Introduction:
Many a novice Bible student has rushed over this genealogy in pursuit of the detailed dramatic epic of Joseph which follows. However, we can’t properly understand the story of Yaakov’s descendants, Joseph included, if we have not taken the time to understand how one of Israel’s greatest enemies came into being. Esav is called Edom, and throughout history, the nation of Edom will play a strong role in resisting God’s plan for the nation of Israel. One would expect that in a chapter of names there is less to observe than there is in a chapter which offers a detailed narrative. However, within just a few lines we discover that an entire world of interpretation awaits us.
​
Biblical names serve both history and allegory, factual account and halachic (ways of walking) principal. There is no need for binary thinking with regard to the text of the Torah. It is not a case of deciding whether we are reading history or moral allegory. To the contrary, we are gifted a mystery made up of all the colours of the rainbow. A history that is so precisely written by the hand of HaShem, that it includes the real life names of individuals while carrying an allegorical moral imperative within the meanings of these names.

It’s significant that this genealogy separates the story of Yaakov—whose 12 sons have just been listed, made complete in the land by the birth of Benyamin—from the story of his descendants, which will fill the remainder of the book of Genesis.

This concise genealogy of Esav serves one primary purpose, which is to show Esav’s development as both a man and a nation, that is Edom. In addition, Esav’s line is littered with incest and illegitimacy (1 Ch. 1:35-45), which can be interpreted to be in direct opposition to God’s redemptive plan for humanity, worked out in Yisrael.

Gen 36:1 Now these are the toledot (generations) of Esav (hairy, make, accomplish), who is Edom (Red, earth, humanity, a people who symbolize resistance to God). 
 
Esav, like Yaakov, has two names with two distinct meanings and outcomes. First he is Esav, meaning hairy, from the root asah, meaning to make or accomplish. Second, he is Edom, meaning red, from the root adam, that is red earth, sin affected humanity. Yaakov begins as a follower after the heel and becomes one who overcomes in Elohim, thus being reconciled to the heavens; whereas Esav begins as one who seeks to accomplish his own wealth in his own strength, and by rejecting God, he returns to Edom (the earth, red). Both men have come full circle. Yaakov from blessing to blessing and Esav from curse to curse (Malachi 1:2-3). Both men are individuals, who through their personal choices, give birth to nations that will carry their brand of spirituality or lack thereof, into the future.

We could read, “Now these are the generations of one who sought his own strength and was returned to the earth from which he came.”

Rav Sforno observes that, “The overpowering desire of Esau for what attracted his eye was demonstrated when he could not remember the name, ‘lentils’ when he was tired, demanding to be given from ‘this red, red stuff’”.

It seems that the Torah intentionally connects Esav’s origin story (Gen. 25:30) regarding the red stew with the nature of both Esav and the nation he will become. That is, Edom.

Gen 36:2 Esav (hairy, make, accomplish) took his wives from the daughters of Ke’naan (lowland); Adah (generational ornament) the daughter of Elon (oak grove, strength) the Chitti (Terror), and Oholibamah (Tent of Elevation) the daughter of Anah (answer, eye), daughter of Tzibeon (Variegate, dip, dye) the Chiviy (villager, living community); 
 
We note that Esav was forty years old when he married his three wives, as recorded in Genesis 26:34.
 
These wives bare different names here from those used in Genesis 26:34, where they were called Yehudit and Bosmat. This is not unusual for the time and culture, as shown by the multiple names of the patriarchs.
 
Rashi notes that Oholibamah is the daughter of two fathers, and seeing that verse 24 records Anah as the son of Tzibeon, concludes that Tzibeon cohabitated with his own daughter-in-law, Anah’s wife, and Oholibamah was the product of his adultery. However, the Torah often uses the terms ben and bat to refer to both sons and grandsons, daughters and granddaughters. Therefore, it may be that the text is simply saying, Oholibamah was the daughter of Anah and the granddaughter of Tzibeon.
 
Gen 36:3 And Basemat (Fragrance) Ishmael’s (Hears God) daughter, sister of Nebayot (Fruitfulness, flourish). 
 
Basemat was introduced to the reader in Genesis 28:9 where she is called by her other name, “Machalat” which is from the root machal, meaning forgiveness.
 
Gen 36:4 And Adah (generational ornament) bore to Esav (hairy, make, accomplish) Eliphaz (My god gold); and Basemat (Fragrance) bore Reuel (Friend of God); 
 
This first section of genealogy is making a distinction between the sons born in the land (that will become Israel) and those who will be born in the region of Seir. Those born in the land have a closer connection to their cousins, the sons of Yaakov.
 
There is a remez (hint) present in the names of both Adah and Basemat and their sons. Esav’s descendants are given a choice between making mammon (gold, earthly riches: Eliphaz) their god or becoming a friend of the One true Elohim (Reuel).
 
The name Eliphaz may well denote his following after his father’s nature. A man whose god is gold. In the same way, Reuel may have been the exception among Esav’s children, one who became a friend of God. On the other hand, his name could also denote that he was friend to a god, that is, one of his mother’s gods. The latter is more likely given that Esav disappointed his parents by marrying women who worshipped false gods and thus rejecting the God of Israel. None the less, both interpretations are valid.
 
Gen 36:5 And Oholibamah (Tent of Elevation) bore Yeush (Hasten), and Yaalam (Occult, conceal), and Korah (Ice): these are the sons of Esav (hairy, make, accomplish), which were born to him in the land of Ke’naan (lowland). 
 
The names of the sons of Oholibamah show a descent into demonic idolatry. As a woman of foreign gods her tent is elevated (Oholibamah) in pride. In other words, the tent of her false ascension houses the sons born to her. With her, Esav hastens (Yeush) toward the occult (Yaalam) and is left holding the icy (Korah) isolation of idolatry.
 
Esav Separates himself from Yaakov
 
This section of the text is reminiscent of the separation of Avraham and Lot (Gen. 13:5-13), and denotes a similar motivation in Esav to that of Lot. Both men, having been shown the light of God by righteous men, chose to separate themselves from those men and subsequently from God.
 
