Forgiveness and Consequences

Forgiveness and Consequences

Forgiveness and the consequences of sin. Does being forgiven mean that we do not suffer the consequences?

“This means, fourth, that the real sinner is anyone who insists that sin is serious before God and must require atonement and restitution. The “spiritual” man is then the one who treats all sin as an opportunity to assure the sinner, “I forgive you,” without any of the requirements of God’s law being met.
As I write this, I am thinking of two long distance telephone calls today about an adulterous man. A young woman, a new Christian, has a husband who has been for years flagrantly adulterous. The “spiritual” counsel she has received has presupposed only one binding sentence in Scripture to govern all her problems: “Wives, submit yourselves unto your own husbands, as unto the Lord” (Eph. 5:22). But no commandment of obedience to man is unconditional. The counsel given to this young woman consistently assumed that forgiveness of unrepented and continuing sin is required by God, which is radically false. Our forgiveness is to be like God’s (Matt. 6:12), and His is always in harmony with His law. Repentance, which involves a change of direction and action, is required (Matt. 18:15–17). No one requirement of Scripture can nullify another (Lev. 20:10; Deut. 22:22); the penalty for adultery cannot be eliminated by our insistence on love and forgiveness. A repentant murderer can know the forgiveness of God and man, but he cannot escape God’s required penalty for murder. His forgiveness of sins alters his theological status; his civil status calls for the death penalty according to God’s word.
Forgiveness thus has two aspects, theological and social or civil. Christ’s atonement effects theological forgiveness for the redeemed; it does not alter the civil consequences of sin as required by God.
When Paul faced the problem of incest in the Corinthian Church, he knew that no death penalty existed for the act he cited (1 Cor. 5:1). Hence his counsel is to consign the guilty over to Satan for the destruction of the flesh, hoping that they could be saved by God’s grace for heaven (1 Cor. 5:5). In brief, he invoked the necessary death penalty supernaturally, while hoping for the redemption of the sinner thereby. We find that the early church used this precedent to hold those guilty of capital offenses to be legally dead and hence outside of the communion table while having fellowship after repentance.
The humanistic view of forgiveness as a human, emotional act goes hand in hand with the view of the law as a humanistic fact. The law

hand in hand with the view of the law as a humanistic fact. The law being a human product can be set aside by man. Where the law is from God, there forgiveness is only on God’s terms, and in harmony with His law.”
Rushdoony, R. J. (1994). Systematic Theology in Two Volumes (Vol. 1, pp. 602–603). Vallecito, CA: Ross House Books.

“The work of Christ, regarded as an objective satisfaction to God, secures for man the forgiveness of sins. By this we mean that the consequences of sin as an offence against the law of God are remitted. The consequences of sin as transgression are guilt and punishment, and the forgiveness of sins implies remission of both. The consciousness of guilt is the feeling that offence against the moral law as the expression of the will of God has placed us in a position of hostility to God, so that our fellowship with God is broken. Wherever the distinction between God and the world is maintained, the forsaking of God for the world, on the part of man, is seen to involve guilt, which, again, is the basis for the infliction of punishment. Forgiveness of sins is not the remission of the penal consequences of sin only, but also and primarily the remission of that guilt which makes us liable to punishment. Where sin is regarded as having a physical basis, and is referred to material or sensual nature as its source, sin is conceived of not so much as guilt but rather as suffering, and consequently emphasis is laid upon the need of redemption rather than upon the need of forgiveness of sins. In the New Testament doctrine, which gives prominence to the idea of the guilt of the sinner and the need of awakening the consciousness of that guilt, similar prominence is given to the forgiveness of sins as the presupposition of all other blessings of redemption. It was in order to acquire power to forgive sins that the Son of God became the Son of Man, and during His earthly life He exercised this power, and declared that this forgiveness was a necessary condition of peace of soul and far beyond any bodily healing in difficulty and in blessedness. It was to secure the power of dispensing this blessing that the Son of Man died and rose again, and in the institution of the Supper He declares that the purpose for which He shed His blood was the remission of sins.1 Everywhere throughout the New Testament the preaching of the forgiveness of sins is the way in which the preaching of the gospel is usually described, and the obtaining of forgiveness for sinners is regarded as the immediate result and the most precious benefit of Christ’s death. In the New Testament the forgiveness of sins is not the abolition of suffering, the removal of the penal consequences of sin, but essentially the removal of sin itself. Hence it is of the very essence of the gospel of redemption. Christ promises forgiveness of sins to all who believe on Him. Faith is the only condition for the forgiveness of those who have offended against us demanded in the Lord’s Prayer, and the much love of her to whom much had been forgiven is evidently the proof of the reality, not the condition of the obtaining, of the divine forgiveness. But, as Kaftan says, even faith in the strictest sense is not a condition, though without faith forgiveness cannot be enjoyed. What is needed is acceptance of the call to enter the kingdom, which acceptance can be given only in repentance and faith, but being given, then to all entering the kingdom there is forgiveness unconditionally. Paul makes the forgiveness of sins the basis for that new relationship which we have to God in Christ, in which, when thus possessed of the righteousness of God, we have peace with God.”

1 Matt. 9:6, 9:2; Luke 7:48, 24:45; Matt. 26:28.
Macpherson, J. (1898). Christian Dogmatics (pp. 350–351). Edinburgh: T. & T. Clark.

“With these observations and qualifications we may assent to much that is said by Whiton, Divine Satisfaction, 64, who distinguishes between forgiveness and remission: “Forgiveness is the righting of disturbed personal relations. Remission is removal of the consequences which in the natural order of things have resulted from our fault. God forgives all that is strictly personal, but remits nothing that is strictly natural in sin. He imparts to the sinner the power to bear his burden and work off his debt of consequences. Forgiveness is not remission. It is introductory to remission, just as conversion is not salvation, but introductory to salvation. The prodigal was received by his father, but he could not recover his lost patrimony. He could, however, have been led by penitence to work so hard that he earned more than he had lost.”

Strong, A. H. (1907). Systematic theology (p. 850). Philadelphia: American Baptist Publication Society.

“Divine forgiveness does not momentarily and immediately remove all the consequences of sin in this present life. Forgiveness does remove sin as the major barrier between sinful humans and the holy God and offer deliverance from eternal punishment for sins. But wasted strength, maimed or abused bodies, lost time, and other results of sin may not be overcome even when forgiveness has been granted.40”
40 Conner, The Gospel of Redemption, p. 161.
Garrett, J. L., Jr. (2014). Systematic Theology: Biblical, Historical, and Evangelical (Second Edition, Vol. 2, p. 326). Eugene, OR: Wipf & Stock.

Structure Outline 1 John

Structure Outline 1 John

A part of the process of exegesis and hermeneutics is outlining what you are reading for clarity of understanding. Concerning the 1 John there are many opinions. Here are a few noted by New American Commentary

“7. Structure and Form of 1 John52
Few issues are more difficult in Johannine studies than the structure of 1 John. There are almost as many opinions as there are commentaries on the book. The problem lies, in part, in the fact that the genre of 1 John is something of an enigma.53 Sloyan points out that “1 John seems the least letter-like in its lack of the identification of a sender or an address to any recipients except the nonspecific ‘little children.’ It appears to be more a treatise sent broadcast to some in the John tradition.”54 Approaches to determining a structure or outline to the book can be divided into three groups: (1) traditional scholars who seek to discern basic topic or subject divisions (even sources) and an overarching outline through inductive analysis; (2) discourse analysis—linguist scholars who apply principles of semantic structural studies or “discourse linguistics” to discover the semantic relations that weave the epistle together as a unified whole; (3) rhetorical criticism—students of ancient rhetoric who seek to discover what, if any, rhetorical strategies common to the author’s world were used to set forth and further his argument.55
(1) Traditional Approaches
R. Brown provides an extensive survey of other scholars who have divided 1 John into two, three, and seven parts. His own approach will be explained later.
Sample Proposed Divisions of 1 John

