Seder 123: Numbers 26-27, Joshua 17: Evidence of the Inheritance of Zelophehad's Daughters

 Preparation to distribute the land among the clans of Israel is one of the main topics in Numbers 26-36.  Commentator Michael Morales discusses two Hebrew words that appear repeatedly in these chapters.  

One of the words is achuzza, a word for a possession or holding.  The other is nachalah, a word for a holding that is passed down through inheritance.  

Both words appear in the case of Zelophehad's daughters, who ask for an achuzza in the land distributed to Zelophehad's brothers (Num 27:4).  God responds to their request by granting them an achuzza that is also a nachalah (verse 7).  They will be granted land that can be passed down to their descendants.  

The distribution of land to the tribe of Manasseh, including Zelophehad's daughters, is described in Joshua 17.  It appears that the clan of Hepher, to which Zelophehad belonged, would receive land west of the Jordan, while the other clans of Manasseh would receive land east of the Jordan.  The portion west of the Jordan was divided into ten portions, five of which would go to the daughters of Zelophehad (verses 5-6).  So the daughters were granted a large tract of land.  

It is interesting that evidence has been found corroborating the biblical account.  Dr. Aaron Demsky reports on evidence linking the names of the daughters with the region in which their possessions were located.  

The name Tirzah became attached to a town, apparently a Canaanite town that was renamed for her (Joshua 12:24).  This town was the capital of the northern kingdom of Israel until the building of Samaria (1 Ki 14:17; 15:21, 33; 16:6, 8, 9,15, 17, 23).  It is said to be lovely in Song 6:4.  Archaeologists have identified Tel el Far 'ah as its location.  

Demsky connects Mahlah with Abel-Meholah (Judges 7:22; 1 Ki 4:12; 19:16).  

In excavations at Samaria in 1910-12, 63 ostraca from the eighth century BC were found.  The ostraca mention seven clans of Manasseh.  Number 50 mentions Noah, and Hoglah is mentioned on numbers 45 and 47.

Seder 123: Numbers 27:3----Zelophehad "Died for his Own Sin"---What Sin?

 When the daughters of Zelophehad bravely brought their case to Moses, they defended their late father, noting that he had not been part of Korah's rebellion, but had "died for his own sin" (Num 27:3).  

Readers have often wondered what sin is being referenced in this passage.  One prominent midrash on this question proposes that Zelophehad was the man who gathered sticks on the Sabbath in Numbers 15:32-36.  Another suggests that he was one of those who engaged in an unauthorized and abortive military incursion against Amalekites and Canaanites shortly after God sentenced the nation to 38 more years in the wilderness (Num 14:39-45).  These traditions are discussed, for example, in the Babylonian Talmud (Shabbat 96b-97a).  

The textual hook that leads to both of these midrashim is the fact that the daughters said that their father died "in the wilderness" (Num 27:3).  The stick gatherer's rebellion also occurred "in the wilderness"(15:32), as did the events of Numbers 14 (see, for example, verses 29, 32, 33, 35).  

However, as commentators Sharon Rimon and Michael Morales point out, it's unlikely that Zelophehad committed either one of these sins.  The military venture of Numbers 14 occurred in the second year of Israel's time in the wilderness.  If Zelophehad had died then, his daughters would have been at least in their late thirties and early forties by year 40, when Numbers 27 took place.  From Numbers 36 it appears that none of the five were married by that point, which seems unlikely if they were 40 years old or older.  

The stick gatherer's sin took place at some unidentified point during the forty years, but it seems to be mentioned in Numbers 15 as an example of a rebellious or high-handed sin (verses 30-31).  The text emphasizes that those who committed such sins would be "utterly cut off" (verse 31), meaning that they would be put to death and their posterity would not be part of the covenant people.  If Zelophehad had been this man, his daughters would not have had a good case to possess some property in the Promised Land.  

Instead, Zelophehad's daughters were arguing that their father had not committed a rebellious sin.  He was not part of Korah's rebellion, they pointed out.  Instead, he was just an ordinary member of the older generation of Israelites that was sentenced to die in the wilderness (26:64).  God had declared that the children of those from this generation would inherit the Promised Land (Num 14:31).  Therefore, it would not be fair for there to be no piece of land associated with Zelophehad just because he had fathered daughters rather than sons. 

Seder 122: Numbers 25---Phinehas as a Type of Messiah

 When some Israelites were guilty of sexual immorality and idolatry at Shittim, Phinehas the priest decisively intervened to stop the rebellion and the resulting plague.  

God declared that Phinehas "was jealous with my jealousy," embodying God's desire for an exclusive relationship with his people (Num 25:11).  He represented God well, in contrast to what Moses and Aaron had done at Meribah (Num 20:12).  

God reaffirmed with Phinehas the covenant he had made with the priesthood.  Not all of the high priests would be descendants of Phinehas, but priests from his line eventually would dominate the high priesthood.  Zadok, for example, was a high priest under Solomon (1 Chr 6:1-15; 49-53).  Ezra was a priest from this line (Ezra 7:1-5).  It is Zadokite priests who serve at the Temple in Ezekiel's vision (Ezek 44:15; 48:11).  

God calls his covenant with Phinehas a "covenant of peace" (Num 25:12).  Phinehas' zealous actions had brought peace between God and his people, making atonement for Israel's breach of the covenant (verse 13).  

Christians see Phinehas as a type of Jesus the Messiah.  The prophesied new covenant, under which Israel is ruled by the Messiah, is also called a covenant of peace (Ezek 34:23-25; 37:24-28), and Paul refers to Jesus as "our peace" (Eph 2:14).  While Phinehas the priest made atonement with a spear, Jesus was pierced to make atonement for us and serves now as the High Priest in the heavenly sanctuary (Heb 7:25). 

 In a sermon at Church of the Messiah on July 11, 2026, Kyle Kettering carried out a detailed comparison between Phinehas and Jesus, thinking in particular of Jesus' cleansing of the Temple in John 2:13-22.  

There are a number of parallels between the details of Numbers 25 and John 2.  In both cases 

• there is immorality in the sanctuary precincts.
• a public act of zeal is carried out.
• a weapon is used.
• the protagonist receives a priesthood.  
• the zealous action is criticized. 

The last point is not as obvious as the others.  We know that Jesus received criticism (Jn 2:18-22), but Phinehas is not criticized in the Bible.  However, a tradition recorded in Numbers Rabbah pictures Phinehas being attacked by Simeonites for his actions, with an angel intervening to protect Phinehas.  

There are also parallels in the outcomes of their zealous actions.  Both carried out atonement and acted self-sacrificially.  Their actions send the message that immorality associated with God's Name requires action.  The righteous must stand as lions before the wicked.  In this connection, Kyle quoted Proverbs 25:26:  "Like a muddied spring or a polluted fountain is a righteous man who gives way before the wicked."

