Monday, October 27, 2025

TWO BATTLES: ONE THEME


In Jewish history, two major battles took place on the 13th of Adar in defense against evil enemies who were plotting the destruction of the Jews. 

The first battle is against the Persian Empire in the 4th century BCE as described in the Book of Esther. Evil Haman plotted to wipe out the Jews on the 13th of Adar, but the battle turned and instead Haman was killed. To this day the "Fast of Esther" on the 13th of Adar remembers how God reversed Evil Haman's plan and gave victory to the Jews. This story is associated to the Jewish holiday of Purim, also known as "Mordechai Day."

The second battle on the 13th of Adar is the "Battle of Adasa" in ~161 BC. The evil Seleucid Greek general named Nicanor planned to wipe out the army of Judah Maccabeus on the Sabbath. The battle went the other way and evil Nicanor was killed. To this day the "Fast of Nicanor" on the 13th of Adar remembers that victory. This story is associated to the Jewish holiday of Hanukkah, also known as the "Feast of Dedication."

Why Hanukkah Falls on the 25th

The 13th day of Adar is in the 12th month on the Hebrew/Aramaic calendar. But Hanukkah is celebrated on 25th day in the month of Kislev, not Adar. Why?  

The 25th day marks the desecration of the Temple in Jerusalem when Antiochus IV Epiphanes, the Seleucid king, sacrificed a pig to Zeus on the altar and banned Jewish practices. This act was prophecied in the Book of Daniel who referred to it as the "abomination of desolation." 

Years later, on the same day the temple was profaned, the 25th, the Maccabees cleansed the temple, made another altar and struck stones and "took fire out of them." "They offered a sacrifice and set forth incense, and lights, and shewbread." In other words, the Temple in Jerusalem was both profaned and then re-dedicated on the same day, the 25th of Kislev. This is the beginning of Hanukkah! The Festival of Light, which lasts eight nights. 

After the Maccabees defeated the Greek Seleucids, Israel was united and began a very prosperous period known as the Hasmonean Dynasty. It lasted up until the Romans conquered Israel and the destruction of the 2nd Jerusalem Temple in 70 AD. 

Let's Settle This:

The Name of the Land West of the Jordan River

Concerning the debate over what to call the Land that is west of the Jordan River. Read the verse below: 

2 Maccabees 10:1 -- 

"When Nicanor learned that Judas and his companions were in the territory of Samaria, he decided he could attack them in complete safety on the day of rest."

The Battle of Nicanor took place at Adasa in the "territory of SAMARIA!" Much of the bible took place in Samaria. 

Samaria is a central region in ancient Israel encompassing Shechem, Sychar, and Mounts Gerizim and Ebal. Samaria features prominently in both the Old and New Testaments. It served as the capital of the northern kingdom of Israel where key historical, prophetic, and redemptive moments in Scripture took place.

The bible does not say "West Bank." The term "west bank" is a construct! Today, Samaria is ALREADY IN ISRAEL. It does not need to be annexed! The issue is "sovereignty." That is the question of rulership.

Sovereignty fundamentally boils down to the question of who rules—and how that authority is exercised, recognized, and limited (or not). At its core, it's the supreme power to govern within a defined territory or domain. 

Today, while Israel allows others to govern many villages inside Samaria, there are no foreign troops stationed in Samaria. The only the military power present in Samaria is the Israeli Defense Forces (IDF). It would be ludicrous and suicidal for Israel to allow ANY other military or armed forces to occupy Samaria! 

What Was Celebrated in the Temple on Hanukkah?

Specifically, what was being CELEBRATED in the temple "on Hanukkah." For that let's look at the historical book:

 2 Maccabees chapter 10:2-3 -- 

"they (the Maccabees) destroyed the altars erected by the foreigners in the marketplace and the sacred shrines.

After purifying the temple, they made another altar. Then, with fire struck from flint, they offered sacrifice for the first time in two years,* burned incense, and lighted lamps. They also set out the showbread."

Look a few verses down to see what the Jews celebrated: 

2 Maccabees 10:5 -- 

5 On the anniversary of the day on which the temple had been profaned by the foreigners, that is, the twenty-fifth of the same month Kislev, the purification of the temple took place.

6 The Jews celebrated joyfully for eight days as on the feast of Booths, remembering how, a little while before, they had spent the feast of Booths living like wild animals in the mountains and in caves.

7 Carrying rods entwined with leaves, beautiful branches and palms, they sang hymns of grateful praise to him who had successfully brought about the purification of his own place.

My friends, that is Feast of Tabernacles. That is Sukkot!  

The 7th and final day of Sukkot is called Hosanna Rabbah (also spelled Hoshana Rabbah) which means "Great Salvation." It is said that "THE 7th DAY IS HANUKKAH!"

On Hoshana Rabbah, Jews pray for abundant rainfall and the finalization of the year's divine judgment. Prayers include asking for a year of plentiful livelihood, salvation, and the overall well-being of the world. 

