The Genealogy of Jesus: Luke finishes his record of Jesus’s genealogy tracing Jesus’s lineage back to Adam—the first created human being. He traces the lineage from Serug, who was the great-grandfather of Abraham, back to Noah and then ultimately onto Adam who was created by God.
There is no apparent parallel of Luke 3:35-38 in the Gospels.
The Gospel parallels for the entire genealogical accounts of Jesus are Luke 3:23-38 andMatthew 1:1-17.
In Luke 3:35-38, Luke follows the lineage of Jesus from Serug (Abraham’s great-grandfather) to the first human being Adam who was created by God.
the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah (v 35)
the son of Serug… (v 35a)
Serug was the father of Nahor.
Genesis 11:20-23 provides the biographical details of Serug.
The Bible provides no explicit particulars about Serug’s actions or words. Serug is a post-Flood patriarch in the line of Shem. Serug is mentioned in the genealogy from Shem son of Noah to Abraham in 1 Chronicles 1:26. As far as the Biblical records are concerned, Serug’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Serug to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Serug son of Reu appears to be the only person in the Bible who is identified by this name.
The meaning of the name Serug is uncertain. Serug lived in the early post-Flood period when Hebrew was either in an archaic form and/or before it emerged as a distinct language. The name Serug resembles the Hebrew word for “branch.”
If Serug means “branch,” then Jesus embodied the meaning of his ancestor’s name in two ways:
Jesus is the righteous Branch who was promised from the line of King David. (Isaiah 11:1,Jeremiah 23:5, 33:15, Revelation 22:16)
Jesus is the Life-Giving Vine and the source of fruitfulness and life for His people. (Isaiah 4:2,John 15:5)
the son of Reu… (v 35b)
Reu was the father of Serug.
Genesis 11:18-21 provides the biographical details of Reu.
The Bible provides no explicit particulars about Reu’s actions or words. Reu is mentioned in the post-Flood genealogy from Noah’s son Shem to Abraham in 1 Chronicles 1:25. As far as the Biblical records are concerned, Reu’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Reu to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Reu son of Peleg appears to be the only person in the Bible who is identified by this name.
The meaning of the name Reu is uncertain. Reu also lived in the early post-Flood era when Hebrew was either in an archaic form and/or before it emerged as a distinct language.The name Reu resembles the Hebrew word for “friend.”
If Reu means “friend,” then Jesus embodied the meaning of his ancestor’s name in four ways:
Jesus is our friend because He helps us. (Matthew 11:28,Hebrews 4:16)
Jesus is our friend because He draws near to us. (John 15:15,Hebrews 2:11)
Jesus is our friend because He reveals truth and shares what He knows with us. (John 15:5)
Jesus showed the greatest love as our friend by dying on the cross for us. (John 15:13,Romans 5:8,1 John 3:16)
the son of Peleg… (v 35c)
Peleg was the father of Reu.
Genesis 10:25 andGenesis 11:16-19 provide the biographical details of Peleg.
According to Genesis 10:25, Peleg was one two sons of Eber (also called Heber) and Peleg’s “brother’s name was Joktan.”
Genesis also uniquely associates Peleg with a significant historical marker, stating: “for in his days the earth was divided” (Genesis 10:25). This indicates that Peleg was born either during or shortly after the great dispersion of humanity across the earth as result of the tower of Babel.
The tower of Babel was humanity’s attempt to unite around a single city and a great tower reaching into the sky in order to make a name for themselves rather than trust and obey God. In response, God confused their language, disrupting their shared speech and halting the project. As a result, the people were scattered across the earth, and the place was called Babel because there the LORD confused the language of the whole earth.
The tower of Babel, God’s response, and its aftermath, are described in Genesis 11:1-9.
When Jesus sent the Holy Spirit at Pentecost, the curse of Babel began to be undone as people from many nations heard the gospel proclaimed in their own languages. What God had once divided in judgment, He now began to reunite in grace through the message of Christ. Pentecost shows that the Spirit restores understanding and unity—not by erasing differences, but by gathering people from every language into one redeemed people in Jesus.
The events of Pentecost are described in Acts 2:1-43.
Other than noting that Peleg lived during the “days the earth was divided” (Genesis 10:25), the Bible does not appear to explicitly record any of Peleg’s words or deeds. Peleg is mentioned in the post-Flood genealogy from Shem, son of Noah, to Abraham in 1 Chronicles 1:25. As far as the Biblical records are concerned, Peleg’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Peleg to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Peleg son of Heber appears to be the only person in the Bible who is identified by this name.
The name Peleg is associated with the Hebrew root “pālag,” meaning “division” or “to divide.”
This association is explicitly stated in Genesis 10:25: “for in his days the earth was divided” (Genesis 10:25). Because Genesis 10:25 offers this explanation, the Hebrew meaning of the name Peleg is more certain than the meanings of the names of his sonReu and grandson Serug even though they all lived in the early post-Flood era.
Jesus both embodies and contrasts the Hebrew meaning of Peleg’s name.
Jesus embodies the meaning of Peleg’s name in two ways.
Jesus is the central figure in human history—ultimately everyone will either be for Him or against Him. (Luke 11:23,John 3:18, 8:24, Acts 4:12)
Jesus will divide all people from those who believed in Him and are His own from those who rejected Him and did not believe in Him. (Matthew 25:31-32,John 5:28-29, 10:27-28)
Jesus contrasts the Hebrew meaning of Peleg’s name because He unites people from every nation, tribe, and language into God’s family (John 1:12-13, 17:20-21, Ephesians 2:14, 17).
the son of Heber… (v 35d)
Heber was the father of Peleg.
Genesis 10:21-25 andGenesis 11:14-17 provide the biographical details of Heber who is referred to as “Eber” in the Old Testament.
The Bible does not appear to explicitly record any of Heber’s words or deeds. Heber is mentioned in the post-Flood genealogy from Shem, son of Noah, to Abraham in 1 Chronicles 1:18-19. As far as the Biblical records are concerned, Heber’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Heber to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
In addition to Heber son of Shelah, there appear to be four other people in the Bible who are identified by the name Heber/Eber:
Eber from the tribe of Gad (1 Chronicles 5:13)
Heber/Eber son of Elpaal, from the tribe of Benjamin (1 Chronicles 8:12, 8:17)
Eber son of Shashak, from the tribe of Benjamin (1 Chronicles 8:22-24)
Eber, a Levite who returned to Jerusalem with Zerubbabel (Nehemiah 12:20).
In part, because of these later Hebers/Ebers, we have more certainty of the meaning of his name. In Hebrew, the name Heber/Eber is associated with “region beyond,” “to cross over,” or “one from the other side.”
Jesus embodies the Hebrew meaning of Heber’s name in three ways.
As the Son of God who lives in heaven, Jesus is one from the other side.
At His conception and birth, Jesus descended from heaven and the spiritual realms into our world.
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.” (John 3:13)
At His death and resurrection, Jesus crossed over from death to life.
“knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him.” (Romans 6:9)
Jesus is the bridge whereby we can escape sin and death and cross over into life.
“Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.’” (John 14:6)
the son of Shelah… (v 35e)
Shelah was the father of Heber.
Genesis 10:24 andGenesis 11:12-15 provide the biographical details of Shelah
The Bible does not appear to explicitly record any of Shelah’s words or deeds. Shelah is mentioned in the post-Flood genealogy from Shem, son of Noah, to Abraham in 1 Chronicles 1:18, 1:24. As far as the Biblical records are concerned, Shelah’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Shelah to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Shelah was also the name of Judah’s third born son (Genesis 38:5, 46:12, Numbers 26:20,1 Chronicles 2:3) and was the son whom Judah treacherously withheld from marrying his daughter-in-law Tamar after his first two sons (and her husbands) had died (Genesis 38:11, 38:14).
After the Jews return from Babylonian exile during the days of Nehemiah, there was a pool located near the king’s gate in Jerusalem that was named “Shelah” (Nehemiah 3:15).
In part, because of these later uses of Shelah, we have some idea of the meaning of his name, despite the fact that Shelah lived in the early post-Flood era when Hebrew was in an archaic form. It appears that the name Shelah in Hebrew means “petition.”
If “petition” is the meaning of Shelah’s name, then Jesus embodies its meaning in two ways.
Jesus is our petition and the One who intercedes for us before the Father. (John 17:9,Hebrews 7:25, 9:24, 1 John 2:1)
Jesus invites us to bring out petitions to Him. (Matthew 7:7,John 14:13, 16:23)
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech (vs 36)
the son of Cainan… (v 36a)
Cainan was the father of Shelah.
Cainan is not listed in the Hebraic genealogies of Genesis 11 or 1 Chronicles 1. Both Genesis 11:12 and1 Chronicles 1:18 and 1:24 list Arphaxad as the father of Shelah. And it appears that this Cainan is not explicitly referred to by name in the Hebrew scriptures or the rest of the New Testament.
However, Cainan is listed in the Septuagint (the Greek translation of the Hebrew Old Testament) in Genesis 11:13. The Septuagint was available to Luke and had been in circulation for almost two hundred years by the time Luke composed his Gospel account. Moreover, the Greek Septuagint was likely the version of the Old Testament that Luke and his Greek audience most frequently used.
It is not clear why the Hebrew texts omitted Cainan while the Septuagint listed him as the father of Shelah. But it was common practice for ancient genealogies to sometimes skip a generation (or two) in their listings.
It appears that the Hebrew list skipped Cainan when it said that Araphaxad was the father of Shelah (Genesis 11:12). Apparently, Araphaxad was the grandfather or father in an ancestral sense of Shelah, while Cainan was the immediate father of Shelah.
Luke may have chosen to include Cainan in order to list seventy-seven generations in the Messiah’s lineage. The number seven in Biblical imagery is the number of divine order or completion. And the number seventy-seven symbolizes perfect completion.
Luke also may have included this because he wanted to be as precise as possible in line with his stated goal of writing an accurate, exact record (Luke 1:3-4).
The Bible only explicitly names one other figure who with Cainan’s name is Cainan’s own ancestor “Cainan, the son of Enosh” (Luke 3:37b-38a). He is listed as “Kenan” in the Genesis and 1 Chronicles genealogies (Genesis 5:9-14,1 Chronicles 1:2).