Seder 121: Numbers 25---Was Phinehas a Vigilante?

 At the end of their 40 years in the wilderness, the Israelites camped just east of the Jordan River "from Beth-jeshimoth as far as Abel-Shittim in the plains of Moab" (Num 33:49).  During their stay there, the nearby Moabites and Midianites, at the instigation of Balaam (Num 31:15-16), induced some Israelite men to commit adultery and idolatry with "the daughters of Moab" (Num 25:2).  A deadly plague ensued in which many Israelites died before Phinehas took decisive action, executing two of the offenders with a spear (verses 7-8).  

Phineas is strongly praised in the Bible for his actions (Num 25:10-13; Ps 106:28-31).  Still, some readers have accused him of being a vigilante, taking the law into his own hands.  A closer look at the biblical text refutes any such claim.  

First, we should remember that Phinehas was the son of Eleazar (Num 25:7), the current high priest after the death of Aaron (Num 20:22-29).  When Aaron was high priest, Eleazar had been a sort of chief of security.  According to Numbers 3:32, Eleazar "was to be chief over the chiefs of the Levites, and to have oversight of those who kept guard over the sanctuary."  Verse 38 adds that "any outsider who came near was to be put to death."  One reason that Eleazar had this job, rather than Aaron himself, was that the high priest was shielded from contact with death and corpse impurity as much as possible (Lev 21:11-12).  It was presumably for similar reasons that Eleazar supervised the preparation of the ashes of the red heifer while Aaron was high priest (Num 19:3-4).  

When Eleazar became high priest, his previous responsibilities, including the position of security chief would have been passed on to Phinehas.  Phinehas was the one in charge of keeping inappropriate visitors away from the tabernacle area, so dealing with Zimri and Cozbi was part of his job.  

Second, Phinehas acted in accordance with God's instructions for dealing with the idolaters.  God had directed Moses to organize some "chiefs" or "judges" to execute the idolaters (Num 25:4-5).  They were to be hung or impaled. As chief of security, Phinehas would have been one of those chiefs, and he dealt with the offenders in the manner in which God had specified.  

Phinehas, then, provides no precedent for the actions of would-be vigilantes.  He is, however, an example of carrying out one's responsibilities faithfully.  

Seder 120: Numbers 23:27-24:2---Turning Curse into Blessing

 After two unsuccessful attempts to influence God to curse the Israelites, King Balak of Moab and Balaam the diviner/sorcerer were not yet ready to give up.  Balak decided to try one more location---"the top of Peor, which overlooks the desert" (Nu 23:28).  Rashi proposed that Balak might have chosen this location because he sensed that the Israelites would run into trouble related to it (see Numbers 25)  

Again, they set up seven altars for the sacrifice of seven bulls and seven rams (verse 29).  No expense would be spared in their efforts to persuade God to change his mind, despite what God had said already about that (verses 19-20).  

Balaam decided to try a different approach this time.  Instead of seeking to interpret omens, he "set his face toward the wilderness" (24:1).  Commentator Michael Morales speculates that this time Balaam wanted to avoid contact with God and hoped to just curse Israel.  In support of his proposal, he points to the wording of verse 1, observing that in the book of Ezekiel, one "sets one's face" before giving a prophecy of doom about some nation (Eze 6:2; 13:17; 20:46; 21:2; 25:2; 28:21; 29:2; 35:2; 38:2).  This phrase in Numbers 24:1 may signal that Balaam intended to prophecy against Israel.  

In any case, God did not allow Balaam to utter curses.  Instead, he overpowered Balaam with his Spirit and forced Balaam to pronounce more blessings upon Israel.  As we read elsewhere, God turned Balaam's curses into blessings (Dt 23:5; Josh 24:10; Neh 13:1-3).  

Seder 119: Numbers 22---Some Clues for Evaluating Balaam

 Balaam, the renowned ancient diviner/sorcerer, is one of the most enigmatic figures in the Bible.  On the one hand, his oracles bless the Israelites and present important prophecies.  On the other hand, he later helped the Midianites to tempt a number of Israelites to commit sexual immorality and idolatry in the infamous incident at Baal Peor (Num 25:1-9; 31:16).

Commentator Michael Morales observes that ancient Jewish and Christian evaluations of Balaam are thoroughly negative, recognizing Balaam as one motivated primarily by greed (2 Pe 2:15-16; Jude 11; Pirke Avot 5:19).  Some more recent interpreters are kinder to Balaam, seeing him as a Gentile follower of the God of Israel who succumbed to temptation and fell away.  

Morales argues that a close reading of the text supports the ancients.  He brings up a number of telling points supporting a negative assessment of Balaam.  

First, consider what the Bible tells us about Balaam's occupation. Joshua describes him as "the one who practiced divination" (Josh 13:22), meaning that interpreted omens in order to predict the future.  This is an activity forbidden by the Torah (Dt 18:9-14), not one in which a true follower of God would engage.

Second, the narrator casts doubt upon the idea that Balaam has a relationship with the God of Israel, despite the fact that Balaam knows the name of the God of Israel (Num 22:8).  In the exchange between God and Balaam in Numbers 22:9-12, the narrator uses Elohim to refer to God, rather than his covenant name.  Verse 9 begins, "And God came to Balaam and said ..."  This is the same language used in Genesis when God comes to pagans at night and warns them not to harm his representatives (Ge 20:3; 31:24)

A third piece of evidence is Balaam's consistent desire to curse Israel.  After God makes his position on this issue unequivocally clear, Balaam fails to communicate this to Balak's envoys (Num 22:13-14).  Would a true follower of the God of Israel want Israel to be cursed?

Balaam makes some statements that sound pious on the surface, especially verse 18:  "Though Balak were to give me his house full of silver and gold, I could not go beyond the command of the LORD my God to do less or more."  

Here we should realize that disclaimers of this type were probably part of Balaam's usual sales pitch to potential clients.  When a customer came to Balaam asking him to curse nation X, this was really a request that Balaam persuade the god of nation X to curse nation X.  Balaam would probably acknowledge that in order for him to carry out such a request, the god of nation X would have to sign off on it.  Therefore, this wasn't really up to him.  He could only do what the god of nation X allowed, whoever that god was.  Numbers 22:18 does not imply that Balaam was a faithful follower of the God of Israel.  In fact, he hopes that he can persuade God to change his mind, as we see in verse 19 and throughout the rest of the narrative.  Again, this is not something that a follower of God would desire.

Seder 118: Numbers 21---New Generation, New Attitude

 In Numbers 21 we can observe some ways in which the younger generation of Israelites differs from the older generation who were adults when they departed from Egypt 39 years before.  While the first generation feared the giants in the region (Num 13:31-33), their children were able to trust God and take them on in battle (see Dt 3:11).  The camp began to operate in a way resembling the ideal picture described in Numbers 10, traveling in the region east of the Jordan and winning battle after battle.  