Gen 36:6 And Esav (hairy, make, accomplish) took his wives, and his sons, and his daughters, and all the persons of his household, and his cattle, and all his beasts, and all his substance, which he had acquired in the land of Ke’naan (lowland); and went into the country from the face of his brother Yaakov (Follows at the heel). Gen 36:7 For their riches were too great for them to dwell together; and the land where they were strangers could not bear them because of their cattle. Gen 36:8  Thus dwelt Esav (hairy, make, accomplish) in mount Seir (Shaggy he goat): Esav (hairy, make, accomplish) is Edom (Red). 
 
The phrase, “Esav is Edom” connects Esav to his former sin (Red stew: despising his birth-right) and links the people born of him to the land of Seir and its reddish rocky landscape. It also infers the motivation for his leaving Yaakov. That is, an underlying grudge regarding the birth-right. On a practical level, Esav’s household had simply grown too numerous to share the land.
 
Esav captured Mount Seir from its former inhabitants the Chori, according to the blessing of HaShem, “I have given Mount Seir to Esav as a possession”—Deuteronomy 2:5
 
Gen 36:9 And these are the toledot (generations) of Esav (hairy, make, accomplish) the father of the Edomites (Red) in mount Seir (Shaggy he goat. Heb. Root. sa’ar: dread, storm, very afraid):
 
This genealogy combines the sons of Esav born in Ke’naan with those born in Seir. Additionally, the lineage of one of Israel’s greatest enemies the Amalekites is established through Timna, the concubine of Eliphaz, Esav’s son.
 
Gen 36:10 These are the names of Esav (hairy, make, accomplish) sons; Eliphaz (My god gold) the son of Adah (generational ornament) the wife of Esav (hairy, make, accomplish), Reuel (Friend of God) the son of Bosemat (Fragrance) the wife of Esav (hairy, make, accomplish). Gen 36:11 And the sons of Eliphaz (My god gold) were Teman (South), Omar (To speak), Tzepho (Observant), and Gatam (Burnt valley), and Kenaz (Hunt). Gen 36:12  And Timna (Restrained) was concubine to Eliphaz (My god gold) Esav’s (hairy, make, accomplish) son; and she bore to Eliphaz (My god gold) Amalek (Valley dweller): these were the sons of Adah (generational ornament) Esav's wife. Gen 36:13 And these are the sons of Reuel (Friend of a god); Nachat (rest), and Zerah (Rising), Shammah (astonishment), and Mizzah (Fear): these were the sons of Bosmat (Fragrance) Esav's wife. Gen 36:14 And these were the sons of Aholibamah (Tent of Elevation), the daughter of Anah (answer, eye) the daughter of Tzibeon (Variegate, dip dye), Esav's wife: and she bare to Esav Yeush (Hasten), and Yaalam (Occult, conceal), and Korah (Ice). Gen 36:15 These were chiefs of the sons of Esav: the sons of Eliphaz (My god gold) the firstborn son of Esav; chief Teman (South), chief Omar (To speak), chief Tzepho (Observant), chief Kenaz (Hunt), Gen 36:16 Chief Korah (Ice), chief Gatam (Burnt valley), and chief Amalek (Valley dweller): these are the chief s that came of Eliphaz (My god gold) in the land of Edom (Red, earth); these were the sons of Adah (generational ornament). Gen 36:17 And these are the sons of Reuel (Friend of God) Esav's son; chief Nachat (rest), chief Zerah (Rising), chief Shammah (astonishment), chief Mizzah (Fear): these are the chief s that came of Reuel (Friend of a god) in the land of Edom (Red, earth); these are the sons of Bosmat (Fragrance) Esav's wife. Gen 36:18  And these are the sons of Oholibamah (Tent of Elevation) Esav's wife; chief Yeush (Hasten), chief Yaalam (Occult, conceal), chief Korah (Ice): these were the chief s that came of Oholibamah (Tent of Elevation) the daughter of Anah (answer, eye), Esav's wife. Gen 36:19 These are the sons of Esav, who is Edom (Red, earth) and these are their chiefs. 
 
The Torah commentary Lekach Tov links Edom to Rome, showing the ongoing historical struggle between God’s chosen people and her ancient enemy.
 
Esav’s Sons:
Eliphaz – My god is gold (Adah)
Reuel – Friend of a god (Bosemat)
 
I have made gold my god and have become a friend of a foreign god.
 
Esav’s Sons and Chiefs of Edom:
Yeush – Hasten (Oholibamah)
Yaalam – Occult, conceal (Oholibamah)
Korah – Ice (Oholibamah)
 
I have hastened after the occult and become like ice.
 
Eliphaz’s Sons and Chiefs of Edom:
Teman – South
Omar – To speak
Tzepho – Observant
Gatam – Burnt valley
Kenaz – Hunt
(Eliphaz’s Illegitimate Son to Timna):
Amalek – Valley dweller: enemy of Israel (Exodus 17:8-16; Deuteronomy 25:17-19)
 
To the south, away from Jerusalem I have turned to speak with those who observe idolatrous traditions in a burned out valley, I’ve become an enemy of Israel.
 
Reuel’s Sons and Chiefs of Edom:
Nachat – rest
Zerah – Rising
Shammah – astonishment
Mizzah – fear
 
Though I once had rest I have risen in pride, become astonished by God and fearful of my future.
 
Sons of Seir:
 
Lotan – Covering
Shobal – Flowing
Tzideon – Dipped, dyed, coloured
Anah – answer, eye
Dishon – Thresher
Etzer – Treasure
Disahn - Thresher
 
Eliphaz:
Eliphaz is also the name of one of Job’s (so called) friends (Job 2:11) and is called a Temanite (Southerner), that is, of the region of Teman (South) or a descendant of Teman. This Eliphaz is probably not the same person as Eliphaz the son of Esav (Gen. 36:4) but rather a descendant of Teman, one of the chiefs that came from Eliphaz (Gen. 36:15). If this understanding is correct, the Eliphaz of Job lived sometime after the Patriarchs in the land of Uz (Gen. 36:28), a large territory east of the Jordan valley which included Edom (La. 4:21) in the south and Aram in the north (Gen 10:23; 22:21).
 