In Hebrew, the name Cainan/Kenan appears to resemble the Hebrew word “qānâ,” which means “possession.”
Jesus embodies the meaning of Cainan’s name in two ways:
As God, Jesus possesses all things. (Matthew 11:27,John 3:35, 16:5)
In Jesus, we possess our eternal inheritance. (Romans 8:16-17,Ephesians 1:11,Colossians 1:12-13,1 Peter 1:3-4)
the son of Arphaxad… (v 36b)
Arphaxad was the father of Cainan.
Genesis 10:22 andGenesis 11:10-13 provide the biographical details of Arphaxad.
Arphaxad is the Hellenized version of the Hebrew name “Arpachshad.” Luke used the existing Greek version of his name that was listed in the ancient Greek translation of the Old Testament (“the Septuagint”). The likely reason Luke used the Greek version of Arphaxad’s name was because he was writing to a Greek audience more familiar with the Septuagint than the Hebrew or Aramaic versions of the scriptures.
Arphaxad was the third son of Shem (Genesis 10:22,1 Chronicles 1:17) and he was the grandson of Noah.
Genesis 11:10 makes a point to specify that Arphaxad/Arpachshad was born “two years after the flood” which God sent to judge the earth. This indicates (and Rabbinic tradition holds) that Arphaxad was the first son who was born after the Flood, and that Shem’s older two sons (Elam and Asshur—Genesis 10:22) were born before the Flood and were on the ark with Shem and his wife.
This is significant because Israel and the Messiah’s lineage run not through Shem’s older sons, who were born before the Flood, but through his son, Arphaxad, who was born after the Flood. Arphaxad’s post-Flood birth highlights God’s work of new beginnings after judgment.
By tracing the covenant line through Arphaxad (instead of through his brothers who are implied to have been born before the Flood) Luke demonstrates how God preserved humanity, not merely to continue life, but to renew it with purpose, moving history forward toward redemption. This post-Flood lineage displays that Israel, and ultimately the Messiah, arise from a world cleansed by judgment and sustained by God’s mercy and promise.
The Bible does not appear to explicitly record any of Arphaxad’s words or deeds. Arphaxad is mentioned in the post-Flood genealogy from Shem to Abraham in 1 Chronicles 1:10-13. As far as the Biblical records are concerned, Arphaxad’s main significance appears to be his designation in the post-Flood lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Arphaxad to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
The Bible does not appear to explicitly identify any other figure by the name Arphaxad and/or Arpachshad.
The meaning of Arphaxad/Arpachshad’s name in Hebrew is not entirely clear. As Arphaxad was born two years after the Flood (Genesis 10:22), he lived during the early post-Flood period when Hebrew was either in an archaic form and/or before it emerged as a distinct language.
In Hebrew, Arphaxad/Arpachshad’s name could mean: “I shall fail as the breast: he cursed the breast-bottle.”
If this is the meaning of Arphaxad, then Jesus may have literally embodied His ancestor’s name as an infant if He had difficulty holding His milk and suffered from reflux as a baby. Jesus was fully human, so this is possible. But to be clear, the Bible is silent on this matter and to suggest anything on this topic is speculative.
Jesus may have symbolically embodied the meaning of Arphaxad’s name in several other ways:
Milk symbolizes spiritual immaturity and Jesus rejected it because He is spiritually mature. (1 Corinthians 3:1-2,Hebrews 5:12-14,John 4:34, 6:53-54)
Jesus rejected physical nourishment in obedience to God. (Matthew 4:1-4, 27:34)
the son of Shem… (v 36c)
Shem was the father of Araphaxad.
Genesis 5:32, 6:10 andGenesis 7-11 provide the biographical facts for Shem.
Shem was one of the three sons of Noah who survived the Flood and from whom the post-Flood world was repopulated (Genesis 9:18-19). Genesis records Shem as being born before the Flood and preserved through it, indicating God’s sovereign choice to continue the human race through Noah’s household. Shem’s line is specifically traced in detail, signaling its importance in between Noah and Abraham, and ultimately Jesus the Messiah.
After the Flood, when Noah became drunk and lay naked in his tent, Ham, Shem’s brother, saw his father’s nakedness and shamefully told his brothers (Genesis 9:22). But Shem and Japheth respectfully took a garment and laid it upon both their shoulders and walked backward to not see the nakedness of their father, and covered him (Genesis 9:23-23).
Noah blessed Shem:
“Blessed be the LORD, The God of Shem; And let Canaan be his servant. May God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be his servant.” (Genesis 9:26b-27)
The focus of this prophetic blessing is not Shem, but the LORD. The blessing does not praise Shem’s character or achievements. It, instead, reveals that God’s covenant purposes will move forward through Shem’s descendants.
From this point on, the line of promise runs through Shem to Abraham, Israel, David, and ultimately the Messiah. Noah’s words prophesy that Shem’s family is the line through which God will speak, make promises, and bring restoration after the Flood.
Shem is the link continuity between the pre-Flood world and the post-Flood renewal. He was on the ark. His father was Noah. And it was through Shem’s son Arphaxad (also called “Arpachshad”) who was “born two years after the flood” (Genesis 11:10) that Israel and the Messiah’s lineage would flow.
The Bible appears to not explicitly identify any other figure by the name of Shem. Shem’s name in Hebrew appears to be associated with the idea of “name” or “renown.”
Jesus embodies this meaning of Shem’s name in two major ways:
Jesus has the name above all names. (Ephesians 1:20-21,Philippians 2:9-11,Colossians 1:18,Hebrews 1:3-4,Revelation 19:12-13, 19:16)
Jesus is the only name under heaven by which men are saved. (John 14:6,Acts 4:12)
the son of Noah… (v 36d)
Noah was the father of Shem.
Genesis 5:28 - 9:29 provides the Biblical narrative for Noah.
Noah was a righteous man who found favor in the eyes of the LORD during a time of widespread corruption and violence (Genesis 6:5-8, 11-12). Noah walked with God, distinguishing him from the rest of humanity (Genesis 6:9). God revealed His plan of judgment through a global Flood and appointed Noah as the means through which human and animal life would be preserved (Genesis 6:13-20).
Through obedience, Noah constructed the ark exactly as God commanded, demonstrating faith expressed through action (Genesis 6:21). God mercifully delivered Noah and his family—and through Noah the entire human race and land animals—from the Flood of judgment on the ark (Genesis 7:23).
Through the prophet Isaiah, God compares His mercy to the Flood of Noah, noting that just as He will never flood the earth again, He will also withhold anger and show eternal lovingkindness to the kingdom of Judah (Isaiah 54:8-9). The prophet Ezekiel remembers Noah for his righteousness (Ezekiel 14:14, 14:20). The book of Hebrews also praises Noah for his faith:
“By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.” (Hebrews 11:7)
Noah and the ark prefigured Jesus and the cross. As the human race continued through Noah and the ark saved humanity from the destruction of God’s wrath, so too did Jesus save humanity from the wrath of God’s judgment on the cross (2 Peter 2:5). Jesus is a second and better Noah.
After the Flood, Noah offered sacrifices to the LORD, and God established a covenant with him, promising never again to destroy all flesh by floodwaters (Genesis 9:1-17).
Noah stands as the father of the post-Flood nations and is the common ancestor of living humanity (Genesis 9:18-19). Luke’s inclusion of Noah not only connects Jesus’s lineage back to Adam, it also places it within God’s judgment, mercy, and covenantal faithfulness toward humanity.
The only other figure whom the Bible explicitly identifies with the name Noah is the daughter of Zelophehad, the great grandson of Manasseh, the son of Joseph (Numbers 36:10,Joshua 17:2-3).
In Hebrew, the name Noah means “rest.” When Noah was born, his father, Lamech:
“called his name Noah, saying, ‘This one will give us rest from our work and from the toil of our hands arising from the ground which the LORD has cursed.’” (Genesis 5:29)
In addition to be a second and better Noah, Jesus embodies the meaning of Noah’s name in two ways:
Jesus invites the weary to find rest in Him and His works. (Matthew 11:28-30)
After He completed His works, Jesus sat down and entered His rest at the right hand of God. (Acts 2:33-35,Hebrews 1:3b, 10:12)
the son of Lamech… (v 36e)
Lamech was the father of Noah.
Genesis 5:25-31 provides the Biblical record for Lamech.
Lamech is in the line from Seth to Noah. He lived before the Flood. In fact, Lamech died five years before God’s judgment of the Flood came upon the earth. This can be deduced by comparing Genesis 5:30 with Genesis 7:6.
“Lamech lived five hundred and ninety-five years after he became the father of Noah.” (Genesis 5:5)
“Now Noah was six hundred years old when the flood of water came upon the earth.” (Genesis 7:6)
Lamech’s death before the Flood could indicate that Lamech was a righteous man; and that God may have spared Him from the judgment by waiting until Lamech died before He poured out His wrath upon the earth.
Other than being the son of Methuselah—the oldest man to have ever lived—and being the father of Noah and other children, the Bible only records Lamech’s prophetic statement concerning his son Noah:
“Now he called his name Noah, saying, ‘This one will give us rest from our work and from the toil of our hands arising from the ground which the LORD has cursed.’” (Genesis 5:29)
Lamech’s prophecy looks backward and forward. The expression “from the toil of our hands arising from the ground which the LORD has cursed” (Genesis 5:29c) looks backward to God’s judgment of Adam’s work in the Garden of Eden (Genesis 3:17-19).
The prophetic name of Noah anticipates God’s mercy in His judgement: “this one will give us rest from [God’s judgement] Genesis 5:29b).
Noah fulfilled Lamech’s prophecy by becoming the means through whom God preserved humanity and ushered in a renewed world after the Flood, allowing creation to continue rather than be completely destroyed. In this way, Noah became a tangible sign of God’s mercy—bringing rest, continuity, and hope in the midst of judgment, just as his father foretold.
With the exception of this prophecy (Genesis 5:29), the Bible does not give record of any specific deeds or statements attributable to Lamech.
Luke includes Lamech to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible mentions one other person by the name of Lamech and it is Lamech the son of Methushael, a descendant of Cain (Genesis 4:17-24).
Lamech son of Methushael who descended from Cain (Genesis 4:17-24) is a different person than Lamech the son of Methuselah (v 37a) who descended from Seth and was the ancestor of Abraham and Jesus (Genesis 5:25-31,1 Chronicles 1:3).