While the older generation had complained about its dietary options in year 2 of the journey (Num 11), their children were willing to sacrifice in order to reach the Promised Land.  When the king of Arad took some Israelites captive (21:1), the Israelites "vowed a vow to the LORD and said, "If you will indeed give this people into my hand, then I will devote their cities to destruction' "(21:2).  

The Israelites were willing to forgo the spoils of war in order to rescue the captives, reminding us of Abraham in Genesis 14.  Commentator Michael Morales observes that here the Israelites "are beginning to devote themselves to God, following the exemplary Nazirite path." We can contrast the new generation's victory at Hormah (21:3) with the older generations defeat in that region (14:39-45).  

Impatient to proceed to the Promised Land, the new generation still did some grumbling, but not as much as their parents.  The last wilderness "grumbling incident" recorded in Numbers is in 21:4-9.

Seder 117: Ezekiel 20:25---What Do You Mean, "Statutes that were not good..."?

 Ezekiel 20 takes place "in the seventh year, in the fifth month, on the tenth day of the month."  Commentator Ralph Alexander (EBC) estimates that this date is in July or August of 591 BC.  At this point some elders of Israel came to Ezekiel to "inquire of the Lord" (verse 1).  Alexander speculates that they may have been wondering whether the Egyptians would be able to deliver them from Nebuchadnezzar's dominance.  

Whatever the question, God refuses to dignify it with an answer.  Through Ezekiel, he reminds them of Israel's long history of rebellion,  going all the way back to the nation's sojourn in Egypt.  It is revealed, for example, that one reason for the length of that sojourn was the sin of idolatry (verses 7-8).  

Israel's disobedience, God declares, continued during its wilderness years.  As a result, "I gave them statutes that were not good and rules by which they could not have life" (verse 25).  

What does God mean here?  Sadly, as commentator Daniel Block explains, there have been Christian interpreters, starting with Justin Martyr in the second century (see Dialogue with Trypho, chapters 18-22), who gave an antinomian reading of this verse. By this reading, God gave Israel "bad laws" after the sin of the golden calf as a punishment.  

An examination of Ezekiel 20 shows some immediate problems with this sort of interpretation.  Whatever these "bad laws" were, they did not include the Torah revealed at Sinai, which was a blessing intended to lead to abundant life (see Lev 18:5, quoted in verses 11, 13, 21).  Also, these bad laws were given a generation later, to the children of those who were rescued from Egypt (verse 21).  

There seems to be a clue to the meaning of verse 25 in the frequent references to idolatry in the prophecy, including child sacrifice (verse 26; see e.g., Lev 18:21).  God may mean in verse 25 that he "gave Israel over" to such practices to allow them to suffer the consequences and be brought to repentance.  That is the kind of interpretation given, for example, by Walter C. Kaiser in Hard Savings of the Bible.  This kind of language is used in a number of places in the Bible (Ps 81:12; Acts 7:42; Ro 1:24-25). 

Seder 117: Numbers 20:8---"Take the Staff"--Which One? Why?

 When we turn the page to Numbers 20, the years of Israel's sojourn in the wilderness have flown by.  The rest of the book of Numbers takes place in year 40 of the nation's time in the wilderness.  Most of Israel's older generation has died, and a new generation looks forward to completing the journey to the Promised Land.  When that new generation complains to Moses and Aaron (20:2-5), they are looking forward to "grain or figs or vines or pomegranates" (verse 5), not backward to garlic, leeks, fish, and melons (11:5).  

God instructs Moses and Aaron to honor Israel's request for water:  "Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water.  So you shall bring the water out of the rock for them and give drink to the congregation and their cattle" (verse 8).  

It's natural to compare this incident with one almost 39 years before, when the parents of these Israelites had recently crossed the Red Sea and were on their way to Sinai.  In that case God directed Moses to strike a rock with his staff, at which point water would come from the rock (Ex 17:6).  This time Moses was to speak to a rock, not strike it.

So what role was the staff to play in this case?  In answering this question, we should first note that the staff in Numbers 20:8 is probably different from the one in Exodus 17:6.  The staff in Numbers 20:8, which Moses takes "from before the Lord" (verse 9), is Aaron's staff that had budded and was subsequently placed next to the ark of the covenant as a sign for the people (Nu 17:10).

After Moses grabbed this staff, he may have handed it to Aaron.  This staff pointed to God as the source of life.  In this case, it would help communicate to the people that God was their faithful provider and would give them the water they needed.  He had not abandoned them in the wilderness; instead, he was working through Moses and Aaron to bring them into the land.  

Commentator Michael Morales proposes that the staff with which Moses struck the rock in Numbers 20:10 was his own staff, the one he had also used to strike the rock in Exodus 17.  In losing his temper and striking the rock in this case, Moses misrepresented God, who was not angry with this new generation of Israelites.  God wanted the new generation to know that he was their source of life, as symbolized by Aaron's staff.  Instead, Moses was sending a message with his own staff that the nation deserved to be judged.

Seder 117: On the Placement and Timing of Numbers 19

 In the religion of ancient Israel, one of the most serious kinds of ritual impurity resulted from contact with a human corpse.  While contact with a dead animal resulted in a minor impurity (Lev 11:31, 39) that only lasted "until the evening," contact with a human corpse was more serious.  During Israel's time in the wilderness, those who had had such contact were temporarily excluded from the camp (Num 5:2).  The high priest was to avoid it, even for the sake of close relatives (Lev 21:10-11).  It prevented a person from participating in Passover at the usual time (Num 9:6).  One who encountered a corpse during a Nazirite vow had to start the vow over again after a cleansing period of a week (Num 6:9-12).  

The ritual procedure for dealing with corpse impurity is laid out in Numbers 19.  It involves the application of a special mixture of living water and ashes of a red heifer on days 3 and 7 of a 7-day period.   

There seem to be allusions to this procedure in the Torah prior to Numbers 19.  The fact that a Nazirite's cleansing from corpse impurity requires a week (Num 6:9) is one.  When the Levites were set apart for service, the "water of purification" was sprinkled on them.  Presumably this is the mixture described in Numbers 19.  These allusions imply that the procedure in Numbers 19 was revealed to Moses at Mount Sinai and presumably used throughout Israel's time in the wilderness.   

The placement of the description of this procedure in Numbers 19, rather than in Leviticus 11-15 or earlier in Numbers, seems to be designed to communicate a message.  In the book of Numbers, chapter 19 is located between the story of the first generation of the Exodus (up through year 39 in the wilderness) and the story of the new generation that completes the journey to the Promised Land.  Many people died during those years in the wilderness, but the nation was cleansed and renewed in preparation for the completion of the journey.