But Hanukkah is Celebrated for 8 Nights

There is another Jewish holiday immediately after the 7th day, the last day of the great feast of Sukkot. On sunset of the 7th day begins the 8th day in relationship to Sukkot. It is the holiday of Simchat Torah. That is the day Jews complete reading the Torah. It is a day of great joy and celebration. In the temple Jews sing and dance with Torah. Then we roll the Torah back read "Bereshit," (In the Beginning) better known as Genesis. The Torah is put back in the Ark after the first few verses. 

Blended Threads of Sukkot, Purim, and Hanukkah

Here is an interesting way in which the holidays of Sukkot, Purim and Hanukkah are all blended together.  

After the Maccabees defeated Nicanor at the battle of Adasa, Judah Maccabeus "hung Nicanor’s head and arm on the wall of the citadel, a clear and evident sign to all of the Lord’s help." (V15:35)

Then in the next verse, 2 Maccabees 15:36 reads:

By public vote it was unanimously decreed never to let this day pass unobserved, but to celebrate the thirteenth day of the twelfth month, called Adar in Aramaic, the eve of Mordecai’s Day.

Hanukkah, when we defeated the Selucid Greeks, we celebrated the Feast of Tabernacle, Sukkot, and remembered the defeat of the evil Haman and his Army of Persians.  

The holidays of Sukkot, Purim and Hanukkah are blended together in a way that is remembered on a holiday that started it all, the original Passover.

One Theme

On the 8th day, the day of great joy and celebration, that is the day that Hamas plotted to attack Israel in 2023. That is the day they robbed, killed and destroyed. After two years of fierce battle, Israel got back the hostages that were still alive. Hamas is committed to doing Oct 7th again. 

There is a prayer said during the Passover Seder called the "Vehi Sheamda." Here is the translation:

And this, Hashem’s blessings and the Torah, is what kept our fathers and what keeps us surviving. For, not only one arose and tried to destroy us, rather in every generation they try to destroy us, and Hashem saves us from their hands.

To this day, there is still an evil force in the world that would if it could destroy the Jews. The prophets have warned us again & again of what happens when we turn away from God. Each time we are miraculously saved because of the Covenant God made with our forefathers, Abraham, Isaac and Jacob. 

Epilogue:

Ever wonder why Christmas is on the 25th, close to Hanukkah? Maybe it has something to do with why the Catholic Church displays the Book of Maccabees right next to the church beside the Shroud of Turin open to the verses I wrote about above.  Below is a picture that I took there. 

If none of this is making any sense it may be walled/fenced off to you. 8 is supernatural. We need spiritual sight for certain things. 

Psalm 139.6 -- Such knowledge is too wonderful for me; it is high; I cannot attain it.

It may be because you don't have the knowing that surpases understanding as Jonathan Cahn speaks about in this sermon. 

I blogged about "knowing." Check it out. 

Picture I took at Church of the Shroud

Friday, October 24, 2025

THE PHENOMENA OF TORAH

Genesis 8.11 - And the yona (dove) הַיּוֹנָה֙ returned to him...

The weekly Torah portion, known as 'parashat hashavua,' is a longstanding Jewish tradition where a specific section of the Five Books of Moses (the Torah) is read aloud in synagogues around the world each Shabbat, following a fixed annual cycle that completes the entire Torah over the course of a year.  We just finished this cycle last week. The holiday of Simchat Torah last week celebrates this completion. The Torah scrolls are rolled back to Genesis, where we hear the story of Noach. 

Rainbow today for Parshat Noach!

What many find profoundly "amazing"—and often described as a synchronistic or providential phenomenon—is how these ancient texts frequently appear to echo, illuminate, or even foreshadow contemporary global events, personal struggles, and societal shifts. This isn't mere coincidence to believers; it's seen as a sign of the Torah's timeless relevance, divine timing, or prophetic depth, inviting reflection on how sacred scripture speaks directly to the present moment.

This practice of reading/studying a weekly scriptural portion traces back to at least the Second Temple period (around the 2nd century BCE), when the Torah was divided into 54 portions to align with the lunar-solar calendar and Shabbat readings. 

In modern times, rabbis, scholars, and even some Christian and Messianic communities have highlighted these alignments, using them for teaching, prayer, and intercession. 

You can easily identity the weekly Parashat by simply doing an internet search on "this week’s torah portion." If you add the word "Chabad" you'll find many Jewish sources.