The meaning of Lamech’s name in Hebrew is not entirely clear as he lived before the Flood when Hebrew was either in its archaic form or had not yet become its own distinct language. The name Lamech may be associated with power and/or mean “powerful.”
If Lamech means: “powerful” then Jesus embodies the meaning of this name in nine ways:
Jesus is powerful because He is God. (John 1:1-3,Colossians 2:9)
Jesus is powerful because He is the Messiah. (Daniel 7:13-14,Matthew 26:64)
Jesus is powerful because He trusted God. (Isaiah 50:7,Luke 22:40-43,Hebrews 2:13)
Jesus is powerful because He performed mighty miracles. (Matthew 4:23,Mark 5,John 6:1-21)
Jesus is powerful because He overcame sin. (1 Corinthians 15:56-57,Colossians 2:13-14,Revelation 1:5b)
Jesus is powerful because He overcame death. (John 11:43-44,Romans 6:9,1 Corinthians 15:56-57,Hebrews 4:12,Revelation 1:17-18)
Jesus is powerful because He will destroy Satan. (Hebrews 2:14,1 John 3:8,Revelation 19)
Jesus is powerful because all authority has been given to Him. (Matthew 28:18,Ephesians 1:20-22a)
Jesus is powerful because He empowers us to fulfill our divine destiny. (Matthew 28:19-20,John 15:5,Philippians 4:13,Revelation 1:6)
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan (v 37)
the son of Methuselah… (v 37a)
Methuselah was the father of Lamech.
Genesis 5:21-27 provides the biographical facts for Methuselah.
Methuselah is part of the genealogical bridge from Adam and his son Seth to Noah.
Methuselah lived nine hundred and sixty-nine years (Genesis 5:27), longer than any other human who is recorded in the Bible. His father was Enoch (Genesis 5:21,1 Chronicles 1:3). Methusaleh’s father Enoch walked with God for three hundred years before God took him (Genesis 5:22-24).
Methusaleh’s lifespan bridges the generations from Enoch, a man of faith, to God’s judgment at the Flood. Methuselah’s long life may be seen as a demonstration of God’s patience prior to judgment.
In fact, Methusaleh died the same year as the Flood. This can be deduced when we consider what Genesis 5:25, 5:27, 5:28-29, and 7:6 reveal.
Methuselah lived 969 years (Genesis 5:27)
Methuselah fathered Lamech at age 187 (Genesis 5:25)
Lamech fathered Noah at age 182 (Genesis 5:28-29)
So, from Methuselah’s birth to Noah’s birth is 369 years.
Noah was at the age of 600 when the Flood came. (Genesis 7:6)
All of these years add to 969 years, the age of Methusaleh when he died and the year of the Flood. The Bible does not explicitly say if Methusaleh perished in the Flood or simply died before it.
As far as the Biblical records are concerned, Methuselah’s main significance appears to be his placement within the lineage between Seth and Noah, and ultimately, the Messiah.
Luke includes Methuselah to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible does not appear to identify any other figure with the name Methuselah.
Although the name Methuselah is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “man of the spear.” This could speak to the extreme level of violence that defined Methuselah’s era (Genesis 6:11) or possibly his character.
If Methusaleh’s name means “man of the spear” then Jesus both embodies and contrasts His ancestor’s name.
Jesus embodies Methusaleh’s name because as a Warrior King He is a man of the sword who will destroy His enemies with the sword of His mouth. (Hebrews 4:12,Revelation 19:15)
Jesus contrasts Methusaleh’s name because He will end all wars and be the Prince of Peace. (Isaiah 2:4, 9:4-6, Revelation 21:3-4)
the son of Enoch… (v 37b)
Enoch was the father of Methuselah.
Genesis 5:18-24 provides the biographical facts for Enoch.
Enoch is part of the genealogical bridge from Adam and his son Seth to Noah.
Enoch is distinguished from others in his generation and most of humanity.
Enoch was distinguished from his wicked generation (Genesis 6:5) because he was a man who “walked with God” (Genesis 5:22).
Enoch is distinguished from most of humanity because he is one of two people whom the Bible describes as not experiencing death. (The prophet, Elijah is the other person—see 2 Kings 2:11-12).
“Enoch walked with God; and he was not, for God took him.” (Genesis 5:24)
Enoch’s life is remembered for his faithfulness and intimacy with God, rather than his longevity. (He lived on earth three hundred and sixty-five years—Genesis 5:23).
God’s “rapture” of Enoch demonstrates His power over death and His approval of a life lived in fellowship with Him. Enoch’s life is a testimony to the fact that intimacy with God predates the Law and that faith is foundational to true righteousness.
Just before the author of Hebrews declares that it is impossible to please God without faith (Hebrews 11:6), he presents Enoch as an example to emulate:
“By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God.” (Hebrews 11:5)
Enoch and his faith and divine approval prefigured Jesus and His faith and divine approval.
Enoch is also mentioned in the 1 Chronicles genealogy of Adam (1 Chronicles 1:3). Luke includes Enoch to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible identifies three other figures with the name Enoch but two of them are translated as “Hanock.”
Enoch, the son of Cain (Genesis 4:17-18)
Hanock, the son of Reuben; he was likely Jacob’s first grandson. (Genesis 46:9,Exodus 6:14,Numbers 26:5,1 Chronicles 5:3)
Hanock, the son of Midian; he was grandson of Abraham through his concubine, Keturah. (1 Chronicles 1:33)
Although the name Enoch is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “dedicated.” This speaks to Enoch’s character, as he was dedicated and devoted to God.
If Enoch means “dedicated,” Jesus embodies the meaning of His ancestor’s name in two ways:
Jesus was dedicated to following God. (Matthew 5:17,Luke 22:42,John 6:38, 17:4, Philippians 2:5-8,Hebrews 10:7)
Jesus dedicates those who believe in Him to become sons and daughters of God. (John 1:12-13,Romans 8:16-17,Galatians 4:4-5,Ephesians 1:5)
the son of Jared… (v 37c)
Jared was the father of Enoch.
Genesis 5:15-20 provides the biographical facts for Jared.
Jared is part of the genealogical bridge from Adam and his son Seth to Noah.
Jared is identified as a descendant of Seth and the father of Enoch. Jared lived in the era before the Flood. The Bible does not explicitly mention any of Jared’s words or deeds. It appears that Jared’s main function within the Biblical record is genealogical. Jared is also mentioned in the 1 Chronicles genealogy of Adam (1 Chronicles 1:2).
Luke includes Jared to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The only other person with Jared’s name whom the Bible identifies is translated “Jered.” “Jered” was a descendant of Judah and father of Gedor (1 Chronicles 4:18).
Although the name Jared is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “descent.”
If Jared means “descent,” Jesus embodies the meaning of His ancestor’s name in four ways.
Jesus embodies “descent” by coming down from heaven into the world (John 1:14, 3:13, Philippians 2:6-7)
Jesus embodies “descent” by humbling Himself in obedience and suffering as a servant. (Matthew 20:28,John 6:38,2 Corinthians 8:9)
Jesus “descended” into death on our behalf. (Matthew 12:40,Acts 2:31,Romans 5:8,Ephesians 4:9)
the son of Mahalaleel… (v 37d)
Mahalaleel was the father of Jared.
Genesis 5:12-17 provides the biographical facts for Mahalaleel.
Mahalaleel is part of the genealogical bridge from Adam and his son, Seth to Noah.
Mahalaleel is identified as a descendant of Seth and the father of Enoch. Mahalaleel lived in the era before the Flood. The Bible does not explicitly mention any of Mahalaleel’s words or deeds. It appears that Mahalaleel’s main function within the Biblical record is genealogical. Mahalaleel is also mentioned in the 1 Chronicles genealogy of Adam (1 Chronicles 1:2).
Luke includes Mahalaleel to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The only other person whom the Bible identifies with the name Mahalaleel is Mahalaleel, a descendant of Judah (Nehemiah 11:4).
Although the name Mahalaleel is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to be derived from the Hebrew words “mahalal,” meaning “fame or praise,” and “el,” which means “God.” Mahalaleel’s name in Hebrew means “praise of God.”
If Mahalaleel means “praise of God,” then Jesus embodies the meaning of His ancestor’s name in three ways.
Jesus embodies the praise of God by perfectly glorifying the Father. (John 8:49, 12:28, 17:4)
Jesus embodies the Praise of God by receiving worship that honors the Father. (Matthew 14:33,John 5:23,Philippians 2:9-11,Revelation 5:12-13)
Jesus embodies the Praise of God by leading praise among God’s people. (Psalm 22:25,Luke 10:21,Hebrews 12:2)
the son of Cainan… (v 37e)
Cainan was the son of Enosh.
Genesis 5:9-14 provides the biographical facts for Cainan where he is listed as “Kenan.”
Cainan is part of the genealogical bridge from Adam and his son Seth to Noah.
The main reason why Kenan appears as Cainan in Luke’s Gospel is because Luke uses the Greek form of Kenan’s name as it was recorded in the Septuagint. The Greek Septuagint was the ancient Greek translation of the Hebrew Scriptures. Luke’s Gospel was both written in Greek and was primarily intended for Greek believers. These Greeks would have likely been more familiar with the Septuagint than the Hebrew scriptures. So by using the Greek form of Cainan’s name, it made this genealogy more accessible to them.
Cainan is identified as a descendant of Seth and the father of Mahalaleel. Cainan lived in the era before the Flood. The Bible does not explicitly mention any of Cainan’s words or deeds. It appears that Cainan’s main function within the Biblical record is genealogical. Cainan is also listed as “Keenan” in the 1 Chronicles genealogy of Adam (1 Chronicles 1:2).
Luke includes Cainan to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The only other person whom the Bible identifies with the name Cainan is one of his descendants Cainan, the son of Arphaxad who was previously listed in verse 36 of Luke’s genealogy of Jesus. Cainan son Arphaxad descended from Seth and lived between the time of the Flood (Genesis 6-8) and the Tower of Babel (Genesis 11:1-9).
Although the name Cainan/Keenan is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “possession.”