Gen 36:20 These are the sons of Seir (Shaggy he goat, very afraid) the Chori (Cave dweller, hole), who inhabited the land; Lotan (Covering), and Shobal (Flowing), and Tzibeon (coloured), and Anah (answer, eye), Gen 36:21 And Dishon (Thresher), and Etzer (treasure), and Dishan (Thresher): these are the chiefs of the Chori (Cave dweller), the children of Seir (Shaggy he goat, very afraid) in the land of Edom (Red, earth). 
 
The Seirites were the original inhabitants of Seir (Genesis 14:6). Esav’s descendants supplanted them according to God’s gifting of Seir to Esav (Deuteronomy 2:12).
 
Gen 36:22 And the children of Lotan (Covering) were Chori (Cave dweller, hole) and Hemam (Exterminating); and Lotan’s (Covering) sister was Timna (Restrained). 
 
The link between Lotan, a Chori chief and Timna, concubine to Eliphaz, son of Esav; shows that in part, Esav/Edom usurped the land of Seir through intermarriage.
 
Gen 36:23 And the children of Shobal (Flowing) were these; Alvan (Tall ascend), and Manachat (Rest, comfort), and Ebal (Stone), Shepho (Bold), and Onam (Vigorous). 
Gen 36:24 And these are the children of Tzibeon (coloured); both Ayah (Falcon), and Anah (answer, eye): this was that Anah (answer, eye) that found the mules in the wilderness, as he fed the asses of Tzibeon (coloured) his father. 
 
Anah has special mention here perhaps because he is the illegitimate son of Tzibeon, who is called his brother in verse 20. Rashi asserts that Anah was responsible, as inferred by the text, for cross breeding a mare with a donkey, thus producing the mule, an abomination by Torah standards (Rashi; Pesachim 54a).
 
Gen 36:25  And the children of Anah (answer, eye) were these; Dishon (Thresher), and Oholibamah (Tent of Elevation) the daughter of Anah (answer, eye). Gen 36:26  And these are the children of Dishon (Thresher); Chemdan (Desire), and Eshban (Fire of discernment), and Itran (Advantage), and Cheran (Iyre). Gen 36:27  The children of Etzer (treasure) are these; Bilhan (Their decrepitude) and Zaavan (Troubled), and Akan (Sharp sighted). Gen 36:28 The children of Dishan (Thresher) are these; Uz (Wooded), and Aran (Joyous). Gen 36:29 These are the chiefs that came from the Chori (Cave dweller); chief Lotan (Covering), chief Shobal (Flowing), chief Tzibeon (coloured), chief Anah (answer, eye), Gen 36:30 Chief Dishon (Thresher), chief Etzer (treasure), chief Dishan (Thresher): these are the chief s that came of Chori (Cave dweller), among their chief s in the land of Seir (Shaggy he goat). 
 
Chiefs of Edom before There Were Kings in Israel:
 
Bela – Destruction
Yobab – Desert
Chusham – Haste
Hadad – Mighty
Samlah – Garment
Shaul – Desired, ask, enquire
Baal-Hanan – Baal (husband) is gracious
Hadar – Honour
 
Gen 36:31 And these are the kings that reigned in the land of Edom (Red, earth), before there reigned any king over the children of Israel. 
 
This verse is probably a scribal addition to the original text written by Moses and completed by Joshua. It was probably added following the Kingdom age of Israel. Ibn Ezra suggests that the following listing of kings are those who reigned prior to Moses, who, as saviour and leader of Israel, was the first King of Israel. According to this interpretation, the aforementioned clause refers to Moses and is therefore not a later scribal addition.
 
Gen 36:32 And Bela (Destruction) the son of Beor (Burning) reigned in Edom (Red, earth): and the name of his city was Dinhabah (Judgement given). Gen 36:33 And Bela (Destruction) died, and Yobab (Desert) the son of Zerach (Rising) of Bozrah (Sheepfold, fortress) reigned in his stead. Gen 36:34 And Yobab (Desert) died, and Chusham (haste) of the land of Temani (Southward) reigned in his stead. Gen 36:35 And Chusham (haste) died, and Hadad (Mighty) the son of Bedad (Solitary), who smote Midian (Strife) in the field of Moab (Of father), reigned in his stead: and the name of his city was Avit (Ruins). Gen 36:36 And Hadad (Mighty) died, and Samlah (Garment) of Masrekah (Vineyard of Noble Vines) reigned in his stead. Gen 36:37 And Samlah (Garment) died, and Shaul (Desired, ask, enquire) of Rechobot (Wide place of streets) by the river reigned in his stead. Gen 36:38  And Shaul (Desired) died, and Baalhanan (Baal is gracious) the son of Achbor (Mouse) reigned in his stead. Gen 36:39  And Baalhanan (Baal is gracious) the son of Achbor (Mouse) died, and Hadar (Honour) reigned in his stead: and the name of his city was Pau (Bleating); and his wife's name was Mehetabel (Favoured of God), the daughter of Matred (Pushing forward), the daughter of Mezahab (Waters of Gold). 
 
Chiefs of Esav:
 
Timnah - Restrained
Alvah - Evil
Yetet – A nail
Oholibamah – Tent of Elevation
Elah - Terebinth
Pinon - Darkness
Kenaz - Hunt
Tman - South
Mizbar - Fortress
Magdiel – Prince of God
Iram - Anguish
 
Gen 36:40 And these are the names of the chiefs that came of Esav, according to their families, after their places, by their names; chief Timnah (Restrained), chief Alvah (evil), chief Yetet (a nail), Gen 36:41 Chief Oholibamah (Tent of Elevation), chief Elah (Terebinth), chief Pinon (Darkness), 
 
The phrases, “after their places, by their names” show a change in the method for naming chiefs. The earlier group of rulers (v.15) used their own names. After the death of Hadad and the end of the Edomite monarchy, the ensuing leaders were known as chiefs of their respective regions. This new procedure is supported by 1 Chronicles 1:51, “And Hadad (Hadar) died and the chiefs of Edom were: the chief of Timna…” etc. (Rashi).
 
