may be remarked

(a) That it does not necessarily mean that there will be “physical” force, or power like that by which kingdoms have been usually overturned. The kingdom of the Redeemer is a kingdom of “principles,” and those principles will subdue the nations, and bring them into subjection.

(b) It does not necessarily mean that the effect here described will be accomplished “at once.” It may be by a gradual process, like a continual beating on the image, reducing it ultimately to powder.

The other question which arises here is, How can it be said that the new kingdom which was to be set up would “break in pieces and consume all these kingdoms?” How could the destruction of the image in the Roman period be in fact the destruction of the “three” previous kingdoms, represented by gold, and silver, and brass? Would they not in fact have passed away before the Roman power came into existence? And yet, is not the representation in Daniel 2:35, that the iron, the clay, the brass, the silver, and the gold were broken in pieces together, and were all scattered like the chaff of the summer threshing-floor? Is it supposed that these kingdoms would be all in existence at the same time, and that the action of the symbolic “stone” was to be alike on all of them? To these questions, we may answer,

(1) That the meaning is, undoubtedly, that three of these kingdoms would have passed away at the time of the action of the “stone” referred to. They were to be a “succession” of kingdoms, occupying, to a great extent, the same territory, and not contemporary monarchies occupying distinct territories.

(2) The action of the “stone” was in fact, in a most important sense, to be on them all; that is, it was to be on what “constituted” these successive kingdoms of gold, silver, brass, and iron. Each was in its turn an universal monarchy. The same territory was substantially occupied by them all. The Medo-Persian scepter extended over the region under the Babylonian; the Macedonian over that; the Roman over that. There were indeed “accessions” in each successive monarchy, but still anything which affected the Roman empire affected what had “in fact” been the Babylonian, the Medo-Persian, and the Macedonian. A demolition of the image in the time of the Roman empire would be, therefore, in fact, a demolition of the whole.

(3) This interpretation is necessary from the nature of the symbolic representation. The eye of the monarch in the dream was directed to the image as “a splendid whole.” It was necessary to the object in view that he should see it “all at a time,” that he might have a distinct conception of it. This purpose made it impossible to exhibit the kingdoms “in succession,” but they all stood up before him at once. No one can doubt that there “might” have been a different representation, and that the kingdoms might have been made to pass before him in their order, but the representation would have been less grand and imposing. But this design made it necessary that the image should be kept “entire” before the mind until its demolition. It would have been unseemly to have represented the head as removed, and then the shoulders and breast, and then the belly and thighs, until nothing remained but the feet and toes. It was necessary to keep up the representation of “the image of colossal majesty and strength,” until a new power should arise which “would demolish it all.” Nebuchadnezzar is not represented as seeing the parts of the image successively appear or disappear. He does not at first see the golden head rising above the earth, and then the other parts in succession; nor the golden head disappearing, and then the other parts, until nothing was left but the feet and the toes. Such a representation would have destroyed the decorum and beauty of the whole figure; and as it cannot be argued that because Nebuchadnezzar saw the whole image at the outset standing in its complete form, that therefore, all these kingdoms must have been simultaneously in existence, so it cannot be argued because he saw the whole image standing when the stone smote upon it, that therefore, all these kingdoms must have had an existence then.

(4) It may be added, that the destruction of the last was in fact the destruction of all the three predecessors. The whole power had become embodied in that, and the demolition affected the whole series.

Clarke's Notes on the Bible

Verse Daniel 2:44. A kingdom which shall never be destroyed — The extensive and extending empire of Christ.

Shall not be left to other people — All the preceding empires have swallowed up each other successively; but this shall remain to the end of the world.