Kejadian 40:8

40:8 They told him, “We both had dreams, ¹  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ²  to me.”

Kejadian 40:19

40:19 In three more days Pharaoh will decapitate you ³  and impale you on a pole. Then the birds will eat your flesh from you.”

Kejadian 41:11-13

41:11 We each had a dream one night; each of us had a dream with its own meaning. ⁴  41:12 Now a young man, a Hebrew, a servant ⁵  of the captain of the guards, ⁶  was with us there. We told him our dreams, ⁷  and he interpreted the meaning of each of our respective dreams for us. ⁸  41:13 It happened just as he had said ⁹  to us – Pharaoh ¹⁰  restored me to my office, but he impaled the baker.” ¹¹ 

Kejadian 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ¹²  but God will speak concerning ¹³  the welfare of Pharaoh.” ¹⁴ 

Yeremia 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ¹⁵  I, the Lord, affirm it! ¹⁶ 

Daniel 2:19-23

2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised ¹⁷  the God of heaven, 2:20 saying, ¹⁸ 

“Let the name of God ¹⁹  be praised ²⁰  forever and ever,

for wisdom and power belong to him.

2:21 He changes times and seasons,

deposing some kings

and establishing others. ²¹ 

He gives wisdom to the wise;

he imparts knowledge to those with understanding; ²² 

2:22 he reveals deep and hidden things.

He knows what is in the darkness,

and light resides with him.

2:23 O God of my fathers, I acknowledge and glorify you,

for you have bestowed wisdom and power on me.

Now you have enabled me to understand what I ²³  requested from you.

For you have enabled me to understand the king’s dilemma.” ²⁴ 

Daniel 2:30

2:30 As for me, this mystery was revealed to me not because I possess more wisdom ²⁵  than any other living person, but so that the king may understand ²⁶  the interpretation and comprehend the thoughts of your mind. ²⁷ 

Daniel 5:12

5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ²⁸  dreams, solve riddles, and decipher knotty problems. ²⁹  Now summon ³⁰  Daniel, and he will disclose the interpretation.”

Kisah Para Rasul 5:30

5:30 The God of our forefathers ³¹  raised up Jesus, whom you seized and killed by hanging him on a tree. ³² 

[40:8]  ¹ tn Heb “a dream we dreamed.”

[40:8]  ² tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:19]  ³ tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.

[41:11]  ⁴ tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”

[41:12]  ⁵ tn Or “slave.”

[41:12]  ⁶ tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.

[41:12]  ⁷ tn The words “our dreams” are supplied in the translation for stylistic reasons.

[41:12]  ⁸ tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”

[41:13]  ⁹ tn Heb “interpreted.”

[41:13]  ¹⁰ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ¹¹ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:16]  ¹² tn Heb “not within me.”

[41:16]  ¹³ tn Heb “God will answer.”

[41:16]  ¹⁴ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[23:28]  ¹⁵ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ¹⁶ tn Heb “Oracle of the Lord.”

[2:19]  ¹⁷ tn Or “blessed.”

[2:20]  ¹⁸ tn Aram “Daniel answered and said.”

[2:20]  ¹⁹ sn As is often the case in the Bible, here the name represents the person.

[2:20]  ²⁰ tn Or “blessed.”

[2:21]  ²¹ tn Aram “kings.”

[2:21]  ²² tn Aram “the knowers of understanding.”

[2:23]  ²³ tn Aram “we.” Various explanations have been offered for the plural, but it is probably best understood as the editorial plural; so also with “me” later in this verse.

[2:23]  ²⁴ tn Aram “the word of the king.”

[2:30]  ²⁵ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ²⁶ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ²⁷ tn Aram “heart.”

[5:12]  ²⁸ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

[5:12]  ²⁹ tn Aram “to loose knots.”

[5:12]  ³⁰ tn Aram “let [Daniel] be summoned.”

[5:30]  ³¹ tn Or “ancestors”; Grk “fathers.”

[5:30]  ³² tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.