If Cainan’s name means “possession,” then Jesus embodies the meaning of his ancestor’s name in two ways:
As God, Jesus possesses all things. (Matthew 11:27,John 3:35,John 16:5)
In Jesus, we possess our eternal inheritance. (Romans 8:16-17,Ephesians 1:11,Colossians 1:12-13,1 Peter 1:3-4)
the son of Enosh, the son of Seth, the son of Adam, the son of God. (vs 38)
the son of Enosh… (v 38a)
Genesis 4:26 and 5:6-11 provide the biographical facts for Enosh.
Enosh was the father of Cainan.
Enosh is part of the genealogical bridge from Adam and his son Seth to Noah.
Enosh is identified as the son of Seth and the father of Cainan/Kenan. Genesis points out a significant marker that began during Enosh’s generation:
“Then men began to call upon the name of the LORD.” (Genesis 4:26b)
This could indicate the emergence of public worship and reliance upon God. Enosh lived nine-hundred and five years (Genesis 5:11)—all in the time before the Flood. The Bible does not explicitly mention any of Enosh’s words or deeds. It appears that Enosh’s main function within the Biblical record is genealogical. Enosh is also listed in the 1 Chronicles genealogy of Adam (1 Chronicles 1:1).
Luke includes Enosh to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible does not appear to identify any other person with the name Enosh.
Although the name Enosh is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “mortal,” “frailty,” or “man.” It is fitting that Jesus, the son of God who was also fully human, had an early ancestor whose name meant “mortality,” “frailty,” and “man.”
If Enosh means these things, then Jesus embodies the meaning of His ancestor’s name in at least three ways.
Jesus is God in human form. (John 1:14,Philippians 2:5-7)
Jesus assumed human frailty and was subject to spiritual temptation, feeling bodily hunger, thirst, and pain, and emotional grief and shame, and physical death. (Psalm 22:1-18,Isaiah 53:3-5,Matthew 4:2, 26:37-38, Luke 23:46,John 19:28,Hebrews 2:14, 4:15, 12:2)
Jesus embodied mortality because He was born to die to save people from sin and death. (Matthew 1:21, 20:28, John 12:24-28)
the son of Seth… (v 38b)
Seth was the father of Enosh.
Genesis 4:25-26 and 5:3-8 provide the biographical facts for Seth.
Seth is part of the genealogical bridge from Adam to Noah.
Seth lived in the time after Adam and Eve were exiled from the Garden of Eden and before the Flood. Seth was born after Cain murdered Abel (Genesis 4:8, 4:25). Seth was understood to be the son given to Adam and Eve after the death of Abel. The Bible records Seth as the appointed offspring through whom the godly line would continue after Cain’s exile. Seth’s birth is explicitly connected to God’s provision, indicating divine intention in preserving humanity’s future,
“Adam had relations with his wife again; and she gave birth to a son, and named him Seth, for, she said, ‘God has appointed me another offspring in place of Abel, for Cain killed him.’” (Genesis 4:25)
Genesis also said that after the birth of Seth’s son, Enosh, that “men began to call upon the name of the LORD” (Genesis 4:26b). God choosing to carry the lineage of Adam to Noah through Adam’s son Seth (instead of proud and murderous Cain) demonstrates God’s approval of worship, dependence upon God, and His disapproval of pride and rebellion.
The Bible does not explicitly mention any of Seth’s words or deeds. It appears that Seth’s main function within the Biblical record is genealogical. Seth is also listed in the 1 Chronicles genealogy of Adam (1 Chronicles 1:1).
Luke includes Seth to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible does not appear to identify any other person with the name Seth.
Although the name Seth is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “compensation.”
Jesus is regarded as the consolation of Israel. (Isaiah 40:1-2,Isaiah 49:13, 51:3, Luke 2:25)
Jesus’s sacrifice on the cross compensates for sin by paying its full penalty on our behalf. (Romans 6:23,Hebrews 9:26,1 John 2:2, 4:10)
the son of Adam, the son of God (v 38c)
Adam was the father of Seth.
Genesis 1-5 provides the narrative of Adam.
Adam was the first human. He is the father of the entire human race. Human genealogy starts with Adam (1 Chronicles 1:1). Adam was formed by God from the dust of the earth and God breathed the spirit of life into him (Genesis 2:7).
This is one reason why Adam is referred to by Luke as the son of God—because God directly and personally created Adam. Another reason Luke refers to Adam as the son of God is that it creates a bookend to his genealogy of Jesus (Luke 3:23-38). Just before Luke presented his account of Jesus’s lineage he described Jesus’s baptism (Luke 3:21-22), where God the Father told Jesus: “You are My beloved Son, in You I am well-pleased” (Luke 3:22).
After God created Adam, He took a rib from his side to form his wife, Eve (Genesis 2:18-25). From Adam and Eve, every human being is descended—including Jesus the Messiah.
God’s creation of Adam was purposeful and deliberate. God made Adam and Eve in the image and likeness of God (Genesis 1:26-27). And He placed them within creation as its steward (Genesis 1:28-31, 2:15). Humans are not only a creation of God, He has chosen to have relationship with humanity, to partner with them in ruling creation. No other part of creation was given this dignity to be like God and entrusted to rule as God’s representative over the earth. Psalm 8:5 says God made humans “a little lower than the heavenly beings and crowned him with glory and honor.”
But there was a larger purpose for which God created humans. It was to co-rule the world in harmony with Him as servants in order to silence Satan (Psalm 8:2). After the Fall, believers in Jesus have the opportunity to serve by faith and be rewarded by being adopted as “sons,” which is to reign with Him (Hebrews 2:9-10).
Our purpose is to serve God and others in harmony with Him. It is by fulfilling this purpose that we gain fulfillment, because that is what God designed us to do. And through our obedient faith we can also accomplish the intended purpose to humiliate Satan be demonstrating that a humble being in service to God does a superior job of stewardship to a powerful being who rebelled against God. This larger purpose is marveled at in Psalm 8.
After God gave Adam authority over all creation, He gave him the command to not eat from the tree of the knowledge of good and evil (Genesis 2:16-17). The consequence of disobeying God’s command was death, which is separation. Sin separated humans from their intended design (Genesis 2:17). Satan, disguised as the serpent, deceived Eve, who ate from the tree, and Adam, who was with her (1 Timothy 2:14), also ate from it, disobeying God (Genesis 3:1-6).
Adam and Eve’s disobedience brought about God’s judgment, which separated them from Him. It introduced disharmony, brokenness, pain, and death that still tragically influence our world (Genesis 3:7-24,Romans 5:12). “Creation groans” (Romans 8:22) and “was subjected to futility” (Romans 8:20).
Adam’s propensity to sin (sometimes referred to as “sin nature” or our “fallen nature”) was also passed down to all his descendants, except for Jesus. Jesus was born fully human from His mother Mary, but He was also miraculously conceived by God, the Holy Spirit, while Mary was still a virgin (Matthew 1:18-25,Luke 1:26-35). Because Jesus was conceived by the Holy Spirit, apart from Adam, He was without a sin nature.
Because Jesus was without sin, He had the opportunity to be the second and better Adam. And Jesus took full advantage of that opportunity during His earthly lifetime.
The Apostle Paul explained how Jesus was a better Adam in the Book of Romans. Paul begins this demonstration describing the first Adam:
“through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned… [and] death reigned from Adam…” (Romans 5:12b, 14a)
Because of Adam’s sin, a propensity to sin spread to all humanity. And all sinned, separating themselves from God (Romans 3:23). But Paul contrasts the curse of Adam with the blessing of Jesus (the second Adam):
“But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.” (Romans 5:15)
Sin, judgment, death, and condemnation arose from the one man Adam’s transgression (Romans 5:16a). But to all who receive “the gift of righteousness” experience forgiveness, renewal, grace, life, and harmony with God which is made possible through the One Man, Jesus Christ (Romans 5:17). Paul reiterates this point even more explicitly in his next statements:
“So then as through one transgression [Adam’s] there resulted condemnation to all men, even so through one act of righteousness [Jesus’s] there resulted justification of life to all men.” (Romans 5:18)
“For as through the one man’s disobedience [Adam’s] the many were made sinners, even so through the obedience of the One [Jesus] the many will be made righteous.” (Romans 5:19)
In 1 Corinthians, Paul is more direct in declaring Jesus to be the better and the second or “last” Adam:
“For as in Adam all die, so also in Christ all will be made alive.” (1 Corinthians 15:22)
“So also it is written, ‘The first man, Adam, became a living soul.’ The last Adam [Jesus] became a life-giving spirit.” (1 Corinthians 15:45)
As Adam disobeyed God in the garden of Eden and trusted in himself and chose to do what delighted his eyes, so Jesus obeyed God in the garden of Gethsemane and trusted in God and chose to deny His desires and follow His Father’s will. When He was tempted, Jesus said:
“Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.” (Luke 22:42)
Jesus is the new and better Adam. He is the Son of God who walks in perfect fellowship and obedience with the Father.
Throughout His entire earthly life, Jesus trusted God to overcome every temptation and perfectly fulfill God’s will. Jesus then willingly and freely sacrificed Himself in our place to take all the sin of the world upon Himself. Jesus freely offers His righteousness in exchange for the penalty of our sin. Because of what Jesus did, God forgives every sin of everyone who believes in Jesus as God’s Son and their Savior.
By His own righteousness and through His gracious sacrifice, Jesus, the son of Adam, mercifully redeems His father’s sins and the sins of all of His father’s sons and daughters.
Jesus was the obedient Son of God that Adam and all of humankind could never be. He was humanity’s substitution in the life of obedience that humankind never could live and the payment for disobedience that humankind incurred. Jesus overcame sin and death so that those who believe in Jesus receive the Gift of Eternal Life and are born into God’s forever family (John 1:12-13). And all those who follow Him by faith inherit the Prize of Eternal Life and have fellowship with God and are adopted as sons of God by accepting His gift of sonship on their behalf (Romans 8:14-17, 28-30).
Despite executing the judgment He promised, God continued to show mercy toward Adam. God clothed Adam and Eve, allowed them to physically live, and promised their eventual deliverance through the seed of the woman (Genesis 3:15). God told the serpent:
“And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” (Genesis 3:15)
God’s promise in Genesis 3:15 is perhaps the oldest Messianic prophecy in the Bible. And Jesus, the supposed son of Joseph (Luke 3:23), is this promised seed of deliverance. Thus, Adam is the father of a line of salvation through which God preserves humanity and ultimately brings forth redemption, culminating in the genealogy traced by Luke to Jesus.
