#
Names
(Numbered
according to Luke's genealogy.)
Literal
meaning of names
"And",
"but", "of", "the", "is/are" are
included in the meaning as mere connector words. Other additions are
bracketed.
Notes and
Possible Meanings
The notes concentrate on the more difficult meanings.
The names
for the "Lord" in Hebrew are "Jah", short for "Jehovah"
("Yahweh").
0
The
God-
"God",
(Hebrew, "The God", "HaElohim"), from the word meaning, "to be strong/mighty". Luke's genealogy
begins with Jesus as "the son of God" (Luke 3:22), and ends with
"Adam, who was the son of God", (Luke 3:38.)
1
Adam
Man
"Man";
"Mankind" (Comes from the word meaning, "to be red", as
in the red earth [or, red blood?]. But the word itself is used hundreds of
times in the Hebrew bible to simply mean "man", Gen. 2:5, 5:1,2,
Lev. 22:5.)
2
Seth
is
appointed;
"Appointed",
"placed", "put"; "compensation",
"to replace".
Gen 4:25 "And Adam knew his wife again, and she bore a son, and called
his name Seth: ...For God has appointed me another seed
instead of Abel, because Cain has slain him."
3
Enosh
A (mortal) man of
"Man";
"mortal/frail man".
4
Cainan
sorrow
(or,
"is born"!)
“Possession”,
"owner", "one acquired", "brought forth", "begotten"; "spearman"; "smith";
but sounds
like, and may be related to the word for a 'dirge' or a 'wailing chant',
hence "sorrow". (See #12a. Also see endnotes
for names as puns.) (See
Gen. 4:1, likely same root as parallel name of "Cain".)
The first four names also together may read: "A man
is appointed, a mortal man is begotten ('is born')." Compare this with Isa. 9:6, "For unto us a
child is born, unto us a son is given; and the government shall be upon his
shoulder: and his name shall be called Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace."
5
Mahalalel
The
Glory of God
“The Praise of
God”; "The Fame of God"; "The Glory of God"; "The
Blessed God". (The
messiah is "the Glory and Praise of God", Heb. 1.) Note the
contrast of the fame/Glory of God here with the fame of Babylon in #11-12.
Also, #5-10 is being contrasted with #11-15.
6
Jared
shall
come down
“Coming
down". (See note #25.)
7
Enoch
instructing
that
“Initiated”;
"dedicated", "teacher". Strongs says, "A primitive root; properly to
narrow; figuratively to initiate or discipline: - dedicate, train up."
8
Methuselah
His
death shall bring
“Man of the
missile/dart”; Sounds like, "His death shall bring". The latter reading is the
more obvious (though not according to etymology) in that "His death
brought" the flood; that is,
Methuselah died just
weeks before the
flood. Nevertheless, even the name "Man of the dart/spear" suggests the type of death that Messiah would die, for "He was
pierced for our transgressions," (Isa. 53). Also compare Methuselah to
his ungodly counterpart, Methushael, which sounds like, "His death is of
God," and likely literally means, "A Man who is of God". (See next
chart and also endnotes.)
The two similar sounding names help decipher the intended meaning in the
code because in both lists the idea of "His death" is present and
fits the context.
9
Lamech
those sinking down in despair
"Grieving",
"poor"; "the strikerdown", "overthrower"; "the wildman";
"a strong youth"; "powerful". These are all possible
meanings, but none are certain. What is for sure, however, is that the name sounds like the Hebrew phrase, "Lamoch", meaning,
"To sink down in despair", and so it is rendered here. (Also see
endnotes for names as puns.) The name also
sounds like, "Concerning him who was smitten"; see Psalm 136:10.
10
Noah
comfort/rest.
"Rest";
"to comfort".
Gen. 5:29 "And he called his name Noah, saying, This [same] shall comfort
us concerning our work and toil of our hands, because of the ground which
the LORD hath cursed." This is a good example of how a name can mean
one thing by strict etymology, and yet the bible applies another or like
meaning to it taken from another, but similar, root word. Strictly
speaking, "rest" is what "Noah" means, but the Hebrew
word for "comfort" sounds similar in Hebrew and means much the
same, and this is the meaning chosen by the bible.
11
Shem
The fame of
"Fame",
"Name".
12
Arphaxad
the stronghold
of Babylon and its boundary
---
but I will make Babylon sink down and fade away! ---
"Stronghold
of Babylon"; "Boundary of Babylon"; "Wall of
Babylon"; "(City of) Ur of Babylonia/Chalidees"
"Healer/Releaser". Sounds like, "I will abandon
Babylon"; or, "I will make Babylon sink down/fade
away", or, "He cursed the breast".
This is a key name, and nearly
all the possible meanings fit well and have been included. While there are
several different possibilities, there is increasing agreement among
scholars that the name refers to Babylon in some way. (See
endnote quoting from "The Jewish
Encyclopedia" concerning its connection with Babylon.) This line of
names that reads, "The fame and/of the stronghold/boundary of Babylon
extends beyond the border/divide," ends with Peleg and this is also
where the genealogy branches out into the period of the tower of Babel.
