And just as you saw
This phrase indicates a direct connection to the vision that Daniel is interpreting for King Nebuchadnezzar. The vision is a divine revelation, and Daniel's role as an interpreter underscores the prophetic nature of his ministry. The phrase suggests that the vision is not merely a dream but a message from God, requiring careful attention and interpretation. The Hebrew root for "saw" (חָזָה, chazah) implies not just physical sight but spiritual insight, emphasizing the importance of divine revelation in understanding God's plans.

the feet and toes
The feet and toes of the statue in Nebuchadnezzar's dream represent the final stage of the succession of kingdoms. In biblical symbolism, feet often denote the foundation or the end of a structure, suggesting that this part of the statue represents the culmination of human kingdoms. The toes, being ten in number, may symbolize completeness or a specific division within this kingdom. Historically, this has been interpreted as a reference to the fragmented nature of the Roman Empire or future divided kingdoms.

were partly of potter’s clay and partly of iron
This mixture of materials signifies a kingdom that is both strong and fragile. Iron, known for its strength and durability, represents power and might, while clay, easily broken, symbolizes weakness and instability. The combination of these materials suggests a kingdom that, despite its outward strength, is internally divided and vulnerable. The use of "potter's clay" (חֶרֶשׂ, cheres) highlights the human element, as clay is often associated with creation and humanity in biblical texts, pointing to the flawed nature of human governance.

so this will be a divided kingdom
The division within the kingdom is a central theme in this prophecy. Historically, this has been seen as a reference to the Roman Empire, which was known for its vast reach but also its internal divisions and eventual fragmentation. Theologically, it speaks to the impermanence of earthly kingdoms and the ultimate sovereignty of God over human history. The divided nature of the kingdom serves as a reminder of the limitations of human power and the futility of relying on worldly strength.

yet it will have some of the strength of iron
Despite its divisions, the kingdom retains some of the strength associated with iron. This suggests that while the kingdom is flawed, it still possesses significant power and influence. The phrase underscores the complexity of human empires, which can be both formidable and fragile. In a spiritual sense, it serves as a warning against placing trust in human institutions, which, despite their might, are ultimately transient and subject to God's will.

just as you saw the iron mixed with clay
The repetition of the imagery of iron mixed with clay reinforces the message of the kingdom's dual nature. The mixture is unnatural and unstable, symbolizing the inherent weaknesses in human attempts to create lasting power structures. This imagery serves as a prophetic warning of the inevitable downfall of kingdoms that do not align with God's purposes. It also points to the ultimate establishment of God's eternal kingdom, which will replace all earthly powers.

(41) Shall be divided.--The meaning seems to be, "notwithstanding that there will be inward divisions in this last empire, as is signified by the divisions, first into two legs, then into two feet, and lastly into ten toes, yet the outward character of it will be the strength of iron."