Seder 116: Numbers 18---Priest and Levites: Gifts and Responsibilities

 While "take" is a significant word in Numbers 16, "give" and "gift" are key words in Numbers 18 (see verses 6, 8, 11-12, 21, 26).  God "gave" the rest of the tribe of Levi to the priests, and Israel's tithes and offerings to the Levites and priests, in return for their service.  This relationship between God and the priests was a lasting one, a "covenant of salt" (verse 19; cf. Jer 33:21-22).  

So the priests and Levites received extensive gifts, and they also had weighty responsibilities.  In the camp of Israel the tribe of Levi was a kind of buffer, even a "lightning rod," between God's presence and the people (Num 1:53; 8:19; 18:21-22).  Within the tribe of Levi, the priests were responsible for making sure that the rest of the tribe of Levi did not come to harm by coming in too close a contact with the tabernacle and its holy objects (Num 4:18-20; 18:1-5).  

With Exodus 19 in mind, Peter refers to Christians as "a chosen race, a royal priesthood, a holy nation, a people for his own possession (1 Pe 2:9).  It is natural, then, to ask about what responsibilities go with this priesthood.  Peter states that its purpose is for these priests to "proclaim the excellencies of him who called you out of darkness into his marvelous light."

Kyle Kettering discussed the responsibilities of priests in a sermon at Church of the Messiah on May 30, 2026.  He noted that the expansion of priesthood to people from nations beyond Israel was prophesied in Isaiah 66:19-21, backing up Peter's assertion.  

He observed that in Israel 

• the priests/Levites served as intermediaries.
• they were chosen for this role.
• the role came with responsibilities for the behavior of others.
• they risked danger on behalf of others.

Surveying a number of passages on priestly responsibilities, Kyle explained that priests need to  

• study (Neh 8:13)
• learn
• listen to God.
• instruct (Dt 24:8; Hosea 6:4-6)
• judge.
• uphold the holiness of God (Zeph 3:4)
• make distinctions (Eze 22:26)
• remember Torah
• guard knowledge (Mal 2:7)

A major challenge of our priesthood is to help those who have strayed from the right path to get back on track (1 John 5:!6; James 5:19-20; Gal 6:1-2).  

Seder 115: Numbers 16:26 and Psalm 84:10---Avoiding the Tents of the Wicked

 In dealing with the rebellion of Dathan and Abiram, Moses directs the people, "Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins" (Nu 16:26).  Dathan and Abiram soon were to be put to death, and only those who chose to stand with them would die with them. 

Dathan and Abiram were swallowed up by the ground (verse 32) along with fellow rebel leader Korah (Nu 26:10).  But Korah's sons were spared (26:11).

Later, in the time of King David, descendants of Korah's sons composed a number of Psalms, including Psalm 84.  There is a possible allusion to Numbers 16:26 in Psalm 84:10, which seems to highlight a lesson the family learned from Korah's rebellion:  

"For a day in your courts is better than a thousand elsewhere.  I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness."

Korah desired the priesthood, and his selfish ambition cost him his life.  Would that he have been content with the privileges he had been given as a Levite, as Moses had urged (Nu 16:8-11).  The rebellion and its tragic outcome were recalled by his descendants, who recorded for us an important lesson from these events in Psalm 84:10.  (HT:  Doug Dudis)

Seder 115: Numbers 16---Lots of Taking Going On

 The Hebrew text of Numbers 16:1 says that Korah "took," without giving an object for the verb.  Many of our English translations say that Korah took men, which makes sense in context since Korah led a group of 250 prominent Israelites.  Some translations say that he took action, which is also true.  He also took "words" and "the hearts of the people."   

The fact that no object is supplied for "took" in Numbers 16:1 prompts the reader to think about what Korah took and whether he should have been taking it.  

The same verb shows up again later in the chapter.  Since Korah and his followers desire more in the way of priestly privileges, Moses directs them to take censers and prepare to offer incense (verses 6, 17-18).  So another possibility for what Korah might have taken in verse 1 is a censer.  This would go along with Korah's priestly ambitions.  

Moses, meanwhile, resents the false accusations that the rebels are making against him.  He denies taking anything from any of them (verse 15).

Finally, in verse 47 it is Aaron who "took," again without any object given.  In this case it is clear that Aaron took a censer and spread incense in the camp, interceding for the Israelites who were dying from a plague caused by their rebellion.  Ironically, he saved the lives of people who claimed that he and Moses were killing the people (verse 41).  Rather than selfishly take things as Korah did, he bravely took up his censer in the service of God and the Israelites.  

Seder 115: Numbers 16 and Genesis 4---Korah Raises Cain

 In his commentary on Numbers, Michael Morales points out some important parallels between Numbers 16 and Genesis 4.  In both chapters, a firstborn son is jealous of a relative, feeling slighted over a matter of worship.  

In Genesis 4, Cain is jealous of his brother Abel after Abel presents an acceptable sacrifice (Hebrew minchah) to God and Cain presents an unacceptable one.  

In Numbers 16, Korah is jealous because he has been passed over for the priesthood, the leadership of the clan of Kohath, and leadership of Israel.  Genealogical information in Exodus 6:16-22 supports this conclusion.  We see in Exodus 6 that Aaron was the first son of Kohath's firstborn son Amram, while Korah was the first son of Kohath's second son Izhar.  But Elzaphan, second son of Kohath's fourth son Uzziel, was placed over the clan of Kohath in the Israelite camp instead of Korah (Nu 3:30). 

One striking verbal parallel between the Genesis 4 and Numbers 16 involves the ground "opening up."  In Genesis 4:11, the ground opens up to receive the blood of Abel, who has been murdered by Cain.  In Numbers 16:32, the ground opens up to swallow a group of rebels that may include Korah (see also Num 26:9-10).

The parallels between Numbers 16 and Genesis 4 may help explain Numbers 16:15, where Moses prays, "Do not respect their offering," referring to Korah and the group of 250 leaders he represents.  In this verse, the Hebrew word for "offering" is again minchah, as in Genesis 4:3-4.   Moses recognizes in Korah and his followers the jealous, murderous spirit of Cain, and so he believes that Korah's offering, like Cain's, should not be accepted.

Seder 114: Numbers 15:32-36---The Sabbath Gatherer

 The events recorded in Numbers 13-14 take place in the middle of year 2 of Israel's time in the wilderness.  By chapter 20, we are at the beginning of year 40.  Only a handful of events from the intervening years are described in the biblical narrative.  

One is the episode of the "Sabbath gatherer" described briefly in Numbers 15:32-36.  The wording and placement of this incident in the text can help us learn some lessons from it.  

First, note that those who confronted the man for his sin "brought him to Moses and Aaron and to all the congregation," wording similar to Numbers 13:26, where the leaders who had visited the land brought back their report.  The similarity in wording invites us to compare Israel's responses to the two incidents.