Surprisingly, the practice of reading the Torah alongside a selection from the Haftarah (collection of readings from the Books of the Prophets/Nevi'im) in the synagogue on the Sabbath is first explicitly described in the New Testament, specifically in Acts 13:14-15. This passage captures a first-century CE synagogue service in Pisidian Antioch (modern-day Turkey), where the Apostle Paul and Barnabas attend:

"But they went on from Perga and reached Antioch in Pisidia. On the Sabbath day they went into the synagogue and sat down. After the reading from the Law and the Prophets, the leaders of the synagogue sent word to them, saying, 'Brothers, if you have a word of exhortation for the people, say it.'" Acts 13:14-15, ESV

Another and more dramatic instance, is found in Luke 4:16-30. This is actually the first documented case of reading the haftarah (a linked prophetic reading) that corresponds to the weekly Torah portion (parashat).

It's Jesus' homecoming to Nazareth, his childhood hometown in Galilee, where he reads from the prophet Isaiah in the synagogue on the Sabbath. This isn't just a routine reading—it's a bold, messianic declaration that ties directly into the biblical theme of the "Day of the Lord" described in Isaiah 61:1-2 with echoes from Isaiah 58:6.

Jesus is handed the scroll of Isaiah unrolls it to a specific passage, and reads aloud Luke 4:18-19 esv:

"The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord's favor."

The Torah portion that corresponds to Isaiah 61:1-2 is called "Nitzavim" which means "Standing" which is found at Deuteronomy 29:9:

"You are all standing this day before the Lord, your God the leaders of your tribes, your elders and your officers, every man of Israel."

Studying the parsha alongside current world events can reveal layers of meaning, fostering a sense of connection between past narratives and today's chaos.  As one observer noted, "it's like the Torah is unfolding in real time, guiding us through uncertainty."

This weeks Haftorah reading serves as another example of the amazing synchronicity of the scriptures. In this week's, October 24, 2025, parashat we find Noach (Genesis 6:9–11:32); the story of Noah's ark amid a cataclysmic flood sent as divine judgment on world filled with Hamas, violence and human corruption.

As much as the scripture portions relate to world events, the quiet magic of the parsha is not just a cosmic mirror. The scriptures have a personal whisper, tailored to the hidden currents of our own stories in our own individual lives. With Parashat Noach unfolding this Shabbat, the flood's roar can feel less like ancient myth and more like the chaos and deluge of private tempests in our own life.

In this video, Rabbi Dovid Vigler reads verses from Noach and illustrates the prophetic connection with Noach's Ark. Last night, Pastor Nathan Robinson at Chapel Falls church spoke of how the times we are living in relate to the prophetic "Days' of Noah." Parashat Noach this week naturally pulls us toward Jesus' words in Matthew 24:37-39 (paralleled in Luke 17:26-27).

For me personally, the day my son was born 39 years ago this week, the Haftorah portion being read that day was "The Book of Jonah." The story of Jonah speaks to me on a profoundly person level. Most who like to at least "check in" to the parashat for the week, find that we can almost always make a either a worldly or personal connection between the scriptures and the times. 

This coming December, at the annual meeting of the Jewish Federation of Dutchess County, for which I have served as Vice President for several terms, I will be doing the traditional "D'Var" for the 5th year in a row. A "D'Var" is a brief word (a short talk) about the coinciding Torah (or Haftarah) portion.

Last year I dedicated my D'Var to my 93 year old father who had passed away the month earlier. Each Torah portion has a title based on the first words in the related scriptures. That week's portion was called "And He Left" which is based on Genesis 28:10-22.  It was a perfect timing.

This year the portion that coincides with the D'Var I will be doing is called "Vayishlach," which means "And he sent." It is found in Genesis 32. Its no coincidence as I see it. But that is another story. 

In conclusion, Hebrews 4:12 tells us:

"For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart."  

The bible isn't just ink on ancient scrolls or in a prayer book. It is breath, fire, and has a pulse that syncs with our own. The bible has the power to reshape us. In the Noach swirl of global events and personal floods, one can find a private ark. Scripture doesn't just console—it confronts, convicts, and commissions, turning passive reading into holy collision. Scripture doesn't just demand more of us; it does a work in us.

Epilogue:

I did some research on verse 8.11, which I chose to base my post graphic on. Here is what I found:

The specification of "eventide" (or "evening," from the Hebrew *lə‘ēt ‘erev*) in Genesis 8:11 serves multiple layers of purpose in the text, blending practical observation, narrative craft, and deeper symbolic resonance. Here's a breakdown based on biblical exegesis and tradition:

A practical and observational take on the verse: Doves, as birds of habit, typically forage and explore during daylight hours before returning to a safe roost at dusk for rest, food, and companionship. This second release of the dove (after a seven-day interval) implies it had been out for a full day—longer than its initial quick return in verse 9—scouting for dry land. The evening arrival thus reflects natural avian behavior: having found no permanent resting place but discovering the olive leaf as evidence of receding waters, it naturally headed back to the ark at the close of the day.

This timing underscores the leaf's significance as a hard-won sign after extended effort, not an immediate or casual find.

From a narrative and literary perspective, the Hebrew phrasing "lə‘ēt ‘erev" (literally "at the time of evening") is a rare construction in the Bible, appearing only five times total, which draws attention to the moment's drama.