Verses 41-43. - And whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided: but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall he partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. The version of the Septuagint is worthy of notice here, "And as thou sawest (hast seen, ἑώρακας) its feet and toes were partly of potter's clay, and partly of iron. Another kingdom shall be divided in itself, as thou sawest the iron mingled with the miry clay, and the toes of the feet were partly of iron and partly of clay, part of the kingdom shall be strong, and part shall be broken. And as thou sawest the iron mingled with the miry clay, there shall be mixings (συμμιγεῖς) to the generation (γένεσιν) of mankind (ἀνθρώπων), but they shall not agree nor be well affected one to another, just as (ὥσπερ) iron cannot be compounded with clay." It may be observed here that a clause is omitted from ver. 41, "but there shall be in it of the strength of the iron." In the forty-third verse the difference is due to זְרַע as infinitive of the verb "to sow," that is to say, the translator must have read למזרע instead of להון בזיי. The addition of ἄλλη has had its origin in a false idea that the feet and toes of the image represented a new world-dominion. Theodotion renders, "Because (ὅτι) thou sawest the feet and the toes part of potter's clay, and part of iron, a kingdom shall be divided, and there will be in it from the iron root in like manner as thou sawest the iron mingled with the potter's clay. And the toes of the feet were partly iron, and partly clay, part of the kingdom shall be strong, and part of it shall be broken (being broken, συντριβόμενον); because thou sawest the iron mingled with the potter's clay, there shall be mixings with the seed of men: but they shall not adhere one to another, even as iron is not mingled with clay." Neither in Syriac nor Chaldee has netzab the meaning "to be firm;" nitzebthah means, in later Aramaic, "a seedling." Originally, however, it meant "to confirm," "to set up," "to strengthen," as the Hebrew יָצַב (yatzab) and נָצַב (natzab). This meaning had been lost sight of by the time Theodotion wrote, or possibly before the translation was made which he revised. The Peshitta does not call for remark, save that it agrees with Theodotion in translating נצבתא (nitzeba-thah) "root." Jerome renders it plantarium. This new development of the image is to be regarded, not as another empire, but as the outgrowth of the fourth kingdom. This is clear from the fact that there is no new substance introduced of which the feet and toes are wholly made up, but the iron is mingled with a new and inferior substance, potter's clay. The numerical mark "ten," which is to be regarded as the peculiar distinctive sign of the fourth empire, is in the toes. This last empire, whatever it may be taken to be, is one that splits itself up into approximately ten parts or sub-kingdoms. Further, there shall be a foreign element introduced which shall not harmonize with the original material. Professor Bevan is certain that the reference is "to the marriages of the Ptolemies with the Se-leucidae." Notwithstanding that Professor Bevan states this view as if it could not be doubted, it is evidently false. Both the Lagids and the Seleucids were Macedonians, and there was no natural incompatibility. If marriage is intended here, and if the fourth monarchy were the Hellenic, more sensible would have been the suggestion that it referred to the Hellenizing of South-Western Asia - the miscegenation of the peoples inaugurated by Alexander the Great, only it did not proceed very far. Further, it did not signalize the end of the Greek rule, but really the beginning of it. We admit certainly that the LXX. translates in a way that suggests the marriage of a superior with an inferior race. But there is no reference in reality to marriage, but to the mingling of two distinct culture-elements, the infusion of barbarous races into the midst of a civilized; and the barbarians taking on some of the outward forms of civilization would represent better the thing indicated. But to take this as referring to the marriage of the Seleucids and Lagids is certainly as wrong as wrong can be, although it is held by Moses Stuart, Hitzig, Ewald, as well as Professor Bevan. Not one of them shows which, the Seleucid or the Lagid, is "the clay," "the seed of men," and which the governing power or race that mingles with them. Yet the inferiority of the clay is an essential element in the symbolism. Hoffmann's idea, that there is reference to the marriage of the Emperor Otto II. and the Russian grandduke Wladimir with the daughters of the Byzantine emperor, is equally far-fetched. Certainly the intrusion into the Roman Empire of the Germanic tribes on the. one side, and of the Arabs and Turks on the other, is an interpretation much closer to the real meaning of the symbol. A good deal can be said for Dr. Bonnar's theory, that it is the effort of monarchy to rest on democracy. As to the number, ten, it is not to be made absolute; it may be more than ten or fewer than ten. All that is necessary is that the number be considerably more than four, and not so numerous as to suggest an indefinite multitude. The fact of "the toes" occupying the same portion of the image, seems to signify that these ten divisions were simultaneously existing. What is symbolized is clearly a state of matters not unlike what was in Greece after the defeat of the Persians, and before the Macedonian domination - a number of separate states forming part of one system. Such, to a certain extent, was the empire of the Diadochi, or successors of Alexander, only they were not generally more than four, five, or six - mainly four, the Seleucids, the Lagids, the Attalids, and the Anti-gonids. Such was the state of matters under the Holy Roman Empire, when what are now the six great powers were gradually separating themselves off. A similar state of matters existed at the same time among the Mohammedan powers, which acknowledged a certain suzerainty in the Caliph of Bagdad, but warred with each other with great freedom. While we have said that there is an appearance of simultaneity given to these monarchs or dynasties, candour compels us to acknowledge that they may be successive. We would not desire to anticipate what we say below in a special excursus on the four monarchies of Daniel; yet we may be permitted to indicate two senses in which the number ten may indicate Rome. There were ten emperors to the capture of Jerusalem, and the end of Judaism as a civil power, and the consequent independence of the Church from the trammels of Judaism. Further, a fair case might be made out for the different magistrates that exercised authority, more or less supreme, in Rome - consuls, praetors, dictators, magistri equitum, censors, tribunes. All these were replaced by the emperors. We merely indicate this, as we shall consider the subject more at large below.