Gen 36:42 Chief Kenaz (Hunt), chief Teman (South), chief Mibzar (Fortress), Gen 36:43 Chief Magdiel (Prince of God), chief Iram (Excitement, anguish): these be the chief s of Edom (Red, earth), according to their habitations in the land of their possession: he is Esav (Hairy, make, accomplish) the father of the Edomites (Red, earth).
 
“He is Esav” means, the nation of Edom is like Esav, a man who rejected his priestly role in the family of God, trading it for a pot of stew. Thus Edom the nation is one that rejects the God of Israel and stands in direct and constant opposition to God’s purposes for Israel.
 
We are left with this chilling prophecy over the nations who reject Israel’s God and seek to destroy His ethnic chosen people.
 
This is Esav, (who) remained in his sin from beginning to end, for he never repented (Megillah 11a).
 
“Wasn’t Esav Yaakov’s brother?” declares HaShem (YHVH: Mercy). “I loved Yaakov, 3 but Esav I hated. I turned his mountains into a wasteland and left his inheritance to the jackals in the desert. 4 “The descendants of Esav may say, ‘We have been beaten down, but we will rebuild the ruins.’ “Yet, this is what HaShem (YHVH: Mercy) of Heavens Armies says: They may rebuild, but I will tear it down. They will be called ‘the Wicked Land’ and ‘the people with whom HaShem (YHVH: Mercy) is always angry.’ 5 You will see these things with your own eyes and say, ‘Even outside the borders of Israel HaShem (YHVH: Mercy) is great.’ –Malachi 1:2-5
 
© Yaakov Brown 2017

​Introduction:
We tend to want to skip over genealogies when reading through the Scriptures. It is to our detriment that we fail to pause and ask, “What do these names mean? Why is G-d so concerned with listing the names of individuals?” There are of course a number of common answers to the latter question: “G-d treasures the nefesh (self) of every human being”, “G-d seems concerned to show us how our lives affect subsequent generations”, “Nations are often listed as the progeny of certain patriarchs, thus showing the redemptive plan of G-d and His calling of individuals in each generation”, “The listing of names is a solid proof of an historical document”, and so on.

We rarely take the time to consider each of the names and their Hebrew meanings individually. One great rabbi has said, “We should not seek meaning in every name”, however, If HaShem has ordered all things it stands to reason that all things have meaning. Each of the words and names of the Hebrew text possess a great depth of meaning, often conveying, at very least, a drash (comparative teaching) or remez, a hint at a less obvious allegorical interpretation. Therefore, in addition to the plain reading of the genealogy and the subsequent historical, spiritual meaning, we’re also able to dig a little deeper and glean a wider understanding of G-d’s design and His redemptive purpose for humanity.

There are those who have suggested that the continuity shown in the meanings of the names listed in Biblical genealogies, is proof of mythos, a literary device, a human author’s manipulation, an imagined history. But this is not the case.  We know that G-d chose our names before we were born (Isaiah 49:1; Jeremiah 1:5; Psalm 139:16). Why then in our attempt to reason away the beauty of G-d’s story, do we reduce to temporary myth that which is so clearly eternal design? Yes, the design of an author, whose name is HaShem. Is it because we’ve become so certain that nothing exists outside of time and space? Like rocks at the bottom of a pond, we refuse to believe that the sky exists, despite the fact that the sun’s rays shine down through the water to touch us.

Throughout this Chapter we read the refrain, “after their languages, in their countries, and in their nations.” Which is an allusion to the coming events at Bavel (Babel: Confusion)
 
This chapter of Genesis lists 70 names representing the origin of the nations of the world. This is the multiple of 7 and 10, both numbers signifying completion and perfection. This is why Judaism sees the number 70 as a symbolic representation of humanity as a whole. Subsequently, this number is used many times throughout the TaNaKH (OT), both as an affirmation of Ethnic Israel (Genesis 46:27; Exodus 1:5; Deut. 32:8) and as a reminder of G-d’s redemptive purpose for all nations.
 
It’s important to note that the variations in the corresponding 1 Chronicles 1 genealogy are due to the purpose of each genealogy. The present text is recording the progeny of the new Adam, Noach, in order to set the stage for the unification and subsequent division of the nations of the world. Whereas the 1 Chronicles 1 genealogy is making a connection between Adam and the patriarch Avraham. Hebrew genealogies often consolidate names and skip generations in order to create a numerical symmetry with the intention of conveying G-d’s metanarrative rather than being scientifically precise in every detail. The composite identity of Hebrew names, which allows a name to refer to both an individual and a nation, is characteristic of the TaNakh (OT) and is particularly common in Genesis.
 
The purpose of this study is not to attempt to draw a connection between these ancient names and their modern descendants but rather to understand how this genealogy prepares us both for the following chapter and for understanding the nature of Israel’s calling as it pertains to her being predestined to be G-d’s chosen people. Additionally, within each set of names we find a redemptive story which conveys G-d’s desire to see all come to salvation through His Son Yeshua.
 
Gen 10:1 Now these are the generations (Toldot) of the sons of Noach (Comfort, rest), Shem (Name), Cham (Hot), and Yefet (open): and to them were sons born after the flood.
 
Gen 10:1 These are the generations of Comfort: Name, Hot, Open, and they had sons after the flood.
 
Gen 10:2 The sons of Yefet (open): Gomer (Complete, perfect), and Magog (From Gog [Roof], From the heights), and Madai (What is enough? Middle land: Middle Asia), and Yaven (Supple clay: Greece), and Tuval (Flowing forth: East Asia Minor), and Meshech (A sowing, a possession, a special price), and Tiras (Desire).
 
