Genesis 40:15

40:15 for I really was kidnapped ¹  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

Genesis 41:14

41:14 Then Pharaoh summoned ²  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.

Psalms 105:18-19

105:18 The shackles hurt his feet; ³ 

his neck was placed in an iron collar, ⁴ 

105:19 until the time when his prediction ⁵  came true.

The Lord’s word ⁶  proved him right. ⁷ 

Isaiah 53:8

53:8 He was led away after an unjust trial ⁸  –

but who even cared? ⁹ 

Indeed, he was cut off from the land of the living; ¹⁰ 

because of the rebellion of his own ¹¹  people he was wounded.

Daniel 3:21-22

3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, ¹²  and were thrown into the furnace ¹³  of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ¹⁴  Shadrach, Meshach, and Abednego were killed ¹⁵  by the leaping flames. ¹⁶ 

Daniel 3:2

3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, ¹⁷  and all the other authorities of the province to attend the dedication of the statue that he ¹⁸  had erected.

Daniel 2:9

2:9 If you don’t inform me of the dream, there is only one thing that is going to happen to you. ¹⁹  For you have agreed among yourselves to report to me something false and deceitful ²⁰  until such time as things might change. So tell me the dream, and I will have confidence ²¹  that you can disclose its interpretation.”

Daniel 2:1

Nebuchadnezzar Has a Disturbing Dream

2:1 In the second year of his ²²  reign Nebuchadnezzar had many dreams. ²³  His mind ²⁴  was disturbed and he suffered from insomnia. ²⁵ 

Daniel 2:19

2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised ²⁶  the God of heaven,

[40:15]  ¹ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[41:14]  ² tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[105:18]  ³ tn Heb “they afflicted his feet with shackles.”

[105:18]  ⁴ tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.

[105:19]  ⁵ tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).

[105:19]  ⁶ tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).

[105:19]  ⁷ tn Heb “refined him.”

[53:8]  ⁸ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ⁹ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ¹⁰ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ¹¹ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[3:21]  ¹² sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ¹³ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:22]  ¹⁴ tn Aram “caused to go up.”

[3:22]  ¹⁵ tn The Aramaic verb is active.

[3:22]  ¹⁶ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[3:2]  ¹⁷ sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

[3:2]  ¹⁸ tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

[2:9]  ¹⁹ tn Aram “one is your law,” i.e., only one thing is applicable to you.

[2:9]  ²⁰ tn Aram “a lying and corrupt word.”

[2:9]  ²¹ tn Aram “I will know.”

[2:1]  ²² tn Heb “Nebuchadnezzar’s.” The possessive pronoun is substituted in the translation for stylistic reasons.

[2:1]  ²³ tn Heb “dreamed dreams.” The plural is used here and in v. 2, but the singular in v. 3. The plural “dreams” has been variously explained. Some interpreters take the plural as denoting an indefinite singular (so GKC 400 §124.o). But it may be that it is describing a stream of related dreams, or a dream state. In the latter case, one might translate: “Nebuchadnezzar was in a trance.” See further, J. A. Montgomery, Daniel (ICC), 142.

[2:1]  ²⁴ tn Heb “his spirit.”

[2:1]  ²⁵ tn Heb “his sleep left (?) him.” The use of the verb הָיָה (hayah, “to be”) here is unusual. The context suggests a meaning such as “to be finished” or “gone.” Cf. Dan 8:27. Some scholars emend the verb to read נָדְדָה (nadÿdah, “fled”); cf. Dan 6:19. See further, DCH 2:540 s.v. היה I Ni.3; HALOT 244 s.v. היה nif; BDB 227-28 s.v. הָיָה Niph.2.

[2:19]  ²⁶ tn Or “blessed.”