Babel is also where they sought to make a "name" (fame) for
themselves. Therefore, perhaps the "stronghold of Babylon," is
just another name for the "tower of Babel" in Babylon.
(Or
may read, "I will make Babylon sink down/fade away!") I believe
both are intended as a play on words, and this is reflected in the code.
(Also
see endnotes for names as puns. See note in
#20.)
a
Cainan(?)
and
sorrow
See #4: “Possession”;
"owner"; "begotten"; "spearman"; "smith";
but sounds
like, and may be related to the word for a 'dirge' or a 'wailing chant',
hence "sorrow". (Also see endnotes
for names as puns.)
Gospel
of Luke (ch. 3:36) follows the LXX version that adds the name Cainan
between Arphaxad and Shelah. Though almost certainly a textual error in the
LXX (a repeating of #4), yet because Luke used it so have we. However, the
names code can read fine without it. (If we include Cainan, we have a total
of 66 individuals from Adam to Jesus, the number
of 'man'.)
13
Shelah
extend like a
plant
"To
sprout"; "send"; "extend".
14
beyond the
region
"The
region beyond", "The other side (of the river Euphrates)",
Gen. 11:31.
15
Peleg
of division
(at
the tower of Babel).
"Division";
"watercourse"; "water channel"; "divide".
Peleg is a play on words for many things here, including the division at
Babylon, Gen. 11:9. Perhaps it is also subtle reference to the Euphrates
river which acts as a border for Babylon? (See previous name.) The name carries with it the idea of a divider
or division (as at Babel), as by a river. The meaning agrees with his
father, Eber. Eber (region), plus Peleg (divided), means, "A
region divided". Recall the events at the time of Peleg.
16
Reu
A friend
"Friend".
17
Serug
(also)
branches out,
or, (is called) "the vine-branch",
"Branch of
a vine"; See Gen. 40:10,12. (The word denotes intertwining vine
branches.)
18
Nahor
snorting
"Snorting",
"snoring"; "inflamed". (As a verb it is found twice in the bible. Both times
it refers to the intense snorting of a horse. Job 39:20; Jer. 8:16.) In the
context of the code it is understood as 'an undaunted determination
stemming from fury' since the flaring of the nostrils is also associated
with anger in Hebrew. See next name.) (See #19. For "blast of
nostrils" see notes #25.)
19
Terah
with fury!
(lit., "when breathing!")
"To breathe";
"scent"; "blow"; "to delay". Though of
uncertain origin, one
possible meaning is, "to breathe hard", and this connects well
with the previous name so that together we have the imagery of a wild horse
'snorting in anger'. (See #18. For "blast of nostrils" see notes
#25.)
20
Abram/ Abraham
The glorious
father --- the father of a great multitude ---
"Exalted
father". Abram had his name changed to Abraham, meaning, "Father
of a great multitude"; "Father of many"; sounds like,
"father of mercy". It is interesting
that both names here are Babylonian, since Abram was called out of Babylon.
Some scholars believe that Abraham derived its meaning more by what it
sounded like to Hebrew ears rather than actual etymology. Some suggest that
the actual etymology for Abraham means, “he loves the (his) father,” but
that it only sounded like, "Father of a multitude" to
Hebrew-speaking people. (International Standard Bible Encyclopedia.) But
rather than speculate, we have gone by what the bible expressly says in
Gen. 17:5, "Neither shall thy name any more be called Abram, but thy
name shall be Abraham; for a father of many nations have I made
thee." Nevertheless, this is likely another example of how some names
have their meaning, not in their true etymology, but rather in what the
name would sound like to the Hebrew ear. (Also see endnotes
for names as puns.) Some of the names before Abraham are also Babylonian,
and this methodology for deriving a name's meaning appears to be the case
for a few of these names, such as Arphaxad and Cainan.
21
Isaac
laughs
(triumphantly)
“He laughs”;
"Laughter"; "He mocks". (The word implied a triumphant
laugh, especially in the context of the code. God is mocking his enemy.
22
Jacob/
Israel
as He outwits
(his enemy)!
A mighty one fights;
A righteous Prince sees God!
Jacob/Israel
are both difficult to decode because there are layers of meaning that the bible itself alludes to. All are intended! But
this complexity is fitting considering the importance of these names, for both
names represent the nation to which the code speaks, as well as the person.
(See note for #58.) I have used the compilation of each name, that is, a composite
meaning that attempts to capture the several meanings.
Jacob:
"He holds back"; "supplanter"; "he takes the heel"; "One who
follows on another's heels" figuratively meaning, "A
deceiver"; "He will deceive". In the context of the bible in
keeping with the context of this code it seems to mean, "he
outwits", or, "he outmaneuvers". The name may also mean,
"He will recompense"; "He will reward"; "He will
keep guard over"; "He will protect". (Jacob is likely a
shortened form of, Jacobel (יעקבאל), meaning, "God will reward/recompense";
"God will keep guard over". ISBE.)
