Seder 128: Numbers 31:25-54---Distributing the Spoils of Battle

 God's judgment of five clans of Midianites in Numbers 31 was a special kind of holy war, more religious ceremony than military operation.  We see this, for example, in the precise manner in which the spoils of battle were distributed.  The total amount was divided into two parts, half for the soldiers and half for the rest of the people in the outer camp.  From the soldiers' portion, one five hundredth went to the priests; and from the people's portion, one fiftieth went to the Levites.  This was a way for the people to give thanks for the gifts they had been granted.  God's instructions on this matter were carried out carefully, as the "compliance formulas" in verses 31 and 47 attest.  

Numbers 31 is another place where the numbers sometimes seem too large to be literal.  Michael Morales comments, "The fantastical nature of the figures may be informed by a symbolism or accounting code, as yet undiscerned, likely applicable to the census figures for Israel as well."  I agree with Morales that the important lessons to learn from the numbers are theological.  In particular, these numbers express God's grace and goodness, showing the extent to which he blessed Israel.  

This approach accords with the history of interpretation of such passages.  David M. Fouts states, "It was not until the Reformation that scholars began accepting the large numbers at face value. Throughout most of early Church history, scholars in general either withheld comment on the passages containing large numbers or interpreted them in a spiritualizing manner" ["A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament," Journal of the Evangelical Theological Society 40, no. 3 (1997): 379–380.]

In addition to the donations to the tabernacle prescribed by God, an offering was given by the soldiers (vv 48-54).  This is another instance in which we are invited to compare the two generations of the Exodus.  The adults who left Egypt committed a serious sin at Mount Sinai in the golden calf incident.  After God graciously forgave the nation, they expressed their thanks in a generous offering for the building of the tabernacle (Exodus 35).  Analogously, the second generation had its own golden calf incident, the apostasy at Peor.  After God forgave the second generation, they too gave a generous offering.  

When the soldiers found out that no one was missing, they gave their offering "to make atonement for ourselves before the LORD" (verse 50).  The soldiers may have meant this in more than one sense.  To discover that there were no Israelite casualties in the battle, they had to do a count of their numbers, one not prescribed by God.  In such a situation an offering would be in order, as in Exodus 30:11-16).  In addition, the soldiers had been miraculously delivered, and an offering was appropriate for that reason too.  

This offering was "a memorial for the people of Israel before the LORD" (verse 54).  It would remind everyone of the judgment of Midian, which in some sense repaired the damage done in the Baal Peor incident.  It would remind them that God would be with them in the conquest of Canaan. 

Seder 126: Numbers 30---Keeping Faith in the Promised Land

 As the children of Israel prepare to enter the Promised Land in year 40 of their time in the wilderness, God emphasizes that it will be important for them to keep their word, as we read in Numbers 30:2:  "If a man vows a vow to the LORD or swears an oath to bind himself by a pledge, he shall not break his word.  He shall do according to all that proceeds out of his mouth."

In particular, the Israelites were to keep promises made to God.  Vows---formal promises made to God---were a common part of worship in that culture---see for example Num 29:39; Dt. 12:6, 11, 17, 26.  Commentator Micheal Morales explains that vows "were often used in order to intensify prayers of petition" (p. 354 of his Numbers 20-36 commentary).  A person would promise to make an offering if a prayer was answered.  Job 22:27 describes the usual process:  "You will make your prayer to him, and he will hear you, and you will pay your vows."  

Similarly, David declares in Psalm 66:13-15:  "I will come into your house with burnt offerings; I will perform my vows to you, that which my lips uttered and my mouth promised when I was in trouble.  I will offer to you burnt offerings of fattened animals, with the smoke of the sacrifice of rams; I will make an offering of bulls and goats.  Selah."  The offeror might accompany the offering with a public declaration of what God had done for him (verse 16).

In another typical scenario, a person is thankful for God's deliverance in some situation and makes a spontaneous promise at that point to present an offering.  

Since a vow was costly, there was a temptation not to follow through, which is probably why the Bible admonishes people who have made these voluntary commitments to keep them (Dt 23:21-23).  The Bible also praises those who make a promise "to their own hurt" and keep it (Ps 15:4). 

A vow did affect one's whole family, at least indirectly, and so a head of household in Israel had the authority to veto a vow, if this was done promptly.  Three cases are mentioned in Numbers 30:

• that of a young girl under the authority of her father (vv 3-5);
• that of a married woman who made a vow before she got married (vv 6-8) ---in this case, the husband can decide on the status of this vow when he first learns of it;
• that of an adult woman alone who had previously been married (vv 9-12); in this case, a vow made while the husband was alive would continue to have the same status after the marriage had ended by death or divorce.  

Morales sees a possible analogy between the three cases in Numbers 5-6 and these three cases.  The case in Numbers 30:3-5, like that of Numbers 5:5-10, deals with integrity on the level of general interpersonal relationships.  The second case in 30:6-8 deals with integrity in a marriage, as does Numbers 5:10-31.  The third case deals with integrity in one's relationship with God, as with the Nazirite vow in Numbers 6.  

Morales also looks at possible symbolic meanings of Numbers 30 on the level of Israel as God's bride.  For example, in Numbers 25 Israel makes a pledge to the Ba'al of Peor, but God nullifies that pledge through Phinehas.  God as Israel's husband may choose to bear Israel's guilt (verse 15) rather than give Israel the punishment it deserves for breaking its word to him.

Seder 125: Numbers 28-29---Questions about Some Numbers in these Lists

 The calendrical discussion of sacrifices in Numbers 28-29 repeats some things already revealed in scripture.  For example, the daily burnt offerings described in Numbers 28:3-8 were already announced in Exodus 29:38-42.  

On the other hand, these chapters assume previous revelation and do not feel a need to repeat everything.  For example, there is much in Leviticus 23 that is not repeated in Numbers 28-29.  

When we compare Leviticus 23 and Numbers 28-29, one question that arises involves a possible discrepancy between Numbers 28:27 and Leviticus 23:18, which both deal with Pentecost burnt offerings:  

• Lev 23:18---one bull, two rams, seven lambs;
• Num 28:27---two bulls, one ram, seven lambs.

Commentator Michael Morales says that this is "a discrepancy for which there is no satisfactory answer" (p 340 of his Numbers 20-36 commentary). One traditional answer asserts that these are two different slates of burnt offerings, and that both were to be carried out.  I am not sure, though, whether this was the practice followed at the tabernacle or temple.  

Much of Numbers 29 is taken up with the sacrifices for each day of the Feast of Tabernacles.  The numbers are often seen as symbolic.  Best known is the fact that the total number of bulls used for burnt offerings is 70, a number seen as symbolizing Israel's mission to the nations.

Morales mentions some additional Midrashic teaching about these numbers.  As the feast goes on, the number of bulls offered decreases by one each day.  According to one midrash, "the decrease in bulls relates to the decreased contrast between Israel and the nations, in terms of acknowledging and serving the one true God, as Israel fulfils their mission among them" (p. 345).  

Another tradition looks at the number 98, the total number of lambs in these special offerings.  Morales notes a tradition that the offering of the lambs was intended to guard Israel against 98 curses listed in Deuteronomy 28. 

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 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 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 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 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 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 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: 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.