In Numbers 13-14, Israelites are led astray by the bad report of ten of the leaders.  Many would like to return to Egypt, rejecting God's deliverance and his covenant.  Some call for Moses to be stoned to death and replaced by a new leader.  

On the other hand, the Israelites in Numbers 15 seem to have learned a lesson.  Instead of turning against Moses, they are zealous for the teachings of Moses.  Instead of being led astray by sinners, they root sin out of their midst.  Instead of calling for the stoning of Moses, they stone the violator.  

Second, this incident is mentioned in Numbers 15 immediately after a warning about defiant sins, suggesting that the man's sin fell into that category.  The word for "gathering" in Numbers 15:32, qasas, is an uncommon one in the Bible, appearing elsewhere in the Torah only in Exodus 5:7, 12.  The verses in Exodus are about Israelite slaves in Egypt being forced to gather straw to make bricks.  The similarity in wording invites us to compare the gatherer's activity with that of the earlier slaves.  

The Sabbath commandment that the gatherer was violating is an important sign of the covenant (Ex 31).  By openly gathering instead of resting on the Sabbath, the man was showing, in effect, that he preferred slavery in Egypt to being in covenant with the God who had delivered him from Egypt.  And since the Sabbath also pointed forward to a coming spiritual rest in the land (Heb 4), the man's actions implied a rejection of the land and that future rest.  These things help explain why the man was executed.  He was not someone who had slipped up and accidentally violated the Sabbath.  Instead, he was someone who was rejecting God and opting out of his covenant and Israel's divine calling.  

Third, the placement of the incident shortly after Numbers 13-14 suggests that the gatherer be seen as a representative of the older generation of Israelites who refused to enter the Promised Land.  In contrast, the younger generation was more anxious to get there.  

We can illustrate this contrast with a Jewish tradition about the unnamed gatherer.  It was suggested by Rabbi Akiva that the man was Zelophehad, one of the older generation who had "died for his own sin" in the wilderness (Nu 27:3).  His daughters, part of the younger generation of Israelites, were eager to inherit property in the Promised Land.

Seder 113: Numbers 14:22---"...these ten times"

 On the journey from Egypt to Mount Sinai, God showed great patience with the Israelites, who understandably had difficulties adjusting to life in the wilderness as a nation with no fixed address.  But when the Israelites continued complaining after a year at Sinai, he imposed appropriate disciplinary measures.  

By his point God had done many mighty works on their behalf, and they were accountable for what they had experienced. These were people, he said, "who have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have put me to the test these ten times and have not obeyed my voice" (Num 14:22).  

This is one of several instances in the Bible where a reference is made to someone doing something "ten times" (see Ge 31:7, 41; Neh 4:12; Job 19:3).  This is a figure of speech that expresses the idea of someone doing something repeatedly.  So in Numbers 14:22, it wasn't that God was stating the results of a precise tally of Israelite faithlessness.  He was pointing out that the complaints went on continually and showed no signs of letting up.    

But since the biblical narrative mentions lots of examples, it's not surprising that lists of ten items have been compiled with examples that are recorded in the text. Here is one such list:

1. The complaints on the banks of the Red Sea in Exodus 14:11-12.
2. The grumbling about bitter water in Exodus 15:24.
3. The grumbling about lack of food in Exodus 16:2-3.
4. Trying to save up manna overnight--on a day other than Friday--in Exodus 16:19-20.
5.  Trying to gather manna on the Sabbath in Exodus 16:27.
6. Grumbling about lack of water at Rephidim in Exodus 17:2-3.
7. The golden calf (Exodus 32).
8. Complaints at Taberah in Numbers 11:1-3.
9. Demands for meat in Numbers 11:4-6.
10. Calls to appoint a new leader and return to Egypt in Numbers 14.1-4.

Seder 112: Numbers 13-14---Caleb and Hebron

The journey from Sinai was proceeding slowly.  Moses had his eyes set on the good (tov in Hebrew) awaiting them in the Promised Land, but too many of the people were focused on perceived negative aspects of their situation (ra in Hebrew).  The camp apparently spent a month at Kibroth-Hataavah and an extra week at Hazeroth.  The overall mindset of the group would have to change for progress to Canaan to be possible.     

So it was worth it for Israel to stay put for another 40 days while a group of 12 tribal leaders took a tour of the Promised Land.  If they could communicate to the group the attractions of the land, the people's minds could be changed.  

One of those attractions was the nearby town of Hebron, where Abraham had spent much time, and where the patriarchs and matriarchs were buried at Machpelah.  The idea of returning to the place where the bones of their ancestors lay had the potential to capture the imaginations of the Israelites.  

Jewish tradition (e.g., b. Sotah 34b) says that this potential was realized for just one of the scouts---Caleb.  The tradition is based on a couple of biblical passages.  One is Numbers 14:24, where God promises that Caleb's descendants would possess the land "into which he went."  Caleb later was granted Hebron (Joshua 14:6-15).  

The other is Numbers 13:22, where the Hebrew says that "they went up into the Negev, and he came to Hebron."  The conclusion is that "he" refers to Caleb, perhaps the only one of the group who bothered to visit Machpelah.  

Seder 111: Numbers 11---A Divinely-Hosted, Punitive Banquet

 Shortly after the Israelites began their journey from Mount Sinai to Canaan, some Israelites began demanding meat to relieve the monotony of their diet (Num 11:4-6).  The complaints were driven by lust rather than need, but those complaints quickly escalated.  

Seeing disaster on the horizon, Moses' interceded on behalf of the people and asked for help (vv 11-15).  In answer to this plea for assistance, God instructed Moses to tell the people, "Consecrate yourselves for tomorrow, and you shall eat meat..." (v 18).  

These instructions remind us of Exodus 19:10-11, where God commanded that the people be consecrated in preparation for his appearance at Sinai on the third day.  In this case, God would be hosting a sort of banquet for the Israelites, providing the meat for which many had been clamoring.  

God went on to say that this banquet had a special purpose.  He would give them meat for a month so that they would eventually get sick of it and realize the error in their lustful ways (vv 19-20).  

Marveling at the extent of the complaining in the camp, Moses wondered whether all the meat in the world would satisfy the people's cravings.  God assured him, though, that he had matters under control (vv 21-23).  

The meat came in the form of quail that fell around the camp.  In a kind of frenzy the people hurried to gather as much as they could (vv 31-32).  Verse 33 reports, "While the meat was yet between their teeth, before it was consumed, the anger of the LORD was kindled against the people, and the LORD struck down the people with a very great plague."

Commentator Michael Morales explains that here God was not tricking the Israelites, inviting them to eat and then zapping them when they tried to do so.  Psalm 78:29-31 pictures the plague coming before they had finished eating but after they had already had plenty to eat.  In addition, it is likely that the people had not really "consecrated themselves" for the occasion.  Targum Pseudo-Jonathan says that they did not give thanks for the food.  