Jacob
had his name changed to Israel. However, like Jacob, the name can means
several things, and the bible appears to use each meaning. Israel can mean
"One who wrestles with God", "God/Mighty-one will fight";
"Let God contend"; "God prevails"; or, "A prince
with God". "God will rule as a prince"; "He will rule
as God". (The key Hebrew word here, sara, can mean both a 'prince' or
"to fight". Compare Jacob/Israel to Abraham's wife. She had her
name changed from Sari, meaning "to struggle/fight," to Sarah,
meaning, "Princess", Gen. 17:15.) Also it may be related to or
sounds like, "A man sees God". {From איש
ish, a man, (the א aleph being dropped), and ראה raah, he saw, אל
el, God. (Clark's Commentary.) Moreover,
this agrees with what Jacob said at the place he wrestled, "I have
seen God..." Gen. 32:30.}
It
is interesting that the names' Jacob and Israel are applied to the Lord in
the code because the same is implied in Gen. 32:29 when Jacob asks what the
Lord's name, the One who was "wrestling/fighting" with him. The
name(s) given to Jacob are really God's own name(s)! (See Ps. 18:26,
"With the pure Thou showest Thyself pure, And with the perverse
showest Thyself a wrestler", YLT.)
Gen.
32:25-27 "And when he saw that he prevailed not against him, he
touched the hollow of his thigh; and the hollow of Jacob's thigh was out of
joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he
said unto him, What [is] thy name? And he said, Jacob." Gen. 32:28-30
"And he said, Thy name shall be called no more Jacob, but Israel:
for as a prince hast thou power with God and with men, and
hast prevailed. And Jacob asked [him], and said, Tell [me], I
pray thee, thy name. And he said, Wherefore [is] it [that] thou dost ask
after my name? And he blessed him there. And Jacob called the name of the
place Peniel: for I have seen God face to face, and my life
is preserved." (Also see Hosea 12:3-4, "Jacob took his
brother by the heel in the womb, and by his strength he had power with God:
Yea, he had power over the angel, and prevailed: he wept, and made
supplication unto him: he found him [in] Bethel, and there he spake
with us".) The code picks up again on the theme of intercession in
#48.
"Israel"
also sounds like, "The upright one". This too is reflected
in the code. The bible alludes to what the name Israel sounds like,
"Isharel", meaning, "God is righteous", in Num 23:10,
"Who can count the dust of Jacob, and the number of the fourth [part]
of Israel? Let me die the death of the righteous, and let my
last end be like his!" The nation "Israel" is even given the
honorary name of Jeshurun (Dt. 32:15; 33:5,26; Isa. 44:2), meaning,
"the upright one". The International Standard Bible Encyclopedia (ISBE) says, "Most moderns take it as a poetical or ideal title of
Israel, derived from ישׁר, yāshār, “upright”; it is held to
contain a tacit reference to the word Israel (ישׁראל, yisrā'ēl), of which the first three
consonants are almost the same as those of “Jeshurun”'".
From "Israel" to the grandson of Moses.
(See notes for why included.)
The mighty prince joins an assembly, a glorious people (whom) he rescued, stranger(s) in a strange land, captives delivered by God!"
The code reads well without including these six names; nevertheless, it is evident that they should be included. This is due to their remarkable compatibility, and as a prophecy, and because of the highly suggestive-name at the spot where the two genealogies join. ("Levi" means "joined". See note in below slide.)
Compatibility: The line of Moses runs through Levi, but the line of Jesus runs through Judah. Thus, their genealogies branch apart after Jacob. However, when the genealogy of Moses is followed to its conclusion, (if inserted) it joins and flows perfectly with the rest of the Names Code of Jesus. The remarkably compatibility of these two distinct genealogies with each other prophetically points to Jesus as another Moses-type savior. But this "insertion" is optional because if the six names are left out, the remaining 72 literal names in Jesus genealogy still read well without them. But the code is enriched with them, and their compatibility argues for their inclusion as something intended by God.
Prophecy of King/Priest: Another reason why the two genealogies figuratively join at this point is because Moses descends from what would become the priestly line of Levi and so is a prophecy that the Savior would be both King and Priest, just like Moses, (Deut. 18:15; Acts 7:37). Interestingly, John the Baptist, who was related to Jesus (Luke 1:36), and who was born just half-a-year before Jesus, was also from the tribe of Levi, while Jesus was from the tribe of Judah, (Heb. 7). And these two, John and Jesus, were "joined" in their mission, (cf., Rev. 12). (See note about "join" in below slide.) Thus, even at the birth of Jesus, the bible hints that the kingly and priestly lines are (partially) joined in the family tree of Jesus. The prophets predicted that the Messiah would be both King and Priest:
Zec. 6:12-13 "And speak unto him, saying, Thus speaketh Jehovah of hosts, saying, Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both."
"Levi" --- means, "joined": A hint that the kingly and priestly lines would somehow be "joined" in Messiah at this very juncture. (See note in slide below.)
23
One who praises Jehovah
"He shall be praised!"; "Praised"; "One who praises"; signifies "praise"; "One who confesses Jehovah". "יהודה yehudah, a confessor; one who acknowledges God, and acknowledges that all good comes from his hands, and gives him the praise due to his grace and mercy."
