Whereas you saw the iron mixed with miry clay, they will mingle themselves with the seed of men; but they won’t cling to one another, even as iron does not mix with clay.
Parallel Translations
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Whereas you saw the iron mixed with miry clay, they will mingle themselves with the seed of men; but they won’t cling to one another, even as iron does not mix with clay.
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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.
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And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay.
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Geneva Bible translators 1599 · Public Domain They shall by marriages and affinities think to make…
They shall by marriages and affinities think to make themselves strong: yet shall they never be joined in hearts.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Dan 2:43 And whereas thou sawest iron mixed with…
Dan 2:43 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.
Ver. 43. They shall mingle themselves with the seed of men,] i.e., Endeavour by interchangeable marriages to reunite the divisions; but that can as little be as iron can be mixed with clay: cleave they might for a while together, but not incorporate.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain With the seed of men, i.e. by marriage; but…
With the seed of men, i.e. by marriage; but they shall never solder well together, because ambition is of stronger force than affinity and consanguinity in rulers.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And whereas thou sawest iron mixed with miry clay,....…
And whereas thou sawest iron mixed with miry clay,.... That is, iron among the clay; otherwise iron and clay will not mix and cement together, as is affirmed in the latter part of the verse; but as some of these toes were of iron, and others of clay, or some part of them were iron, and some part of them of clay,
they shall mingle themselves with the seed of men; the Romans shall mix with people of other and many nations that shall come in among them, and unite in setting up kingdoms; or these kingdoms set up shall intermarry with each other, in order to strengthen their alliances, and support their interests: thus France, Spain, Portugal, and other nations; those of the royal families marry with each other, with such views:
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but they shall not cleave one to another, even as iron is not mixed with clay; and yet these ties of marriage and of blood shall not cause them to cleave to and abide by one another; but ambition and worldly interests will engage them to take part with each other's enemies, or to go to war with one another, to the weakening and hurting each other; and thus the potsherds of the earth will dash one another to pieces; and those who are more powerful, like the iron, will trample the weaker like miry clay under their feet.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Mingle themselves - By marriage, but they shall never…
Mingle themselves - By marriage, but they shall never knit well together, because ambition is stronger than affinity.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain And whereas thou sawest iron mixed with miry clay,…
And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men - Various explanations have been given of this verse, and it certainly is not of easy interpretation. The phrase “seed of men,” would properly denote something different from the original stock that was represented by iron; some foreign admixture that would be so unlike that, and that would so little amalgamate with it, as to be properly represented by clay as compared with iron. Prof. Stuart interprets this of matrimonial alliances, and supposes that the idea expressed is, that, “while the object of such alliances was union, or at least a design to bring about a peaceable state of things, that object was, in a peculiar manner, defeated.” The word rendered “men” (אנשׁא 'ănâshâ') is employed in Hebrew and in Chaldee to denote men of an inferior class - the lower orders, the common herd - in contradistinction from the more elevated and noble classes, represented by the word אישׁ 'ı̂ysh. See Isa 2:9; Isa 5:15; Pro 8:4.
The word here used also (from אנשׁ 'ânash) - to be sick, ill at ease, incurable), would properly denote feebleness or inferiority, and would be aptly represented by clay as contrasted with iron. The expression “seed of men,” as here used, would therefore denote some intermingling of an inferior race with the original stock; some union or alliance under the one sovereignty, which would greatly weaken it as a whole, though the original strength still was great. The language would represent a race of mighty and powerful men, constituting the stamina - the bone and the sinew of the empire - mixed up with another race or other races, with whom, though they were associated in the government, they could never be blended; could never assimilate. This foreign admixture in the empire would be a constant source of weakness, and would constantly tend to division and faction, for such elements could never harmonize.