It builds suspense in the story: Noah waits, the dove departs (presumably at morning, echoing the creation rhythm of Genesis 1), and its return at evening mirrors the "evening and morning" structure of the world's original days. This frames the flood's resolution as a cosmic renewal, transitioning from watery chaos back toward ordered creation. The exclamation *hinnēh* ("behold" or "lo") immediately follows, heightening the revelation of the leaf like a punchline after a day's buildup—emphasizing Noah's dawning hope at dusk.

Jewish kabbalistic tradition (drawing from the Zohar), provided deeper symbolic and theological meanings. 

The evening return allegorizes a shadowed era of partial redemption amid ongoing trial. The dove represents the soul of Israel in exile; its homecoming "toward evening" evokes the Greek (Hellenistic) period after the Babylonian exile—a time of waning light, persecution, and murdered righteous ones, where relief flickered dimly rather than in full dawn.

The olive leaf, plucked amid this "twilight," signals survival through divine sparks (like the priests' Menorah lit with olive oil), but not yet full restoration. Christian readings often extend this to the dove as a type of the Holy Spirit, with evening hinting at eschatological hope: the "last days" before ultimate renewal, where signs of peace emerge just as darkness falls.

In essence, "eventide" isn't incidental—it's a pivot point, marking the flood's turning from judgment to mercy, grounded in the dove's real-world rhythms but elevated to evoke transition, endurance, and God's subtle faithfulness in the gathering gloom.




Thursday, October 23, 2025

DO THE MATH

Isaiah 45:7 -- "I form the light and create darkness: I make peace and create evil: I the LORD do all these things". 

This post is about the 7 that leads us to 8

With Hanukkah, the Festival of Lights, around the corner, I was thinking about the supernatural meaning of Eight nights. Biblically or spiritually speaking, 8 has a supernatural meaning. Seven (7) is natural, eight (8) is after the natural. 

This concept of "8 following 7" is the very nature of the Jewish holidays of Sukkot (Feast of Tabernacles), a 7 day holiday, which is followed immediately by a holiday on the 8th day, Simchat Torah when Jews celebrate with immense joy the Torah. The very next holiday after Feast of Tabernacles and Simchat Torah is Hanukkah, the Festival of Lights; a holiday lasting 8 nights.  (We are coming into holiday season of Hanukkah and Christmas, which I refer to as the Season of 25.

On Simchat Torah, Jews finish reading the Torah. We go from the end of Deuteronomy, when Joshua is inheriting Moses staff and Moses is giving his final words, at the end of his physical life at age 120 years, back to the beginning, Genesis 1. The Torah scroll is literally rolled back. Back to when the earth was chaos and waste. 

Biblically speaking, throughout history there is a long arc of reversals. God creates, evil destroys, God restores, evil destroys again. Light and darkness. Once together, in the beginning, then seperated, Day and Night, making the 1st day of creation.

Darkness can not enter the Light, and when Light enters, the darkness is expelled. As the Light fades, the area becomes a state of darkness. It is like that with love and a relationship. When the love fades, darkness enters a relationship. Rekindle the light. 

Darkness is the absence of light. Light is a form of energy: made of photons. Darkness is the state that exists when light is not present. Darkness is not the opposite of light; it is the lack of it. Our eyes perceive darkness because, without light, they have nothing to see. A light source, however small, can instantly remove darkness from an area. Light reveals. 

Absolute total darkness is arguably impossible to achieve. The complete absence of light, or any electromagnetic radiation, is prevented by several natural phenomena, from the quantum level to the cosmic scale. 

Spiritually speaking, I believe it is our obligation to see the light, even in apparent darkness. Our role is to magnify the light. Every one of us has a Light inside us that we can bring out into the darkness. We can transform the state from darkness to light.

The Festival of Lights, Hanukkah, is around the corner. Think of a Hanukkah menorah being lit in a dark room. Each candle we light adds to the light. We are those candles. We have a servant candle, its called the Shamash. The Shamash candle is the 9th candle and it stands above the other 8 candles. The Shamash is used to light all the other 8 candles. We add one candle each night. The word Shamash means "servant" or "helper." We can be like the image of God by helping to light a candle in the world. 

God is pure, holy Light. The Light of the entire universe. God is so bright that if any of us saw God's full glory we would not live.

Exodus 33:20-22 -- But,” he said, “you cannot see my face, for man shall not see me and live.” And the Lord said, “Behold, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by.

Creation is completed on the 7th day. The Creator, the Light of the world was finished. If we take away 7 from 7 we have 0. Zero is the state of the absence of God's Light; a state of chaos and waste before God spoke Light into the world. In the beginning they were together: the full potentiality of 7 and the absence of 7 which is zero. 7 and 0 together; that is 70. That is the Hebrew letter Ayin. Ayin is an eye. In a mystical sense, Ayin is "spiritual sight." Spiritual sight is the ability to see the Light, even the least bit of light, and to magnify it; to add our light to the light of others. 