Gen.
29:35, "And she conceived again, and bare a son: and she said, Now
will I praise the LORD: therefore she called his name Judah;
and left bearing."
Compare
this portion of the code, "Praise/A confessor of Jehovah breaks forth and opens a way
into a place that is surrounded by a high wall where the people of the
prince are safe from the false prophet, being clothed with strength",
with Num. 10:14, where the tribe of Judah leads the way from Mt. Sinai
ahead of all Israel with the wall of fire by night, led by Moses the
righteous prince. Therefore, Moses is the "mighty one" who
"intercedes" and "sees God" at Sinai in #22, as did
Jacob/Israel at Peniel, and who "outwitted his enemy" (#20-22),
Pharaoh, at the Red Sea. There, Israel rejoiced, laughing and mocking their enemies in song and dance --- Pharaoh and the false prophets
(#28) (magicians) were disgraced, along with the false prophet, Balaam, 40 years
later.
Balaam
himself prophesied (contrary to his will) and said, Num 23:21-23 "He
hath not beheld iniquity in Jacob; Neither hath he seen perverseness in
Israel: Jehovah his God is with him, And the shout of a king is
among them. God bringeth them forth out of Egypt; He hath as it were
the strength of the wild-ox. Surely there is no enchantment
with Jacob; Neither is there any divination with Israel..."
(Also see note for #25 and #28.)
24
Perez
breaks open a way
"A
breaking forth"; "a breach"; "breaker through".
(Can also imply or mean "broken wall", and thus may be related to
the next name.)
But
both verb and noun used in Gen. 38:29 in reference to Perez birth, and so
it has been used in the code in the exact same manner, (Gen. 38:28-29),
"And it came to pass when she travailed, that the one put out his
hand; and the midwife took and bound upon his hand a scarlet thread,
saying, This came out first. And it came to pass as he drew back his hand,
that behold, his brother came out; and she said, How hast thou broken
forth? this breach (opening) be upon thee: therefore
his name was called Pharez. (Perez)" (Webster) (Compare
with 2Sam. 6:8.) (See next notes.)
25
Hezron
(into) an area
surrounded by a wall
"Court";
"village"; "enclosed area by a wall"; "enclosed";
sounds like, "blooming".
Perhaps
alluding to the pillar of fire that protected the Israelites, and to the
"wall of water" at the Red Sea crossing, and
ultimately to the New Jerusalem "having a wall great and high",
(Rev. 21:12).
Ex.
14:21-22, "And Moses stretched out his hand over the sea; and Jehovah
caused the sea to go back by a strong east wind all the night, and
made the sea dry land, and the waters were divided. And the children of
Israel went into the midst of the sea upon the dry ground: and the waters
were a wall unto them on their right hand, and on their
left." Ex. 15:8, "And with the blast of thy nostrils the
waters were piled up, The floods stood upright as a heap; The deeps were
congealed in the heart of the sea." (For "blast of nostrils"
see #18-19.)
Rev.
21:10-13, "And he carried me away in the Spirit to a mountain great
and high, and showed me the holy city Jerusalem, coming down out of
heaven from God, having the glory of God: her light was like unto a
stone most precious, as it were a jasper stone, clear as crystal: having a wall
great and high; having twelve gates, and at the gates twelve
angels; and names written thereon, which are the names of the twelve
tribes of the children of Israel: on the east were three gates; and
on the north three gates; and on the south three gates; and on the west
three gates."
Note
that the main opening/"gate" in the "high wall" is
Judah, as implied by the position of the 12 tribes around the ark of the
covenant in the day of Moses when they camped, (i.e.,
Judah/"praise" would be the main middle gate facing east.) Note,
"the glory of God coming down from heaven" and #5-6. Also see
#29.
26
Ram
of great
height!
"High";
"exalted"; "elevated". (1Chron. 2:10-12.) See the "New Jerusalem",
"having a wall great and high", (Rev. 21:12). (See
previous notes.) Note Rev. 22:14-15 and "false? prophet"
of #28?
27
Amminadab
O' my people of
the Prince,
"My people
of nobility?"; “My kinsman/people are noble”; "Kindred of the
prince"; "People of the prince"; "My people (or my
kinsman) is generous, or noble, or willing”.
Amminadab
was a prince of the tribe of Judah (Num. 7:12) who lived at the time of
Moses and likely saw the Exodus. Perhaps the word "Prince" in the
code is meant to remind us of Moses who was called a Prince, and thus the
high wall of #25-26 perhaps alludes to the pillar of fire that led Israel
in the desert.