Jesus who descended from Adam and Eve was bruised on the heel on the cross (where Jesus yielded up His human spirit to God). But Jesus crushed Satan when He rose from the dead. One day, Jesus will defeat Satan and abolish him forever and ever (Revelation 20:10). When Jesus does this, the ancient prophecy of Genesis 3:15 will be completely fulfilled.
Adam completes Luke’s genealogy of Jesus demonstrating Jesus’s full humanity. He is the seventy-seventh figure listed in the genealogy. The number “seven” in Jewish thought means “order and completion” and the number “seventy-seven” means “perfect completion.”
The Bible does not identify any other figure with the name Adam.
In Hebrew, the name Adam is also the Hebrew word for “man,” “human,” and/or “humanity.”
Jesus embodies the meaning of Adam in four ways.
Jesus is fully human. (John 1:14,Philippians 2:8a, 1 Timothy 2:5,Hebrews 2:14)
Jesus is the perfect human. (Romans 5:19,1 Peter 2:21-22,1 John 2:1,Hebrews 4:15)
Jesus saves humanity from death. (John 11:25-26,Romans 6:23,1 Corinthians 15:54-57)
Jesus fully restores humanity to God’s perfect design and destiny. (Romans 8:29,2 Corinthians 5:17,Ephesians 1:9-10,Hebrews 2:9-10,Revelation 3:21)
Luke 3:35-38
35 the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah,
36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,
37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
38 the son of Enosh, the son of Seth, the son of Adam, the son of God.
Set to dark mode
Luke 3:35-38 meaning
There is no apparent parallel of Luke 3:35-38 in the Gospels.
The Gospel parallels for the entire genealogical accounts of Jesus are Luke 3:23-38 and Matthew 1:1-17.
In Luke 3:35-38, Luke follows the lineage of Jesus from Serug (Abraham’s great-grandfather) to the first human being Adam who was created by God.
the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah (v 35)
the son of Serug… (v 35a)
Serug was the father of Nahor.
Genesis 11:20-23 provides the biographical details of Serug.
The Bible provides no explicit particulars about Serug’s actions or words. Serug is a post-Flood patriarch in the line of Shem. Serug is mentioned in the genealogy from Shem son of Noah to Abraham in 1 Chronicles 1:26. As far as the Biblical records are concerned, Serug’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Serug to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Serug son of Reu appears to be the only person in the Bible who is identified by this name.
The meaning of the name Serug is uncertain. Serug lived in the early post-Flood period when Hebrew was either in an archaic form and/or before it emerged as a distinct language. The name Serug resembles the Hebrew word for “branch.”
If Serug means “branch,” then Jesus embodied the meaning of his ancestor’s name in two ways:
(Isaiah 11:1, Jeremiah 23:5, 33:15, Revelation 22:16)
(Isaiah 4:2, John 15:5)
the son of Reu… (v 35b)
Reu was the father of Serug.
Genesis 11:18-21 provides the biographical details of Reu.
The Bible provides no explicit particulars about Reu’s actions or words. Reu is mentioned in the post-Flood genealogy from Noah’s son Shem to Abraham in 1 Chronicles 1:25. As far as the Biblical records are concerned, Reu’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Reu to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Reu son of Peleg appears to be the only person in the Bible who is identified by this name.
The meaning of the name Reu is uncertain. Reu also lived in the early post-Flood era when Hebrew was either in an archaic form and/or before it emerged as a distinct language.The name Reu resembles the Hebrew word for “friend.”
If Reu means “friend,” then Jesus embodied the meaning of his ancestor’s name in four ways:
(Matthew 11:28, Hebrews 4:16)
(John 15:15, Hebrews 2:11)
(John 15:5)
(John 15:13, Romans 5:8, 1 John 3:16)
the son of Peleg… (v 35c)
Peleg was the father of Reu.
Genesis 10:25 and Genesis 11:16-19 provide the biographical details of Peleg.
According to Genesis 10:25, Peleg was one two sons of Eber (also called Heber) and Peleg’s “brother’s name was Joktan.”
Genesis also uniquely associates Peleg with a significant historical marker, stating: “for in his days the earth was divided” (Genesis 10:25). This indicates that Peleg was born either during or shortly after the great dispersion of humanity across the earth as result of the tower of Babel.
The tower of Babel was humanity’s attempt to unite around a single city and a great tower reaching into the sky in order to make a name for themselves rather than trust and obey God. In response, God confused their language, disrupting their shared speech and halting the project. As a result, the people were scattered across the earth, and the place was called Babel because there the LORD confused the language of the whole earth.
The tower of Babel, God’s response, and its aftermath, are described in Genesis 11:1-9.
When Jesus sent the Holy Spirit at Pentecost, the curse of Babel began to be undone as people from many nations heard the gospel proclaimed in their own languages. What God had once divided in judgment, He now began to reunite in grace through the message of Christ. Pentecost shows that the Spirit restores understanding and unity—not by erasing differences, but by gathering people from every language into one redeemed people in Jesus.
The events of Pentecost are described in Acts 2:1-43.
Other than noting that Peleg lived during the “days the earth was divided” (Genesis 10:25), the Bible does not appear to explicitly record any of Peleg’s words or deeds. Peleg is mentioned in the post-Flood genealogy from Shem, son of Noah, to Abraham in 1 Chronicles 1:25. As far as the Biblical records are concerned, Peleg’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Peleg to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Peleg son of Heber appears to be the only person in the Bible who is identified by this name.
The name Peleg is associated with the Hebrew root “pālag,” meaning “division” or “to divide.”
This association is explicitly stated in Genesis 10:25: “for in his days the earth was divided” (Genesis 10:25). Because Genesis 10:25 offers this explanation, the Hebrew meaning of the name Peleg is more certain than the meanings of the names of his son Reu and grandson Serug even though they all lived in the early post-Flood era.
Jesus both embodies and contrasts the Hebrew meaning of Peleg’s name.
Jesus embodies the meaning of Peleg’s name in two ways.
(Luke 11:23, John 3:18, 8:24, Acts 4:12)
(Matthew 25:31-32, John 5:28-29, 10:27-28)
Jesus contrasts the Hebrew meaning of Peleg’s name because He unites people from every nation, tribe, and language into God’s family (John 1:12-13, 17:20-21, Ephesians 2:14, 17).
the son of Heber… (v 35d)
Heber was the father of Peleg.
Genesis 10:21-25 and Genesis 11:14-17 provide the biographical details of Heber who is referred to as “Eber” in the Old Testament.
The Bible does not appear to explicitly record any of Heber’s words or deeds. Heber is mentioned in the post-Flood genealogy from Shem, son of Noah, to Abraham in 1 Chronicles 1:18-19. As far as the Biblical records are concerned, Heber’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Heber to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
In addition to Heber son of Shelah, there appear to be four other people in the Bible who are identified by the name Heber/Eber:
(1 Chronicles 5:13)
(1 Chronicles 8:12, 8:17)
(1 Chronicles 8:22-24)
(Nehemiah 12:20).
In part, because of these later Hebers/Ebers, we have more certainty of the meaning of his name. In Hebrew, the name Heber/Eber is associated with “region beyond,” “to cross over,” or “one from the other side.”
Jesus embodies the Hebrew meaning of Heber’s name in three ways.
At His conception and birth, Jesus descended from heaven and the spiritual realms into our world.
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
(John 3:13)
“knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him.”
(Romans 6:9)
“Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me.’”
(John 14:6)
the son of Shelah… (v 35e)
Shelah was the father of Heber.
Genesis 10:24 and Genesis 11:12-15 provide the biographical details of Shelah
The Bible does not appear to explicitly record any of Shelah’s words or deeds. Shelah is mentioned in the post-Flood genealogy from Shem, son of Noah, to Abraham in 1 Chronicles 1:18, 1:24. As far as the Biblical records are concerned, Shelah’s main significance appears to be his placement within the lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Shelah to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
Shelah was also the name of Judah’s third born son (Genesis 38:5, 46:12, Numbers 26:20, 1 Chronicles 2:3) and was the son whom Judah treacherously withheld from marrying his daughter-in-law Tamar after his first two sons (and her husbands) had died (Genesis 38:11, 38:14).
After the Jews return from Babylonian exile during the days of Nehemiah, there was a pool located near the king’s gate in Jerusalem that was named “Shelah” (Nehemiah 3:15).
In part, because of these later uses of Shelah, we have some idea of the meaning of his name, despite the fact that Shelah lived in the early post-Flood era when Hebrew was in an archaic form. It appears that the name Shelah in Hebrew means “petition.”
If “petition” is the meaning of Shelah’s name, then Jesus embodies its meaning in two ways.
(John 17:9, Hebrews 7:25, 9:24, 1 John 2:1)
(Matthew 7:7, John 14:13, 16:23)
the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech (vs 36)
the son of Cainan… (v 36a)
Cainan was the father of Shelah.
Cainan is not listed in the Hebraic genealogies of Genesis 11 or 1 Chronicles 1. Both Genesis 11:12 and 1 Chronicles 1:18 and 1:24 list Arphaxad as the father of Shelah. And it appears that this Cainan is not explicitly referred to by name in the Hebrew scriptures or the rest of the New Testament.
However, Cainan is listed in the Septuagint (the Greek translation of the Hebrew Old Testament) in Genesis 11:13. The Septuagint was available to Luke and had been in circulation for almost two hundred years by the time Luke composed his Gospel account. Moreover, the Greek Septuagint was likely the version of the Old Testament that Luke and his Greek audience most frequently used.
It is not clear why the Hebrew texts omitted Cainan while the Septuagint listed him as the father of Shelah. But it was common practice for ancient genealogies to sometimes skip a generation (or two) in their listings.
It appears that the Hebrew list skipped Cainan when it said that Araphaxad was the father of Shelah (Genesis 11:12). Apparently, Araphaxad was the grandfather or father in an ancestral sense of Shelah, while Cainan was the immediate father of Shelah.
Luke may have chosen to include Cainan in order to list seventy-seven generations in the Messiah’s lineage. The number seven in Biblical imagery is the number of divine order or completion. And the number seventy-seven symbolizes perfect completion.
Luke also may have included this because he wanted to be as precise as possible in line with his stated goal of writing an accurate, exact record (Luke 1:3-4).
