Each name in Bible-Names Code explained

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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

God

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 a 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 contrasts #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.” It 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 striker-down,” “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 “Lamech,” 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, 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/Chaldees,” “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. 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 another name for the “tower of Babel” in Babylon.

(Or may read, “I will make Babylon sink down/fade away!”) Both are intended as a play on words 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), 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

Eber

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 a subtle reference to the Euphrates river, which acts as a border for Babylon. (See the 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 code context, 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,” which connects well with the previous name so that 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.” Interestingly, both names here are Babylonian since Abram was called out of Babylon. Some scholars believe that Abraham derived its meaning from 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 is 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 and the person. (See note for #58.) I have used the compilation of each name, a composite meaning that attempts to capture 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,” and “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 mean 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.}

Interestingly, 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 is, the One who was “wrestling/fighting” with him. The name(s) given to Jacob are 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, they should be included. This is due to their remarkable compatibility as a prophecy and the highly suggestive name at the spot where the two genealogies join. (“Levi” means “joined.” See note in the 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 remarkable 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 that 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 the slide below.)

23

Judah

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 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 notes 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 are used in Gen. 38:29 about Perez’s 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 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, 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 were 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,” and “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 Nahshon’s sister was Aaron’s wife (Ex. 6:23). Nahshon is called “The Prince of the people of Judah” because he led the “the camp of Judah” during the wilderness wanderings (Num 1:7; 2:3; 1Chron. 2:10-12; Matt.1). If the positive sense of enchanter is correct, then it would read with the next two names: “A prophet is clothed with strength.” Since Nahshon was related to Moses through his brother Aaron and contemporaneous with Moses, it is obvious that the “Prophet clothed with strength” refers to Moses, as did the names before it back to Abraham. The association of the word with ‘snake’ would then hold true for Moses in a unique sense because at the offset of his prophetic ministry, his staff was turned into a snake as a sign both to him and others. Nevertheless, the name can be viewed in a negative and positive sense…

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 antichrist/false prophet to come who will do likewise. Moreover, the theme of 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 a coincidence that 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 break 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 a 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 complete list that is supplied in the Bible, 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 a subtle shift in who is speaking- apparently, (as I interpret it) moving from God the Father to God the Son. The name Obed (“servant/serving”) applies equally well to both the previous thought and the next, 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 six 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, #1-4 parallels #31-35.

32

Jesse

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 utilizing 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 the first-person beginning here (about halfway 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’ notes #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 the center of genealogy.) The 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,’ 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 to set the people free!”)

“Enlarger of the people” (by number and/or territory); “The people are 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 argument’s 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 a 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 forward 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 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 either read as “he” or “I.” At any rate, Hebrew poetic and prophetic language at times switches from the first person to the second person, although the first person remains the subject (or the other way around). Moreover, God the Father and the Son are yet One God, and hence what seems to be a blurring of Persons at times — often seen in the Bible! For example, Jesus said, “The Father and I 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 firstborn 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 by 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!

Jehoiachin: “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 combined the three main meanings. The context sometimes determines tense in Hebrew. This king had three names that essentially mean 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. 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,” and “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” belongs to #59 but is inserted here for the aid of the English reader. These three Hebrew names 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

Jacob

The name is here left to read as is because, in this context, the name Jacob refers 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. The latter 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 also true 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 the meaning of “Jacob.”)

This is the second place that Jacob occurs in the genealogy. The first Jacob was renamed “Israel.” But here, I took “Jacob” to symbolize this first Jacob, “Israel,” and the nation. Out from this genealogy of fallen men (epitomized by “Jacob, the deceiver”) comes the “Gift” of God that redeems man from the curse brought on by the serpent, the original Deceiver in the Garden of Eden. Satan “grasped” and thereby “bruised” the heel of Jesus, but by doing so, God crushed the head of the serpent under his foot and thereby redeemed man.

(Genesis 3:15) “And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.”

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 justice from henceforth even forever. 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,” and “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

Church

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.