Gen 10:2 The sons of Open: Complete and perfect, From the heights, what is enough? Supple clay flowing forth and sowing seed, a possession, a special price and desire.
 
Gen 10:3 And the sons of Gomer (Complete, perfect); Ashkenaz (A man is sprinkled: fire is scattered), and Rifat (Spoken), and Togarmah (Bone breaker).
 
Gen 10:3 And the sons of Complete and perfect: a man sprinkled, fire scattered, Spoken, and Bone breaker.
 
Gen 10:4 And the sons of Yaven (Supple clay: Greece); Elishah (My G-d is Salvation), and Tarshish (Border of six: Search for alabaster: Jasper), Kittim (Beaters: Pulverisers), and Dodanim (Leaders).
 
Gen 10:4 And the sons of supple clay: My G-d is Salvation and Search for alabaster, Pulverisers and Leaders.
 
Gen 10:5 By these were the islands of the nations divided in their lands; every one after his language, after their families, in their nations.
 
Gen 10:5 By these were the islands of the nations divided in their lands; every one after his language, after their families, in their nations.
 
This refrain provides a geographic, ethnic, political and linguistic criteria for differentiating between various people groups.
 
Gen 10:6 And the sons of Cham (Hot); Cush (Black, Black Countenance, Full Of Darkness), and Mizraim (Egyptians, Double distress, double stronghold), and Put (A bow), and Kenaan (Lowland, Slave, Merchant, Servant).
 
Gen 10:6 And the sons of Hot: Black countenance, Full of darkness, and Double distress, and a bow, and a slave.
 
Gen 10:7 And the sons of Cush (Black, Black Countenance, Full of Darkness); Seba (He drank wine, Drunkard), and Havilah (Circle), and Sabtah (Strike), and Raamah (Horses mane), and Sabtecha (Striking): and the sons of Raamah (Horses mane); Sheba (Seven, Oath, Blessing), and Dedan (Leaning forward: Low Country).
 
Gen 10:7 And the sons of And Black countenance, Full of darkness: Drank wine and Circle, Strike, Horses mane, (Wiped in the face while riding into the wind) Striking: and the sons of Horses mane: Seven, Oath, Blessing and Leaning forward.
 
Gen 10:8 And Cush (Black, Black Countenance, Full Of Darkness) begat Nimrod (Rebellion): he began to profane, defile, pollute and desecrate (Heicheil) in order to become a powerful (mighty) one in the earth (ha-aretz).
 
Gen 10:8 And Black countenance, Full of darkness begat Rebellion: he began to profane, defile, pollute and desecrate in order to become a powerful one on the earth.
 
Gen 10:9 He was a mighty hunter before the face/faces (L’pneiy) of HaShem, Mercy (YHVH): wherefore it is said, “Like Nimrod (Rebellion) the mighty hunter before the face/faces (L’pneiy) HaShem (YHVH).
 
Gen 10:9 He was a mighty hunter before the face of Mercy: wherefore it is said, “Like Rebellion the mighty hunter before the face of Mercy.
                                                                                         
Both the Rambam (Mamonides) and Radak (Rabbi David Kimchi) [12th Century CE] suggest that prior to Nimrod there were neither mass conflicts nor reigning monarchs. Nimrod is said to have subjugated the Babylonians until they crowned him, after which he invaded Assyria and built great cities.
 
The text calls Nimrod a, “Mighty hunter” which Rashi interprets figuratively, explaining that Nimrod captivated human beings with his words and incited them to rebel against G-d. Nimrod’s first conquest was that of Bavel, which later became the centre of the Babylonian empire. An empire that would in turn attack Jerusalem and take Israel captive. Thus the drashic interpretation that sees rebellion as the root of captivity.
 
Gen 10:10 As a result, the beginning of his kingdom was Bavel (Confusion), and Erech (long), and Akad (subtle), and Calneh (Fortress of Anu [answering]), in the land of Shinar (That which is young).
 
Gen 10:10 As a result, the beginning of his kingdom was Confusion, and long, and subtle, and Fortress of answering, in the land of that which is young.
 
Gen 10:11 From the earth the he (ha-hoo) went forth Asshur (a step: Assyria), and built, established Nin’veih (Abode of Ninus [an ancient king]), and the city Rechovot (Wide open streets/place), and Calah (vigour),
 
Gen 10:11 From the earth the he went forth a step, and built, established a place for an ancient king, and the city of Wide open streets, and vigour,
 
Gen 10:12 And Resen (Bridle) between Nin’veih (Abode of Ninus [an ancient king]) and Calah (vigour): it is a city of anguish, and great.
 
Gen 10:12 And Bridle between the place of an ancient king and vigour: it is a city of anguish, and great.
 
Gen 10:13 And Mizraim (Egyptians, Double distress, double stronghold) begat Ludeey (firebrands, travailings, descendants of lud), and Anamim (Answer the waters), and Lehavim (flames, blades), and Naftuchim (Opening),
 
Gen 10:13 And Double distress, begat firebrands, travailings, descendants of strife, and Answer the waters, and flames, blades, and opening
 
Gen 10:14 And Patrusim (See Pathros, South lands. Wet lands), and Casluhim (fortified), (out of whom came Philishtim [Immigrants, land of Sojourners]) and Caftorim (Cup, crown).
 
Gen 10:14 And Wet lands, and fortified, out of whom came Immigrants, a land of Sojourners and Cup, crown.
 
Gen 10:15 And Kenaan (Lowland, Slave, Merchant, Servant) begat Tzidon (Hunting) his firstborn, and Cheit (Terror),
 
Gen 10:15 And Slave, Merchant, Servant begat Hunting his firstborn, and Terror,
 
Gen 10:16 And the Yevuseey (Jerusalem dweller: Rain of Peace), and the Amoreey (Sayer), and the Girgasheey (Dwelling on clay soil),
 
Gen 10:16 And the one dwelling in the Rain of Peace, and the Sayer/prophet, and the Dwelling on clay soil,
 
Gen 10:17 And the Hiveey (villager), and the Arkeey (gnawing), and the Sineey (thorn),
 
Gen 10:17 And the villager, and the gnawing, and the thorn, clay,
 
Gen 10:18 And the Arvadeey (I will break loose), and the Tzemareey (Two cuttings off, wooly boys), and the Chamateey (Fortress, water skin): and afterward were the families of the Kenaaneey (Lowland, Slave, Merchant, and Servant) spread abroad.
 