The Bible only explicitly names one other figure who with Cainan’s name is Cainan’s own ancestor “Cainan, the son of Enosh” (Luke 3:37b-38a). He is listed as “Kenan” in the Genesis and 1 Chronicles genealogies (Genesis 5:9-14, 1 Chronicles 1:2).
In Hebrew, the name Cainan/Kenan appears to resemble the Hebrew word “qānâ,” which means “possession.”
Jesus embodies the meaning of Cainan’s name in two ways:
(Matthew 11:27, John 3:35, 16:5)
(Romans 8:16-17, Ephesians 1:11, Colossians 1:12-13, 1 Peter 1:3-4)
the son of Arphaxad… (v 36b)
Arphaxad was the father of Cainan.
Genesis 10:22 and Genesis 11:10-13 provide the biographical details of Arphaxad.
Arphaxad is the Hellenized version of the Hebrew name “Arpachshad.” Luke used the existing Greek version of his name that was listed in the ancient Greek translation of the Old Testament (“the Septuagint”). The likely reason Luke used the Greek version of Arphaxad’s name was because he was writing to a Greek audience more familiar with the Septuagint than the Hebrew or Aramaic versions of the scriptures.
Arphaxad was the third son of Shem (Genesis 10:22, 1 Chronicles 1:17) and he was the grandson of Noah.
Genesis 11:10 makes a point to specify that Arphaxad/Arpachshad was born “two years after the flood” which God sent to judge the earth. This indicates (and Rabbinic tradition holds) that Arphaxad was the first son who was born after the Flood, and that Shem’s older two sons (Elam and Asshur—Genesis 10:22) were born before the Flood and were on the ark with Shem and his wife.
This is significant because Israel and the Messiah’s lineage run not through Shem’s older sons, who were born before the Flood, but through his son, Arphaxad, who was born after the Flood. Arphaxad’s post-Flood birth highlights God’s work of new beginnings after judgment.
By tracing the covenant line through Arphaxad (instead of through his brothers who are implied to have been born before the Flood) Luke demonstrates how God preserved humanity, not merely to continue life, but to renew it with purpose, moving history forward toward redemption. This post-Flood lineage displays that Israel, and ultimately the Messiah, arise from a world cleansed by judgment and sustained by God’s mercy and promise.
The Bible does not appear to explicitly record any of Arphaxad’s words or deeds. Arphaxad is mentioned in the post-Flood genealogy from Shem to Abraham in 1 Chronicles 1:10-13. As far as the Biblical records are concerned, Arphaxad’s main significance appears to be his designation in the post-Flood lineage through which God continued the human family and, ultimately, the Messianic line.
Luke includes Arphaxad to demonstrate the uninterrupted continuity of descent from Adam to Jesus, reinforcing that Jesus enters history through a real and preserved human line.
The Bible does not appear to explicitly identify any other figure by the name Arphaxad and/or Arpachshad.
The meaning of Arphaxad/Arpachshad’s name in Hebrew is not entirely clear. As Arphaxad was born two years after the Flood (Genesis 10:22), he lived during the early post-Flood period when Hebrew was either in an archaic form and/or before it emerged as a distinct language.
In Hebrew, Arphaxad/Arpachshad’s name could mean: “I shall fail as the breast: he cursed the breast-bottle.”
If this is the meaning of Arphaxad, then Jesus may have literally embodied His ancestor’s name as an infant if He had difficulty holding His milk and suffered from reflux as a baby. Jesus was fully human, so this is possible. But to be clear, the Bible is silent on this matter and to suggest anything on this topic is speculative.
Jesus may have symbolically embodied the meaning of Arphaxad’s name in several other ways:
(1 Corinthians 3:1-2, Hebrews 5:12-14, John 4:34, 6:53-54)
(Matthew 4:1-4, 27:34)
the son of Shem… (v 36c)
Shem was the father of Araphaxad.
Genesis 5:32, 6:10 and Genesis 7-11 provide the biographical facts for Shem.
Shem was one of the three sons of Noah who survived the Flood and from whom the post-Flood world was repopulated (Genesis 9:18-19). Genesis records Shem as being born before the Flood and preserved through it, indicating God’s sovereign choice to continue the human race through Noah’s household. Shem’s line is specifically traced in detail, signaling its importance in between Noah and Abraham, and ultimately Jesus the Messiah.
After the Flood, when Noah became drunk and lay naked in his tent, Ham, Shem’s brother, saw his father’s nakedness and shamefully told his brothers (Genesis 9:22). But Shem and Japheth respectfully took a garment and laid it upon both their shoulders and walked backward to not see the nakedness of their father, and covered him (Genesis 9:23-23).
Noah blessed Shem:
“Blessed be the LORD,
The God of Shem;
And let Canaan be his servant.
May God enlarge Japheth,
And let him dwell in the tents of Shem;
And let Canaan be his servant.”
(Genesis 9:26b-27)
The focus of this prophetic blessing is not Shem, but the LORD. The blessing does not praise Shem’s character or achievements. It, instead, reveals that God’s covenant purposes will move forward through Shem’s descendants.
From this point on, the line of promise runs through Shem to Abraham, Israel, David, and ultimately the Messiah. Noah’s words prophesy that Shem’s family is the line through which God will speak, make promises, and bring restoration after the Flood.
Shem is the link continuity between the pre-Flood world and the post-Flood renewal. He was on the ark. His father was Noah. And it was through Shem’s son Arphaxad (also called “Arpachshad”) who was “born two years after the flood” (Genesis 11:10) that Israel and the Messiah’s lineage would flow.
The Bible appears to not explicitly identify any other figure by the name of Shem. Shem’s name in Hebrew appears to be associated with the idea of “name” or “renown.”
Jesus embodies this meaning of Shem’s name in two major ways:
(Ephesians 1:20-21, Philippians 2:9-11, Colossians 1:18, Hebrews 1:3-4, Revelation 19:12-13, 19:16)
(John 14:6, Acts 4:12)
the son of Noah… (v 36d)
Noah was the father of Shem.
Genesis 5:28 - 9:29 provides the Biblical narrative for Noah.
Noah was a righteous man who found favor in the eyes of the LORD during a time of widespread corruption and violence (Genesis 6:5-8, 11-12). Noah walked with God, distinguishing him from the rest of humanity (Genesis 6:9). God revealed His plan of judgment through a global Flood and appointed Noah as the means through which human and animal life would be preserved (Genesis 6:13-20).
Through obedience, Noah constructed the ark exactly as God commanded, demonstrating faith expressed through action (Genesis 6:21). God mercifully delivered Noah and his family—and through Noah the entire human race and land animals—from the Flood of judgment on the ark (Genesis 7:23).
Through the prophet Isaiah, God compares His mercy to the Flood of Noah, noting that just as He will never flood the earth again, He will also withhold anger and show eternal lovingkindness to the kingdom of Judah (Isaiah 54:8-9). The prophet Ezekiel remembers Noah for his righteousness (Ezekiel 14:14, 14:20). The book of Hebrews also praises Noah for his faith:
“By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.”
(Hebrews 11:7)
Noah and the ark prefigured Jesus and the cross. As the human race continued through Noah and the ark saved humanity from the destruction of God’s wrath, so too did Jesus save humanity from the wrath of God’s judgment on the cross (2 Peter 2:5). Jesus is a second and better Noah.
After the Flood, Noah offered sacrifices to the LORD, and God established a covenant with him, promising never again to destroy all flesh by floodwaters (Genesis 9:1-17).
Noah stands as the father of the post-Flood nations and is the common ancestor of living humanity (Genesis 9:18-19). Luke’s inclusion of Noah not only connects Jesus’s lineage back to Adam, it also places it within God’s judgment, mercy, and covenantal faithfulness toward humanity.
The only other figure whom the Bible explicitly identifies with the name Noah is the daughter of Zelophehad, the great grandson of Manasseh, the son of Joseph (Numbers 36:10, Joshua 17:2-3).
In Hebrew, the name Noah means “rest.” When Noah was born, his father, Lamech:
“called his name Noah, saying, ‘This one will give us rest from our work and from the toil of our hands arising from the ground which the LORD has cursed.’”
(Genesis 5:29)
In addition to be a second and better Noah, Jesus embodies the meaning of Noah’s name in two ways:
(Matthew 11:28-30)
(Acts 2:33-35, Hebrews 1:3b, 10:12)
the son of Lamech… (v 36e)
Lamech was the father of Noah.
Genesis 5:25-31 provides the Biblical record for Lamech.
Lamech is in the line from Seth to Noah. He lived before the Flood. In fact, Lamech died five years before God’s judgment of the Flood came upon the earth. This can be deduced by comparing Genesis 5:30 with Genesis 7:6.
“Lamech lived five hundred and ninety-five years after he became the father of Noah.”
(Genesis 5:5)
“Now Noah was six hundred years old when the flood of water came upon the earth.”
(Genesis 7:6)
Lamech’s death before the Flood could indicate that Lamech was a righteous man; and that God may have spared Him from the judgment by waiting until Lamech died before He poured out His wrath upon the earth.
Other than being the son of Methuselah—the oldest man to have ever lived—and being the father of Noah and other children, the Bible only records Lamech’s prophetic statement concerning his son Noah:
“Now he called his name Noah, saying, ‘This one will give us rest from our work and from the toil of our hands arising from the ground which the LORD has cursed.’”
(Genesis 5:29)
Lamech’s prophecy looks backward and forward. The expression “from the toil of our hands arising from the ground which the LORD has cursed” (Genesis 5:29c) looks backward to God’s judgment of Adam’s work in the Garden of Eden (Genesis 3:17-19).
The prophetic name of Noah anticipates God’s mercy in His judgement: “this one will give us rest from [God’s judgement] Genesis 5:29b).
Noah fulfilled Lamech’s prophecy by becoming the means through whom God preserved humanity and ushered in a renewed world after the Flood, allowing creation to continue rather than be completely destroyed. In this way, Noah became a tangible sign of God’s mercy—bringing rest, continuity, and hope in the midst of judgment, just as his father foretold.
With the exception of this prophecy (Genesis 5:29), the Bible does not give record of any specific deeds or statements attributable to Lamech.
Luke includes Lamech to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible mentions one other person by the name of Lamech and it is Lamech the son of Methushael, a descendant of Cain (Genesis 4:17-24).
