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#Post#: 11549--------------------------------------------------
Genesis Chapter 5, The Genealogy of Adam through Noah: Comments
By: guest8 Date: April 3, 2020, 7:46 pm
---------------------------------------------------------
In today's society, 'Hidden Codes' in the Bible have become a
reason to reject the whole Bible. Most of the 'Hidden Codes' are
from those who are trying to predict the future and they go
through extreme measures to show the codes exist. However, it
has been said that if one takes a copy of the "Mobby Dick" and
run it through the same procedures, the same type codes found
will be similar to those found in the Bible. The old computer
adage is:"If you torture the data long enough, it will say
anything."
We at 'Sharing God's Word' believe there are hidden codes in the
Bible and will present some of them in this article with the
proof of existance. We further believe that while these codes
are predictive of future events happening within the
scriptures, they also help prove GOD's fingerprint is prevalent
throughout the Holy Bible.
There are many disputed 'name meanings' by reputable scholars .
As the bible only transliterates the Hebrew proper names to
approximate the way they were pronounced. It is hard even with a
good lexicon to come up with what the name really means. (1)
Good but somewhat disputed results still abound with searching
the meaning of the ROOT word.
Genesis 5:1.. "This is the book of the generations of 'Adam'. In
the day that God created man, in the likeness of God made he
him;" gives us the name of Adam (from the root adomah) meaning
'man'. [emphasis added]
Genesis 5:4 Adam begat Seth which means 'appointed'. In Gen
4:25..(KJV) "And Adam knew his wife again; and she bare a son,
and called his name Seth: For God, said she, hath 'appointed' me
another seed instead of Abel, whom Cain slew.." Gen 5:7
[emphasis added]
Genesis 5:7... Seith begat Enosh which means 'mortal''
Genesis 5:9..Enosh begat Cainan [Enosh’s son was named Kenan,
from which can mean “sorrow,” dirge,” or “elegy.” (The precise
denotation is somewhat elusive; some study aids unfortunately
presume an Aramaic root synonymous with “Cainan.”) Balaam,
looking down from the heights of Moab, employed a pun upon the
name of the Kenites when he prophesied their destruction.[2,3]
Genesis 5:12..Kenan begat Mahalaleel [from mahalal,] Kenan’s son
was Mahalalel, from mahalal, which means “blessed” or “praise”;
and El, the name for God. Thus, Mahalalel means “the Blessed
God.” Often Hebrew names included El, the name of God, as
Dani-el, “God is my Judge,” Nathani-el, “Gift of God,” etc.[4]
Genesis 5:15..Mahalaleel begat Jared from the verb yaradh,
meaning “shall come down.”
Genesis 5:18..Jared begat Enoch meaning 'which means “teaching,”
or “commencement.”
Genesis 5:21..Enoch begat Methuselah: Enoch named his son to
reflect this prophecy. The name Methuselah comes from two roots:
muth, a root that means “death”[5] ; and from shalach, which
means “to bring,” or “to send forth.” Thus, the name Methuselah
signifies, “his death shall bring.”[6] And, indeed, in the year
that Methuselah died, the flood came. Methuselah was 187 when he
had Lamech, and lived 782 years more. Lamech had Noah when he
was 182.[7] The Flood came in Noah’s 600th year.[8] 187 + 182 +
600 = 969, Methuselah’s age when he died.[9]
Genesis 5:25..Methuselah begat Lamech. a root still evident
today in our own English word, “lament” or “lamentation.” Lamech
suggests “despairing.”.[10])
Genesis 5:28-29..Lamech begat Noah. which is derived from nacham
, “to bring relief” or “comfort,” as Lamech himself
explains.[11]
If one places all these meaning together they state:
Man (is) appointed mortal sorrow (but) the blessed GOD shall
come down teaching his death shall bring (the) despairing,
comfort (and) relief" (emphasis added)
Would it be possible for Moses to sit around the campfire and
try to figure out how to make Genesis tell us about the Christ
to come....Ludicrous right!
God gave the first five books of the Bible (Torah) to Moses of
things that happened 2500 years prior.[12]. ONLY ONE AUTHOR
would know the names, would know the coming of Jesus Christ and
what His objective would be. That one author is GOD making the
Bible an integrated narrative from the beginning to the end.[13]
***********
**We welcome your comments and questions..Please keep them
precise and clean.
1 Cor 15:3-4.."For I delivered unto you first of all that which
I also received, how that Christ died for our sins according to
the scriptures; And that he was buried, and that he rose again
the third day according to the scriptures:"
***********
________________________________________________________________
_
1. A Dictionary of the Proper Names of the Old and New Testament
Scriptures:
Being an Accurate and Literal Translation from the Original
Tongues.By J. B. Jackson, Published by Loizeaux,1909
2. Numbers 24:21, 23
3. Meanings Of The Names In Genesis 5, Koinonia House., Chuck
Missler
4. Missler Chuck, Cosmic Codes: Hidden Messages from the Edge of
Eternity, KoinoniaHouse, 1999.