28
Nahshon
a
prophet
"Enchanter";
"sorcerer"; "oracle", "one that foretells the
future", (related to the word for 'snake', 'snaky' as in one
that divines by serpents). Or better, simply read as "a
prophet", as we have done here because
Negatively
speaking, Nahshon would have been alive at or just before the time of Balaam the false
prophet. Nahshon would have died in the wilderness under a curse along with
all that "generation", (Num. 14). Because the only thing the
bible has to say about Nahshon is that he was "the leader of the
people of Judah" during the wilderness wanderings, I believe that he
is both a type of the beast (antichrist) as a "leader", and of
the "false prophet" (as per the meaning of his name). Both are
here symbolized in this one man. The bible does not say that Nahshon
was himself a bad man, but it appears that God is using the fact that
prince Nahshon led a doomed people in the desert to become a type of the
antichrist/false prophet to come who will do likewise. Moreover, the theme
of the wilderness wonderings is prominent in the book of Revelation where
the beast and the false prophet are discussed, (Rev. 12-13). (Compare Rev.
12:6,14 with 17:3. Note the contrast of the faithful with the unfaithful
"woman" "in the wilderness".) Also note the contrast
with the prior name; "The people of the Prince" (likened unto
Moses) "are safe from the (false prince) and Prophet." Moreover,
the Two Witnesses of Rev. 11 are comparable to Moses and Aaron (or Elijah)
in the book of Revelation in that Aaron was Moses' prophet/representative
just as the "Beast" (antichrist) of Revelation has the
"False Prophet" as his own prophet/representative. Thus, it seems
more than coincidence the the sister of Nahshon was Aaron's wife! (Ex.
6:23). (Also see note for #23.)
Positively
speaking, Nahshon sounds like and is related to the word for
"Nehushtan", and Num. 2:3 about Nahshon as "The Prince
of the people of Judah," --- the word "Prince" literally
means, "to be lifted up"; and, Nehushtan is the name for the
'snake on the pole' that was "lifted up" in the wilderness for
the healing of the people of which Nahshon himself would have witnessed.
Perhaps, then, Nahshon is also a type of Jesus lifted up on the cross (John
3:14) in the sense of the snake upon the pole? I believe Nahshon can
therefore be viewed positively and negatively --- as Christ or antichrist
--- but since the literal meaning of the name itself lends best to the
latter, this is what I have put in the names code. (2Kings 18:4 "He
removed the high places, and brake the images, and cut down the groves, and
brake in pieces the brazen serpent that Moses had made: for unto those days
the children of Israel did burn incense to it: and he called it Nehushtan.")
Thus the names would read: "The people of the Prince of the Snake on
the Pole are safe..." Also note Rev. 22:14-15.
29
Salmon
clothed
Clothing;
garment; (from root word meaning 'to envelope'). Sounds like the word for
"peaceable". Salmon married Rahab the
harlot after the Fall of Jericho (Matt. 1:5). (See notes for #25 and Rev.
19:14, "And the armies which are in heaven followed him upon white
horses, clothed in fine linen, white and pure."
30
Boaz
with strength,
"In
strength," "In Him is strength", (1Kings 7:21); "Come in
strength". Others, "swiftness"; "lovely"
("lovely clothing"; "a garment of swiftness", =
"swiftly clothed?" There is a gap of 300 years between Salmon and
Boaz. No missing names are supplied in the bible, however such gaps in
ancient genealogies were normal. Dozens of missing names are likely
throughout this genealogy, however this list of names represents the most
complete list that is supplied in the bible, as based upon the lineage laid
out in the Gospel of Matthew (1). (Also see 1Chron. 2:10,11.)
31
Obed
who
serves (the Lord),
"Serving";
"worshipping"; "A servant"; "A
worshipper".
This
name marks the middle of the 60 names and it also marks a subtle shift in
who is speaking --- apparently, (as I interpret it), moving from God the
Father to now God the Son. The name Obed ("servant/serving")
applies equally well to both the previous thought and to the next thought,
and I have gone with the latter. However, one can choose either or without
significantly altering the flow of thought. It is perhaps significant that
of the 6 days of creation, the first 3 were days of forming and the next 3
were days of filling what was formed. This seems to be the pattern of the
30 + 30 names here. If so then #1-4 is in parallel to #31-35.
32
is
here!
(Or, "exists!")
"There is"; "There exists", "I have"; "I exist"; "I possess"; "Jehovah exists"; or perhaps --- "wealthy"; "gift"; "Gift of Yah". (If it does read "gift", then the code would read, "The Lord's gift of love is His payment that makes peace and sets the people free!", and would agree with #57.) Or, "The Lord's gift is Love --- His payment that makes peace and sets the people free!" Or, "(He is) the Lord's loving gift, His payment for peace that sets the people free."
The verb "there is"
is usually used in the bible for emphasis, but especially here if the name
Obed ("Servant") is included prior; we would then have emphasis
by means of both the word itself and by the word-order, i.e., "A
Servant, there is (is here), A Beloved One and Peaceful..." It is
interesting that this names bible code changes from second to first-person beginning
here (about half-way through the names) starting with Jesse (or Obed? see
above) in that the prophets also begin with Jesse as branching forth (by
progeny) to the birth of Messiah as the father of David. (For 'branch' note
#16,17; for 'father' #36). Isa. 11:1 (see verses 1-10) "And there
shall come forth a rod out of the stem of Jesse, and a Branch
shall grow out of his roots:" (See notes for #42.)
