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].
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.
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
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
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