5. “Muth,” death, occurs 125 times in the Old Testament.
6. Pink, Arthur W., Gleanings in Genesis, Moody Bible Institute,
Chicago, IL, 1922.
7. Genesis 5:25–28
8. Genesis 7:6,11
9. Genesis 5:27
10. Genesis 4:19–24; rabbinical sources, Re: Kaplan, et al.
11. Genesis 5:29
12. Job was far earlier than even the books of Moses.
13. Isaiah 46:10; Revelation 21:6; 22:13.
Blade
#Post#: 17731--------------------------------------------------
Re: Genesis Chapter 5, The Genealogy of Adam through Noah: Comme
nts
By: patrick jane Date: September 18, 2020, 6:07 pm
---------------------------------------------------------
[img]
HTML https://www-images.christianitytoday.com/images/118931.jpg?w=940[/img]
HTML https://www.christianitytoday.com/ct/2020/september/andrew-wilson-jesus-genealogies-matthew-luke.html
God Knew What He Was Doing When He Gave Jesus Two Family Trees
How to sort out the many disparities between the genealogies of
Matthew and Luke.
Problems in Scripture work like speed bumps: They may be
frustrating, and they can do damage to the unwary, but they
effectively slow us down and focus our attention. Tensions
provoke thought. Apparent contradictions force us to wrestle
with texts in greater detail. When God inspired them, he knew
what he was doing.
Studying the Gospels, we immediately encounter the problem of
major differences between the genealogies of Jesus in Matthew
and Luke. Matthew 1 lists 42 generations going back to Abraham;
Luke 3 has 77 generations going back to Adam. Of the dozens of
names between David and Jesus, only five appear on both lists.
Worse, Jesus has two different paternal grandfathers: Jacob
(Matt. 1:16) and Heli (Luke 3:23).
Efforts to sort out the disparities often focus on Matthew’s
side, partly because his genealogy looks more theologically
motivated—the numerous gaps, the women who feature, the three
groups of 14, and so on. Luke, we assume, is giving “just the
facts,” while Matthew is fiddling with them to make a point. But
this demeans both the historian in Matthew and the theologian in
Luke. I think Luke’s genealogy has a theological agenda just as
strong as Matthew’s, if not more so.
Consider how he lists 77 generations from Adam to Christ. That
number points to the Sabbath. It reminds us of the 77-fold
vengeance of Lamech (Gen. 4:24) and the 77-fold forgiveness of
Jesus (Matt. 18:22). It evokes the Jubilee year (Lev. 25:8–55),
observed once for every seven sets of seven years. Jesus
proclaims his fulfillment of the Jubliee promise in Luke
4:16–21, a development foreshadowed two chapters earlier, when
the summons to report home for a census recalls the Jubilee
command to return to one’s “family property” (Lev. 25:10).
It’s also noteworthy that Luke introduces his genealogy not at
the start of Jesus’ life but at the start of his ministry, when
he was “about thirty years old” (3:23). Thirty is a striking
number. Priests began their ministry at that age (Num. 4:3), the
same age at which David became king (2 Sam. 5:4) and Ezekiel saw
prophetic visions of God (Ezek. 1:1). By inserting his genealogy
at this stage, Luke is connecting Jesus’ ancestry to his
ministry as prophet, priest, and king. By tracing it back to
Adam, not just Abraham, he portrays Jesus as a prophet to the
nations, a priest for all peoples, and king of the whole earth.
Then there is the question of Jesus’ paternal grandfather(s).
Ever since the early third century, people have speculated that
Joseph had two fathers, either because he was legally adopted or
because he was the child of a levirate marriage. (In this Jewish
custom, if a man died without children, his brother would marry
the widow to preserve the family line.) If so, then Joseph was
the son of both Heli and Jacob. That always sounded like
apologetic desperation to me. But then I started noticing all
the other references in Luke 3 to levirate marriage or legal
adoption.
One relates to Herod and his brother Philip (Luke 3:1). Herod
had married Philip’s wife, angering observant Jews—and
eventually getting John the Baptist beheaded (Mark 6:17). So
Luke’s account of Jesus’ adult life begins with a man enacting
an adulterous “levirate marriage” while his brother was still
alive.
Another concerns Jesus himself: “He was the son, so it was
thought, of Joseph” (Luke 3:23). Legally, Jesus was Joseph’s
son, but Joseph was not his biological father. As Gabriel
explained to Mary, Jesus would be called “Son of the Most High”
and “Son of God” (1:32, 35).
We even find an example in John the Baptist, who famously
contrasts himself with one “the straps of whose sandals I am not
worthy to untie” (3:16). Untying a sandal strap was the key
moment in the halizah, the process that released a man from
levirate marriage (Deut. 25:9; Ruth 4:7). Perhaps, as Gregory
the Great argued, John was declaring himself not just beneath
Christ but also unworthy to displace him as Israel’s true
husband. John is the best man, not the bridegroom (John 3:29).