Division into Two Parts


Chaine, Verde, Tomoi


Feuillet, Francis

Division into Three Parts



Smit Sibinga


Hort, Hauck, Nestle,
Schneider, THLJ,
Vogel, NEB





Häring, Brooke, Jones

de Ambroggi


F.-M. Braun, de la
Potterie, Sk̭rinjar, SBJ








Division into Seven Parts


1:1–4; 1:5–2:6; 2:7–17; 2:18–3:24; 4:1–21; 5:1–12; 5:13–21


1:1–4; 1:5–2:17; 2:18–27; 2:28–3:24; 4:1–6; 4:7–5:12; 5:13–21


1:5–2:6; 2:7–17; 2:18–28; 2:29–3:10; 3:11–22; 3:23–5:4; 5:5–17


1:5–2:11; 2:12–17; 2:18–27; 2:28–3:24; 4:1–6; 4:7–21; 5:1–1256

Each of these proposals has some measure of merit, and each has gained at least a small following. Each has also been subject to criticism, usually because they, at some point, fail to account for the “flow of argument” in the epistle.
(2) Discourse Analysis
This approach is usually applied by linguists and Bible translators. Rooted in the structuralist theories of Ferdinand de Saussure, this method looks at how grammar works on both the paragraph and discourse level. Surface structure and deep structure issues are examined. Speech-act theory and rhetorical strategies are also studied, and the text, as it is, is carefully examined. K. Pike and R. Longacre are well-known representatives of this approach to the study of texts. The following are several proposals set forth by this school.
1 John (R. Longacre)
INTRODUCTION—1:1–2:29—Embedded discourse of seven paragraphs
1:5–10—Covert exhortation not to profess to be sinless but to “walk in the light,” confess our sins, and enjoy forgiveness.
2:1–6—Covert exhortation not to sin.
2:7–11—A new/old command is announced and inferentially connected with a covert command to love.
2:12–17—Ethical peak of this embedded discourse. Here the writer develops his reasons for writing the epistle and warns against loving the world.
2:18–27—Doctrinal peak. Remain in Christ and in his teaching in spite of adverse teaching and practice.
2:28–29—Closure. Echoes previous paragraph: “Hold steady; don’t get sidetracked.”
BODY—3:1–5:12—Embedded discourse containing seven paragraphs
3:1–6—Mitigated covert command to purify ourselves in v. 3.
3:7–12—Mitigated covert command not to practice sin (v. 9).
3:13–18—Mitigated command (not covert) to love by laying down our lives for the brethren (v. 16b; note use of “ought”).
3:19–24—“Hortatory essence” of book given in v. 23: “We should believe on Jesus and love one another.”
4:1–6—“Doctrinal peak” of the book; believe correctly regarding Jesus Christ.
4:7–21—“Ethical peak” of the book; composed of two paragraphs (7–10 and 11–21). No mitigation now but covert exhortation: “Let us love one another.”
5:1–12—Conclusion of this embedded discourse (body) in that v. 1 refers to those who believe and love, harking back to the two previous paragraphs.
CONCLUSION—5:13–21. Theme of book clearly stated in v. 13, “that you may know.” Purpose in writing is Assurance.57
A second discourse approach comes from a student of Longacre, Helen Miehle. She builds on his treatment but reaches different conclusions at certain points.
1 John (H. Miehle)
A. 1:1–4
B. 1:5–10
BODY 2:1–5:12
I. 2:1–3:6
II. 3:7–5:5
CLOSURE 5:13–2158
D. T.-C. Wu attempts something of an intersection between rhetorical and linguistic (discourse) approaches. Drawing upon the work of G. Guthrie and his work on Hebrews (Guthrie speaks of “rhetorico-discourse analysis”), he offers a more eclectic study.59 One will observe that his analysis is quite similar to more traditional approaches, but his method for arriving at his conclusions is not.
1 John (D. T.-C. Wu)
A. Walking in the Light (1:5–2:2)
(a) God is Light (1:5–1:7)
(b) Renouncing Sin (1:8–2:2)
B. The Command to Love (2:3–2:11)
(a) Knowledge of God and Keeping His Commandments (2:3–2:6)
(b) New Commandment (2:7–2:11)
C. A Digression about the Church (2:12–14)
D. Three Warnings (2:15–2:27)
(a) Warning against the World (2:15–2:17)
(b) Warning against the Antichrist (2:18–2:23)
(c) Warning against the Lie (2:24–2:27)
III. The Privileges and Responsibilities of God’s Children (2:28–4:6)
A. The Revelation of God’s Children (2:28–3:10)
(a) The Confidence of God’s Children (2:28–2:29)
(b) The Identity of God’s Children (3:1–2)
(c) God’s Children and the Children of the Devil (3:3–3:10)
B. The Community’s Message (3:11–3:12)
C. The Marks of God’s Children (3:13–3:24)
(a) Love in Community Life (3:13–3:18)
(b) Shoring up Christian Confidence (3:19–3:24)
D. Test the Spirits (4:1–6)
A. God’s Love Evokes Human Love (4:7–4:11)
B. Confidence in God’s Love (4:12–4:18)
C. Appealing to Love Each Other (4:19–4:21)
D. The Victory of Faith (5:1–5:5)
E. Testimony to the Son (5:6–5:12)
A. The Confidence and Certainties of Believers (5:13–5:20)
B. The Final Exhortation (5:21)
In a work prepared, in part, to assist missionaries in Bible translation, G. Sherman and J. Tuggy argue persuasively, in concert with Longacre, that 1 John “is a hortatory discourse, based on the occurrence of imperative verbs and other command forms.”60 They also point out that the surface form of 1 John is somewhat similar to modern English free poetry, making it difficult to always discern the relationship between various parts of the discourse.61 Concerning this latter observation, we would imagine all students of 1 John would heartily agree. Building on the insights of several discourse approaches to 1 John, they structure and organize the epistle as shown in the chart on p. 48.
(3) Rhetorical Criticism
The application of rhetorical criticism and strategies to the biblical material became quite popular in the latter half of the twentieth century. Although the results have been somewhat uneven, a better understanding of how biblical authors sought to persuade their audiences to see their perspective and hear their argument has certainly been enhanced.
First John has received significant attention because of both its brevity and the difficulty in deciphering its structure. As we have seen, previous approaches have failed to produce a consensus, and it is the case that this approach also fails to bring a definitive solution. A number of scholars have argued for a chiastic structure for 1 John. Note the following examples:
1 John (P. Berge)
A. The word of life 1:1–4
B. God is light 1:5–4:6
B′. God is love 4:7–5:5
A′. The witness of faith 5:6–2162
J. C. Thomas63 acknowledges the insights of Brown64 and wisely builds his proposal around “the use of similar catch words/phrases and sections which parallel one another in terms of content.” He goes on to argue that the structure of 1 John was intended to aid in its memorization.
1 John (J. C. Thomas)
A. 1:1–4—Prologue—Eternal Life
B. 1:5–2:2—Making Him a Liar (Walking)
C. 2:3–17—New Commandment
D. 2:18–27—Antichrists
E. 2:18–3:10—Confidence—Do Not Sin
F. 3:11–18—Love One Another
E′. 3:19–24—Confidence—Keep the Commands
D′. 4:1–6—Antichrists
C′. 4:7–5:5—God’s Love and Ours
B′. 5:6–12—Making Him a Liar (Testimony)
A′. 5:13–21—Conclusion—Eternal Life
In an excellent article that surveys various approaches to 1 John, P. J. Van Staden also argues “that the observance of the so-called chiastic styles presents an important key to a better understanding of the structure of 1 John.” He does not argue for an overall chiasm but believes the letter can be divided into three main sections (1:5–2:17; 2:18–3:17; 4:1–5:12), which themselves contain numerous chiastic or parallel units.65 K. Hansford argues in somewhat the same vein, stating that “the form of 1 John is a highly structural text, probably a homily or sermon, with poetic parallelisms and chiastic structures that the writer deliberately created to make his message more pleasurable and memorable for all time.”66 E. Wendland and K. Tollefson have recognized the contrastive or antithetical or dialectical strategies John employs in making his argument.67
D. Watson has attempted consistently to apply classic Greco-Roman rhetorical style and invention to 1 John. He argues:
Repetition and emphasis, so common in 1 John, is integral to the rhetor’s use of amplification techniques of Greceo-Roman rhetoric. These techniques include strong words, argumentation, comparison, accumulation, expolitio, reflexio, regressio, conduplicatio, distributio, synonymy … antithesis, personification, hyperbole, emphasis and development of commonplaces. Amplification is correctly found throughout the epistle. It must be pointed out that virtually every known rhetorical technique for amplification is utilized in the epistle.68
He identifies 1 John as primarily epideictic rhetoric (as opposed to judicial or deliberative) because its goal is to increase the readers’ commitment to values they already hold. First John was written to the faithful community as an appeal to strengthen their devotion to stay true to the gospel of Jesus Christ, a value held by both the speaker and his audience.69
Talbert believes 1 John (like 1 Peter) alternates between the twin concerns of ethics and Christology.70 Strecker focuses on the polemical nature of 1 John and outlines the book alternating Parenesis and Dogmatic Exposition.71
H. York argues that when a comparison is made between discourse analysis and rhetorical criticism, significant similarities exist and common results are gleaned. The methods can be complementary. He provides as an example a side-by-side comparison of the discourse model of Longacre and the rhetorical analysis of Klauck.
Comparative Structural Analysis of 1 John

Longacre (Mitigated Hortatory)
Klauck (Deliberativum)

I. Introduction (1:1–2:29)
Capitatio Benvolentiae






2:12–17 (ethical peak)

2:18–27 (doctrinal peak)

2:28–29 Closure

II. Body of the Book (3:1–5:12)





4:1–6 (doctrinal peak)

4:7–21 (ethical peak)


III. Closure of Epistle (5:13–21)72

York’s conclusion is basically correct. There are genuine areas of compatibility, synthesis of methodology, and agreement between the two approaches. Neither method alone or together, however, has decisively settled the issue of the structure of 1 John. Significant disagreement still exists within both disciplines, though it is clear major strides have been made in better understanding the structure, strategies, and argument of 1 John.
A Proposal: The outline we propose attempts to utilize the best insights from traditional studies, discourse analysis, and rhetorical criticism. First John does exhibit a hortatory and epideictic rhetorical strategy. We also find Brown’s proposal persuasive, which states that 1 John is modeled on the same general structure as the Fourth Gospel. Both have a fourfold division overall, with the themes of light and love developed variously in sections II and III. Note his comparison:
The Gospel of John
I. The Prologue (1:1–18)
II. The Book of Signs (1:19–12:50): “To his own he came; yet his own people did not accept him.” The public revelation of the light brought a judgment, which separated believers who came to the light from the world and “the Jews” who preferred darkness to light.
III. The Book of Glory (13:1–20:29): “But all those who did accept him he empowered to become God’s children.” The “hour” of Jesus’ glorification where he speaks and acts on behalf of a new “his own”—the believers.
CONCLUSION (20:30–31): A statement of the author’s purpose.
IV. The Epilogue (chap. 21)
I John
I. The Prologue (1:1–4)
II. Part One (1:5–3:10): The Gospel that God is light, and we must walk in the light as Jesus walked.
III. Part Two (3:11–5:12): The Gospel that we must love one another as God has loved us in Jesus Christ.
CONCLUSION (5:13–21): A statement of the author’s purpose.73
This commentary’s outline does the following:
1. It recognizes the two dominant themes of the epistle as being Light (1:5–3:10) and Love (3:11–5:12)
2. It seeks to utilize rhetorical devices such as “hinge verses” (e.g., 2:28; 5:20) and other structural markers that most scholars use to separate one subject from another.
3. The outline is itself hortatory, admonishing the reader to heed John’s expected response to his word of instruction. R. R. Reno summarizes the situation well when he writes:
The text of 1 John shimmers with what has been seen, heard and touched. The text speaks plainly, directly and clearly, and what is said is a proclamation that has the power of fellowship: our fellowship with each other, our fellowship with God and the fellowship of the Father with his Son. Like the name of God which the Psalmist invokes as the very power of salvation, a power of invocation which the author of 1 John echoes when he explains, “I write this to you who believe in the name of the Son of God, that you may know that you have eternal life” (5:13), so does the particular linguistic structure of 1 John contain the power to draw us into the fullest possible destiny in God’s love.74