Gen 10:18 And I will break loose, and Two cuttings off, wooly boys, and the Fortress, water skin: and afterward were the families of the Lowland, Slave, Merchant, Servant spread abroad.
 
Gen 10:19 And the border of the Kenaaneey (Lowland, Slave, Merchant, and Servant) was from Tzidon (Hunting), as one reaches to Gerara (lodging place), unto Aza (Gaza, the strong); as you go, to Sedomah (Burning), and Amorah (Submersion), and Admah (Red earth), and Tzebeyim (Gazelles), even unto Lasha (Fissure).
 
Gen 10:19 And the border of Lowland, Slave, Merchant, Servant was from Hunting, as one reaches to lodging place, unto the strong; as you go, to Burning, and Submersion, and Red earth, and Gazelles, even unto Fissure.
 
Gen 10:20 These are the sons of Cham (Hot), after their families, after their languages, in their countries, and in their nations.
 
Gen 10:20 These are the sons of Hot, after their families, after their languages, in their countries, and in their nations.
 
Gen 10:21 Unto Shem (Name) children were born, also, he is the father of all the children of Ever (the region beyond), the brother of Yefet (opened) the great, numerous.
 
Gen 10:21 Unto Name children were born, also, he is the father of all the children of the region beyond, the brother of opened the great, numerous.
 
The name, “Ever” is the root for the word, “Evrit” meaning, “Hebrew”. Avraham is, “Ha-Evri” meaning, “The Hebrew”. Both the language and the father of the Judeo-Christian faiths have an intrinsic connection to the redemptive message of G-d’s salvation (Yeshua).
 
Gen 10:22 The children of Shem (Name); Eylam (Eternity), and Asshur (a step), and Arfachshad (light trickles from the breast), and Lud (strife), and Aram (exalted).
 
Gen 10:22 The children of Name; Eternity, and a step, and light trickles from the breast, and strife, and exalted.
 
Gen 10:23 And the children of Aram (exalted); Utz (soft sand), and Chul (Circle), and Geter (fear), and Mash (Drawn out).
 
Gen 10:23 And the children of exalted; soft sand, and Circle, and fear, and Drawn out.
 
Gen 10:24 And Arfachshad (light trickles from the breast) begat Shelah (Sprout, go forth); and Shelah (Sprout, go forth) begat Ever (The region beyond).
 
Gen 10:24 And light trickles from the breast begat Sprout, go forth; and Sprout, go forth begat The region beyond.
 
Gen 10:25 And unto Ever (The region beyond) were born two sons: the name of one was Peleg (division); for in his days was the earth divided; and his brother's name was Yoktan (smallness).
 
Gen 10:25 And unto The region beyond were born two sons: the name of one was division; for in his days was the earth divided; and his brother's name was smallness.
 
Gen 10:26 And Yoktan (smallness) begat Almodad (not measured), and Shalef (drawing forth), and Chatzarmavet (village of death), and Yerach (New moon),
 
Gen 10:26 And smallness begat not measured, and drawing forth, and village of death, and New moon,
 
Gen 10:27 And Hadoram (The noble honour), and Uzal (shall be flooded), and Diklah (Palm grove),
 
Gen 10:27 And The noble honour, and shall be flooded, and Palm grove,
 
Gen 10:28 And Oval (Stripped bare), and Avimael (My Father is G-d), and Sheva (Seven, oath, blessing),
 
Gen 10:28 And Stripped bare, and My Father is G-d, and Seven, oath, blessing,
 
Gen 10:29 And Ofir (Abundance), and Chavilah (Circle), and Yovav (Desert): all these were the sons of Yoktan (smallness).
 
Gen 10:29 And Abundance, and Circle, and Desert: all these were the sons of smallness.
 
Gen 10:30 And their dwelling was from Mesha (freedom), as you go unto Sephara (A numbering, census) a mountain forward (of the east).
 
Gen 10:30 And their dwelling was from freedom, as you go unto A numbering, census a mountain forward.
 
Gen 10:31 These are the sons of Shem (Name), after their families, after their languages, in their lands, after their nations.
 
Gen 10:31 These are the sons of Name, after their families, after their languages, in their lands, after their nations.
 
Gen 10:32 These are the families of the sons of Noach (Comfort, rest), after their generations (Toldot), in their nations: and by these were the nations divided in the earth after the flood.
 
Gen 10:32 These are the families of the sons of Comfort, rest, after their generations, in their nations: and by these were the nations divided in the earth after the flood.

Introduction:
When reading the Torah in English we often become weary of the listing of names. To our own detriment we sometimes avoid chapters that, due to their genealogies, seem tiresome or in some way less important to us. In Hebrew, as in many other languages the names of individuals carry deep meaning and affect not only the named individual, but also the community, history and future of those named. With regard to the literal lineage of the Jewish people and the subsequent literal lineage of the Messiah, these seemingly unimportant chapters of genealogies become essential elements in the meta-narrative of G-d’s story. If we glean nothing else, we must understand that from these lists of personal names G-d is conveying His deep love and concern for each and every individual in His creation.
​
When the meanings of individual names within a genealogy are joined together they often tell a story of their own. This story will submit to the p’shat (plain meaning) in the same way that all interpretation must, however, the meaning in the names is a remez (a hint). It produces from the p’shat (plain meaning) a further layer to our interpretation that illuminates the greater mystery of the entirety of Scripture. This is especially true of Genesis 5.