33
David
Out of love
(King David is at center of genealogy.) Name means: "Beloved One"; "loving".
Perhaps the code
combines both senses: "the beloved, Out of love..."
34
Solomon
His payment makes peace
"Peaceful"; "peace"; "peaceable"; "wholeness". Sounds like "His peace". If placed in the intensive form sounds like, (piel, inf., absol.), "His retribution/repayment/reward"; "making his amends"; "making amends for him"; "repaying him". The idea is to 'make peace/complete by making amends', and so, "His amends brings peace", captures the general sense the best.
See king Shallum,
(meaning, "retribution"), in Jer. 22:11, and notes on Josiah, #46.
Also, Ps. 91:8; Isa. 34:8 in Hebrew.
35
Rehoboam
and sets the people free!
(= "Out of love, the beloved one paid the price for peace in order to set the people free!")
"Enlarger
of the people" (be number and/or territory); "The people is
enlarged". "One who opens wide a place for the people", but
the extended meaning can imply, "One who sets the people free, (i.e.,
relieves them from their confined space)", as in Ps. 4:1; 118:5.
Compare with #'s 24-25; hence, the thought is, "He
will set the confined people free by bringing them into a spacious
land." However, for arguments sake, even the root meaning of, "One
who extends (the territory/number) of the people" reads well enough by
itself.
36
Abijah
My Father is
the Lord,
"Worshipper
of Jah (Jehovah)"; "Father of Jah"; "Jah is father";
"My father is the Lord".
37
Asa
the healer
"Healer";
"cure". (1Chron 3:10-14.)
Some
Greek manuscripts in Matthew have Asaph for Asa (although Asa is clearly
meant). Sometimes a name can end up altered somewhat in ancient times.
Asaph means "one who gathers". If it is used instead then the
Names-Code reads, "My Father, the Lord, will gather (to himself) him
whom He (lit. "Lord") judged and raised up."
("To gather" is an Hebraic expression {Gen. 25:8,17}meaning,
"To gather one to their fathers upon death". Here, Jesus is
"gathered" to His father?)
38
Jehoshaphat
of the one whom
the Lord judged
"The Lord
has judged", "The lord is judge"; "He whom the Lord
judged"; "Whom the Lord judged", (can imply, "the one
whom the Lord pleaded for").
39
Jehoram
and whom the
Lord raised up!
"Jehovah
raised"; "Exalted by Jehovah"; "Jehovah is high"; "Whom
Jehovah has exalted". (Compare #36-39 with #45-47.)
a
Ahaziah
The Lord took hold
(of me)
These 3
(wicked) kings (Ahaziah, Joash, Amaziah) are omitted in Matthew's genealogy
although they are part of the ancestry of Jesus. (Matt. 1; 2Kings 8:24;
1Chron. 3:11; 2Chron. 22:1, 11; 24:27.) Notice the redundancy, yet how
symmetrical these 3 names are. Thus, these 3 names can be added or taken
away without any loss of meaning, only of emphasis.
Ahaziah
- “Yah holds, or sustains”; "Held by Jehovah"; “Jehovah (Yahu)
holds (possesses)”; "Jah has seized".
b
Joash
and the Lord is
strong!
Joash
(same as "Jehoash") - “Jehovah
is strong” ; “Jehovah has bestowed/given”; "Yah has laid
hold", "substance/existence of Jehovah"; sounds like, "Jehovah
is (like) fire"; "Jehovah is a man".
c
Amaziah
Mighty is the
Lord!
Amaziah -
“Jehovah is mighty”; "Strength of Jah"; "Strengthened by
Jehovah; "strength of the Lord". This name is the center of
a complex bracketing-out of thought moving foreword and backward from this
center, a Hebraic poetic style. The names have been color coded
accordingly. It generally follows this pattern:
It
begins with #11 and ends with #61, with #1-10 as the introduction and
summary and #51-61 serving as a conclusion.
40
Uzziah/
Azariah
My strength and
help are in the Lord!
Uzziah -
"My strength is Jehovah"; "Strength of Jah"; "The
strength (or 'goat') of the Lord";
2Kings
14:21 - Uzziah is also called Azariah, 2Chron. 26:1. The former signifies,
"My strength is the Lord"; the latter, "The/My help (is) of the
Lord". Our rendering is a compilation of both.
“Jehovah
has helped”; "Whom Jehovah helps/keeps."
41
Jotham
The Lord
is perfect!
"Jehovah
is upright"; "Jehovah is perfect".
42
Ahaz
(He)
I
took hold of
"He has
grasped/seized/taken hold of"; "One that takes or possesses";
"helper".
My own idea ---, 'Ohaz' זחא for 'Ahaz'
זחא {same Hebrew letters
זחא}, "I will take hold of". (Also see
endnotes for names as puns.) But it can read
either way as "he" or "I". At any rate, Hebrew poetic
and prophetic language at times switches from first person to second person
although the first person remains the subject (or the other way around).
Moreover, God the Father and God the Son are yet One God, and hence what seems
to be a blurring of Persons at times --- often seen in bible! For
example, Jesus said, "I and the Father are One", (John 10:30).