52 The form and structure of 2 and 3 John are examined as part of the commentary on those letters.
53 Talbert, Reading John, 6.
54 G. S. Sloyan, Walking in the Truth (Valley Forge: Trinity Press, 1995), 1.
55 Grayston notes: “Despite the common agreement that the Epistle lacks a discernible structure or logical progression of thought, even the most pessimistic critics attempt an analysis” (The Johannine Epistles, 4). He proposes a sixfold division dependent on emphasis rather than subject matter. J. Hill argues that 1 John is an example of the “community rule” or “church order” (“A Genre for 1 John,” in The Future of Early Christianity, ed. B. A. Pearson [Minneapolis: Fortress, 1991], 367–77). His argument, though interesting, is not adequate.
New English Bible
Brown, Epistles of John, 764. Law, Tests of Life, 1–24; R. C. H. Lenski, The Interpretation of the Epistles of St. Peter, St. John and St. Jude (Minneapolis: Augsburg, 1966), 366–67; and D. Jackman, The Message of John’s Letters (Downers Grove: InterVarsity Press, 1988), 18, are representative of those who see the letter structured in the form of a spiral, inverted pyramid or cone whereby John again and again returns to address certain themes. There is certainly some truth to this perspective. Marshall (The Epistles of John, 22–30) gives a more detailed analysis of the outlines of Law, Brooke, Dodd, Malatesta, P. R. Jones, Schnackenburg, and Feuillet. He does not find any of these approaches adequate overall. He goes on to examine the redactional theories of K. Tomoi, E. von Dobschütz, Bultmann, Windisch, Preisker, Braun, Nauck, and O’Neill. He concludes that these theories also fail to account for the structure of the letter.
57 R. E. Longacre, “Exhortation and Mitigation in First John,” in Selected Technical Articles Related to Translation 9 (1983): 3–44.
58 H. Miehle, “Theme in Greek Hortatory Discourse: Van Dijk and Beekman—Callow Approaches Applied to 1 John,” Ph.D. diss., University of Texas at Arlington, 1988. Miehle obviously sees chiastic patterns in various sections. For our purposes we are more interested in simply showing her paragraph/section divisions. See G. H. Guthrie, The Structure of Hebrews: A Text-Linguistic Analysis (Leiden: Brill, 1994). Guthrie’s work is warmly commended by W. L. Lane in his commentary on Hebrews in WBC (xc).
59 D. T.-C. Wu, “An Analysis of the Structure of 1 John Using Discourse Analysis,” Ph.D. diss., The Southern Baptist Theological Seminary, 1997.
60 G. Sherman and J. C. Tuggy, A Semantic and Structural Analysis of the Johannine Epistles (Dallas: Summer Institute of Linguistics, 1994), 6.
61 Ibid., 7.
62 P. S. Berge, “The Word and Its Witness in John and 1 John: A Literary and Rhetorical Study,” in Word and World, Supplement Series 3 (1997): 143–62. As the title suggests, Berge sees a parallel literary relationship between the Gospel of John and 1 John. He also presents internal chiasms within his four major divisions (p. 151). The argument at this latter point is not very compelling.
63 J. C. Thomas, “The Literary Structure of 1 John,” NovT XL 4 (1998): 369–81.
64 Brown, Epistles of John, 371–72.
65 P. J. Van Staden, “The Debate on the Structure of 1 John,” Hervormde Teologiese Studies 47/ 2 (1991): 494. M. Sweazey makes a similar argument, though she divides the epistle at 1:5–2:28; 2:29–4:6; 4:7–5:13. See her “Chiastic Study of the First Epistle of John,” Master’s Thesis, St. Vladimir’s Orthodox Theological Seminary, 1986.
66 K. L. Hansford, “The Underlying Poetic Structure of 1 John,” JTT 5 (1992): 125–74.
67 E. R. Wendland, “ ‘Dear Children’ Versus the ‘Antichrists’: The Rhetoric of Reassurance in First John,” JTT 11 (1998): 40–84; K. D. Tollefson, “Certainty within the Fellowship: Dialectical Discourse in 1 John,” BTB 29, no. 2 (1999): 79–89. His outline of 1 John (p. 84) is helpful and interesting. D. Neufeld draws somewhat similar conclusions through the use of speech act theory (Reconceiving Texts as Speech Acts: An Analysis of 1 John (Leiden: Brill, 1994). His analysis is helpful at points, but many of the positions he takes on historical issues are unnecessarily skeptical and unduly suspicious.
68 D. F. Watson, “Amplification Techniques in 1 John: The Interaction of Rhetorical Style and Invention,” JSNT 51 (1993): 117–18.
69 Ibid., 119. See also Watson, “An Epideictic Strategy for Increasing Adherence to Community Values: 1 John 1:1–2:29,” in Proceedings: Eastern Great Lakes and Midwest Biblical Societies 11 (1991), 144–52.
70 Talbert, Reading John, 7.
71 Strecker, The Johannine Letters, xliv.
H. W. York, “An Analysis and Synthesis of the Exegetical Methods of Rhetorical Criticism and Discourse Analysis as Applied to the Structure of 1 John,” Ph.D. diss., Mid-America Baptist Theological Seminary, 1993. The two outlines come from Longacre, “Exhortation and Mitigation in First John,” in Selected Technical Articles Related to Translation 9 (1983): 3–44 (previously noted); and H.-J. Klauck, “Zur rhetorischen Analyse der Johannesbriefe,” ZNW 81 (1990): 204–24.
73 Brown, Epistles of John, 124. A. Feuillet concurs with Brown’s assessment that 1 John is patterned after the Gospel of John, though he outlines the letter differently. See his “Structure of 1 John,” BTB, vol. III, No. 2 (1973): 194–216. Van Staden’s criticism of Brown’s proposal, in our judgment, is unconvincing (“The Debate on the Structure of 1 John,” 489–90).
74 R. R. Reno, “The Marks of the Nails: Theological Exegesis of the First Letter of John for Easter,” Pro Ecclesia, Vol. VI, No. 1 (1997): 53.

Akin, D. L. (2001). 1, 2, 3 John (Vol. 38). Nashville: Broadman & Holman Publishers.
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Baptism Didache

Baptism Didache

“1 And concerning baptism,15 thus baptize ye:16 Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit,17 in living water.18 2 But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. 3. But if thou have not either, pour out water thrice19 upon the head into the name of Father and Son and Holy Spirit. 4. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.20”

15 Verse vii. 1 is found, well-nigh entire, in Apostolic Constitutions, 22, but besides this only a few words of verses 2 and 4. The chapter has naturally called out much discussion as to the mode of baptism.
16 [Elucidation I.] 17 Matt. 28:19.
18 Probably running water.
19 The previous verses point to immersion; this permits pouring in certain cases, which indicates that this mode was not unknown. The trine application of the water, and its being poured on the head, are both significant.
20 The fasting of the baptized is enjoined in Apostolic Constitutions, but that of the baptizer (and others) is peculiar to this document.

Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1886). The Lord’s Teaching through the Twelve Apostles to the Nations. In Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7, p. 379). Buffalo, NY: Christian Literature Company.

“x. Neither do we permit the laity to perform any of the offices belonging to the priesthood; as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands, nor the blessing, whether the smaller or the greater: for “no one taketh this honour to himself, but he that is called of God.”7 For such sacred offices are conferred by the laying on of the hands of the bishop. But a person to whom such an office is not committed, but he seizes upon it for himself, he shall undergo the punishment of Uzziah.8”

7 Heb. 5:4.
8 2 Chron. 26.

Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1886). Constitutions of the Holy Apostles. In J. Donaldson (Trans.), Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7, p. 429). Buffalo, NY: Christian Literature Company.

“sec. ii.—on deacons and deaconesses, the rest of the clergy, and on baptism.
Let not therefore either a bishop, or a presbyter, or a deacon, or any one else of the sacerdotal catalogue, defile his tongue with calumny, lest he inherit a curse instead of a blessing; and let it also be the bishop’s business and care that no lay person utter any curse: for he ought to take care of all,—of the clergy, of the virgins, of the widows, of the laity. For which reason, O bishop, do thou ordain thy fellow-workers, the labourers for life and for righteousness, such deacons as are pleasing to God, such whom thou provest to be worthy among all the people, and such as shall be ready for the necessities of their ministration. Ordain also a deaconess who is faithful and holy, for the ministrations towards women. For sometimes he cannot send a deacon, who is a man, to the women, on account of unbelievers. Thou shalt therefore send a woman, a deaconess, on account of the imaginations of the bad. For we stand in need of a woman, a deaconess, for many necessities; and first in the baptism of women, the deacon shall anoint only their forehead with the holy oil, and after him the deaconess shall anoint them:5 for there is no necessity that the women should be seen by the men; but only in the laying on of hands the bishop shall anoint her head, as the priests and kings were formerly anointed, not because those which are now baptized are ordained priests, but as being Christians, or anointed, from Christ the Anointed, “a royal priesthood, and an holy nation, the Church of God, the pillar and ground of the marriage-chamber,”6 who formerly were not a people, but now are beloved and chosen, upon whom is called His new name7 as Isaiah the prophet witnesses, saying: “And they shall Call the people by His new name, which the Lord shall name for them.”8

concerning the sacred initiation of holy baptism.
xvi. Thou therefore, O bishop, according to that type, shalt anoint the head of those that are to be baptized, whether they be men or women, with the holy oil, for a type of the spiritual baptism. After that, either thou, O bishop, or a presbyter that is under thee, shall in the solemn form name over them the Father, and Son, and Holy Spirit, and shall dip them in the water; and let a deacon receive the man, and a deaconess the woman, that so the conferring of this inviolable seal may take place with a becoming decency. And after that, let the bishop anoint those that are baptized with ointment.
what is the meaning of baptism into christ, and on what account everything is there said or done.

xvii. This baptism, therefore, is given into the death of Jesus:9 the water is instead of the burial, and the oil instead of the Holy Ghost; the seal instead of the cross; the ointment is the confirmation of the confession; the mention of the Father as of the Author and Sender; the joint mention of the Holy Ghost as of the witness; the descent into the water the dying together with Christ; the ascent out of the water the rising again with Him. The Father is the God over all; Christ is the only-begotten God, the beloved Son, the Lord of glory; the Holy Ghost is the Comforter, who is sent by Christ, land taught by Him, and proclaims Him.”

5 [Compare Jas. 5:14.] 6 1 Pet. 2:9; 1 Tim. 3:15.
7 The words from “upon whom” to the end of the chapter are omitted in one V. ms.
8 Isa. 62:2.
9 Vid. Rom. 6:3.

Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1886). Constitutions of the Holy Apostles. In J. Donaldson (Trans.), Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7, p. 431). Buffalo, NY: Christian Literature Company.