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It is further to be remarked, that this would exist to a degree which would not be found in either of the three previous kingdoms. In fact, in these kingdoms there was no such intermingling with foreign nations as to destroy the homogeneousness of the empire. They were, in the main, Orientals; with the language, the manners, the customs, the habits of Orientals; and in respect to energy and power - the point here under consideration - there was no marked distinction between the subjected provinces and the original materials of the monarchy. By the act of subjection, they became substantially one people, and readily blended together. This remark will certainly apply to the two first of these monarchies - the Babylonian and the Medo-Persian; and though with less force to the Macedonian, yet it was not true of that, that it became so intermingled with foreign people as to constitute heterogeneous elements as it was of the Roman. In that monarchy, the element of “strength” was “infused” by Alexander and his Greeks; all the elements of weakness were in the original materials of the empire.
In the Roman, the element of strength - “the iron” - was in the original material of the empire; the weak, the heterogeneous element - “the clay” - was what was introduced from the foreign nations. This consideration may perhaps do something to show that the opinion of Grotius, Prof. Stuart, and others, that this fourth monarchy was what immediately succeeded Alexander is not well founded. The only question then is, whether, in the constitution of the Roman empire, at the time when it became the successor of the other three as a universal monarchy, there was such an intermingling of a foreign element, as to be properly represented by clay as contrasted with the original and stronger material “iron.” I say, “at the time when it became the successor of the other three as a universal monarchy,” because the only point of view in which Daniel contemplated it was that. He looked at this, as he did at the others, as already such a universal dominion, and not at what it was before, or at the steps by which it rose to power.
Now, on looking at the Roman empire at that period, and during the time when it occupied the position of the universal monarchy, and during which the “stone cut out of the mountain” grew and filled the world, there is no difficulty in finding such an intermingling with other nations - “the seed of men” - as to be properly described by “iron and clay” in the same image that could never be blended, The allusion is, probably, to that intermingling with other nations which so remarkably characterized the Roman empire, and which arose partly from its conquests, and partly from the inroads of other people in the latter days of the empire, and in reference to both of which there was no proper amalgamation, leaving the original vigour of the empire substantially in its strength, but introducing other elements which never amalgamated with it, and which were like clay intermingled with iron.
(1) From their conquests. Tacitus says, “Dominandi cupido cunctis affectibus flagrantior est” - the lust of ruling is more ardent than all other desires; and this was eminently true of the Romans. They aspired at the dominion of the world; and, in their strides at universal conquest, they brought nations under their subjection, and admitted them to the rights of citizenship, which had no affinity with the original material which composed the Roman power, and which never really amalgamated with it, anymore than clay does with iron.
(2) This was true, also, in respect to the hordes that poured into the empire from other countries, and particularly from the Scandinavian regions, in the latter periods of the empire, and with which the Romans were compelled to form alliances, while, at the same time, they could not amalgamate with them. “In the reign of the emperor Caracalla,” says Mr. Gibbon, “an innumerable swarm of Suevi appeared on the banks of the Mein, and in the neighborhood of the Roman provinces, in quest of food, or plunder, or glory. The hasty army of volunteers gradually coalesced into a great and permanent nation, and as it was composed of so many different tribes, assumed the name of Allemanni, or “allmen,” to denote their various lineage, and their common bravery.” No reader of the Roman history can be ignorant of the invasions of the Goths, the Huns, and the Vandals, or of the effects of these invasions on the empire.
No one can be ignorant of the manner in which they became intermingled with the ancient Roman people, or of the attempts to form alliances with them, by intermarriages and otherwish, which were always like attempts to unite iron and clay. “Placidia, daughter of Theodosius the Great, was given in marriage to Adolphus, king of the Goths; the two daughters of Stilicho, the Vandal, were successively married to Honorius; and Genseric, another Vandal, gave Eudocia, a captive imperial princess, to his son to wife.” The effects of the intermingling of foreign people on the character and destiny of the empire cannot be stated perhaps in a more graphic manner than is done by Mr. Gibbon, in the summary review of the Roman History, with which he concludes his seventh chapter, and at the same time there could scarcely be a more clear or cxpressive commentary on this prophecy of Daniel. “During the four first ages,” says he, “the Romans, in the laborious school of poverty, had acquired the virtues of war and government: by the vigorous exertion of those virtues, and by the assistance of fortune, they had obtained, in the course of the three succeeding centuries, an absolute empire over many countries of Europe, Asia, and Africa. The last three hundred years had been consumed in apparent prosperity and internal decline. The nation of soldiers, magistrates, and legislators, who composed the thirty-five tribes of the Roman people, was dissolved into the common mass of mankind, and confounded with the million of servile provincials who had received the name without adopting the spirit of Romans. A mercenary army, levied among the subjects and barbarians of the frontier, was the only order of men who preserved and abused their independence.
