What's in a Name?

Genesis 5: The First Kings

Introduction

In the realm of biblical scholarship, The fifth chapter of Genesis presents a genealogy from Adam to Noah, listing ten patriarchs and their lifespans, which are unusually long compared to contemporary human lifespans. The chapter raises several intriguing questions regarding its historical and theological implications. Here we explore Genesis 5 through a lens that combines insights from my own study programme with teaching from Dr Michael Heiser and Dr Dwight Pryor and reading David Rohl’s books on Ancient History. This study aims to delve into the theological, historical, and cultural contexts of Genesis 5, offering a nuanced understanding of its significance.

Prophetic names?

Genesis 5 is a genealogical account that spans from Adam to Noah. The chapter lists the descendants in a specific order, with a formulaic structure, detailing the age at which each patriarch fathered their named son and their total lifespan. Here is an outline of the key figures from the text, together with the meaning of their name:

1. Adam Man
2. Seth Appointed
3. Enosh Mortal
4. Kenan Sorrow
5. Mahalalel The Blessed God
6. Jared Shall Come Down
7. Enoch Teaching
8. Methuselah His Death Shall Bring
9. Lamech The Despairing
10. Noah Comfort

The combined reading of these names translates as the following:
Man appointed mortal sorrow, but the Blessed God shall come down teaching, His death shall bring the despairing comfort.

Man appointed mortal sorrow, but the Blessed God shall come down teaching, His death shall bring the despairing comfort.

The lineage is completely focused upon Seth, and whilst it is normally positioned as the Adamic line, it is, in practice, the Sethite line. The text makes it very clear that Cain was, with his exile, totally removed from the biblical lineage.

Comparison with early ancient texts

Despite the many academic papers claiming a complete dichotomy between biblical and non-biblical records, there are actually relatively straight-forward alignments that become obvious with just a little linguistic work.

The Bible tells us that Adam was shaped and formed by YHWH with YHWH’s breath in him.

The Hammrubai Dynasty (broadly known as the GHD) lists Araammadara as the first King. The Akkadian King List (AKL) denotes Adamu. I would argue that it is relatively straight-forward to see the similarities between these names: Adam/Adamu/Araammadara.

If we then briefly look at Cain (Hebrew - Kayin) again we see similarities: Yaamkuuzzuhalamma (GHD); Yangi (AKL), which leaves us with Kayin - Yangi - Yaamkuuzzuhalamma.

These similarities are emphasised when the three languages are put together to highlight the parallels of others in the genealogies (similarities in bold).

Hanok (Enoch) - Hanu - Heama
Irad (Jared) - Hurbharu - Araammadar
Mahalel - Mandaru - Araamaudara
Methuselah - Imsu - Namzuu
Yuval (Jubal) - Didanu - Ditanu
Lamech - Suhlamu - Yaamkuzuhalamma
Tubal - Zuabu - Zuummabu
Noah - Nuabu - Namhuu

What I am attempting to demonstrate is that it is academically straight-forward to see that both biblical and non-biblical literature describe the same beginnings. The issue is not the text, it is the willingness of academics to accept that the bible could be correct, which I am suggesting it is.

One point that I believe is interesting, and would merit further investigation, is that both the Hammurabia and Akkadian lists differ from the bible in choosing Cain as the second generation king over Seth, but then revert to the Sethite line from the third generation.

Theological Implications

Divine Imprint and the Image of God

“This is the written account of Adam’s family line. When God created mankind, he made them in the likeness of God. He created them male and female and blessed them. And he named them “Mankind” when they were created. When Adam had lived 130 years, he had a son in his own likeness, in his own image; and he named him Seth.” (Gen 5:1-3)

Genesis 5:1-3 reaffirms humanity’s creation in God’s likeness, stressing the perpetuation of this divine image through Adam’s descendants. This lineage underscores the idea that the image of God is a defining characteristic of humanity, transmitted from generation to generation. This transmission is not merely physical but also carries a spiritual and functional aspect, representing humanity’s role in God’s plan. Understanding the breadth of this perspective requires a refreshed imagining of the responsibility inherent within our role as an image bearer.

This lineage underscores the idea that the image of God is a defining characteristic of humanity, transmitted from generation to generation.

Enoch’s Unique Walk with God
One of the most intriguing figures in Genesis 5 is Enoch, who “walked with God” and was taken by God (Genesis 5:24). This suggests, even implies, that Enoch’s walk signifies a profound spiritual intimacy with God. In the Hebrew context, “walking with God” implies a life of righteousness and closeness to the divine, which was rewarded uniquely. This concept parallels Jewish traditions that view Enoch as a model of piety and devotion, highlighting the potential for a deeply personal relationship with God.

Longevity and Symbolism
The extraordinary ages of the patriarchs in Genesis 5 have been subject to various interpretations. David Rohl, in his book ‘Legend’, suggests that these lifespans may symbolise periods of significant historical epochs or convey the idea of a golden age of humanity before the flood. A symbolic interpretation aligns with other ancient Near Eastern texts that also record long reigns of antediluvian kings, suggesting a common cultural motif of attributing longevity to legendary figures to emphasise their importance and the era they represent.