“xxxix. For I Matthew, one of those twelve which speak to you in this doctrine, am an apostle, having myself been formerly a publican, but now have obtained mercy through believing, and have repented of my former practices, and have been vouchsafed the honour to be an apostle and preacher of the word. And Zacchæus, whom the Lord received upon his repentance and prayers to Him, was also himself in the same manner a publican at first. And, besides, even the soldiers and multitude of publicans, who came to hear the word of the Lord about repentance, heard this from the prophet John, after he had baptized them: “Do nothing more than that which is appointed you.”7 In like manner, life is not refused to the heathen, if they repent and cast away their unbelief. Esteem, therefore, every one that is convicted of any wicked action, and has not repented, as a publican or an heathen. But if he afterward repents, and turns from his error, then, as we receive the heathen, when they wish to repent, into the Church indeed to hear the word, but do not receive them to communion until they have received the seal of baptism, and are made complete Christians; so do we also permit such as these to enter only to hear, until they show the fruit of repentance, that by hearing the word they may not utterly and irrecoverably perish. But let them not be admitted to communion in prayer; and let them depart after the reading of the law, and the prophets, and the Gospel, that by such departure they may be made better in their course of life, by endeavouring to meet every day about the public assemblies, and to be frequent in prayer, that they also may be at length admitted, and that those who behold them may be affected, and be more secured by fearing to fall into the same condition.”

7 Luke 3:13.

Roberts, A., Donaldson, J., & Coxe, A. C. (Eds.). (1886). Constitutions of the Holy Apostles. In J. Donaldson (Trans.), Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies (Vol. 7, p. 414). Buffalo, NY: Christian Literature Company.


“The idea of baptism

This might seem a silly question: was not Jesus baptized by John the Baptist (Mark 1:9, followed by Matt. 3:13 and Luke 3:21), did he not engage with his disciples in baptizing (John 4:1–2), and did he not command his followers to make disciples from all the nations and baptize them using the very words we have in the Didache (> Matt. 28:19)? However, these Gospel passages, with the possible exception of Mark whose Gospel was being preached before AD 70, are later than the instruction in the Didache. Therefore, we have to explain both the choice of the action of baptizing and how that action was linked with the memory of Jesus in the first churches.

For Jews, the ritual that marked their boundary as a community, and as the assembly who had accepted the covenant, was circumcision. Circumcision, along with the sabbath and the regulations regarding food, was the mark of accepting God’s promises (Gen. 17:9–14). By the time of Jesus, indeed for more than a century before his time, circumcision was closely linked to Israel’s self-perception as the covenant people of God (1 Macc. 1:14–15, 60–61; 2 Macc. 6:10). It was the most important boundary marker separating Jew from gentile, those within the covenant from those outside it. So there was no need for any other fundamental boundary ritual—a boundary ritual is an action that distinguishes a group from those who are not-belonging-to-the-group, ‘the people’ as distinct from everyone else.
But there were many other traditions that marked transitions from one state of relationship with God to another for those who were within the covenant community. One such important ritual was that of a bath to cleanse away certain impurities before acts of worship. A leper, for instance, once clear of disease—after seeing a priest—could only be readmitted to the community after washing his clothes, shaving his hair and having had a bath (Lev. 14:2–8). And contacts with ‘impure’ bodily discharges which could make one unfit to perform the service of God were to be washed away by washing clothes and having a bath (e.g. Lev. 15:2–5). We know from archaeological discoveries that in Jewish towns there were pools for taking these special religious baths, while in Qumran there were numerous pools so that this community could see itself as always pure, and so always ready to offer praise to God. It was this ritual practice that was adopted by John the Baptist to mark out those who had accepted his preaching that the judgement of God was imminent. These were the people who had fled sin and repented, were washed by John in the living, that is, flowing, water of the Jordan, and now purified of sin could withstand coming judgement. John’s message was that the crunch was about to come upon a wicked generation: those who listened to him saw the need to separate themselves and be purified of their sins by a bathing. This washing which made his followers into the purified people may have been taken over from existing rites of purification, but it had the effect of making them a group within a group, a people within a people—and, as such, the purification bath became a boundary ritual. The followers of John were a distinct community because each of them had been baptized by him.
In the Gospels, the relationship between John and Jesus is presented, especially in Luke, as one of intimacy, harmony and seamless continuity: they were cousins, John announces Jesus, baptizes him, and then Jesus brings to perfection that which was inaugurated by John the Baptist:

‘ “After me comes a man who ranks ahead of me because he was before me.” I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.’ And John testified, ‘I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, “He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.” And I myself have seen and have testified that this is the Son of God.’
(John 1:30–34 [NRSV])

However, this is the picture looking backwards from several generations later, and, more importantly, with hindsight the evangelists saw all that happened as part of God’s providential plan. But the relationship was far more fraught. John preached that the judgement of God was coming on a sinful generation—the crunch was coming and only those who set themselves apart would be saved. Jesus seems to have had links with this movement, but broke away from it. His message about the imminent coming of the kingdom was radically different: the Day of the Lord was not a grim day of judgement, but rather the day of the Lord’s forgiveness.

In some places in our Gospels (e.g. the image of the sheep and the goats in Matt. 25) there is a sense of dread future judgement, but these instances—which exhibit the more widespread views of the early communities—have to be seen against the broad sweep of Jesus’ statements about the coming kingdom where he addresses God as ‘Father’ and such stories as that about the welcoming father in the parable of the Prodigal Son (Luke 15:11–32), or his own practice in the case of the woman taken in adultery (John 8:2–11)—a story about Jesus whose ‘laxity’ with regard to judgement shocked many early communities.

His new community was to rejoice that God had shown mercy and that that mercy would extend to all (> Meier, 1994, pp. 116–30). Whether Jesus would have seen any need for a washing to remove the ‘impurities’ of people before they could see themselves as part of the kingdom is very doubtful. There are so many stories of Jesus and the disciples eating without observing the purity laws (e.g. Mark 7:3), having contact with that which would make them impure, and not worrying about it (Matt. 8:3 and 9:20), and eating with sinners (e.g. Luke 7:34) that it appears that he considered the whole notion of impurity as having been swept away by God’s forgiving love. Purity was not a matter of cups and plates, but rather rooting out greed and self-indulgence (> Matt. 23:25). So, even though Jesus had at one stage in his life been baptized, why was there any later use for a notion of the need for a bath for impurity, and why was Jesus remembered as intimately linked with John’s bath?

The answer lies in the movement of many of John’s followers to become followers of Jesus—and it would seem that with John’s death many more of his disciples became followers of Jesus. One might imagine that if someone has left John and followed Jesus, then he or she would simply have jettisoned what was linked with John and adopt what belonged to Jesus! But this is not how human beings act, especially in religious matters: people carry their histories and their precious customs with them into the new situation. Some who changed over to Jesus may have only seen what John and Jesus had in common such as that the Lord was coming among his people or that there was another special route distinct from ‘ordinary Judaism’; others may have grafted Jesus’ teaching into what they had already heard from John; many others would not have realized the extent to which John’s teaching was still influencing them even when they thought they had moved from one prophet to another. The result was that the early communities that looked to Jesus as the Anointed One actually combined many elements from John’s teaching with elements from that of Jesus. We see this legacy in Christianity to this day: there are some people who look to the Gospels and come away with a message of God’s impending judgement, and their outlook is apocalyptic; others look at the same Gospels and think that this approach is wrong-headed. The legacy of John’s notion of the Day of the Lord as crunch, while it may not sit well with that of Jesus’ kingdom of welcome, is still with us, and is a theme that Christians return to from time to time.

One of those elements of John’s teaching that was carried over was the belief that accepting that the kingdom was at hand formed them into a distinct people apart; they were in a special relationship to the covenant; and while every Jewish boy was circumcised, this group was ritually distinct in that everyone in it, man and woman, had been baptized. For John’s followers this ritual bath was an item of major importance; it was how they thought of themselves as a group and how others thought of them—hence the sobriquet given to their prophet: ‘the baptizer’—and as such it was a custom they would have held as precious. There is a funny phenomenon we see happening time and again in religion: group practices (the ritual) remain stubbornly the same, yet how they are explained (the theology) changes with circumstances. This is counter-intuitive: we might expect that people would hold onto their theories, and that practices would vary; but it is almost never like that. A group that has made the action of ‘plunging’ a key group moment is going to keep that custom when they see one leader replaced by another, and despite the fact that the way they explain the action has changed many times. No doubt when John opted for a bathing he was thinking in terms of the law in Leviticus and of purifying the people before the terrible day of judgement—we see this in references to his preaching ‘a baptism of repentance for the forgiveness of sins’ (Luke 3:3)—but the practice soon took on the significance of being, for those not in the group, the brand of his followers, while for those in the group it became their badge of identity: we are the community within the larger Israel that is ready for what is coming. Later, when that group came under the influence of Jesus—and now saw themselves as his followers—they continued with this badge of identity. You knew that you were part of this new People of Israel—amidst all the other Jews who were children of the covenant—because you had been through the plunging in the living water (i.e. flowing water). Baptism formed the boundary for John’s community, and it migrated to become the boundary for Jesus’ community.

However, while the action of baptism seems to have been accepted by all the followers without much difficulty—all groups seem to generate boundary rituals in one way or another—the assimilation of John’s teaching with that of Jesus would be no easy matter. In the Gospels we see stories which present the two strands living harmoniously, but the fissures that open up again and again in Christianity—as we shall see later with the practice of fasting—can often be traced to the fact of two very different visions of how God relates to us: one can be traced to John and the other to Jesus. These views were never integrated—that would have been impossible—but were shoved together as if the differences could be passed over. Every so often the glue fails and groups reject either the Jesus or the John vision of God’s love. Meanwhile most Christians, for the most part, shuffle on with the ‘lumpy mixture’ of both that we find in the early churches and their great evangelists. Baptism is a case in point: by the time of John’s death it had ceased being simply a requirement of the covenant’s law so that people could offer pure service to God and had become a mark of belonging to John’s people, then the practice continued and it came to be the mark of belonging to Jesus’ people. And as such, it became the key moment of initiation into the Way of Jesus in the Didache and has remained a key feature in Christian practice ever since—but even then, the legacy of the ‘lumpy mixture’ continued in the many divisions that have occurred in the Church over baptism. Some would argue that it was about removing sin that could lead to death (a very John-like view) and so it was very important to baptize infants—and they saw initiation as something happening afterwards; others would see baptism as fundamentally the moment of commitment to Jesus and so would argue that only adults could be baptized. Significantly, in the Didache we have the emphasis on the practice, without any attempt at ‘explaining’ its significance.”