(See notes for #32 and #39a.)
43
Hezekiah
the strength of
the Lord,
"Strength
of the Lord"; "Whom Jehovah has strengthened";
"Strength/might of Jehovah".
44
Manasseh
and it
made
(me)
forget (my misery).
"Causing to
forget"; "Who makes to forget," “God hath made me forget”
("forgetting"). Forgetting "misery" is more than
implied, it is explicitly stated in the naming of the first Manasseh. Gen.
41:51, "And Joseph called the name of the first-born Manasseh: For,
said he, God hath made me forget all my toil/misery, and all my father's
house."
45
Amon
Truly, (I am) the
master builder
“Skilled
workman” or “Master workman”, "Builder". (See in ASV, Pro.
8:30.)
Sounds like, "amen! (truly!)"; "faithful"; "true".
46
Josiah
whom the Lord
healed,
"Founded
of the Lord"; “Whom Jehovah heals”; "Healed by Jehovah"; or
"Jehovah will support". (Both "Supported" or "healed
by
Jehovah" would work in the code.) "Jehovah supports him";
"Given of the Lord". Josiah's son "Shallum" (Jer.
22:11-12), (meaning, "retribution"), died in Babylon and his
brother, Jehoiakim, reigned in his place.
a
Jehoiakim/
Eliakim
whom the Lord
God raised up,
"Jehovah
raises up"; "The Lord will raise"; "The Lord will
establish/set up"; Also called Eliakim which means much the same, "Whom
God will raise up". 2Kings 23:34 "And Pharaoh-necoh made Eliakim
the son of Josiah king in the room of Josiah his father, and changed
his name to Jehoiakim..." Thus, the two names together mean, "The
Lord God raised up".
47
Jehoiachin/
Coniah/
Jeconiah
and whom the
Lord upholds, will uphold and did uphold!
Jehoichin:
"The Lord
will establish"; "Whom Jehovah appointed"; or "Jehovah
establishes/upholds";
“Jehovah will uphold”; “The Lord founds or establishes”. This king went by three similar names:
"Jehoiachin
(je-hoi´a-kin) (יהויכין, yehōyākhı̄n, “Jehovah will uphold”;
called also “Jeconiah” in 1Ch_3:16; Jer_24:1; יכניה, yekhonyāh, “Jehovah will be steadfast,” and
“Coniah” in Jer_22:24, Jer_22:28; כּניהוּ, konyāhū, “Jehovah has upheld him”;
Ἰωακείμ, Iōakeı́m): A king of Judah; son and
successor of Jehoiakim; reigned three months and surrendered to
Nebuchadnezzar; was carried to Babylon, where, after being there 37 years a
prisoner, he died." Coniah: "The Lord did uphold."
Since
this king had three similar names, I have taken the three
main meanings and combined them. The context sometimes determines tense in Hebrew.
This king had three names that are basically the same, two of which are exactly
the same except for the one being future (or continuous present) and the other being past tense.
The third name (Jehoiachin) can be future or continuous present, and
I have rendered it as a present tense as perhaps suggested by the changed
word order of the divine name to that of Jeconiah, and because two
future tenses would be redundant. See Rev. 1:8, "I am Alpha and
Omega, the beginning and the ending, saith the Lord, which is,
and which was, and which is to come, the Almighty.
(Compare #45-47 with #36-39.)
48
Shealtiel
I have
asked God about
"I have asked
God (about)".
a
Pedaiah?
(see notes)
the ransomed of
the Lord,
“Jehovah has
ransomed”; "Redemption of the Lord"; "Whom the Lord has
delivered".
The
insertion of Pedaiah is questionable. It is not included in Matthew, but
neither are a few other names. (The following is quoted from John Gill's
"Exposition of the Entire Bible") on 1Chron. 3:19-24 -
"And the sons of Pedaiah were, Zerubbabel and Shimei,.... Here arises
a difficulty, since elsewhere Zerubbabel is said to be the son of Shealtiel, (Hag. 1:1) some think this is not the same Zerubbabel here as
there; so Grotius (u);
but I see no reason for that; but this difficulty may be removed by
observing, that if Pedaiah was a son of Salathiel (Shealtiel), as
Kimchi thinks, then Zerubbabel, being his grandson, may be called his son,
as grandsons are sometimes called sons in Scripture; or rather, Salathiel,
having no children, adopted Zerubbabel, his brother's son, and made him
successor in the government; so that he was the son of Pedaiah by birth,
and of Salathiel by adoption; or else Salathiel dying without children, his
brother Pedaiah, according to the law, married his widow, and by her had
Zerubbabel, who was the proper son of Pedaiah, and the legal son of
Salathiel:"
49
Zerubbabel
(about) the
seed (exiles) in Babylon.
"Born at
Babel (or Babylon)"; "Seed of Babylon", "Sown/dispersed in
Babylon". (Zerubbabel was the first royal son born in Babylonian
captivity, hence the name means, "Born in Babylon," but here it
refers to "The exiles/seed in Babylon" since "seed" can
be plural or singular.)