Lamech son of Methushael who descended from Cain (Genesis 4:17-24) is a different person than Lamech the son of Methuselah (v 37a) who descended from Seth and was the ancestor of Abraham and Jesus (Genesis 5:25-31, 1 Chronicles 1:3).
The meaning of Lamech’s name in Hebrew is not entirely clear as he lived before the Flood when Hebrew was either in its archaic form or had not yet become its own distinct language. The name Lamech may be associated with power and/or mean “powerful.”
If Lamech means: “powerful” then Jesus embodies the meaning of this name in nine ways:
(John 1:1-3, Colossians 2:9)
(Daniel 7:13-14, Matthew 26:64)
(Isaiah 50:7, Luke 22:40-43, Hebrews 2:13)
(Matthew 4:23, Mark 5, John 6:1-21)
(1 Corinthians 15:56-57, Colossians 2:13-14, Revelation 1:5b)
(John 11:43-44, Romans 6:9, 1 Corinthians 15:56-57, Hebrews 4:12, Revelation 1:17-18)
(Hebrews 2:14, 1 John 3:8, Revelation 19)
(Matthew 28:18, Ephesians 1:20-22a)
(Matthew 28:19-20, John 15:5, Philippians 4:13, Revelation 1:6)
the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan (v 37)
the son of Methuselah… (v 37a)
Methuselah was the father of Lamech.
Genesis 5:21-27 provides the biographical facts for Methuselah.
Methuselah is part of the genealogical bridge from Adam and his son Seth to Noah.
Methuselah lived nine hundred and sixty-nine years (Genesis 5:27), longer than any other human who is recorded in the Bible. His father was Enoch (Genesis 5:21, 1 Chronicles 1:3). Methusaleh’s father Enoch walked with God for three hundred years before God took him (Genesis 5:22-24).
Methusaleh’s lifespan bridges the generations from Enoch, a man of faith, to God’s judgment at the Flood. Methuselah’s long life may be seen as a demonstration of God’s patience prior to judgment.
In fact, Methusaleh died the same year as the Flood. This can be deduced when we consider what Genesis 5:25, 5:27, 5:28-29, and 7:6 reveal.
(Genesis 5:27)
(Genesis 5:25)
(Genesis 5:28-29)
So, from Methuselah’s birth to Noah’s birth is 369 years.
(Genesis 7:6)
All of these years add to 969 years, the age of Methusaleh when he died and the year of the Flood. The Bible does not explicitly say if Methusaleh perished in the Flood or simply died before it.
As far as the Biblical records are concerned, Methuselah’s main significance appears to be his placement within the lineage between Seth and Noah, and ultimately, the Messiah.
Luke includes Methuselah to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible does not appear to identify any other figure with the name Methuselah.
Although the name Methuselah is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “man of the spear.” This could speak to the extreme level of violence that defined Methuselah’s era (Genesis 6:11) or possibly his character.
If Methusaleh’s name means “man of the spear” then Jesus both embodies and contrasts His ancestor’s name.
(Hebrews 4:12, Revelation 19:15)
(Isaiah 2:4, 9:4-6, Revelation 21:3-4)
the son of Enoch… (v 37b)
Enoch was the father of Methuselah.
Genesis 5:18-24 provides the biographical facts for Enoch.
Enoch is part of the genealogical bridge from Adam and his son Seth to Noah.
Enoch is distinguished from others in his generation and most of humanity.
“Enoch walked with God; and he was not, for God took him.”
(Genesis 5:24)
Enoch’s life is remembered for his faithfulness and intimacy with God, rather than his longevity. (He lived on earth three hundred and sixty-five years—Genesis 5:23).
God’s “rapture” of Enoch demonstrates His power over death and His approval of a life lived in fellowship with Him. Enoch’s life is a testimony to the fact that intimacy with God predates the Law and that faith is foundational to true righteousness.
Just before the author of Hebrews declares that it is impossible to please God without faith (Hebrews 11:6), he presents Enoch as an example to emulate:
“By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God.”
(Hebrews 11:5)
Enoch and his faith and divine approval prefigured Jesus and His faith and divine approval.
Enoch is also mentioned in the 1 Chronicles genealogy of Adam (1 Chronicles 1:3). Luke includes Enoch to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible identifies three other figures with the name Enoch but two of them are translated as “Hanock.”
(Genesis 4:17-18)
(Genesis 46:9, Exodus 6:14, Numbers 26:5, 1 Chronicles 5:3)
(1 Chronicles 1:33)
Although the name Enoch is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “dedicated.” This speaks to Enoch’s character, as he was dedicated and devoted to God.
If Enoch means “dedicated,” Jesus embodies the meaning of His ancestor’s name in two ways:
(Matthew 5:17, Luke 22:42, John 6:38, 17:4, Philippians 2:5-8, Hebrews 10:7)
(John 1:12-13, Romans 8:16-17, Galatians 4:4-5, Ephesians 1:5)
the son of Jared… (v 37c)
Jared was the father of Enoch.
Genesis 5:15-20 provides the biographical facts for Jared.
Jared is part of the genealogical bridge from Adam and his son Seth to Noah.
Jared is identified as a descendant of Seth and the father of Enoch. Jared lived in the era before the Flood. The Bible does not explicitly mention any of Jared’s words or deeds. It appears that Jared’s main function within the Biblical record is genealogical. Jared is also mentioned in the 1 Chronicles genealogy of Adam (1 Chronicles 1:2).
Luke includes Jared to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The only other person with Jared’s name whom the Bible identifies is translated “Jered.” “Jered” was a descendant of Judah and father of Gedor (1 Chronicles 4:18).
Although the name Jared is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “descent.”
If Jared means “descent,” Jesus embodies the meaning of His ancestor’s name in four ways.
(John 1:14, 3:13, Philippians 2:6-7)
(Matthew 20:28, John 6:38, 2 Corinthians 8:9)
(Matthew 12:40, Acts 2:31, Romans 5:8, Ephesians 4:9)
the son of Mahalaleel… (v 37d)
Mahalaleel was the father of Jared.
Genesis 5:12-17 provides the biographical facts for Mahalaleel.
Mahalaleel is part of the genealogical bridge from Adam and his son, Seth to Noah.
Mahalaleel is identified as a descendant of Seth and the father of Enoch. Mahalaleel lived in the era before the Flood. The Bible does not explicitly mention any of Mahalaleel’s words or deeds. It appears that Mahalaleel’s main function within the Biblical record is genealogical. Mahalaleel is also mentioned in the 1 Chronicles genealogy of Adam (1 Chronicles 1:2).
Luke includes Mahalaleel to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The only other person whom the Bible identifies with the name Mahalaleel is Mahalaleel, a descendant of Judah (Nehemiah 11:4).
Although the name Mahalaleel is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to be derived from the Hebrew words “mahalal,” meaning “fame or praise,” and “el,” which means “God.” Mahalaleel’s name in Hebrew means “praise of God.”
If Mahalaleel means “praise of God,” then Jesus embodies the meaning of His ancestor’s name in three ways.
(John 8:49, 12:28, 17:4)
(Matthew 14:33, John 5:23, Philippians 2:9-11, Revelation 5:12-13)
(Psalm 22:25, Luke 10:21, Hebrews 12:2)
the son of Cainan… (v 37e)
Cainan was the son of Enosh.
Genesis 5:9-14 provides the biographical facts for Cainan where he is listed as “Kenan.”
Cainan is part of the genealogical bridge from Adam and his son Seth to Noah.
The main reason why Kenan appears as Cainan in Luke’s Gospel is because Luke uses the Greek form of Kenan’s name as it was recorded in the Septuagint. The Greek Septuagint was the ancient Greek translation of the Hebrew Scriptures. Luke’s Gospel was both written in Greek and was primarily intended for Greek believers. These Greeks would have likely been more familiar with the Septuagint than the Hebrew scriptures. So by using the Greek form of Cainan’s name, it made this genealogy more accessible to them.
Cainan is identified as a descendant of Seth and the father of Mahalaleel. Cainan lived in the era before the Flood. The Bible does not explicitly mention any of Cainan’s words or deeds. It appears that Cainan’s main function within the Biblical record is genealogical. Cainan is also listed as “Keenan” in the 1 Chronicles genealogy of Adam (1 Chronicles 1:2).
Luke includes Cainan to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The only other person whom the Bible identifies with the name Cainan is one of his descendants Cainan, the son of Arphaxad who was previously listed in verse 36 of Luke’s genealogy of Jesus. Cainan son Arphaxad descended from Seth and lived between the time of the Flood (Genesis 6-8) and the Tower of Babel (Genesis 11:1-9).
Although the name Cainan/Keenan is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “possession.”
If Cainan’s name means “possession,” then Jesus embodies the meaning of his ancestor’s name in two ways:
(Matthew 11:27, John 3:35, John 16:5)
In Jesus, we possess our eternal inheritance.
(Romans 8:16-17, Ephesians 1:11, Colossians 1:12-13, 1 Peter 1:3-4)
the son of Enosh, the son of Seth, the son of Adam, the son of God. (vs 38)
the son of Enosh… (v 38a)
Genesis 4:26 and 5:6-11 provide the biographical facts for Enosh.
Enosh was the father of Cainan.
Enosh is part of the genealogical bridge from Adam and his son Seth to Noah.
Enosh is identified as the son of Seth and the father of Cainan/Kenan. Genesis points out a significant marker that began during Enosh’s generation:
“Then men began to call upon the name of the LORD.”
(Genesis 4:26b)
This could indicate the emergence of public worship and reliance upon God. Enosh lived nine-hundred and five years (Genesis 5:11)—all in the time before the Flood. The Bible does not explicitly mention any of Enosh’s words or deeds. It appears that Enosh’s main function within the Biblical record is genealogical. Enosh is also listed in the 1 Chronicles genealogy of Adam (1 Chronicles 1:1).
Luke includes Enosh to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible does not appear to identify any other person with the name Enosh.
Although the name Enosh is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “mortal,” “frailty,” or “man.” It is fitting that Jesus, the son of God who was also fully human, had an early ancestor whose name meant “mortality,” “frailty,” and “man.”
If Enosh means these things, then Jesus embodies the meaning of His ancestor’s name in at least three ways.