O’Loughlin, T. (2010). The Didache: A Window on the Earliest Christians (pp. 47–53). London; Grand Rapids, MI: Society for Promoting Christian Knowledge; Baker Academic.

Rapture Book of Revelation

Rapture Book of Revelation

Rapture Book of Revelation

One argument that I hear from those who hold to a pretribulation rapture is that the church is not mentioned after chapter 4 of the book of Revelation.Thus the church is not here during the tribulation. According to this logic we should not call members of the church saints

Re 5:8 X And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints.
Re 8:3 X And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne,
Re 8:4 X and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel.
Re 11:18 X The nations raged, but your wrath came, and the time for the dead to be judged, and for rewarding your servants, the prophets and saints, and those who fear your name, both small and great, and for destroying the destroyers of the earth.”
Re 13:7 X Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation,
Re 13:10 X If anyone is to be taken captive, to captivity he goes; if anyone is to be slain with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints.
Re 14:12 X Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus.
Re 16:6 X For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!”
Re 17:6 X And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly.
Re 18:20 X Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”
Re 18:24 X And in her was found the blood of prophets and of saints, and of all who have been slain on earth.”
Re 19:8 X it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints.
Re 20:9 X And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them

Noah Son of Lamech

Bible Topic Noah 

NOAH nōʹə.
1. [Heb nō (a)ḥ; Gk Noē]; AV also NOE. The last of the antediluvian patriarchs and survivor of the Genesis Flood (Gen. 5:28–9:28).
I. Name

The etymology of nō (a)ḥ is uncertain. Many commentators relate it to Heb nwḥ, “to rest.” In Gen. 5:29 the name is mentioned in assonance with the verb nḥm (piel), “comfort” (AV and RV) or “bring relief” (RSV), but nwḥ is closer to the name Noah.
II. Genealogy and Longevity

Noah was the son of Lamech (Gen. 5:28f.; Lk. 3:36) and father of three sons, Shem, Ham, and Japheth (Gen. 5:32; 6:9; 9:18f.; 10:1), who were born before the Flood. The order preserved in these verses is not chronological. Ham was the youngest (9:24) and Japheth the second of Noah’s sons.
Noah lived 950 years. Reinterpretations of the longevity of the ANTEDILUVIAN PATRIARCHS, such as appealing to the concept of family or dynasty identification rather than individual, are fraught with unresolved difficulties.
III. Noah in a World Under Judgment

As a prelude to the story of the Flood, Gen. 6:1–7, 11f paints a portrait of the wickedness of mankind (on the difficulty of identifying the “sons of God” see SONS OF GOD [OT]). The importance of this passage is its statement of the progression of evil. The Creator’s response to a “corrupt” and “violent” civilization was one of grief and anger (6:5–7, 11–13). Judgment was imminent.
In the context of an already ruined civilization, Noah emerges as a man in step with God (6:9). He was righteous (ṣaddîq; cf. AV “just”); responding to events as yet unseen, he “became an heir of the righteousness which comes by faith” (He. 11:7). Noah was also blameless (tāmîm, cf. AV “perfect”) “among the people of his time” (NIV, preferable to AV “in his generations”). Tāmîm signifies perfection in the sense of completeness or wholeheartedness (see BDB, p. 1071). Later writers would recall the days of Noah (Isa. 54:9; Mt. 24:37f.; Lk. 17:26f) and would remember him as an exemplarily righteous man (Ezk. 14:14, 20; 2 Pet. 2:5).
IV. The Flood

Noah was informed of the impending destruction 120 years beforehand (Gen. 6:3, 13; cf. 1 Pet. 3:20). The agency of judgment would be a flood (Heb mabbûl, 6:17; 7:6, 7, 10, 17; see also Ps. 29:10). The LXX translates Heb mabbûl by kataklysmós, which the NT also uses to refer to the Flood (Mt. 24:38f.; Lk. 17:27; 2 Pet. 2:5). Noah, the one who “found favor in the eyes of the Lord” (Gen. 6:8), this “herald of righteousness” (2 Pet. 2:5), and his family would be spared. The agency of their salvation would be an ark (tēḇâ, Gen. 6:14).
Every facet of the Flood narrative has been scrutinized with a view to logical explanation, including questions for which the text speaks not a word. The Genesis Flood is but one of many biblical events whose import has been diminished, if not lost, in the need for thorough explanation and empirical verification. These lines of inquiry may be legitimate, though extravagances abound, but it is more important to seek the intended emphasis and allow the text to speak in its own terms. See also FLOOD (GENESIS); ARK OF NOAH.

A. Judgment The Flood bespeaks the certain judgment of a sovereign and righteous God on an ungodly world (see Kline, p. 89). This ordeal by water (2 Pet. 3:5f) was a mere token of judgment when compared with the greater judgment that awaits not only the earth but all creation (cf. 2 Pet. 3:7, 10). The emphasis of Jesus’ words in Mt. 24:36–41; Lk. 17:26–37, as He compared the days of Noah with those of the Son of man, was not on the sinfulness of Noah’s contemporaries, but rather on the unexpectedness of impending doom (cf. Mt. 24:44).

B. Salvation The Flood also bespeaks salvation to those who put their faith in God (He. 11:7). Although the parallel between the deliverance of Noah and his family and salvation through Christ is not precise at every point. Peter compares the waters of the Flood with those of baptism in which the water symbolizes God’s judgment on sin and deliverance into a new life (1 Pet. 3:20f.; see also BAPTISM VII.A). Peter emphasizes that the efficacy of baptism lies not in the outward symbolism of the “removal of dirt from the body” but in the inner response of faith to God.

The ark, at rest on Mt. Ararat, and the genealogical tree of Noah (see Gen. 10). From the AV (London, 1611) (Rare Books and Manuscripts Division; New York Public Library; Astor, Lenox, and Tilden Foundations)
V. Noah’s Counterparts in Cuneiform Sources

Although archeology has not provided empirical data for the Genesis Flood, excavations have unearthed many texts and fragments which preserve the story of a great flood, widely known among the civilizations of the ancient Near East. It is mentioned in the Sumerian King List (ca 2000 B.C.;ANET, pp. 265f.; Kramer, pp. 328–331). A fragmentary Sumerian tablet from Nippur preserves the story of King Ziusudra, Noah’s counterpart, who was warned that the gods had decided to destroy mankind with a flood. A great boat would provide Ziusudra’s escape. The last extant lines of the text describe his deification (ANET, pp. 42–44).
The Epic of Atra-ḫasis (ca 17th cent. B.C. in the earliest surviving copies) describes a deluge sent by the gods to destroy mankind after earlier attempts through drought had failed to control the increasing number of people and their noise (W. G. Lambert and A. R. Millard, Atra-Ḫasīs: The Babylonian Story of the Flood [1969]). A small fragment of the Babylonian flood story referring to Atra-ḫasis was found at Râs Shamrah and dated to the 14th cent. B.C. (ibid., pp. 131–33).
Similar to the story of Atra-ḫasis is that preserved in the eleventh tablet of the Gilgamesh Epic (the best English translation with discussion of the biblical parallels is that of Heidel; see also ANET, pp. 72–99; S. N. Kramer, JAOS, 64 [1944], 7ff). The story is, in part, that of Gilgamesh’s quest for immortality which leads him to the island of Utnapishtim. This “Babylonian Noah” tells Gilgamesh the story of the flood which was prompted by Enlil’s insomnia, as in the Atra-ḫasis Epic. Utnapishtim narrates how he alone was warned of the impending destruction and instructed to build a boat by which he and his family would be spared. The story leads to the granting of immortality to Utnapishtim, an event which will never recur.
The similarities between the biblical and Mesopotamian flood stories are striking, as are the differences (see FLOOD [GENESIS] VI; Heidel, pp. 224–269, esp p. 269; T. Jacobsen, pp. 215–19). Opinions differ concerning the literary relationship between the biblical and Babylonian narratives. Many scholars consider the latter to comprise the raw materials from which the former was produced. Others contend that the two revert to an unknown common source. The similarities suggest a common recollection of an actual historical event. The differences bespeak the focus of divine inspiration. Genesis records the story of Noah in historical truth and imparts the theological significance of the Flood.
VI. Noahic Covenant

Noah emerges from the ark and builds an altar of sacrifice. He offers burnt offerings, tokens of dedication and atonement, which produce a “sweet savour” to the Lord (Gen. 8:21, AV). Contrast the imagery of the Babylonian version at this point:
The gods smelled the savor
The gods smelled the sweet savor
The gods gathered like flies over the sacrifice.

What God had once commanded Adam (Gen. 1:28), He now reiterates to Noah and his sons (9:1; see Kline, p. 90). This COVENANT (Gen. 6:18; 9:8–17) is remarkable for its breadth (9:10; 12–13; 15; 17) and permanence. It is an everlasting covenant (Heb berîṯ ʿôlām, 9:16), initiated by the beneficent Creator. He promised that never again would the world be destroyed by a flood (9:15). The rainbow (Heb qešeṯ, usually denoting the weapon) was the covenant sign, a seal of the promise to mankind and a reminder to God of His commitments.

Bibliography.—A. Heidel, Gilgamesh Epic and OT Parallels (2nd ed. 1949); T. Jacobsen, Treasures of Darkness (1976), pp. 195–219; M. G. Kline, “Genesis,” NBC (3rd ed. 1970); S. N. Kramer, Sumerians (1963); M. E. L. Mallowan, Iraq, 26 (1964), 62–82; A. R. Millard, Tyndale Bulletin, 18 (1967), 3–18; A. Parrot, The Flood and Noah’s Ark (Eng. tr. 1955); G. J. Wenham, VT, 28 (1978), 336–348.

Pratico, G. (1979–1988). Noah. In G. W. Bromiley (Ed.), The International Standard Bible Encyclopedia, Revised (Vol. 3, pp. 543–545). Wm. B. Eerdmans.

NOAH, SON OF LAMECH (נֹחַ, noach). Obeyed God’s command to build an ark to escape the great flood. A son of Lamech and father of Shem, Japheth, and Ham.