50
Abiud
My Father is
majestic!
"My father
is majesty/glorious"; "father is majestic".
51
Eliakim
My God will raise
up
"My God will
raise up"; "God sets up/establishes"; "Whom God sets
up"; "Raising up by God".
(Compare to #55)
52
Azor
a Helper!
(or, 'help').
"Help";
"Helper".
53
Zadok
The Just (One)
"Just",
"Righteous", "upright"; "justified". (See Acts 3:14,15)
54
Akim
will the Lord
raise up!
“The Lord will
establish”, "The Lord will raise up".
55
Eliud
My God is my
praise!
"My God is my
praise", "God is my praise", "God his praise";
"God of Judah". (Compare to #51)
56
Eleazar
God is the
Helper!
"Help of
God", "God has helped", "God is helper".
57
Matthan
May the gift of
"Gift".
(The word "may" actually belongs to #59, but is inserted here for
the aid of the English reader. Literally, these three names in Hebrew read,
"The gift of Jacob, let it increase!" But that is not how we
speak in English!) (Gill's commentary, "...and said, the Lord shall
add to me another son: which is expressive of strong faith; that as she had
begun to bear children, she should bear another, as she did; though some
read the words as a wish or prayer, "may the Lord", or,
"and that the Lord would add", &c. (h); but our version seems
best." Nevertheless, the context of the code with #48 here favors this
as indeed a "prayer" said in perfect faith.
58
Jacob
The name is
here left to read as is because in this context the name Jacob is obviously referring to the
nation of Israel. In the Bible, Jacob is often simply another
name for Israel and the nation of Israel, (Hosea 12:2,12). The Messiah is
the "gift" of the nation of Israel to the world, (as promised to
Abraham, Isaac, and Jacob, Gen. 26:3-4, Gal. 3:16). The 'gift' of
the original patriarch "Jacob" was that of his son Joseph, who became
a savior in Egypt during the famine. "Joseph" is a type of the Savior, Jesus, and thus
note the next name in the genealogy! This is true also of his other son,
Judah. See Genesis 33 for an account of 'the gift of Jacob' to his brother
Esau for the purpose of reconciliation. Note that Jacob refers to his sons
(especially Joseph) as 'a gift graciously given to him from God', (Gen.
33:5). Thus, the gift of the patriarch Jacob was his sons, especially Judah and Joseph.
In the same way, the greatness of Jesus, the son of Joseph, will increase forever, as will the
descendants of Jacob, "like the sand on the sea shore and like the
stars in the sky", (Gen. 22:17). (See #22 for meaning of
"Jacob".)
59
Joseph
increase (in
greatness),
"He
will add"; "Increaser", "Let him add/increase"; "Remover".
Joseph,
the father (not by birth) of Jesus was likely named after Joseph the son of
the patriarch Jacob, and thus Gen 30:24 is relevant, "And she called
his name Joseph; and said, The LORD shall add to me another
son."
Isa.
9:6-7 "For unto us a child is born, unto us a son is given: and
the government shall be upon his shoulder: and his name shall be called
Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince
of Peace. Of the increase of [his] government and peace [there shall be] no
end, upon the throne of David, and upon his kingdom, to order it, and to
establish it with judgment and with justice from henceforth even for
ever. The zeal of the LORD of hosts will perform this."
60
Jesus Christ,
Emmanuel
for God is with
us! --- The Messiah and Savior of
"Savior",
"Deliverer", "Salvation", "The Lord saves",
"Jehovah is (my) salvation", "Jehovah is helper". Matt. 1:21
"And she shall bring forth a son, and thou shalt call his name JESUS:
for he shall save his people from their sins."
Also named, "Emmanuel", meaning, "God is with us"; and "Christ", meaning, "Messiah" = "Anointed one".
61
those called
out of (the World/
Babylon).
"Those called out" (i.e., out of the World/Babylon). In a very real, but spiritual sense, the church of believers was "birthed" by the Spirit of Jesus at Pentecost, Acts 1.
This is in agreement with Isaiah the prophet, "Yet it was the Lord's will to crush him and cause him to suffer and though the Lord makes his life a guilt offering, he will see his offspring and prolong his days..., (Isaiah 53:10 NIV).
Moreover, in AD
70, a generation (40 years) after Jesus' rose from the
dead, Jerusalem fell to the Romans thereby (for a time) ending an era.
, is the Hebrew
"Kasdim" or Chaldeans. J. D. Michaelis revived this view, which
Josephus ("Ant." i. 6, § 4) seems to have anticipated. Difference
of opinion still exists as to the meaning of the first part of the name.
Dillmann ("Genesis," i. 372 et seq.) and Holzinger
("Genesis," in "K. H. C." p. 105) hold that the first
element is
, which in Arabic and Ethiopic
means "boundary," "limit," the whole word meaning
"district of the Chaldeans." Hommel ("Ancient Hebrew
Tradition," p. 292), who is followed by W. Max Müller (comp.
, name of the
Assyrian province of Arbaha, and