Epilogue:

Christians should be interested to know, speaking of the last day of Sukkot, known as the "Great Day" (Hosannah Raba), have a listen to Messianic Rabbi Jonathan Cahn's brief message about the 21st day (3 sevens) of the 7th month, Hosannah Rabbah.  


THIS IS THE BEAUTIFUL SPIRIT OF AN ISRAELI HOSTAGES IN THE TUNNELS. 

LISTEN TO WHAT SUSTAINED THEM IN THE DARKENESS!!



Tuesday, October 21, 2025

THE RELUCTANT PROPHET


Ezekiel 3:17-19 -- “Son of man, I have made you a watchman for the house of Israel. Whenever you hear a word from my mouth, you shall give them warning from me. If I say to the wicked, ‘You shall surely die,’ and you give him no warning, nor speak to warn the wicked from his wicked way, in order to save his life, that wicked person shall die for his iniquity, but his blood I will require at your hand. But if you warn the wicked, and he does not turn from his wickedness, or from his wicked way, he shall die for his iniquity, but you will have delivered your soul. 

Ezekiel would likely have been familiar with the story of Jonah, as Jonah was a well-known prophetic figure and his story was part of the prophetic tradition preserved among the Israelites before Ezekiel's time. Jonah’s mission to Nineveh and the theme of repentance and God's mercy were significant narratives in Israel’s religious and prophetic history.

Although the Book of Ezekiel itself does not explicitly mention Jonah, the traditions and teachings circulating among the people during Ezekiel’s time would likely have included knowledge of Jonah’s story. Ezekiel’s ministry, which focused on the exilic community and included themes of repentance, judgment, and restoration, resonates with the lessons of Jonah, particularly regarding obedience to God and God’s mercy to Gentiles.

WE ARE ALL JONAH

The prophet Jonah is uniquely different from other biblical prophets because his story centers on his reluctance, personal flaws, and resistance to God's mercy—making him the “anti-hero” of prophetic literature.

A major theme in Jonah is God’s willingness to forgive even the worst enemies of Israel, emphasizing that divine compassion and mercy extend universally. Jonah’s resentment toward this mercy forms the central conflict, highlighting that reconciliation is preferable to destruction.

Jonah’s flawed humanity, ironic role reversal, and the focus on universal forgiveness make him profoundly different from all other biblical prophets.

Symbolism & Cross-Religious Significance

Jonah's story is also symbolic in many traditions—his journey in the belly of a great fish for three days is seen as a sign in both Christianity and Islam, sometimes likened to themes of resurrection.

Jonah is indeed the only prophet explicitly used to symbolize the resurrection in both Jewish and Christian tradition, particularly because Jesus directly referred to Jonah as the prophetic sign that foreshadowed His own death and resurrection.

The “Sign of Jonah”

  • In the Gospels, Jesus specifically mentions the “sign of Jonah”—just as Jonah spent three days and nights in the belly of the fish, so the Son of Man (Jesus) would spend three days and nights in the grave and then rise again.

  • This makes Jonah’s ordeal unique among the prophets: his temporary descent into darkness (the fish’s belly) and subsequent deliverance closely parallels Christ’s resurrection.

Symbolic Exclusivity:

  • While other prophets spoke of bodily resurrections—such as Elijah and Elisha raising the dead—none of them are themselves described as typologically foreshadowing the resurrection of the Messiah in the way Jonah is.
  • The symbolism is further emphasized by Jesus Himself, who points to Jonah as the sole prophetic sign of His victory over death, elevating Jonah’s story beyond mere miracle to a messianic prophecy.

Jonah stands out as the prophet whose story is a direct symbol of resurrection, uniquely referenced and fulfilled in the New Testament.


SAVED

Jonah is especially known for being literally saved by God in a dramatic, physical way—rescued from drowning by being swallowed and protected inside a great fish, then delivered safely to shore. While other prophets do experience divine protection or escape (like Elijah being fed by ravens, Jeremiah pulled out of a cistern, and others escaping danger), Jonah is the only one who is described as being miraculously saved from near-certain physical death in such an extraordinary, direct, and literal fashion.

Jonah’s Unique Rescue

God intervenes as Jonah faces certain death at sea, appointing a great fish to swallow him so he can survive, pray, repent, and ultimately fulfill his mission.

The story emphasizes not just spiritual deliverance, but a tangible rescue from “the belly of Sheol” (the pit of death) to new life.

Jonah’s salvation is seen as pure divine mercy, with no precedent or parallel among other prophetic stories

Jonah is the only prophet specifically sent to convert Gentiles, and through his message, the entire city of Nineveh—hundreds of thousands of non-Israelites—repented and were spared, making it the largest recorded mass conversion attributed to a single prophet in the Bible.