Noah, the son of Lamech, was the last of the ten antediluvian patriarchs listed in Gen 5:1–32. When God decided to destroy all people because of their corrupt nature (Gen 6:11–12), He recognized Noah’s righteousness and spared him. Under God’s supervision, Noah built an ark that allowed him and his family (including his wife and three sons, Shem, Japheth, and Ham), along with the animals, to escape the flood that possibly encompassed the entire planet and destroyed all human and animal life (Gen 6:17). Like Adam, Noah became the father of the human race. Noah lived 350 years after the flood, dying at the age of 950.

Preparation for the Flood
Noah was spared from the flood because, unlike the other wicked inhabitants of earth, he found “favor in the eyes of the Lord” (Gen 6:8 NIV) and was “found righteous” by God (Gen 7:1 NIV). He is also described as being “righteous” (צַדִּיק, tsaddiq), “blameless” (תָּמִים, tamim), and one who “walked with God” (Gen 6:9 NIV) like his ancestor Enoch (Gen 5:24). Based on Genesis 6:3, Noah may have been aware of the coming flood 120 years before it occurred. In obedience to the Lord, Noah built the ark and gathered the animals and food, doing “everything just as God commanded him” (Gen 6:22).

The Flood
The flood began on the 17th day of the second month of Noah’s 600th year (Gen 7:6). After Noah and his family had been in the ark for seven days, the rains began; springs also broke open, adding to the flooding. During the 40 days and 40 nights of rain (Gen 7:12), all the people, animals, and birds on earth were destroyed. Noah and his family remained in the ark for a total of 371 days. When the land dried, the Lord commanded Noah to bring his family and all the animals out of the ark.

Events After the Flood
Upon exiting the ark, Noah built an altar and offered “burnt offerings” (עֹלָה, olah) to the Lord (Gen 8:20). The Lord then commanded Noah to “be fruitful and increase in number and fill the earth” (Gen 9:1 NIV), just as He had commanded Adam and Eve (Gen 1:28). The Lord also echoed the words He had spoken to Adam and Eve in Gen 1:29–30 by telling Noah that the plants and animals were subject to him and were provided for food (Gen 9:2–3). In Genesis 9:9–17, the Lord made a covenant (בְּרִית, berith) with Noah, promising never again to destroy the earth and its inhabitants through a flood and establishing the rainbow as a sign of this covenant.
The last event recorded in the account of Noah (Gen 9:19–27) resulted in the blessing and cursing of his sons. After Noah became drunk on wine made from grapes he had planted—an action that the biblical account neither condemns nor condones—he lay naked in his tent. His son, Ham, observed Noah and then told his brothers, Shem and Japheth, of their father’s condition. Shem and Japheth entered the tent and covered their father, taking care to avoid looking at his nakedness. When Noah discovered what Ham had done, he was outraged and pronounced a curse on Ham’s descendants through Ham’s son, Canaan.
Although numerous theories exist as to the nature of Ham’s crime, it seems most likely that it was a combination of Ham’s making light of his father’s nakedness and failing to honor his father, thus breaking the fifth commandment (Mathews, Genesis 1–11:26, 419–20). Noah blessed Shem and Japheth, who treated his condition respectfully.

Biblical References to Noah
Both the Old and New Testaments refer to the time of Noah, the “days of Noah,” and the person Noah. Old Testament references to Noah include the following:

• (Isa 54:9)—The Lord refers to the “days of Noah” to illustrate the certainty that He will keep His promises to the Jewish nation, just as He kept His promise never to destroy the earth by flood through His covenant with Noah.
• (Ezek 14:14, 20)—Noah is mentioned twice in Ezekiel to emphasize the gravity of God’s judgment of Israel at the hands of the Babylonians. Even a man as righteous as Noah could save only himself. He would not have been able to save even his family as he did in the ark.

There are more references to Noah in the New Testament than in the Old Testament, including these passages:

• (Matt 24:37–38; Luke 17:26–27)—Jesus compares the “days of Noah” to the coming of the Son of Man to illustrate that at the coming of the Son of Man, people will be unconcerned about spiritual matters and will be caught off guard by judgment.
• (Heb 11:7)—The writer of Hebrews identifies Noah as a man of faith, arguing that through his faith the world was condemned.
• (1 Pet 3:20)—Peter refers to the “days of Noah,” comparing the salvation that Noah and his family received from the flood to the waters of baptism that are a symbol of salvation.
• (2 Pet 2:5)—Peter mentions how God protected Noah from the flood to illustrate that God knows how to “rescue the godly and punish the righteous.”

Extrabiblical Characterizations of Noah
Flood accounts and Noah-type heroes are found in many cultures throughout the world, including those located in very remote places. Three Mesopotamian myths are particularly significant due to their geographic proximity to the land of the Bible and similarities to biblical events. In addition to containing many parallels to the biblical account, the three Mesopotamian myths are very similar to each other.

Eridu Genesis
The oldest Mesopotamian flood story is a Sumerian flood myth recorded on a tablet found in Nippur and known as the Eridu Genesis(Heidel, The Gilgamesh Epic, 102). Much of the tablet is missing, and the myth was previously known only through the writing of Berossus, a Babylonian priest who lived in the third century BC and wrote a history of Babylonia. In the Eridu Genesis, the god Enki revealed to Ziusudra, a king and priest, that the gods wanted to destroy the human race through a flood. Enki instructed Ziusudra to build a boat and fill it with animals. A storm flooded the earth for seven days and nights. It appears the first thing Ziusudra did upon exiting the boat was to offer sacrifices of animals and grain products, such as barley cakes. As a reward for his behavior, Ziusudra was awarded immortality.

Epic of Atrahasis
The Babylonian Epic of Atrahasis is the most complete flood story from Mesopotamia, although portions of the text are missing from the broken tablets on which it is written. In this epic, the god Enlil decided to destroy the human race through a flood because they were making so much noise that he couldn’t sleep. Atrahasis had a dream in which Enlil told him to destroy his house and use the material to build a boat to withstand an upcoming seven-day flood. Unlike Noah in the Genesis account, Atrahasis employed a variety of workers to build the boat, including carpenters, reed-workers, and the rich (or perhaps children) and poor, although it does not appear that they joined Atrahasis on the boat during the flood. As in the Genesis account, Atrahasis offered sacrifices upon leaving the boat after the flood.

Epic of Gilgamesh
The most well-known Mesopotamian flood narrative is the Gilgamesh Epic. The flood portion of the Gilgamesh Epic, written in Akkadian cuneiform, is located on Tablet XI and is dated to the seventh century BC (although the Gilgamesh Epic dates much earlier than this). In this account, Utnapishtim tells Gilgamesh (who is searching for immortality) how he was saved from a flood sent by gods. When the gods living in Shurappak decided to cause a flood, one of the gods, Ea, secretly warned Utnapishtim of the plan and advised him to tear down his house and use the material to build a boat. The epic continues by describing how Utnapishtim built the boat and survived the subsequent flood.
This flood epic holds many parallels to the Genesis account, including:

1. The boat rested on a mountain (Mount Nimush) as the flood subsided.
2. Utnapishtim released birds to determine whether the flood had subsided.
3. Utnapishtim offered a sacrifice after disembarking from the boat.

Despite the similarities, the accounts also differ. For example, the flood in the Epic of Gilgamesh lasted only six days and seven nights. Perhaps the greatest difference is that Utnapishtim and his wife were granted eternal life at the end of the story.

The name Noah may be related to the Hebrew word “to rest” (נוּחַ, nuach) or “comfort” (נָחַם, nacham). The pronunciation of “to rest” (נוּחַ, nuach) sounds more like Noah, but Noah’s father, Lamech, stated that his son would be one who “will comfort” (Gen 5:29 NIV).

Beale, G.K., and D.A. Carson, eds. Commentary on the New Testament Use of the Old Testament. Grand Rapids: Baker Academic, 2007.
Hamilton, Victor P. The Book of Genesis: Chapters 1–17. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1990.
Heidel, Alexander. The Gilgamesh Epic and Old Testament Parallels. Chicago: University of Chicago Press, 1949.
Lambert, W.G., and A.R. Millard. Atra-ḫasis, The Babylonian Story of the Flood. Winona Lake, Ind.: Eisenbrauns, 1999.
Mathews, Kenneth A. Genesis 1–11. New American Commentary 1A. Nashville: Broadman, 1996.
VanGemeren, Willem A, ed. New International Dictionary of Old Testament Theology and Exegesis. Grand Rapids: Zondervan, 1997.
Wenham, Gordon J. Genesis 1–15. Word Biblical Commentary 1. Waco, Tex.: Word, 1987.


NO-AMON (נֹּא אָמוֹן, no’ amon). Also known as No (נֹא, no’). This Egyptian city is called Thebes in Greek; as such, the word נֹא (no’) is often translated as “Thebes” in English (Nah 3:8). No’s patron deity was the Egyptian god Amon. It was a city of chief importance on the Nile River and the capital of Upper Egypt in certain periods (Jer 46:25; Ezek 30:14–16). For more information, see this article: Thebes.

NOB (נֹב, nov; Νόμβα, Nomba). Levitical city in the tribal territory of Benjamin near Anathoth.

Biblical Relevance
Nob is the setting of an important story in the rise of David. After fleeing from Saul, David visits the village of Nob to gather supplies. Ahimelech the priest helps David, unaware that the king has threatened him. David takes five loaves of consecrated bread as well as Goliath’s sword (1 Sam 21:1–9). When Saul learns that Ahimelech unknowingly helped David escape, he orders his servants to kill the priests, but they refuse (1 Sam 22:9–17). However, Doeg the Edomite obeys Saul’s command, killing 85 priests and all of the inhabitants of Nob (1 Sam 22:18–19). The only survivor is Ahimelech’s son Abiathar, who reports the massacre to David (1 Sam 22:20–23). Based on this episode, it appears that the tabernacle was moved from Shiloh to Nob after Shiloh was destroyed (1 Sam 4:4–11; Jer 7:14).
The story of David taking the consecrated bread is mentioned in the New Testament, though Nob is not named (Matt 12:1–4; Mark 2:23–28; Luke 6:1–5).
Ishbibenob, the name of a giant in 2 Sam 21:16, might refer to the town of Nob.