What is clear is that this genealogy is intended to communicate the importance of Adam’s righteous son (progeny), Noach (rest, comfort), through Set (Appointed, substitute), those who are associated with Noach’s righteousness (comfort, rest) will come to be known as, “B’nei Hei-Elohim” (Sons/children of G-d). The wicked, on the other hand, are those who will wear the title, “B’not ha-adam” (daughters/children of humanity) [Gen. 6:2].

Chapter 4 ended by naming the ultimate fruit of the wicked, who began to blaspheme the Name of HaShem, a Hebrew idiom indicating the root of all evil, which is idolatry. Chapter 5 now juxtaposes the wickedness of the majority against the righteousness of the few, and in turn leads the reader to the judgement of the flood. It is at the flood that the line of Kayin ends but the line of the appointed substitute, Set, continues through Noach (rest). Thus the text hints at the greater mystery of the redemption of humanity through the ultimate appointed substitute, Yeshua our Messiah.

THE TEXT:

GENESIS 5
Gen 5:1 This is the scroll of the generations of Adam (man, red, of the earth). In the day that Elohim (Creator, Judge, Ruler) created from nothing (bara), Adam (man, red, of the earth), in the likeness of Elohim (Creator, Judge, Ruler) made He him;
 
The chapter begins by explaining in true Hebrew ambiguity, that this is a record of the generations of both the individual Adam and of humanity, also Adam. In the same way that Genesis 2 establishes its account in the beginning by referencing the creation, Genesis 5 establishes itself in the sixth day as an accurate record of the literal genealogy that proceeds from Adam (the man and the humanity).
 
G-d (Elohim) the Creator is named as Judge and Ruler of the generations of humanity, just as He is Judge and Ruler over all creation.
 
Gen 5:2 Remembering (zachor) male and female created He them; blessing them, and calling their name Adam (man, humanity, red, of the earth), in the day when they were created from nothing (bara).
 
The Hebrew word, “zachar” which is translated male, also means to, “remember”. The creation of humanity is being remembered here. This sets in place an important rhythm of spiritual and physical convergence that will one day be given and codified as Torah through the events that will occur on Mt Sinai.
 
The Talmud explains that a man without a woman is incomplete:
 
“For it is said, ‘He created them male and female… and called their name Adam (man)’” –Yevamos 63a
 
Simply put, we need each other. The Rav Shaul (Paul the Apostle) affirms the Talmudic understanding in his letter to the Corinthian body of believers (ecclesia).
 
“Nevertheless, neither is a wife separate from her husband, nor a husband separate from his wife, in the L-rd.” –1 Corinthians 11:11
 
Gen 5:3 And Adam (man, red, of the earth) lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Set (appointed, substitute):
 
The account of the birth of Set makes a stark distinction by rendering, “in his own likeness” as a reference to Adam himself. This means that whereas Adam and Chavah were created directly from nothing through earth matter, “in the image and likeness” of G-d, whereas Set is a product of their already created substance and is therefore born in the image and likeness of his parents, as represented by Adam.
 
Therefore, Set is a foreshadowing of the appointed substitute Yeshua. A unity (echad) of G-d’s Spirit and the womb of humanity.
 
The years lived until the birth of Set are understood to refer to the years Adam lived from his creation. The subsequent births recorded in this chapter can also be calculated to relate to the point of creation by adding the 130 years lived by Adam up till this point to the number of years each person had lived at the birth of the respective child. This is easiest to understand in chart form.

Gen 5:4 And the days of Adam (man, red, of the earth) after he had begotten Set (appointed, substitute) were eight hundred years: and he begat sons and daughters:
Gen 5:5 And all the days that Adam (man, humanity, red, of the earth) lived were nine hundred and thirty years: and he died.
Gen 5:6 And Set (appointed, substitute) lived an hundred and five years, and begat Enosh (mortal):
Gen 5:7 And Set (appointed, substitute) lived after he begat Enosh (mortal) eight hundred and seven years, and begat sons and daughters:
 Gen 5:8 And all the days of Set (appointed, substitute) were nine hundred and twelve years: and he died.
Gen 5:9 And Enosh (mortal) lived ninety years, and begat Keinan (fixed, dwelling, room, lament):
Gen 5:10 And Enosh (mortal) lived after he begat Keinan (fixed, dwelling, room, lament) eight hundred and fifteen years, and begat sons and daughters:
Gen 5:11  And all the days of Enosh (mortal) were nine hundred and five years: and he died.
Gen 5:12 And Keinan (fixed, dwelling, room, lament) lived seventy years, and begat Mahalaleel (Praise, fame, strength of G-d):
Gen 5:13 And Keinan (fixed, dwelling, room, lament) lived after he begat Mahalaleel (Praise, fame, strength of G-d) eight hundred and forty years, and begat sons and daughters:
Gen 5:14 And all the days of Keinan (fixed, dwelling, room) were nine hundred and ten years: and he died.
Gen 5:15 And Mahalaleel (Praise, fame, strength of G-d) lived sixty and five years, and begat Yered (descend, come down):
Gen 5:16 And Mahalaleel (Praise, fame, strength of G-d) lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
Gen 5:17 And all the days of Mahalaleel (Praise, fame, strength of G-d) were eight hundred ninety and five years: and he died.
Gen 5:18 And Yered (descend, come down) lived an hundred sixty and two years, and he begat Chanoch (initiate, discipline, narrow, dedicate, train up):
Gen 5:19 And Yered (descend, come down) lived after he begat Chanoch (initiate, discipline, narrow, dedicate, train up) eight hundred years, and begat sons and daughters:
Gen 5:20 And all the days of Yered (descend, come down) were nine hundred sixty and two years: and he died.
Gen 5:21 And Chanoch (initiate, discipline, narrow, dedicate, train up) lived sixty and five years, and begat Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent)

The meaning of Metushelach, is difficult because the Hebrew is somewhat ambiguous. This is why we are wise to include all the meanings associated with the name. Some have concluded a scribal error or manipulation that gives birth to the reading, “Death and Sent”. From the Hebrew, “Mavet/Moot” (Death) and the verb, “Shalach” (Sent). However, the vav (Hebrew Character) is placed after the two other Characters in the Hebrew root form of Mavet, making the reading difficult at best. The subsequent meanings follow the respective Hebrew root forms.   
 