The location of the banquet became known as Kibroth-Hataavah  ("graves of craving") because of those who died from the plague.

Seder 110: Numbers 10-11---A Jarring Transition

 The first ten chapters of Numbers describe the organization of the Camp of Israel and Israel's preparations to depart from Mount Sinai.  An ideal picture is presented of the camp, which is modeled after God's heavenly camp.  Each tribe---indeed, each individual---contributed to the group effort and had a place in the camp.  With God in their midst, the camp was to be ritually and morally pure, as taught in Numbers 5-6.  

These chapters of Numbers also describe how the Israelites would break camp and travel.  The tribes, grouped into four groups of three tribes each, would arrange themselves in a set order.  The tribe of Levi was in charge of taking down, transporting, and then setting up the tabernacle in a new location.  

The nation would know where and when to travel by following the guidance of the divine Cloud that accompanied them (Nu 9:15-23).  More detailed direction would be provided by the priests through signals given by holy silver trumpets.  

The camp departed from Sinai early in the second year of the Exodus, on the twentieth day of the second month.  Their jubilant and orderly departure is described in Numbers 10, which pictures their travel as a kind of liturgical procession or victory march.  

After the beautiful ideal picture of Numbers 1-10, we start to read about the realities of Israel's wilderness journey in Numbers 11.  The nation leaves Sinai with the same set of problems which they brought there.  Complaints soon begin, then spread and escalate.  God, who had dealt patiently with the traumatized former slaves in the early stages of the Exodus, now imposes firmer discipline (Nu 11:1-3). 

Moses, who had been looking forward optimistically to Israel's arrival in the Promised Land, is shocked by what transpires.  Complaints are growing, putting the Israelites on a course for disaster.  He is at a loss to know how he can change the hearts of the people, which is what is needed to put the journey back on track.  And so he turns to God, asking for help.  He confesses his dilemma and reminds God of his promises and his ultimate responsibility for the project (Nu 11:10-15).

Passover 2026: Isaiah 53:10: "When His Soul Makes an Offering for Guilt"

"When his soul makes an offering for guilt," we read in Isaiah 53:10, part of Isaiah's famous Suffering Servant prophecy.  The word for "offering for guilt" is asam, the name for one of the kinds of sacrifices offered at the tabernacle or temple.

Scholars today, following Jacob Milgrom, often refer to this type of sacrifice as a reparation offering.  Most English translations use "trespass offering" (KJV) or "guilt offering" for this kind of offering, but there are some variations.  CEB uses "compensation offering" and HCSB uses "restitution offering."  

In chapter 3 of The Gospel According to Isaiah 53, Walter Kaiser notes that a reparation offering is usually offered by an individual and makes sure that a debt is paid in full.  These qualities are appropriate for the sacrifice offered by the Messiah for the sins of mankind.   

Reparation offerings were called for in cases of "desecration of sancta"---that is, when something holy had been mishandled or mistreated (Lev 5:14-6:7).  One example would be a situation where someone accidentally ate food that had been set aside for the Levitical priests (Lev 22:14).  In that case, one would bring a reparation offering and make reimbursement for the food, adding a fine of 20 per cent.  

Another example was a situation where a Nazirite accidentally came in contact with a dead body (Num 6:9-12).  In that situation the holy thing that had been defiled was the Nazirite's hair, which was being prepared for an offering at the completion of the vow.  

A third example was a situation where one person robbed another and then came to regret it and wanted to make things right (Lev 6:1-7).  Here the thing that had been violated was a fellow Israelite, one of God's holy people.  In this case the stolen amount was restored along with a 20 per cent fine, and a reparation offering was carried out.  

A fourth example was the reinstatement to the Israelite community of a person who had been suffering from a skin disease.  The skin disease had desecrated a member of God's holy nation.  The ritual carried out in this case (Lev 14:12-18), which involved sprinkling of blood, restored the person to the "kingdom of priests." 

More broadly, Israel's exile was a desecration of Israel.  The Servant offered himself as a reparation offering so that Israel could be restored to the holy status of God's servant.  

In Isaiah 53:8, God says that the Servant was "stricken for the transgression of my people."  The word for "stricken" appears 78 times in the Old Testament, 61 of them in Leviticus 13-14, the chapters on skin diseases.  The prophecy pictures the Servant becoming a "leper" for the sake of the people.  Its references to the marred appearance of the Servant (52:14; 53:2-3) are consistent with such a picture.

Another detail that could tie in is in Isaiah 52:15, which says that the Servant will "sprinkle many nations."  As mentioned above, the ritual for restoring a person healed of a skin disease involved sprinkling of blood.  Overall, the prophecy pictures the Servant as both leper and offering for the leper, making atonement for "leprous" nations.

Passover 2026: Isaiah 52:13-53:12 and the Gospel

 The "suffering servant" prophecy in Isaiah 52:13-53:12, with its picture of substitutionary atonement, is foundational for Christianity.  

The Gospels indicate that this prophecy shaped Jesus' self-understanding.  In Luke 22:37, Jesus says that Isa 53:12, which describes the servant as "numbered among the transgressors," would be fulfilled in him.  Earlier that same evening he explained to his disciples that the wine of one of the cups of Passover represented "my blood of the covenant, which is poured out for many for the forgiveness of sins" (Mt 26:28).  Here his language also reflects Isaiah 53:!2, which says that the servant "poured out his soul to death" and "bore the sin of many."

Jesus' disciples initially resisted the idea that he, the Messiah, would be put to death in Jerusalem (Mt 16:13-23), but they came to understand that Jesus indeed would be the suffering servant.  Peter, who protested against this idea when he first heard it, later held up Jesus' example of sacrificial love as one for his disciples to emulate, using Isaiah 53 (1 Pe 2:18-25).  In verse 22, Peter quotes Isaiah 53:9 ("there was no deceit in his mouth") in reference to Jesus.  He makes several more allusions to Isaiah 53 in the ensuing verses.  

Matthew sees Jesus' healing ministry as a fulfillment of Isaiah 53:4 (Mt 8:14-17).

Many people have come to faith in Jesus the Messiah through the powerful words of Isaiah 53.  One example from the first century is the Ethiopian eunuch in Acts 8.  Philip uses Isaiah 53 to explain the Gospel to the eunuch and lead him to baptism (Ac 8:26-40).  

Paul recognized in Isaiah 52:!5 a prophecy of the Gospel going to the nations (Romans 15:21.).  John and Paul both saw in Isaiah 53:1 the fact that there would also be resistance to that revolutionary message (John 12:38; Rom 10:16).  Paradoxically, Jesus' being "lifted up" on the cross would be an exaltation and a victory (Isa 52:14; John 12:32).  

I recommend the book The Gospel According to Isaiah 53 for more on the amazing message of the Suffering Servant.