By their tumultuary election, a Syrian, a Goth, or an Arab was exalted to the throne of Rome, and invested with despotic power over the conquests and over the country of the Scipios. The limits of the Roman empire still extended from the Western Ocean to the Tigris, and from Mount Atlas to the Rhine and the Danube. To the undiscerning eye of the common, Philip appeared a monarch no less powerful than Hadrian or Augustus had formerly been. The form was still the same, but the animating health and rigor were fled. The industry of the people was discouraged and exhausted by a long series of oppression. The discipline of the legions, which alone, after the extinction of every other virtue, had propped the greatness of the state, was corrupted by the ambition, or relaxed by the weakness of the emperors. The strength of the frontiers, which had always consisted in arms rather than in fortifications, was insensibly undermined, and the fairest provinces were left exposed to the rapaciousness or ambition of the barbarians, who soon discovered the decline of the Roman empire.” - Vol. i. pp. 110, 111; Harper’s Edit. (N. Y.) 1829.
Compare the notes at Rev 6:1-8. The agency of the Roman empire was so important in preparing the world for the advent of the Son of God, and in reference to the establishment of his kingdom, that there was an obvious proriety that it should be made a distinct subject of prophecy. We have seen that each of the other three kingdoms had an important influence in preparing the world for the introduction of Christianity, and was designed to accomplish an important part in the “History of Redemption.” The agency of the Roman empire was more direct and important than any one or all of these, for
(a) that was the empire which had the supremacy when the Son of God appeared;
(b) that kingdom had performed a more direct and important work in preparing the world for his coming;
(c) it was under authority derived from that sovereignty that the Son of God was put to death; and
(d) it was by that, that the ancient dispensation was brought to an end; and
(e) it was under that, that the new religion was spread through the world. It may be of use, therefore, in an exposition of this prophecy, to refer, with some particularity, to the things that were accomplished by this “fourth kingdom” in furthering the work of redemption, or in introducing and establishing the kingdom that was to be “set up, and which was never to be destroyed.” That agency related to the following points:
(1) The establishment of a universal dominion; the fact that the world was brought under one scepter greatly favorcd the propagation of the Christian religion. We have seen, under the previous dynasties - the Babylonian, Persian, and macedonian - that such an universal empire was important in earlier ages to “prepare” the world for the advent of the Messiah. This was still more important when he was about actually to appear, and his religion was to be spread over the world. It greatly favored the diffusion of the new system that there was one empire; that the means of communication from one part of the world to another had been so extended by the Romans; and that one who was entitled to the privileges of citizenship could claim protection in nearly every part of the world.
(2) The prevalence of universal peace. The world had become subject to the Roman power, and conquest was at an end. The world at last, after so long agitations and strifes, was at peace. The distant provinces quietly submitted to the Roman control; the civil dissensions which had reigned so long at the capital were hushed; Augustus, having triumphed over all his rivals, quietly occupied the imperial throne, and, as a symbol of the universal peace, the temple of Janus was closed. Rarely in their history had that temple been closed before; and yet there was an obvious propriety that when the “Prince of Peace” should come, the world should be at rest, and that the clangor of arms should cease. It was a beautiful emblem of the nature of his reign. A world that had been always in conflict before rested on its arms; the tumult of battle had died away; the banners of war were furled; the legions of Rome paused in their career of conquest, and the world tranquilly waited for the coming of the Son of God.