(John 1:14, Philippians 2:5-7)
(Psalm 22:1-18, Isaiah 53:3-5, Matthew 4:2, 26:37-38, Luke 23:46, John 19:28, Hebrews 2:14, 4:15, 12:2)
(Matthew 1:21, 20:28, John 12:24-28)
the son of Seth… (v 38b)
Seth was the father of Enosh.
Genesis 4:25-26 and 5:3-8 provide the biographical facts for Seth.
Seth is part of the genealogical bridge from Adam to Noah.
Seth lived in the time after Adam and Eve were exiled from the Garden of Eden and before the Flood. Seth was born after Cain murdered Abel (Genesis 4:8, 4:25). Seth was understood to be the son given to Adam and Eve after the death of Abel. The Bible records Seth as the appointed offspring through whom the godly line would continue after Cain’s exile. Seth’s birth is explicitly connected to God’s provision, indicating divine intention in preserving humanity’s future,
“Adam had relations with his wife again; and she gave birth to a son, and named him Seth, for, she said, ‘God has appointed me another offspring in place of Abel, for Cain killed him.’”
(Genesis 4:25)
Genesis also said that after the birth of Seth’s son, Enosh, that “men began to call upon the name of the LORD” (Genesis 4:26b). God choosing to carry the lineage of Adam to Noah through Adam’s son Seth (instead of proud and murderous Cain) demonstrates God’s approval of worship, dependence upon God, and His disapproval of pride and rebellion.
The Bible does not explicitly mention any of Seth’s words or deeds. It appears that Seth’s main function within the Biblical record is genealogical. Seth is also listed in the 1 Chronicles genealogy of Adam (1 Chronicles 1:1).
Luke includes Seth to demonstrate the uninterrupted continuity of descent from Adam to Noah and ultimately to Jesus in order to demonstrate Jesus’s full humanity.
The Bible does not appear to identify any other person with the name Seth.
Although the name Seth is ancient and predates the Flood and the Tower of Babel, in Hebrew it appears to mean “compensation.”
(Isaiah 40:1-2, Isaiah 49:13, 51:3, Luke 2:25)
(Romans 6:23, Hebrews 9:26, 1 John 2:2, 4:10)
the son of Adam, the son of God (v 38c)
Adam was the father of Seth.
Genesis 1-5 provides the narrative of Adam.
Adam was the first human. He is the father of the entire human race. Human genealogy starts with Adam (1 Chronicles 1:1). Adam was formed by God from the dust of the earth and God breathed the spirit of life into him (Genesis 2:7).
This is one reason why Adam is referred to by Luke as the son of God—because God directly and personally created Adam. Another reason Luke refers to Adam as the son of God is that it creates a bookend to his genealogy of Jesus (Luke 3:23-38). Just before Luke presented his account of Jesus’s lineage he described Jesus’s baptism (Luke 3:21-22), where God the Father told Jesus: “You are My beloved Son, in You I am well-pleased” (Luke 3:22).
After God created Adam, He took a rib from his side to form his wife, Eve (Genesis 2:18-25). From Adam and Eve, every human being is descended—including Jesus the Messiah.
God’s creation of Adam was purposeful and deliberate. God made Adam and Eve in the image and likeness of God (Genesis 1:26-27). And He placed them within creation as its steward (Genesis 1:28-31, 2:15). Humans are not only a creation of God, He has chosen to have relationship with humanity, to partner with them in ruling creation. No other part of creation was given this dignity to be like God and entrusted to rule as God’s representative over the earth. Psalm 8:5 says God made humans “a little lower than the heavenly beings and crowned him with glory and honor.”
But there was a larger purpose for which God created humans. It was to co-rule the world in harmony with Him as servants in order to silence Satan (Psalm 8:2). After the Fall, believers in Jesus have the opportunity to serve by faith and be rewarded by being adopted as “sons,” which is to reign with Him (Hebrews 2:9-10).
Our purpose is to serve God and others in harmony with Him. It is by fulfilling this purpose that we gain fulfillment, because that is what God designed us to do. And through our obedient faith we can also accomplish the intended purpose to humiliate Satan be demonstrating that a humble being in service to God does a superior job of stewardship to a powerful being who rebelled against God. This larger purpose is marveled at in Psalm 8.
To discover more about God’s grander purpose for human beings, see The Bible Says article: “What is the Purpose of Humanity?”
After God gave Adam authority over all creation, He gave him the command to not eat from the tree of the knowledge of good and evil (Genesis 2:16-17). The consequence of disobeying God’s command was death, which is separation. Sin separated humans from their intended design (Genesis 2:17). Satan, disguised as the serpent, deceived Eve, who ate from the tree, and Adam, who was with her (1 Timothy 2:14), also ate from it, disobeying God (Genesis 3:1-6).
Adam and Eve’s disobedience brought about God’s judgment, which separated them from Him. It introduced disharmony, brokenness, pain, and death that still tragically influence our world (Genesis 3:7-24, Romans 5:12). “Creation groans” (Romans 8:22) and “was subjected to futility” (Romans 8:20).
Adam’s propensity to sin (sometimes referred to as “sin nature” or our “fallen nature”) was also passed down to all his descendants, except for Jesus. Jesus was born fully human from His mother Mary, but He was also miraculously conceived by God, the Holy Spirit, while Mary was still a virgin (Matthew 1:18-25, Luke 1:26-35). Because Jesus was conceived by the Holy Spirit, apart from Adam, He was without a sin nature.
Because Jesus was without sin, He had the opportunity to be the second and better Adam. And Jesus took full advantage of that opportunity during His earthly lifetime.
The Apostle Paul explained how Jesus was a better Adam in the Book of Romans. Paul begins this demonstration describing the first Adam:
“through one man [Adam] sin entered into the world, and death through sin, and so death spread to all men, because all sinned… [and] death reigned from Adam…”
(Romans 5:12b, 14a)
Because of Adam’s sin, a propensity to sin spread to all humanity. And all sinned, separating themselves from God (Romans 3:23). But Paul contrasts the curse of Adam with the blessing of Jesus (the second Adam):
“But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many.”
(Romans 5:15)
Sin, judgment, death, and condemnation arose from the one man Adam’s transgression (Romans 5:16a). But to all who receive “the gift of righteousness” experience forgiveness, renewal, grace, life, and harmony with God which is made possible through the One Man, Jesus Christ (Romans 5:17). Paul reiterates this point even more explicitly in his next statements:
“So then as through one transgression [Adam’s] there resulted condemnation to all men, even so through one act of righteousness [Jesus’s] there resulted justification of life to all men.”
(Romans 5:18)
“For as through the one man’s disobedience [Adam’s] the many were made sinners, even so through the obedience of the One [Jesus] the many will be made righteous.”
(Romans 5:19)
In 1 Corinthians, Paul is more direct in declaring Jesus to be the better and the second or “last” Adam:
“For as in Adam all die, so also in Christ all will be made alive.”
(1 Corinthians 15:22)
“So also it is written, ‘The first man, Adam, became a living soul.’ The last Adam [Jesus] became a life-giving spirit.”
(1 Corinthians 15:45)
As Adam disobeyed God in the garden of Eden and trusted in himself and chose to do what delighted his eyes, so Jesus obeyed God in the garden of Gethsemane and trusted in God and chose to deny His desires and follow His Father’s will. When He was tempted, Jesus said:
“Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.”
(Luke 22:42)
Jesus is the new and better Adam. He is the Son of God who walks in perfect fellowship and obedience with the Father.
Throughout His entire earthly life, Jesus trusted God to overcome every temptation and perfectly fulfill God’s will. Jesus then willingly and freely sacrificed Himself in our place to take all the sin of the world upon Himself. Jesus freely offers His righteousness in exchange for the penalty of our sin. Because of what Jesus did, God forgives every sin of everyone who believes in Jesus as God’s Son and their Savior.
By His own righteousness and through His gracious sacrifice, Jesus, the son of Adam, mercifully redeems His father’s sins and the sins of all of His father’s sons and daughters.
Jesus was the obedient Son of God that Adam and all of humankind could never be. He was humanity’s substitution in the life of obedience that humankind never could live and the payment for disobedience that humankind incurred. Jesus overcame sin and death so that those who believe in Jesus receive the Gift of Eternal Life and are born into God’s forever family (John 1:12-13). And all those who follow Him by faith inherit the Prize of Eternal Life and have fellowship with God and are adopted as sons of God by accepting His gift of sonship on their behalf (Romans 8:14-17, 28-30).
Despite executing the judgment He promised, God continued to show mercy toward Adam. God clothed Adam and Eve, allowed them to physically live, and promised their eventual deliverance through the seed of the woman (Genesis 3:15). God told the serpent:
“And I will put enmity
Between you and the woman,
And between your seed and her seed;
He shall bruise you on the head,
And you shall bruise him on the heel.”
(Genesis 3:15)
God’s promise in Genesis 3:15 is perhaps the oldest Messianic prophecy in the Bible. And Jesus, the supposed son of Joseph (Luke 3:23), is this promised seed of deliverance. Thus, Adam is the father of a line of salvation through which God preserves humanity and ultimately brings forth redemption, culminating in the genealogy traced by Luke to Jesus.
Jesus who descended from Adam and Eve was bruised on the heel on the cross (where Jesus yielded up His human spirit to God). But Jesus crushed Satan when He rose from the dead. One day, Jesus will defeat Satan and abolish him forever and ever (Revelation 20:10). When Jesus does this, the ancient prophecy of Genesis 3:15 will be completely fulfilled.
Adam completes Luke’s genealogy of Jesus demonstrating Jesus’s full humanity. He is the seventy-seventh figure listed in the genealogy. The number “seven” in Jewish thought means “order and completion” and the number “seventy-seven” means “perfect completion.”
The Bible does not identify any other figure with the name Adam.
In Hebrew, the name Adam is also the Hebrew word for “man,” “human,” and/or “humanity.”
Jesus embodies the meaning of Adam in four ways.
(John 1:14, Philippians 2:8a, 1 Timothy 2:5, Hebrews 2:14)
(Romans 5:19, 1 Peter 2:21-22, 1 John 2:1, Hebrews 4:15)
(John 11:25-26, Romans 6:23, 1 Corinthians 15:54-57)
(Romans 8:29, 2 Corinthians 5:17, Ephesians 1:9-10, Hebrews 2:9-10, Revelation 3:21)