Seder 109: Shedding Light on Numbers 8:1-4

 The beginning of chapter 8 of Numbers records instructions from God that Moses is to relay to Aaron:

"Speak to Aaron and say to him, When you set up the lamps, the seven lamps shall give light in front of the lampstand" (verse 2).  

Once the lamps were lit, they illuminated the bread of the presence on the adjacent table.  Michael Morales observes that this is sort of a visual representation of the Aaronic blessing.   Through the mediation of the high priest, God's face (represented by the menorah) shines on the twelve tribes, represented by the bread of the presence.  So the light from the menorah represents God's blessing of the nation and the work of the high priest on behalf of the nation.    

It is interesting to ask why this particular instruction to Aaron is mentioned at this particular juncture in the narrative.  After all, similar instruction about the menorah has already been given in Exodus 27:20-21 and Lev 24:1-4.  

One answer is that Numbers 8:1-4 is a natural follow up to the gifts of the tribes to the Levites and the altar described in Numbers 7.  The oil for the lamp is an ongoing gift from all the tribes to the work of the tabernacle, so Numbers 8:1-4 is connected to Numbers 7.  

On the other hand, the menorah passage is followed by a description of the cleansing of the Levites in the rest of Numbers 8, so verses 1-4 fits right into a discussion of the work of the tribe of Levi on behalf of the nation.  Numbers 8:1-4 is a sort of "hinge" making the transition from Numbers 7 to Numbers 8.

Seder 108: Investigating Psalm 108 in Canonical Context

 Psalm 108 is an often-neglected psalm.  Its first five verses are largely a repetition of Psalm 57:7-11, and verses 6-13 come from Psalm 60:5-12.  To save space in long commentaries on the psalms, commentators frequently treat Psalm 108 briefly by saying, "See my comments on Psalm 57 and Psalm 60."  

In a recent dissertation, Wyatt Graham takes a close look at Psalm 108, paying attention both to the slight changes the psalm makes in the material from Psalm 57 and Psalm 60, and to the placement of this psalm within the psalter.  With regard to the placement of Psalm 108, Graham observes that Book IV of the psalter ends in Psalm 106:47 with a plea for restoration from exile.  The at the beginning of Psalm 107, those redeemed from exile rejoice and give thanks to God (107:1-3).

Then Psalm 108 follows with David's confident prayer and statement of God's sovereignty, with a promise that God will again bring victory to his people in the future.  After that come the imprecatory Psalm 109, which has traditionally been associated with the betrayal of the Messiah: and Psalm 110, which pictures the Messiah ascending to the right hand of God and serving as a priest like Melchizedek.  Graham sees Psalm 108 contributing to the Psalm 108-110 trilogy., which looks forward to the coming of the Messiah to bring salvation and further restoration.   

The superscriptions for Psalm 57 and Psalm 60 associate those psalms with particular times in David's life when God was with him.  In Psalm 108, David seems to be looking ahead and anticipating future deliverance.  We can see Psalm 108 fitting into the overall "story" being told by the psalter as a messianic prophecy.

Seder 107: Numbers 6:22-27---Numerical Patterns and Pronoun Ambiguity in the Priestly Blessing

The literary beauty of the priestly blessing in Numbers 6:22-27 has often been observed.  In the three lines of the blessing, there are 

• three Hebrew words in line 1, five in line 2, and 7 in line 3;
• 12 syllables in line 1, 14 in line 2, and 16 in line 3;
• 15 consonants in line 1, 20 in line 2, 25 in line 3.

Commentator Michael Morales notes that three of the words in the blessing are the divine name.  There are 12 additional words, he says, "reflecting YHWH's presence among the twelve tribes of Israel."

This section concludes with a summary in verse 27:  "So shall they put my name upon the children of Israel, and I will bless them."  In context, "they" in "so shall they" refers to Aaron and his sons, the priests.  In "I will bless them," the pronoun "them" could presumably refer to either the priests or the Israelites in general.  As Kyle Kettering pointed out in a sermon at Church of the Messiah on March 14, 2026, it is a great privilege to be used by God to bless others.

Seder 106: Samson---An Anomalous Nazirite

Usually a Nazirite undertook his or her vow voluntarily, for a specified period of time, and had to carefully avoid contracting ritual uncleanness through contact with a human corpse.  

But it was different in the case of Samson in Judges 13-16.  In what may have been the first recorded prenatal dietary counseling, the angel of the Lord announced to the wife of Manoah, 

"Behold, you are barren and have not borne children, but you shall conceive and bear a son. Therefore be careful and drink no wine or strong drink, and eat nothing unclean, for behold, you shall conceive and bear a son.  No razor shall come upon his head, for the child shall be a Nazirite to God from the womb, and he shall begin to save Israel from the hand of the Philistines" (Jdg 13:3-5).

Samson's mother went on to explain to her husband that "the child shall be a Nazirite to God from the womb to the day of his death" (verse 7).  So Samson had no choice in the matter.  He would be a Nazirite, and not just for some short specified period, but for his entire life.  

We might also tend to think of a Nazirite as someone who would achieve some measure of self-control through abstinence from alcohol, and who would seek to develop a strong relationship with God.  But Samson ended up being a violent, passionate warrior who had difficulty curbing his desires and did not possess much spiritual awareness.  

During his time as a warrior he was in frequent contact with dead bodies, leading some to conclude that in his special case, he was exempt from the normal Nazirite requirement to avoid human corpses.  Otherwise he would have needed to cut his hair and restart his vow frequently (Num 6:9-12), which he does not seem to have done (Jdg 16:17).  Samson was not your typical Nazirite.

Seder 105 and 106: The Message of Numbers 5-6

 In the book of Numbers, narrative sections are interspersed with ritual and moral instruction.  For example, in Numbers 1-4, the camp of Israel is organized.  Then the narrative pauses in chapters 5-6 for instructions on ritual purity in the camp (5:1-4), reparation offerings (5;5-10), a case where a husband becomes jealous after his wife has been alone with another man (5:11-31), instructions for a Nazirite vow (6:1-21), and the priestly blessing (6:22-27).  On a first reading, the arrangement can seem rather random.

However, commentators have discerned an underlying structure in Numbers 5-6.  Michael Morales explains that Numbers 5-6 deals with the spiritual state of the Israelite camp:  

• 5:1-4----ritual purity of the camp.
• 5:5-10---purity in the realm of society.
• 5:11-31---purity in marriage and family.
• 6:1-21---purity of individuals before God.
• 6:22-27---purity in these realms leads to blessing from God going out through the camp.

Morales also sees in the juxtaposition of 5:11-31 and 6:1-21 a contrast between two possible paths for Israel, God's bride.  Israel can either stray from God, like the wife in 5:11-31; or Israel can grow in relationship with God, like the Nazirite in chapter 6.  