The location of Nob remains uncertain. Because Isaiah 10:32 refers to the Assyrian king “halting at Nob and shaking his fist,” Nob is sometimes thought to be an somewhere on Mount Scopus, the first hill from which Jerusalem is visible from the north (Oswalt, Isaiah, 275). Nehemiah 11:32 lists Nob along with Anathoth as one of the towns repopulated by the tribe of Benjamin. Anathoth is usually associated with two sites about 2.8 miles northeast of Jerusalem, Anata and Ras el-Kharrubeh. Aharoni states that either location would support the village of ʿIsawiyeh on Mount Scopus as the location of Nob (Aharoni, Land, 393).
Some scholars identify a slope on Mount Scopus, Râs el-Mešârif, as Nob (Albright, “Recent,” 413; Rainey and Notley, Sacred Bridge, 235), although Quʿmeh is also a possibility (Blenkinsopp, Gibeon and Israel, 127 c. 59). Zissou recently suggested the area of the American Colony and the neighborhood of Sheikh Jarrah as possible locations for Nob, based on excavations at the Cave of Nahmanides (Zissou, “Excavations,” 67). None of these locations can be confirmed.

Aharoni, Y. The Land of the Bible. A Historical Geography. Philadelphia: Westminster John Knox, 1962.
Albright, W. F. “Recent Works on the Topography and Archaeology of Jerusalem.” Jewish Quarterly Review 22 (1932): 409–16.
Blenkinsopp, Joseph. Gibeon and Israel. Society for Old Testament Studies Monograph 2. Cambridge: Cambridge University Press, 1972.
Oswalt, John N. The Book of Isaiah, Chapters 1–39. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1986.
Rainey, Anson F. and R. Steven Notley. The Sacred Bridge: Carta’s Atlas of the Biblical World. Jerusalem: Carta, 2006.
Tsumura, David Toshio. The First Book of Samuel. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 2007.
Zissu, Boaz. “Excavations near Nahmanides Cave in Jerusalem and the Question of the Identification of Biblical Nob”. Israel Exploration Journal 62 (2012): 54–71.

Major Contributors and Editors. (2016). No-Amon. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

NOAH. The last of the ten antediluvian Patriarchs and hero of the *FLOOD. He was the son of Lamech, who was 182 (Samaritan Pentateuch, 53; LXX, 188) years old when Noah was born (Gn. 5:28–29; Lk. 3:36).
a. Name

The etymology of the name, nōaḥ, is uncertain, though many commentators connect it with the root nwḥ, ‘to rest’. In Genesis (5:29) it is associated with the verb nḥm (translated ‘comfort’ in AV and RV; ‘bring relief’ in RSV), with which it is perhaps etymologically connected; though this is not necessarily required by the text. The element nḥm occurs in Amorite personal names and in the name Nah̬mizuli which figures in a Hurrian fragment of the Gilgamesh epic found at Boǧazköy, the Hittite capital in Asia Minor. The LXX gives the name as Nōe, in which form it appears in the NT (AV).
b. Life and character

Noah was a righteous man (Gn. 6:9, ṣaddîq), having the righteousness that comes of faith (Heb. 11:7, hē kata pistin dikaiosynē, lit. ‘the according to faith righteousness’), and had close communion with God, as is indicated by the expression he ‘walked with God’ (Gn. 6:9). He is also described as without fault among his contemporaries (Gn. 6:9; AV ‘perfect in his generations’) who had all sunk to a very low moral level (Gn. 6:1–5, 11–13; Mt. 24:37–38; Lk. 17:26–27), and to them he preached righteousness (2 Pet. 2:5), though without success, as subsequent events showed. Like the other early Patriarchs, Noah was blessed with great length of years. He was 500 years old when his first son was born (Gn. 5:32), 600 when the *FLOOD came (Gn. 7:11) and died at the age of 950 (Gn. 9:28–29). According to the most likely interpretation of Gn. 6:3, together with 1 Pet. 3:20, when Noah was 480 years old God informed him that he was going to destroy man from the earth but would allow a period of grace for 120 years, during which time Noah was to build an *ARK, in which he would save his immediate family and a representative selection of animals (Gn. 6:13–22). It was probably during this period that Noah preached, but there was no repentance, and the *FLOOD came and destroyed all but Noah, his three sons and their four wives (Gn. 7:7; 1 Pet. 3:20).
After the Flood Noah, who had probably been a farmer before it, planted a vineyard (Gn. 9:20; ‘And Noah, the husbandman, began and planted a vineyard … ‘, which is to be preferred to the EVV) and, becoming drunk, behaved in an unseemly way in his tent. *HAM, seeing his father naked, informed his two brothers, who covered him, but it is probable that Canaan, Ham’s son, did something disrespectful to his grandfather, for Noah placed a curse on him when he awoke (Gn. 9:20–27).
c. God’s covenant with Noah

The covenant implied in Gn. 6:18 might be interpreted as salvation for Noah conditional upon his building and entering the ark, which obligations he fulfilled (v. 22). On the other hand, it may be that this passage simply makes reference to the covenant which God made with Noah after the Flood, and which he sealed by conferring a new significance on the rainbow (Gn. 9:9–17; cf. Is. 54:9). The main features of this covenant were that it was entirely instituted by God, that it was universal in scope, applying not only to Noah and his seed after him but to every living creature, that it was unconditional, and that it was everlasting. In it God undertook from his own free lovingkindness never again to destroy all flesh with a flood.
d. Descendants

Noah had three sons, *SHEM, *HAM and *JAPHETH (Gn. 5:32; 9:18–19; 10:1), who were born before the Flood, and accompanied him in the ark. We are told that after the Flood, from them ‘was the whole earth (’ereṣ) overspread’, or ‘the whole (population of) the earth dispersed’ (Gn. 9:19). Their descendants later spread out over a wide area, and an account is given of some of them in the Table of the *NATIONS in Gn. 10.
e. Cuneiform parallels

In the *FLOOD accounts which have been preserved in Akkadian the name of the hero is Utanapishtim, which corresponds to the name Ziusuddu in a Sumerian account of the early 2nd millennium BC, which probably lies behind the Akkadian versions. Though in the principal version of the Sumerian king list only eight rulers are named before the Flood, of whom Ziusuddu is not one, other texts list ten rulers, the tenth being Ziusuddu, who is credited with a reign of 36,000 years. The same is found in a late account in Gk. by the Babylonian priest Berossos, whose flood hero Xisouthros is the tenth of his pre-flood rulers.

BIBLIOGRAPHY. J. Murray, The Covenant of Grace, 1954, pp. 12–16; E. A. Speiser, Mesopotamian Origins, 1930, pp. 160–161; H. B. Huffmon, Amorite Personal Names in the Mari Texts, 1965, pp. 237–239; E. Laroche, Les noms des Hittites, 1966, p. 125; T. Jacobsen, The Sumerian King List, 1939, pp. 76–77 and n. 34; F. F. Bruce, NIDNTT 2, pp. 681–683.
Mitchell, T. C. (1996). Noah. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., pp. 826–827). Leicester, England; Downers Grove, IL: InterVarsity Press.

Noah (or Noe). A son of Lamech, and tenth in descent from *Adam. Acc. to the story in *Genesis (6–9), Noah and his family alone were saved in an ark of gopher-wood, when the rest of mankind were destroyed in the *Flood. He took with him into the ark specimens of all kinds of living creatures whereby the species were providentially preserved. From Noah, therefore, the entire surviving human race descended, through his three sons, Shem, Ham, and Japheth. To Noah is also attributed the discovery of viticulture (Gen. 9:20).
Other races have traditions of a great flood in very early times. In Babylonian mythology the figure of Utnapishtim corresponds to Noah in the biblical account, while in classical literature the story of Noah is closely paralleled by the legend of Deucalion. See also GILGAMESH, EPICS OF.

J. Fink, Noe der Gerechte in der frühchristlichen Kunst (Beihefte zum Archiv für Kulturgeschichte, 4; 1955). J. P. Lewis, A Study of the Interpretation of Noah and the Flood in Jewish and Christian Literature (Leiden, 1968), esp. pp. 3–41, 121–55. L. R. Bailey, Noah: The Person and the Story in History and Tradition (Columbia, SC [1989]). P. Lundberg, La Typologie baptismale dans l’ancienne Église (Acta Seminarii Neotestamenticii Upsaliensis, 10; Leipzig and Uppsala, 1942), pp. 73–116; J. *Daniélou, SJ, Sacramentum Futuri: Études sur les origines de la typologie biblique (Études de Théologie Historique, 1950), pp. 55–94; Eng. tr. (1960), pp. 69–112. See also comm. to GENESIS cited s.v., and bibl. to ARK and FLOOD.”
Cross, F. L., & Livingstone, E. A. (Eds.). (2005). In The Oxford dictionary of the Christian Church (3rd ed. rev., p. 1165). Oxford; New York: Oxford University Press.



Bible Topic Japheth 


“Japheth. One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1–5; 1 Chr 1:4–6) who, along with his wife, was among the eight human survivors of the great flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20–23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26, 27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave.” There are two common interpretations of the meaning of this prophecy. Some understand the “enlargement of Japheth” to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view there is to be a time when God will work primarily with Shem (the people of Israel); but then at a later time Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view fulfillment is found in the Greek and Roman conquests of Palestine.
In the table of nations in Genesis 10, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras (vv 1–5). These are the ancestors of peoples who lived to the north and west of Israel, and who spoke what today are classified as Indo-European languages.”
Elwell, W. A., & Beitzel, B. J. (1988). Japheth. In Baker encyclopedia of the Bible (Vol. 2, pp. 1095–1096). Grand Rapids, MI: Baker Book House.

“JAPHETH (Heb. yep̱eṯ). One of the sons of Noah, usually mentioned last of the three (Gn. 5:32; 6:10; 7:13; 9:18, 23, 27; 1 Ch. 1:4), but his descendants are recorded first in Gn. 10 (and 1 Ch. 1:5–7). He was the ancestor of a number of tribes and peoples, most of whom had names which in historical times are associated with the regions to the N and W of the Middle East, especially Anatolia, and the Aegean (*NATIONS, TABLE OF). Japheth and his wife were among the eight people who escaped the Flood, and in a later incident he and Shem covered the nakedness of their father, Noah. In Noah’s prophetic declaration after this episode he prayed that God might enlarge Japheth, and that he might dwell in the tents of Shem, and have Canaan as a servant (Gn. 9:27). Many commentators take he to refer to God rather than Japheth, though either interpretation is possible.