#Post#: 38628--------------------------------------------------
Re: Genesis Chapter 5, The Genealogy of Adam through Noah: Comme
nts
By: patrick jane Date: April 11, 2022, 4:33 pm
---------------------------------------------------------
HTML https://www.youtube.com/watch?v=_X9I3Pw_SuA
#Post#: 41706--------------------------------------------------
Re: Genesis Chapter 5, The Genealogy of Adam through Noah: Comme
nts
By: patrick jane Date: August 18, 2022, 10:13 am
---------------------------------------------------------
HTML https://www.youtube.com/watch?v=DsKzB-Qchik
#Post#: 41725--------------------------------------------------
Re: Genesis Chapter 5, The Genealogy of Adam through Noah: Comme
nts
By: guest8 Date: August 18, 2022, 10:26 pm
---------------------------------------------------------
[quote author=patrick jane link=topic=882.msg17731#msg17731
date=1600470471]
[img]
HTML https://www-images.christianitytoday.com/images/118931.jpg?w=940[/img]
HTML https://www.christianitytoday.com/ct/2020/september/andrew-wilson-jesus-genealogies-matthew-luke.html
God Knew What He Was Doing When He Gave Jesus Two Family Trees
How to sort out the many disparities between the genealogies of
Matthew and Luke.
Problems in Scripture work like speed bumps: They may be
frustrating, and they can do damage to the unwary, but they
effectively slow us down and focus our attention. Tensions
provoke thought. Apparent contradictions force us to wrestle
with texts in greater detail. When God inspired them, he knew
what he was doing.
Studying the Gospels, we immediately encounter the problem of
major differences between the genealogies of Jesus in Matthew
and Luke. Matthew 1 lists 42 generations going back to Abraham;
Luke 3 has 77 generations going back to Adam. Of the dozens of
names between David and Jesus, only five appear on both lists.
Worse, Jesus has two different paternal grandfathers: Jacob
(Matt. 1:16) and Heli (Luke 3:23).
Efforts to sort out the disparities often focus on Matthew’s
side, partly because his genealogy looks more theologically
motivated—the numerous gaps, the women who feature, the three
groups of 14, and so on. Luke, we assume, is giving “just the
facts,” while Matthew is fiddling with them to make a point. But
this demeans both the historian in Matthew and the theologian in
Luke. I think Luke’s genealogy has a theological agenda just as
strong as Matthew’s, if not more so.
Consider how he lists 77 generations from Adam to Christ. That
number points to the Sabbath. It reminds us of the 77-fold
vengeance of Lamech (Gen. 4:24) and the 77-fold forgiveness of
Jesus (Matt. 18:22). It evokes the Jubilee year (Lev. 25:8–55),
observed once for every seven sets of seven years. Jesus
proclaims his fulfillment of the Jubliee promise in Luke
4:16–21, a development foreshadowed two chapters earlier, when
the summons to report home for a census recalls the Jubilee
command to return to one’s “family property” (Lev. 25:10).
It’s also noteworthy that Luke introduces his genealogy not at
the start of Jesus’ life but at the start of his ministry, when
he was “about thirty years old” (3:23). Thirty is a striking
number. Priests began their ministry at that age (Num. 4:3), the
same age at which David became king (2 Sam. 5:4) and Ezekiel saw
prophetic visions of God (Ezek. 1:1). By inserting his genealogy
at this stage, Luke is connecting Jesus’ ancestry to his
ministry as prophet, priest, and king. By tracing it back to
Adam, not just Abraham, he portrays Jesus as a prophet to the
nations, a priest for all peoples, and king of the whole earth.
Then there is the question of Jesus’ paternal grandfather(s).
Ever since the early third century, people have speculated that
Joseph had two fathers, either because he was legally adopted or
because he was the child of a levirate marriage. (In this Jewish
custom, if a man died without children, his brother would marry
the widow to preserve the family line.) If so, then Joseph was
the son of both Heli and Jacob. That always sounded like
apologetic desperation to me. But then I started noticing all
the other references in Luke 3 to levirate marriage or legal
adoption.
One relates to Herod and his brother Philip (Luke 3:1). Herod
had married Philip’s wife, angering observant Jews—and
eventually getting John the Baptist beheaded (Mark 6:17). So
Luke’s account of Jesus’ adult life begins with a man enacting
an adulterous “levirate marriage” while his brother was still
alive.
Another concerns Jesus himself: “He was the son, so it was
thought, of Joseph” (Luke 3:23). Legally, Jesus was Joseph’s
son, but Joseph was not his biological father. As Gabriel
explained to Mary, Jesus would be called “Son of the Most High”
and “Son of God” (1:32, 35).
We even find an example in John the Baptist, who famously
contrasts himself with one “the straps of whose sandals I am not
worthy to untie” (3:16). Untying a sandal strap was the key
moment in the halizah, the process that released a man from
levirate marriage (Deut. 25:9; Ruth 4:7). Perhaps, as Gregory
the Great argued, John was declaring himself not just beneath
Christ but also unworthy to displace him as Israel’s true
husband. John is the best man, not the bridegroom (John 3:29).
[/quote]
very good article.
Blade
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