(3) The Roman power accomplished an important agency in the great transaction which the Son of God came to perform in his making an atonement for the sins of the world. It was so arranged, in the Divine counsels, that he should be put to death, not by the hands of his own kindred and countrymen, but by the hands of foreigners, and under their authority. The necessity and the certainty of this was early predicted by the Saviour Mat 20:19; Mar 10:33; Luk 18:32, and it is clear that there were important reasons why it should be thus done; and doubtless one design of bringing Judea and the rest of the world under the Roman yoke was, that it might be accomplished in this way. Among the “reasons” for this may be suggested such as the following:
(a) The pagan world, as well as the Jewish community, thus had a part in the great transaction. He died for the whole world - Jews and Gentiles - and it was important that, that fact should be referred to in the manner of his death, and that the two great divisions of the human family should be united in the great transaction. It thus became not a “Jewish” affair only; not an event in which Judea alone was interested, but an affair of the world; a transaction in which the representatives of the world took their part.
(b) It was thus made a matter of publicity. The account of the death of the Saviour would thus, of course, be transmitted to the capital, and would demand the attention of those who were in power. When the gospel was preached at Rome, it would be proper to allege that it was a thing in which Rome itself had had an important agency, from the fact that under the Roman authority the Messiah had been put to death.
(c) The agency of the Romans, therefore, established the certainty of the death of Jesus, and consequently the certainty of his having risen from the dead. In order to demonstrate the latter, it was indispensable that the former should be made certain, and that all questions in regard to the reality of Iris death should be placed beyond a doubt. This was done by the agency of Pilate, a Roman governor. His death was certified to him, and he was satisfied of it. It became a matter of record; a point about which there could be no dispute. Accordingly, in all the questions that came up in reference to the religion of Christ, it was never made a matter of doubt that he had been really put to death under Pilate, the Roman governor, whatever question may have arisen about the fact of his resurrection.
(d) Equally important was the agency of the Romans in establishing establishing the “innocence” of the Saviour. After patient and repeated trials before himself, Pilate was constrained to say that he was innocent of the charges alleged against him, and that no fault could be found in him. In proclaiming the gospel, it was of immense importance to be able to affirm this throughout the world. It could never be alleged against the gospel that its Author had violated the laws; that he deserved to be put to death as a malefactor, for the records of the Roman governor himself showed the contrary. The agency of the Romans, therefore, in the great work of the atonement, though undesigned on their part, was of inestimable importance in the establishment of the Christian religion; and it may be presumed that it was for this, in part at least, that the world was placed under their control, and that it was so ordered that the Messiah suffered under authority derived from them.
(4) There was another important agency of the Romans in reference to the religion that was to fill the earth. It was in destroying the city of Jerusalem, and bringing to a final end the whole system of Hebrew rites and ceremonies. The ancient sacrifices lost their efficacy really when the atonement was made on the cross. Then there was no need of the temple, and the altar, and the ancient priesthood. It was necessary that the ancient rites should cease, and that, having now lost their efficacy, there should be no possibility of perpetuating them. Accordingly, within the space of about thirty years after the death of the Saviour, when there had been time to perceive the bearing of the atonement on their temple rites; when it was plain that they were no longer efficacious, significant, or necessary, the Romans were suffered to destroy the city, the altar, and the temple, and to bring the whole system to a perpetual end. The place where the ancient worship had been celebrated was tiaade a heap of ruins; the altar was overturned, never to be built again; and the pomp and splendor of the ancient ritual passed away forever. It was the design of God that that system should come to a perpetual end; and hence, by his providence, it was so arranged, that ruin should spread over the city where the Lord was crucified, and that the Jewish people should never build an altar or a temple there again. To this day it has never been in their power to kindle the fire of sacrifice there, or to cause the smoke of incense to ascend in a temple consecrated to the worship of the God of their fathers. The agency of this fourth kingdom, therefore, was exceedingly important in the introduction and establishment of that kingdom which was to be perpetual, and which was to fill the earth, and hence, the reference to it here, and the more extended reference in Dan. 7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Man. Pompey and Cæsar, Anthony and Augustus, married each…
Man. Pompey and Cæsar, Anthony and Augustus, married each other’s relations; but they soon quarrelled, and the race of the Cæsars was extinct in Nero. But this is better understood of the kings of Syria and of Egypt. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 43. This refers most probably to the matrimonial alliances…
43. This refers most probably to the matrimonial alliances between the Seleucidae and the Ptolemies (compare Dan_11:6; Dan_11:17; Jer_31:27), which were intended to strengthen the kingdom, but failed in their purpose.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 43. shall be mingling themselves by the seed of…
43. shall be mingling themselves by the seed of men] i.e. will contract matrimonial alliances. By ‘seed of men’ are meant probably children of the monarchs ruling at the time.