In the Hebrew context, “walking with God” implies a life of righteousness and closeness to the divine.

Historical Context and Comparative Analysis

Near Eastern Parallels
The Sumerian King List is just one example of parallels with the biblical genealogies, also recording extraordinarily long reigns for antediluvian kings. David Rohl’s comparative analysis reveals that these texts may share a common cultural heritage, reflecting a collective memory of an ancient past perceived as a golden age. This comparison suggests that Genesis 5 should be understood within the broader context of ancient Near Eastern traditions, where genealogies serve both historical and theological purposes.

Certainly, David Rohl’s ‘Legend’, in its exploration of the historical plausibility of the Genesis narratives, effectively argues for a re-examination of conventional chronologies, and recognises that while the genealogy may contain symbolic elements, it may also preserve historical memories of real individuals and events. This approach encourages a balanced view that considers both the symbolic and historical dimensions of the text which underpins the historic reliability of the text.

This connection underscores the faithfulness of God’s plan through successive generations, despite human sinfulness.

The Function of Genealogies
Genealogies in the ancient world were not merely records of lineage but served to establish identity, legitimacy, and continuity. In the case of Genesis 5, the genealogy connects Adam to Noah, bridging the gap between creation and the flood narrative. This connection underscores the faithfulness of God’s plan through successive generations, despite human sinfulness. It also reinforces the idea of a chosen line through which God’s purposes are realised.

Cultural and Symbolic Significance

Numerology and Patterns
The genealogies in Genesis 5 exhibit patterns that suggest deliberate structuring. For instance, Enoch is the seventh from Adam, a position often associated with perfection or completeness in biblical numerology. In Hebraic thought, numerology is highly significant, with numbers often carrying symbolic meaning. The structured nature of the genealogy may reflect an underlying theological message about divine order and purpose.

The Role of Names
As demonstrated in the ‘Textural Overview’ the names in Genesis 5 also carry significant meanings. For example, “Methuselah” is often interpreted to mean “his death shall bring,” which some scholars connect to the timing of the flood. Understanding these names and the idea of character traits, prophetic messages, or divine attributes, can be enriching to our understanding of the biblical narrative.

Conclusion

Genesis 5 is a rich and complex text that offers insights into the theological, historical, and cultural contexts of the ancient world. By undertaking a study from a more integrated perspective, encompassing divine image, spiritual dimensions, Hebraic piety, historical research and archaeological insights we gain a multifaceted understanding of the chapter.

The genealogies in Genesis 5 are more than mere records of ancestry; they convey profound theological truths about humanity’s relationship with God, the continuity of His plan, and the symbolic representation of historical epochs. This chapter invites readers to reflect on the enduring significance of these ancient narratives and their relevance to our understanding of faith, history, and culture.

Nick Thompson, 24/07/2025

Feedback:

	Jenny Yates	25/07/2025 16:38
Thanks, Nick, for your helpful insights. Just one point. I don't think the longevity of the pre-flood patriarchs is merely "the symbolic representation of historical epochs." There is no reason why the stated ages may not be taken literally. The first human couple were created physically, mentally and spiritually perfect. Before the Fall, they had not one single defect. When God warned the man not to eat the forbidden fruit, he said, "In the day you eat of it you will surely die." I understand that the Hebrew literally means, "In the day you eat of it, then dying you will die." Adam and Eve did not die immediately, at least not physically, but the degenerative process began to set in. Even so, Adam still lived for 930 years. Because they had very few, if any genetic defects, it was fine for Adam and Eve's children to marry each other. Such defects accumulate gradually, over generations. Today, each generation has approximately 100 more genetic mutations than their parents. After the Flood, there was a genetic bottle-neck, with only three couples reproducing. Their children must have married first cousins or even siblings, thus concentrating any defective genes, although even Abraham married a half-sister. Not until the Mosaic Law was introduced were such marriages forbidden. It's noteworthy that life spans reduced quite rapidly after the flood (see Genesis 11), because, in addition to genetic factors, conditions on earth were generally less favourable. Only then were humans permitted to eat meat (Genesis 9:4-5), presumably because they needed more first-class protein to keep healthy. So, "The structured nature of the genealogy may reflect an underlying theological message about divine order and purpose," but that doesn't mean the information cannot also be factually accurate.
	Nick Thompson (Guest)	25/07/2025 17:23
Thank you Jenny. I agree with you entirely on ages, it is my less than precise writing. I was referring to the multi&thousand years ages of the non-bibllicsl literature. I am completely comfortable with the biblical ages. I also completely agree on the genetics point. I adhere to the view of intergenerational genetic define, meaning that we are less than the people of the time of Jesus, who in turn were less than the people from the time of David, etc, etc. You will see when we get to the post-flood study that I view Noah as being alive in Abraham"s early years.