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 itself free from the mountain, breaks in pieces the iron, etc., thus has God permitted thee a glimpse behind the veil that hides the future,” - in order that he may conclude from it that the writer, since he notes only the vision of the stone setting itself free as an announcement of the future, betrayed his real standpoint, i.e., the standpoint of the Maccabean Jew, for whom only this last catastrophe was as yet future, while all the rest was already past. This conclusion Kran. has rejected, but with the untenable argument that the expression, “what shall come to pass hereafter,” is to be taken in agreement with the words, “what should come to pass,” Dan 2:29, which occur at the beginning of the address. Though this may in itself be right, yet it cannot be maintained if the passage Dan 2:45 forms the antecedent to Dan 2:45. In this case דּנה (this), in the phrase “after this” (= hereafter, Dan 2:45), can be referred only to the setting loose of the stone. But the reasons which Hitz. adduces for the uniting together of the passages as adopted by him are without any importance. Why the long combined passage cannot suitably conclude with ורהבּא there is no reason which can be understood; and that it does not round itself is also no proof, but merely a matter of taste, the baselessness of which is evident from Dan 2:10, where an altogether similar long passage, beginning with דּי כּל־קבל (forasmuch as), ends in a similar manner, without formally rounding itself off. The further remark also, that the following new passage could not so unconnectedly and baldly begin with רב אלהּ, is no proof, but a mere assertion, which is set aside as groundless by many passages in Daniel where the connection is wanting; cf. e.g., Dan 4:16, Dan 4:27>. The want of the copula before this passage is to be explained on the same ground on which Daniel uses רב אלהּ (stat. absol., i.e., without the article) instead of אלהא רבּא, Ezr 5:8. For that רב אלהּ means, not “a (undefined) great God,” but the great God in heaven, whom Daniel had already (Dan 2:28) announced to the king as the revealer of secrets, is obvious. Kran. has rightly remarked, that רב אלהּ may stand “in elevated discourse without the article, instead of the prosaic אלה רב, Ezr 5:8.” The elevated discourse has occasioned also the absence of the copula, which will not be missed if one only takes a pause at the end of the interpretation, after which Daniel then in conclusion further says to the king, “The great God has showed to the king what will be hereafter.” דּנה אחרי, after this which is now, does not mean “at some future time” (Hitz.), but after that which is at present, and it embraces the future denoted in the dream, from the time of Nebuchadnezzar