Moreover, Morales sees Israel functioning as a kind of Nazirite during its wilderness sojourn.  In the wilderness Israel does not have access to wine or grape products, but they are living with God in their midst and have an opportunity to draw closer to him.

Seder 104: Isaiah 45:15-25---The Only Source of Salvation

 Isaiah 45:15-25 declares that the God of Israel is the one true God, the only source of salvation.  Anything else that humans might worship is something created by God.  One day everyone will submit to God.  

Christians and Jews agree on these things when they read Isaiah 45. But there also are differences in the way they understand this passage.  

For Christians the one God is triune.  The passage emphasizes salvation, and Yeshua, the Hebrew name of Jesus, means salvation.  Christians have always affirmed that one day all will submit to God by submitting to Jesus (Phil 2:9-11).    

Jews disagree, and in response to persecution by Christians have sometimes identified the "wooden idols" and "god that cannot save" in verse 20 with the cross and Jesus.

In a sermon at Church of the Messiah on February 21, 2026, Kyle Kettering discussed the relationship between these two religions that have a tremendous amount in common along with important differences.  He posted a quote from Daniel Boyarin:  "Judaism in all its forms and Christianity in all its forms were part of one complex religious family, twins in a womb, contending with each other for identity and precedence, but sharing to a large extent the same spiritual food, as well."  

Christians from the nations owe much to the Jewish people, as the apostle Paul reminded his congregations (Eph 2:1-13; Rom 11:17-24).  Paul also foresaw a reconciliation between these brother religions in the future (Rom 11:25-36).  In the meantime, Christians can promote reconciliation by loving the Jewish people.  

Seder 104: Psalm 90---Moses' Humble Prayer for Wisdom and Mercy

 The superscription of Psalm 90 identifies it as "a prayer of Moses, the man of God."  Psalm 90 is the only psalm attributed to Moses, but a midrash on this psalm (90.3 in Midrash Psalms) proposes that Psalms 90-100 were all written by Moses and relate to the eleven tribes that he blessed in Deuteronomy 33.  This midrash relates Psalm 90 to the tribe of Reuben, seeing a call to repentance in Psalm 90:3:  "Return, O children of man!"  Psalm 91 is linked with the tribe of Levi, which "dwells in God's shadow" in its work at the tabernacle and temple.  Psalm 92, with its emphasis on singing praises to God, is associated with the tribe of Judah.  

Moses begins by praising God as eternal creator, ruler, and protector (verses 1-2).  Human beings, on the other hand, have a fleeting existence and are prone to sinfulness (verses 3-11).  Our proper response to this reality is to submit to God and learn wisdom (verse 12).  Moses also prays for mercy, and asks for help so that we might accomplish something of value in our short lives.  

We recognize Moses' humility (Nu 12:3) in this prayer. He learned much about God, human nature, and reality during his life, and we see these things in Psalm 90 as well.

Seder 104: Numbers 3:1---The Twelfth "Toledot Verse"

 Numbers 3 begins, "These are the generations of Aaron and Moses at the time that the LORD spoke with Moses on Mount Sinai."  

Numbers 3:1 has the same form as eleven verses in the book of Genesis that begin, "These are the generations of...;" or, in the case of Genesis 5:1, "This is the book of the generations of..."  All of these verses feature the Hebrew word toledot ("generations").  They focus the narrative on particular families.  Commentator Michael Morales observes, "By use of the toledot formula the Pentateuch's narrative builds a highway from Adam (as archetypal priest) to Aaron the high priest (as cultic Adam)..."

There is a thirteenth toledot verse in Ruth 4:18:  "Now these are the generations of Perez..."  The final paragraph of the book of Ruth traces the line of Judah (and of the Messiah) from Perez to David.  

In the Christian Bible there is a fourteenth toledot verse in Matthew 1:1, which has wording that echoes Genesis 5:1 in the LXX:  "The book of the genealogy of Jesus Christ..."  It's wonderful that this turns out to be the fourteenth one, given the importance of the number 14 in the genealogy of Matthew 1.  Rob Wilson of Church of the Messiah has often pointed out the significance of Matthew 1:1 as a toledot verse.

Seder 103: Luke 11; Matthew 12, 16----The Sign of Jonah

 In the Bible a "sign" is something, miraculous or otherwise, that carries a message.  Prophets can be signs, for example.  Isaiah says in Isaiah 8:18, "Behold, I and the children whom the LORD has given me are signs and portents in Israel from the LORD of hosts, who dwells on Mount Zion." 

Recall that Isaiah's children had special names.  The name of his son Shear-Jashub (Isa 7:3) conveyed the message that Judah would suffer exile, and a remnant would return.  (The name means, "a remnant will return.")  The name of his son Maher-Shalal-Hash-Baz predicted that Damascus and Samaria would soon fall to the Assyrians (Isa 8:1-4).  

A generation or so before Isaiah, Jonah was another prophet who was a sign.  Jesus stated that "Jonah became a sign to the people of Nineveh" (Lk 11:30).  The Ninevites responded to Jonah's warning of coming judgment with sincere repentance (Jonah 3:4-5).  

An important aspect of the sign of Jonah is the fact that Jonah was rescued from death after being swallowed by a giant fish.  Jesus stated that this miracle pointed forward to his own coming resurrection from the dead (Mt 12:38-40).  

What was it about Jonah that made him a sign to the Ninevites?  Old Testament scholar Eugene Merrill addresses this question in an interesting 1980 paper.  

Jonah prophesied during the reign of Jeroboam II of the northern kingdom of Israel (793-753 BC).  He was from Gath-hepher (2 Ki 14:25), about 3 miles northwest of Nazareth.  

Merrill explains that Assyria faced a number of external and internal challenges during the first half of the eighth century BC.  Perhaps their difficulties during this period made them more receptive to Jonah's message than they might have been otherwise.  

Merrill also points out that the name "Nineveh" seems to have meant something like "Fishtown," and there were legends that "Assyria's arts and sciences were brought from the Persian Gulf by a half-man, half-fish deity called in the Greek Oannes" (p. 27 of the paper).  Given this background, we can see why the Ninevites would have been interested to hear from someone who had been regurgitated by a large fish.  Was Jonah's God more powerful than Oannes?  

At Church of the Messiah on February 14, 2026, Kyle Kettering gave a sermon on the sign of Jonah and signs in general.  In Matthew 16:1 Jesus, who had performed many miracles, was asked for a "sign from heaven.''  Those who asked him may have been hoping for some encouraging news about when Israel's restoration would come.  Jesus replied that they should have been better able to discern "the signs of the times" (verse 3).  They were in a time, like that of Jonah, when repentance was called for.  People who understood the signs of the times would heed Jesus' message, as the Ninevites had heeded Jonah (verse 4).  

When we look at the times we live in, we see lots of discouraging things.  Kyle encouraged us to set an example that would be a positive sign to those around us.