If the latter alternative is followed the reference may be to the benefits of the gospel which, coming first to the descendants of Shem, were later extended to the N peoples. In the above verse the word used for ‘may he enlarge’ is yap̱t, but this is probably only a play on words and does not have anything else to do with the name Japheth (yep̱eṯ), which does not occur elsewhere in the Bible or in the ancient inscriptions. Some have connected Japheth, however, with the Gk. mythological figure Iapetos, a son of earth and heaven, who had many descendants. The name is not Gk., so may be a form of the biblical name.


BIBLIOGRAPHY. P. Dhorme, ‘Les Peuples issus de Japhet, d’aprés le Chapître X de la Genése’, Syria 13, 1932, pp. 28–49; D. J. Wiseman, ‘Genesis 10: Some Archaeological Considerations’, JTVI 87, 1955, pp. 14ff.; D. Neisman, ‘The Two Genealogies of Japheth’, in H. A. Hoffner (ed.), Orient & Occident, 1973, pp. 119ff.

Mitchell, T. C. (1996). Japheth. In D. R. W. Wood, I. H. Marshall, A. R. Millard, J. I. Packer, & D. J. Wiseman (Eds.), New Bible dictionary (3rd ed., p. 543). Leicester, England; Downers Grove, IL: InterVarsity Press.

“JAPHETH, SON OF NOAH (יֶפֶת, yepheth). One of Noah’s three sons who survived the flood of Gen 7 and helped repopulate the Earth; attributed as the ancestor of the Greeks and Persians in extrabiblical sources.


Japheth in the Old Testament
Japheth primarily appears in the flood account and subsequent events in Gen 6–10. He is listed as Noah’s third son (Gen 5:32; 1 Chr 1:4), but the exact birth order is unknown; Gen 10 lists Japheth’s genealogy first among Noah’s sons. After the flood, Japheth’s family helped populate the Earth along with Noah’s other sons, Shem and Ham. He receives God’s blessing in Gen 9:1 and Noah’s blessing in Gen 9:27, after he and Shem cover Noah’s nakedness.
Genesis 10:2–5 lists Japheth’s seven children and seven grandchildren. These descendants are seldom mentioned in the Old Testament outside of this genealogy, though there may be references to them in the books of Isaiah and Ezekiel (Isa 66:19; Ezek 27:13; 32:26; 38:2–3, 6; 39:1, 6). In contrast, Shem and Ham’s sons are mentioned numerous places in the Old Testament.


Japheth in Jewish Writings
Several works outside of the Old Testament briefly mention Japheth. While deuterocanonical literature makes genealogical references to him, the book of Jubilees gives him a more extensive treatment (particularly his land portion in Jubilees 8:25–30). Jubilees 7:15 may attribute the founding of Athens to Japheth. Additionally, Jewish tradition designates Japheth as the ancestor of the Greeks and therefore of Abraham’s wife Keturah, whose children were considered the “uncles” of Israel (Ginzburg, Legends, 154, 244n314).

Jewish legends hold that Japheth was responsible for caring for the reptiles in the ark, while Noah cared for the wild beasts, Ham the birds, and Shem the domestic animals (Ginzberg, Legends, 148n37). Jewish writings suggest that Japheth had a smaller role in covering Noah’s nakedness after the flood than Shem, assisting only after Shem had already begun covering their father. Because of this, Shem’s blessing was greater than Japheth’s, and Noah pronounced a blessing in which Japheth’s descendants would receive beautiful land but would be subjected to Shem’s descendants (Ginzberg, Legends, 154).
Jewish legend also identifies Japheth as the ancestor of the Persians. Thus Japheth’s Persian descendant Ahasuerus was worthy to marry Esther because Japheth had acted righteously toward Noah (Ginzberg, Legends, 1144n68). Furthermore, Tannaitic and Amoraitic teachers saw the rebuilding of the temple under Cyrus of Persia as the fulfillment of Noah’s pronouncement over Japheth in Gen 9:27. Other rabbinical sources, however, argue that Gen 9:27 actually refers to the law being taught in the Greek language.


Ginzberg, Louis. Legends of the Jews. Philadelphia: The Jewish Publication Society, 2003.
Josephus. The New Complete Works of Josephus. Grand Rapids: Kregel Publications, 1999.


Franklin, J. C. (2016). Japheth, Son of Noah. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.


“JAPHETH (PERSON) [Heb yepet (יֶפֶת)]. The name of the third son of Noah. Japheth appears in the Hebrew Bible 11 times, in the primeval history and the Chronicler’s history (Gen 5:32; 6:10; 7:13; 9:18, 23, 27; 10:1, 2, 21; 1 Chr 1:4, 5).


A. The Name
The etymological origin and meaning of the name Japheth is uncertain. Some modern interpreters, following Saadia Gaon (9th century C.E.), take it to mean “fair, beautiful,” from yph “to be fair, beautiful.” According to some earlier Talmudic sages the beauty refers to the Greek language. However, this etymology was already correctly rejected by Abraham Ibn Ezra (12th century). Others suggest that the name is related to the Egyptian Keftiu (Crete) or to the name of the Greek mythological Titan Iapetos, father of Atlas, Prometheus, and Epimetheus. A possible meaning of Japheth is hinted at in the Hebrew pun yapt ʾĕlōhı̂m lĕyepet, “May God make wide for Japheth” (Gen 9:27). Thus the name may mean “spacious,” an allusion, at least in Genesis, to an expanded inheritance of land by Japheth. This possible interpretation is based in the name’s derivation from the root pty, “to be wide, spacious.”


B. Biblical Data
Japheth is the youngest of Noah’s 3 sons, the brother of Shem and Ham (Gen 5:32; 6:10). According to the genealogical table, Japheth comes first (10:1–5). Therefore, some modern scholars (as some Talmudic sages) consider him the eldest; but this is merely conjectural. Japheth, together with his brothers Shem and Ham and their wives, joined Noah in the Ark and escaped the Flood (6:9; 7:13–15; 9:1–18). He also shares together with his brothers the divine blessing and covenant (9:1, 17). Children were born to him, as to his other brothers, after the flood (10:1). In the story of Noah’s drunkenness (Gen 9:20–27), Japheth, after receiving the report of his father’s nakedness from his brother Ham, discreetly walked backward, together with his other brother Shem, and covered his father. As a result, he became the beneficiary of his father’s blessing. See also HAM.
Japheth had 7 sons (Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras) and 7 descendants (Gen 10:2–5; 1 Chr 1:5–7). Unlike the sons and descendants of Shem and Ham, who are mentioned in numerous places throughout the Hebrew Bible, the sons and descendants of Japheth are conspicuous by their absence from most of the biblical books. Outside the genealogical tables in Genesis and Chronicles, four of Japheth’s sons—Gomer, Javan, Tubal, and Meshech—are mentioned chiefly in two books: Isa 66:19 (Javan, Tubal, and Meshech) and Ezek 27:13; 32:26; 38:2, 3, 6; 39:1, 6 (Gomer and Tubal). Of Japheth’s descendants, the best known are two of Javan’s sons: Tarshish (mentioned about 29 times in the Hebrew Bible) and Kittim (mentioned 5 times). According to ethnographic conceptions informing the primeval history, Japheth is the ancestor of the peoples who inhabit the lands N of Canaan. According to later Jewish tradition he also occupies the far east (cf. Jdt 2:25, “east of Gog”; Jub. 8:29, “east … as far as the region of the waters”; cf. 9:7–13).


C. Jewish Tradition
Hardly any references are made to Japheth in the Apocrypha or Pseudepigrapha outside of the genealogical references to Noah’s family (2 En. 73:5; Apoc. Adam 4:1; T. Sim. 6:5; T. Isaac 3:15; L.A.B. 1:22; 4:1ff.). The most-extensive such reference to Japheth is in Jubilees: his birth (4:33), his role in the Noah story (7:9, 12), and his inheritance in the divine land distribution (8:10, 12, 25, 29; 9:7–13; 10:35, 36). Jubilees also gives the most detailed information about Japheth’s land portion, “The third part [of the earth] was assigned to Japheth, the land beyond the Tina river to the north of its mouth … the direction of the northeast, all the area of Gog and all the land east of it, all the way to the farthest north … towards the mountains of Qelt … towards the Ma’uk Sea … east of Gadir … west of Fereg … towards the Me’at Sea … toward Mount Rafa … five big islands and a huge land in the north …” (8:25–30). “The land given to Ham is hot, to Japheth cold, to Shem neither cold or hot” (ibid.). Josephus says that Phrygia belongs to Japheth. See Fig. GEO.05.
An interesting detail given in Jubilees about Japheth is that he became jealous of Ham and built a city named Adataneses (Athens?) after his wife (7:15). His granddaughter Melka, daughter of Madai (8:5), married Arphaxad, Shem’s son. In the quasi-Jewish Sibylline Oracles—in which the sons of Noah are given the names of Greek gods—Shem is identified with Cronos, Ham with Titan, and Japheth as Iapetus (3:110–15). Sethian Gnostic tractate Apocalypse of Adam (V,5 72:17; 73:14, 25; 74:11; 76:13–14) deals with the division of the world and empires among the sons of Noah.

Tannaitic and Amoraitic teachers considered Japheth the eldest of Noah’s sons. They held Shem to be Noah’s youngest son, and said that in the Bible he is mentioned first among the members of his family because he was the most righteous, wisest, and most-important son, not because he was the oldest (Sanh. 69b; Gen. Rab. 26:3; 37:7). Japheth assisted Shem in covering Noah’s nakedness and was blessed with a burial place for his sons Gog [Gomer?] (cf. Ezek 39:1) and Magog (Gen. Rab. 36; cf. Ezek 39:11). The sages propounded Gen 9:27 (see above) as referring to the rebuilding of the Temple by Cyrus, King of Persia, a descendant of Japheth (Yoma 10a). Another rabbi argued that Gen 9:27 refers to the teaching of the Law in the Greek language (Gen. Rab. 36: Deut. Rab. 1).


D. Christian and Islamic Literature
In the NT Japheth is mentioned, but his descendants Gog (see above) and Magog figure in the major international war of Revelation (20:8). In the early Christian literature, particularly in Irenaeus of Lyon, Lactantius, Hyppolytus of Rome, Clement, Origen, Epiphanius, and Eusebius, the sons of Noah and their generations are often alluded to but without much elaboration.
Isaac, E. (1992). Japheth (Person). In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 3, pp. 641–642). New York: Doubleday.