Jonah’s Mission to Gentiles

Unlike all other Old Testament prophets, Jonah was commissioned to deliver God’s warning to a Gentile nation, the Assyrians of Nineveh.

Prophets such as Isaiah and Jeremiah spoke oracles involving Gentile nations, but were not sent with the specific purpose of preaching repentance to save Gentiles from destruction.

Jonah’s preaching led both to the conversion of the Gentile sailors on his ship and, most dramatically, to the repentance of Nineveh’s entire population.

Largest Recorded Gentile Salvation

The Book of Jonah describes all of Nineveh, including its king, people, and even animals expressing repentance in sackcloth.

No other biblical prophet is credited with sparking such widespread Gentile repentance, neither by scale nor by immediacy—Jonah’s word led to salvation for more Gentiles at once than any other single prophet’s record in Scripture.

Jonah uniquely stands as the prophet whose word resulted in the greatest salvation of Gentiles, by both number and impact, in the entire Bible

Jonah’s interaction with the Gentile sailors during the storm vividly represents the meaning of conviction in a biblical sense. Jonah openly admits that the storm is because of him, and he instructs the sailors to throw him overboard to calm the sea and save their lives.


Conviction Through Jonah's Confession

When the sailors cast lots, Jonah is identified as the cause of the raging storm. Under their questioning, Jonah admits he is fleeing from God, and acknowledges that the storm is his fault.

This confession convicts the Gentile sailors, revealing Jonah as the source of their peril and forcing a direct moral reckoning for them.

Jonah’s Role as the Cause and Solution

Jonah tells the sailors that only by throwing him into the sea will the storm abate—he takes personal responsibility and offers himself as a sacrifice to save the others.

The sailors initially try to row to shore, reluctant to sacrifice Jonah, but eventually obey and throw him overboard; the storm immediately calms.

Symbolism of Conviction

Jonah personifies conviction because his presence and disobedience cause the storm, forcing the sailors to confront the truth and take decisive action.

The sailors’ terrified prayers to Jonah’s God after witnessing the power behind the storm show their conviction and awakening to the true God’s authority.

Thus, by revealing himself as the reason for the storm and urging the sailors to throw him overboard, Jonah literally embodies the concept of conviction—the recognition of guilt and the need for consequence to bring salvation and peace.


REPENTANCE IN ACTION

Jonah’s story is a literal illustration of repentance: after initially running away from God’s command, he reversed his direction and obeyed, demonstrating both the internal change and the external action that define true repentance.


Jonah’s Personal Turnaround

Jonah was commanded to preach to Nineveh but fled in the opposite direction, choosing to board a ship to Tarshish rather than obey God.

After being swallowed by the fish, Jonah prayed and genuinely repented for his disobedience; God heard him and gave him a second chance—he went to Nineveh as instructed.

This “turning around” (both spiritually and physically) is the core meaning of repentance, marking Jonah as a living example of this transformation.

Following his repentance, Jonah immediately obeyed God and delivered the message to Nineveh, resulting in the city’s mass repentance.

Jonah’s story powerfully shows that repentance involves humbly recognizing wrongdoing, turning away from it, and following God’s way instead.

Jonah’s journey from resistance to obedience makes him a direct illustration of the essence of repentance—a change in heart, direction, and life.

Jonah’s being saved by the fish is deeply symbolic of Jesus and points directly to the message that "Salvation is of God." The fish represents the means of Jonah's deliverance, and Jesus is seen as the ultimate source of salvation, making Jonah’s story a profound metaphor for Christ’s death, burial, and resurrection.


Jonah as a Metaphor for Jesus

Jonah spent three days and nights in the belly of the great fish, a symbolic foreshadowing of Jesus’ three days and nights in the tomb before His resurrection.

The fish was not just a miraculous rescue but a divinely appointed means to save Jonah from death, paralleling how Christ’s resurrection brought salvation to humanity.


Salvation Is from God

Jonah’s prayer from inside the fish declares his recognition that "Salvation is of the Lord," which aligns with Jesus being the personal embodiment of salvation.

This connection deepens in the New Testament where Jesus calls Jonah’s experience “the sign of Jonah” as a prophetic pointer to His own resurrection and the salvation He offers.

Direct Pointing to Jesus

Jonah’s story is thus not only a story of personal deliverance but also a direct typological sign pointing to Jesus as the ultimate Savior, emphasizing that true salvation flows from God through Christ alone.

In sum, Jonah’s miraculous salvation by the fish metaphorically symbolizes Jesus’ resurrection, encapsulating the profound truth that salvation belongs to God and points to Jesus as its ultimate source.

JONAH IN THE FISH

Jonah's experience can indeed be viewed as him being "in Jesus" spiritually when he receives revelation. Before his miraculous salvation by the fish, Jonah already knew and acknowledged God, but it is only after this salvation that he is empowered—through the Holy Spirit—to fully recognize and deliver God's message as a prophet, effectively anticipating Jesus' later declaration of Jonah as "the sign" nearly 600 years ahead of time.