Parallel Commentaries ...


And just as
וְדִֽי־ (wə·ḏî-)
Conjunctive waw | Pronoun - relative
Strong's 1768: Who, which, that, because

you saw that
חֲזַ֜יְתָה (ḥă·zay·ṯāh)
Verb - Qal - Perfect - second person masculine singular
Strong's 2370: To gaze upon, mentally to dream, be usual

the feet
רַגְלַיָּ֣א (raḡ·lay·yā)
Noun - feminine plural determinate
Strong's 7271: A foot, a step, the pudenda

and toes
וְאֶצְבְּעָתָ֗א (wə·’eṣ·bə·‘ā·ṯā)
Conjunctive waw | Noun - feminine plural determinate
Strong's 677: Something to sieze with, a finger, a toe

were made partly of
מִנְּהֵ֞ן‪‬ (min·nə·hên)
Preposition | third person feminine plural
Strong's 4481: From, out of, by, by reason of, at, more than

fired clay
חֲסַ֤ף (ḥă·sap̄)
Noun - masculine singular
Strong's 2635: Clay, potsherd

and partly of
וּמִן־ (ū·min-)
Conjunctive waw | Preposition
Strong's 4481: From, out of, by, by reason of, at, more than

iron,
פַּרְזֶ֔ל (par·zel)
Noun - masculine singular
Strong's 6523: Iron

so this will be
תֶּהֱוֵ֔ה (te·hĕ·wêh)
Verb - Qal - Imperfect - third person feminine singular
Strong's 1934: To become, come to pass, be

a divided
פְלִיגָה֙ (p̄ə·lî·ḡāh)
Verb - Qal - QalPassParticiple - feminine singular
Strong's 6386: To divide

kingdom,
מַלְכ֤וּ (mal·ḵū)
Noun - feminine singular
Strong's 4437: Royalty, reign, kingdom

yet
קֳבֵל֙ (qo·ḇêl)
Preposition
Strong's 6903: In front of, before, because of, because that

some of
דִּֽי־ (dî-)
Pronoun - relative
Strong's 1768: Who, which, that, because

the strength
נִצְבְּתָ֥א (niṣ·bə·ṯā)
Noun - feminine singular determinate
Strong's 5326: Fixedness, firmness

of
דִ֥י (ḏî)
Pronoun - relative
Strong's 1768: Who, which, that, because

iron
פַרְזְלָ֖א (p̄ar·zə·lā)
Noun - masculine singular determinate
Strong's 6523: Iron

will be in it—
לֶֽהֱוֵא־ (le·hĕ·wê-)
Verb - Qal - Imperfect - third person masculine singular
Strong's 1934: To become, come to pass, be

just as you saw
חֲזַ֔יְתָה (ḥă·zay·ṯāh)
Verb - Qal - Perfect - second person masculine singular
Strong's 2370: To gaze upon, mentally to dream, be usual

the iron
פַּ֨רְזְלָ֔א (par·zə·lā)
Noun - masculine singular determinate
Strong's 6523: Iron

mixed
מְעָרַ֖ב (mə·‘ā·raḇ)
Verb - Piel - QalPassParticiple - masculine singular
Strong's 6151: To commingle

with clay.
בַּחֲסַ֥ף (ba·ḥă·sap̄)
Preposition-b | Noun - masculine singular construct
Strong's 2635: Clay, potsherd


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OT Prophets: Daniel 2:41 Whereas you saw the feet and toes (Dan. Da Dn)