is not mixed with clay] doth not mingle with clay. The allusion in this verse is to matrimonial alliances contracted between the Ptolemies and the Seleucidae (cf. Dan_11:6; Dan_11:17), which did not, however, succeed in producing permanent harmony or union between them.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (43) Seed of men.—The great obscurity of this verse…
(43) Seed of men.—The great obscurity of this verse is partially cleared by a reference to Jer_31:27. Daniel appears to be contrasting what man is endeavouring to accomplish by his own efforts with that which the God of heaven (Dan_2:44) will carry out. Man will form his plans for uniting the discordant parts of this empire, by encouraging marriages between the royal families that rule the various component kingdoms. (Comp. Dan_11:6; Dan_11:17, Notes.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain But they shall not cleave one to another.
Dan_2:43
But they shall not cleave one to another.
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The Law of Unity
There is a law of unity, of brotherhood or consolidation. Mechanical association has nothing to do with true unity. Men may sit side by side in the same church and yet have a universe between them. Men may handle the same psalm-book and sing the same words without worshipping the same God. Brotherhood is a question of the soul. We are new creatures, and, therefore, we have new relationships in Christ Jesus. At first, of course, the only possible relationship was a relationship of blood; man and man stood together in a certain sequence; but Jesus Christ came to alter all that; it does not follow that your father according to the flesh is now your father at all, and as for your brothers, they may be the greatest strangers to you on the face of the earth; the great relationship now is a Christian one. We are in relation to one another what we are at the Cross of Christ. The man who is on the Cross is not one with the man who never was crucified with Christ. This is a great mystery, and it goes dead against the first instincts of nature, which must be killed one by one before we can understand the mystery of the new life, the blessed mystery of the new kinship. Thanks be unto God, it is not necessary that a mans father should cease to occupy the paternal relationship; the father and the child may both be crucified with Christ, and thus belong doubly to each other. Nor are we to throw off old relationships frivolously and Pharisaically, saying, I am now a Christian, and, therefore, I can hold no consort with those of my own household who are not Christians. We must prove our Christianity by seeking to make other people Christians; we must evangelize at home. Compromise is never strong. Carry this law fearlessly through and through life. Do not marry into strange faiths, or into no faith. If you are a Christian soul, and shall wilfully marry one who is not a follower of Christ, do not be surprised if vengeance suffer you not to escape. It would be strange, indeed, beyond all reason and all calculation if in this line only law failed. If men could set up any compacts they pleased in life, and evade the law, why there would be one great province of creation left untended, unwatched, undirected by the God and Father of men. Apply the doctrine also to business. You, a Christian business man, cannot keep a partner to tell the lies of the business whilst you attend to all the religious ceremonies; ye cannot serve God and mammon. Clean the house, suffer loss, but let the morsel of bread that remains be sweet, because it is the bread of honesty. (Joseph Parker, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:43 Just as iron and clay do not mix,…
2:43 Just as iron and clay do not mix, . . . intermarriage among different people groups could weaken political alliances rather than produce real or lasting unity. This empire would be fragmented.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.