Jonah’s Spiritual Revelation and Empowerment

Jonah knew God before his salvation; he identified himself to the sailors as "a Hebrew who fears the LORD," demonstrating prior faith and recognition of God's power, even in his disobedience.

His salvation experience inside the fish and subsequent obedience represent a deeper spiritual transformation, akin to receiving the Holy Spirit’s enabling to proclaim God's message faithfully.

This empowerment allowed Jonah to preach to the Gentiles in Nineveh, an enemy city, leading to their repentance and God’s mercy—foreshadowing the broader revelation of salvation through Jesus Christ.


Jonah as a Prototype of the Gospel Message

Jesus refers to Jonah as "the sign," affirming Jonah's role as a prophetic precursor who prefigured Christ’s own death, resurrection, and salvation message.

Jonah’s journey and transformation illustrate how the Holy Spirit enables an individual to recognize and proclaim God's salvation effectively, even before Christ’s coming.

Thus, Jonah is both a believer in God and, after his salvation, a vessel empowered by the Spirit to deliver God's salvific message, embodying a prophetic anticipation of Jesus and the gospel nearly six centuries in advance.


JONAH IS A VESSEL OF GOD’S MESSAGE OF JUDGMENT AND DESTRUCTION

Jonah was indeed the vessel through whom God’s message of imminent destruction was delivered to Nineveh, a city known for its great evil. His preaching warned that the city would be overthrown in forty days unless they repented.

Jonah’s Role

Jonah’s word was a direct command from God, carrying divine authority and judgment for the people's evil ways.

Despite Jonah’s brief and somewhat reluctant message, it struck a deep chord in the hearts of the Ninevites, leading to profound repentance across all social strata—from the king himself to the common people and even the animals.

This repentance was so genuine and heartfelt that the king declared a city-wide fast, urging cessation of all food and water until they sought mercy from God through sincere turning away from violence and evil.


Impact of the Message

Jonah’s message resulted in what is seen as one of the greatest recorded mass repents in biblical history, sparing Nineveh from destruction and demonstrating God's mercy and willingness to forgive those who truly repent.

The story highlights the power and effectiveness of God’s word when delivered through His chosen vessel, showing that even a brief proclamation can transform a multitude of evil people into repentant ones.

In essence, Jonah served as God’s messenger, and his prophetic word brought about a powerful turning from evil to repentance for an entire city, illustrating God’s desire for repentance and mercy over destruction

Jesus indeed declares Jonah as the only sign given to the generation before His crucifixion, making Jonah the final prophetic sign pointing directly to Himself. This sign relates to Jonah’s experience and the repentance of Nineveh, which Jesus uses as a powerful end-times warning about judgment.

FINAL WARNING

Jesus rebuked the Jewish leaders for demanding signs, telling them the only sign they would get was “the sign of Jonah,” referring to Jonah’s three days in the belly of the great fish, which prefigured Jesus’s death, burial, and resurrection.

He made it clear that like Jonah’s preaching brought repentance and spared the Ninevites, His own resurrection would be the ultimate proof and call to repentance.

End-Times Judgment and the Ninevites

Jesus said that the men of Nineveh would rise up at the judgment and condemn the current generation of Israel for their unbelief and failure to repent despite witnessing greater signs than Nineveh had.

This declaration places Jonah’s story and the repentance of the Gentile Ninevites in a profound eschatological context, warning Israel that their rejection of Jesus, the greater sign, will have serious consequences at the end of days.

Directness of the Crucifixion and Resurrection Message

The “sign of Jonah” explicitly points to Jesus’s crucifixion and resurrection as the foundation for salvation and mercy.

Jesus offers a direct promise of mercy and resurrection, contrasting the repentance of the Ninevites with the hard-heartedness of His own people, emphasizing the significance of faith in Him for salvation.

In summary, Jonah is the final sign Jesus gives—a prophetic pointer to His own resurrection and the end-times judgment, underscoring the critical need for repentance and faith as the pathway to mercy and eternal life.


TIMING IS EVERYTHING

It is indeed significant and profound that the Book of Jonah is read during the Haftorah on Yom Kippur, the Jewish Day of Atonement, which is a day devoted to repentance and seeking God’s mercy for a fresh start in the Book of Life. The themes of Jonah and Yom Kippur closely align, reinforcing the message of teshuvah (repentance), divine mercy, and the possibility of being "washed of sins" for renewed life.

Jonah’s Connection to Yom Kippur

The story of Jonah being sent to call the people of Nineveh to repentance directly parallels the focus of Yom Kippur, when Jews repent for sins and ask for God’s mercy to cover them for the coming year.

Jonah’s experience of being “swallowed” and then delivered symbolizes the process of spiritual cleansing and renewal, much like the cleansing hoped for on Yom Kippur.

