10:21 And sons were also born 1 to Shem (the older brother of Japheth), 2 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 3 Asshur, 4 Arphaxad, 5 Lud, 6 and Aram. 7 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 8 10:24 Arphaxad was the father of 9 Shelah, 10 and Shelah was the father of Eber. 11 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 12 and his brother’s name was Joktan.
14:13 A fugitive 13 came and told Abram the Hebrew. 14 Now Abram was living by the oaks 15 of Mamre the Amorite, the brother 16 of Eshcol and Aner. (All these were allied by treaty 17 with Abram.) 18
9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 19
As for the city and the sanctuary,
the people of the coming prince will destroy 20 them.
But his end will come speedily 21 like a flood. 22
Until the end of the war that has been decreed
there will be destruction.
9:27 He will confirm a covenant with many for one week. 23
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 24 of abominations will come 25 one who destroys,
until the decreed end is poured out on the one who destroys.”
24:15 “So when you see the abomination of desolation 26 – spoken about by Daniel the prophet – standing in the holy place (let the reader understand),
1 tn Heb “And to Shem was born.”
2 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.
3 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
4 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
5 sn The descendants of Arphaxad may have lived northeast of Nineveh.
6 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
7 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
8 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
9 tn Heb “fathered.”
10 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.
11 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
12 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
13 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
14 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).
15 tn Or “terebinths.”
16 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
17 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.
18 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
19 sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.
20 tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”
21 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
22 sn Flood here is a metaphor for sudden destruction.
23 tn Heb “one seven” (also later in this line).
24 tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.
25 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
26 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
27 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
28 tn Or “whose likeness.”
29 tn Grk “whose likeness and inscription does it have?”
30 tn Grk “For behold.”
31 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
32 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
33 sn An allusion to Hos 10:8 (cf. Rev 6:16).
34 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
35 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
36 tn Grk “If we let him do thus.”
37 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).