Daniel 4:17

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ¹  those who are alive may understand

that the Most High has authority over human kingdoms, ² 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

Daniel 4:25

4:25 You will be driven ³  from human society, ⁴  and you will live ⁵  with the wild animals. You will be fed ⁶  grass like oxen, ⁷  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ⁸  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.

Daniel 4:32

4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ⁹  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ¹⁰ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹¹  his hand

and says to him, ‘What have you done?’

Daniel 4:37

4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live ¹²  in pride.

Keluaran 9:14-16

9:14 For this time I will send all my plagues ¹³  on your very self ¹⁴  and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out ¹⁵  my hand and struck you and your people with plague, and you would have been destroyed ¹⁶  from the earth. 9:16 But ¹⁷  for this purpose I have caused you to stand: ¹⁸  to show you ¹⁹  my strength, and so that my name may be declared ²⁰  in all the earth.

Mazmur 83:17-18

83:17 May they be humiliated and continually terrified! ²¹ 

May they die in shame! ²² 

83:18 Then they will know ²³  that you alone are the Lord, ²⁴ 

the sovereign king ²⁵  over all the earth.

Yehezkiel 17:24

17:24 All the trees of the field will know that I am the Lord.

I make the high tree low; I raise up the low tree.

I make the green tree wither, and I make the dry tree sprout.

I, the Lord, have spoken, and I will do it!’”

[4:17]  ¹ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ² tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[4:25]  ³ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁴ tn Aram “from mankind.” So also in v. 32.

[4:25]  ⁵ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ⁶ tn Or perhaps “be made to eat.”

[4:25]  ⁷ sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ⁸ tn Aram “until.”

[4:32]  ⁹ tn Aram “until.”

[4:35]  ¹⁰ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹¹ tn Aram “strikes against.”

[4:37]  ¹² tn Aram “walk.”

[9:14]  ¹³ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ¹⁴ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[9:15]  ¹⁵ tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

[9:15]  ¹⁶ tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

[9:16]  ¹⁷ tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

[9:16]  ¹⁸ tn The form הֶעֱמַדְתִּיךָ (he’emadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

[9:16]  ¹⁹ tn The Hiphil infinitive construct הַרְאֹתְךָ (har’otÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

[9:16]  ²⁰ tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

[83:17]  ²¹ tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.

[83:17]  ²² tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.

[83:18]  ²³ tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.

[83:18]  ²⁴ tn Heb “that you, your name [is] the Lord, you alone.”

[83:18]  ²⁵ tn Traditionally “the Most High.”