The repentance of Nineveh’s inhabitants is a powerful model of teshuvah, illustrating that sincere repentance can avert divine judgment, echoing the atonement sought on Yom Kippur.


Jesus and the Implication of Eternal Salvation

While Yom Kippur focuses on cleansing for a year of life, the New Testament offers the greater promise of Jesus, who symbolized in the "sign of Jonah," offers eternal salvation and the hope of resurrection beyond this temporal atonement.

The coincidence of reading Jonah at Yom Kippur can be seen as a profound foreshadowing of Jesus’s role as Savior, offering not just forgiveness for a year but an eternal covering for sin and entrance into the Kingdom of God.

This sacred alignment shows how Jonah’s story serves as a powerful symbolic bridge linking Jewish repentance practices with the Christian message of salvation, mercy, and eternal life through Jesus Christ.

Jonah serves as a powerful sign for end-times, relevant both personally for individuals facing their own end and collectively for the world in the literal last days. His story is rich with symbolism that points to God's call for repentance, judgment, and mercy, which remain crucial themes in eschatology.


Personal and Global End-Times Message

Jonah's experience of being in the belly of the fish for three days symbolizes death, burial, and resurrection, which Jesus explicitly linked to His own resurrection as the ultimate "sign of Jonah".

For individuals, Jonah’s story is a call to repentance and a message that even when facing an end, there is hope and renewal by turning to God.

For the world in the end times, Jonah's preaching to Nineveh's wickedness and their subsequent repentance serves as a prophetic pattern and warning of impending judgment unless there is genuine turning from sin.

Eschatological Significance

Jesus said the "men of Nineveh will stand up at the judgment" to condemn unbelieving Israel, highlighting Jonah’s message as an eschatological reference.

Jonah's story encapsulates the tension of judgment and mercy, central to end-times theology, urging both individuals and nations to repent before facing final judgment.

In essence, Jonah’s narrative transcends its historical moment to become a timeless sign of God’s judgment and mercy, a message that resonates deeply in both personal readiness for death and the global anticipation of Christ’s return and final judgment


THERE IS MORE TO JONAH THAN THE BOOK OF JONAH

The book of Jonah leaves off with God posing a question to Jonah. God asks Jonah to consider the morality of destroying people who had no did not know their right from their left. This implies that they don't know God’s word, His Torah. The book doesn't tell us what happens after that, but history does. Jonah stayed in Nineveh. We know this because Jonah’s tomb is in Mosul, which is modern day Nineveh. His tomb is revered by Jews, Christians and Muslims. Jonah stayed. He must have taught. And today, modern day Assyrians, are overwhelmingly believers in Jesus. This tells us something compelling about the one who is the sign.


The Book of Jonah ends with God asking a profound question about the justice and mercy of destroying the people of Nineveh, who did not know their right hand from their left—implying their ignorance of God's Torah and His ways. Although the scripture leaves the story open-ended, history and tradition provide compelling insight beyond the text.

Jonah’s tomb is located in Mosul, modern-day Nineveh, and this site is revered by Jews, Christians, and Muslims alike. This strongly indicates that Jonah did not leave but stayed in Nineveh, likely teaching and continuing his prophetic influence. Remarkably, today's modern Assyrians, descendants of the ancient Ninevites, are overwhelmingly believers in Jesus Christ.

This remarkable continuity suggests that Jonah’s role as the “sign” was not limited to a single moment but extended into a living legacy of faith. Jonah, the reluctant prophet and the sign of resurrection and repentance, became a foundational figure whose message ultimately transformed the heart of a people who initially had no understanding of God's word. The spiritual impact of Jonah’s presence and teaching in Nineveh points to the profound power of God's mercy and the enduring hope found in the one who is the ultimate Sign—Jesus Christ. This testifies movingly to the reach and redemptive power of the gospel across time, culture, and history.

Jonah did not leave Nineveh because, after his prophetic mission resulted in the city’s repentance, he was confronted with God’s question about mercy toward those who were spiritually ignorant—those who “did not know their right hand from their left.” Although Scripture leaves Jonah’s final actions unstated, historical tradition and the location of Jonah’s revered tomb in Mosul (ancient Nineveh) suggest he remained there.

Jonah’s original reluctance stemmed from his deep resentment toward the Ninevites (the Assyrians), whom he viewed as enemies who deserved judgment rather than mercy. However, witnessing their repentance and God’s compassion, Jonah was forced to reconsider his views. The enduring veneration of his tomb by Jews, Christians, and Muslims supports the conclusion that Jonah stayed, likely remaining as a teacher and witness to God’s mercy.

Jonah staying in Nineveh aligns with the overarching message of his story—God’s love, mercy, and willingness to forgive all who turn to Him, even those once thought beyond salvation. The ongoing faith among modern Assyrians is a testimony to Jonah’s legacy in the city he once sought to avoid.