 “Moreover, Chanokh, in the seventh generation from Adam, also prophesied about these people, saying, “Behold! Adonai came with tens of thousands of His holy ones 15 to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness, which they have done in such a godless way, and for all the harsh words these godless sinners have spoken against Him.” –Y’hudah/Jude 14-15
 
Some suppose that this scripture from Y’hudah (Jude) indicates that the prophecy in question is written in the meaning of the name Chanokh gave to Metushelach. This is a tenuous assertion at best but does nothing to diminish the clear story of redemption being told through the succession of names given in the genealogy of Genesis 5.

Gen 5:22 And Chanoch (initiate, discipline, narrow, dedicate, train up; or, death and sent) walked (halakh) with Elohim after he begat Metushelach (man who is a branch, shoot, spear; or, death and sent) three hundred years, and begat sons and daughters:
Gen 5:23 And all the days of Chanoch (initiate, discipline, narrow, dedicate, train up) were three hundred sixty and five years:
Gen 5:24 And Chanoch (initiate, discipline, narrow, dedicate, train up) walked (halakh) with ha-Elohim (the G-d): and he was not; for Elohim took (lakakh: accept, bring, buy, carry away, drawn, fetch, get, infold, mingle, place, receive, reserve, seize, send for, take away, win) him.
 
The seemingly constant reprise, “And he died” is broken here by the phrase, “he was not”. We are told, not that Chanoch died but that G-d infolded him and took him away. This is a powerful living story of hope and the promise of intimate and eternal relationship with G-d. It’s interesting to note that the Hebrew halakh, “to walk” shares its root with lakakh, “to take, infold”. When we walk with G-d we are participating in the present reality of his infolding us and receiving us into eternity through His Son Yeshua.
 
“And Chanoch served in truth before G-d, and behold he was not with the sojourners of earth, for he was withdrawn and he ascended to heaven by the Word of G-d.” –Targum Yonatan
 
“By faith and trust Chanoch was translated that he should not see death; and he was not found, because G-d translated him: for he has had witness borne to him that before his translation he had been well-pleasing unto G-d:” –Hebrews 11:5
 
Chanoch, the one who is dedicated to G-d and disciples others, is now taken up. This illuminates the already obvious story being told in the meanings of each of the names recorded in this genealogy. Yered had come down, Chanoch goes up and Metushelah, is a branch who is speared/pierced. This remez (hint) found in the names, explains the work of the Messiah so clearly and succinctly we could almost say it disqualifies itself as a remez (hint) or a sod (mystery).
 
Gen 5:25 And Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) lived an hundred eighty and seven years, and begat Lemech (lowering, humbled, powerful):
Gen 5:26 And Metushelach (man who is a branch, shoot, spear, forsaken) lived after he begat Lemech (lowering, humbled, powerful) seven hundred eighty and two years, and begat sons and daughters:
Gen 5:27 And all the days of Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) were nine hundred sixty and nine years: and he died.
Gen 5:28 And Lemech (lowering, humbled, powerful) lived an hundred eighty and two years, and begat a son:
Gen 5:29 And he called his name Noach (rest, comfort), saying, this one shall comfort us concerning our work and toil of our hands, because of the ground which HaShem has cursed.

The naming of Noach seems to indicate a prophetic affirmation of the promised seed of Genesis 3:17. This emphasizes the covering and atoning role of the flood and its symbolic relevance to the Messianic allegory set in place from the beginning.
 
Gen 5:30 And Lemech (lowering, humbled, powerful) lived after he begat Noach (rest, comfort) five hundred ninety and five years, and begat sons and daughters:
Gen 5:31 And all the days of Lemech (lowering, humbled, powerful) were seven hundred seventy and seven years: and he died.
 
The number 777 stands out among the other lifespans listed as being of symbolic significance. Lemech represents those who blaspheme the name of the L-rd and the completion of their wickedness is seen in the years of his life. In other words, at the flood (approximate time of Lemech’s death) the evil of humanity has reached a pinnacle of sinful perfection (777) and must be wiped out for the sake of its own redemption. [For other examples of numbers being used in this way please refer to my articles on Revelation].
 
Gen 5:32 And Noach (rest, comfort) was five hundred years old: and Noach (rest, comfort) begat Shem (name, renowned), Cham (hot), and Yefet (expansion, open, deceive, flatter, entice).
 
The Story of Redemption in the Names of Genesis 5:
There is an obvious prophetic story being told in the meanings of the names recorded in this chapter. There is room for some expansion of this story and slight variations are inevitable due to the multiple English meanings for the Hebrew names and their root forms. I have endeavoured to give a paraphrase based on the wider meanings of the names as follows:

Adam (man, humanity, red, of the earth)
Elohim (Creator, judge, ruler)
Set (appointed, substitute)
Enosh (mortal)
Keinan (fixed, dwelling, room, lament)
Mahalaleel (Praise, fame, strength of G-d)
Yered (descend, come down):
 Chanoch (initiate, discipline, narrow, dedicate, train up, teach)
Metushelach (man who is a branch, shoot, spear, forsaken, man of the javelin; or, death and sent)
Lemech (lowering, humbled, powerful)
Noach (rest, comfort)
Shem (name, renowned)
Cham (hot, intense, passionate)
Yefet (expansion, open, deceive, flatter, entice).
​
Humanity [Adam], created by G-d [Elohim] the Ruler of all creation, is appointed a substitute [Set] for its mortal [Enosh] condition, which due to sin, resulted in a temporary life (dwelling) of lament [Keinan]. But strength from G-d [Mahalaleel] descended [Yered] to disciple humanity [Chanoch], He was a branch who was speared/pierced [Metushelach] and was made low, sent to die [Lemech], He brings rest and comfort [Noach], and His name has become renowned [Shem], He delivers humanity from hot punishment [Cham] and deception [Yefet].
 
© 2016 Alastair Yaakov Brown