While Israel was staying in Shittim
The phrase "While Israel was staying in Shittim" sets the geographical and historical context for the events that unfold in Numbers 25. Shittim, also known as Abel-Shittim, is located in the plains of Moab, east of the Jordan River, opposite Jericho. This location is significant as it represents the final encampment of the Israelites before crossing into the Promised Land. The Hebrew root for "Shittim" refers to the acacia trees that were abundant in the area, symbolizing both the natural beauty and the spiritual challenges that the Israelites faced. Historically, this period marks a time of transition and testing for the Israelites, as they are on the brink of fulfilling God's promise to Abraham. The setting in Shittim serves as a reminder of the proximity to God's promises and the vigilance required to remain faithful.

the men began to indulge in sexual immorality
The phrase "the men began to indulge in sexual immorality" highlights a moral and spiritual crisis among the Israelites. The Hebrew word used here for "sexual immorality" is "zanah," which implies not only physical acts of unfaithfulness but also a spiritual departure from God. This act of immorality is not merely a personal failing but a communal sin that threatens the covenant relationship between Israel and God. The indulgence in such behavior reflects a deeper issue of idolatry and a turning away from the commandments given at Sinai. This phrase serves as a cautionary tale about the dangers of succumbing to the surrounding culture and the importance of maintaining holiness and obedience to God's laws.

with the daughters of Moab
The phrase "with the daughters of Moab" indicates the specific group with whom the Israelites engaged in immorality. The Moabites were descendants of Lot and had a complex relationship with Israel. Historically, the Moabites were both relatives and adversaries of the Israelites. The involvement with the Moabite women was not merely a matter of personal relationships but had significant religious implications. The Moabites worshiped the god Chemosh, and their practices often included ritualistic sexual acts. This interaction with the Moabite women led the Israelites into idolatry, as they were drawn into the worship of foreign gods. The phrase serves as a warning against forming alliances or relationships that can lead to spiritual compromise and highlights the need for discernment and faithfulness to God.

who also invited them
The phrase "who also invited them" indicates an active engagement and seduction by the Moabites towards the Israelites. The Hebrew root for "invited" is "קָרָא" (qara), which can mean to call, proclaim, or invite. This invitation was not merely a social gesture but a strategic move to lure the Israelites into idolatry. Historically, this reflects the common practice of ancient Near Eastern cultures to use feasts and religious ceremonies as a means of forming alliances or exerting influence. The Moabites' invitation was a subtle yet powerful tool to lead the Israelites away from their covenant with Yahweh.

to the sacrifices for their gods
The "sacrifices for their gods" refers to the ritualistic offerings made to the deities of the Moabites. The Hebrew word for "sacrifices" is "זֶבַח" (zevach), which denotes a slaughtered offering, often part of a communal meal. These sacrifices were central to pagan worship and were intended to appease or gain favor from the gods. In the context of Israel's history, participating in such sacrifices was a direct violation of the first commandment, which forbids the worship of other gods. This act of idolatry was not just a religious transgression but a breach of the covenant relationship between Israel and Yahweh.

and the people ate
The phrase "and the people ate" signifies participation and acceptance of the Moabite religious practices. Eating in the context of sacrificial meals was an act of fellowship and communion with the deity being worshiped. The Hebrew verb "אָכַל" (akal) means to eat or consume, and in this context, it implies more than physical nourishment; it represents spiritual compromise. By eating, the Israelites were symbolically partaking in the worship of foreign gods, thus defiling themselves and breaking their exclusive devotion to Yahweh.

and bowed down to these gods
"Bowed down" is translated from the Hebrew "שָׁחָה" (shachah), meaning to prostrate oneself or worship. This act of bowing down was a physical demonstration of reverence and submission to the Moabite gods. In the ancient world, bowing was a common gesture of worship and allegiance. For the Israelites, who were commanded to worship Yahweh alone, this act was a profound betrayal. It signified a turning away from the God who had delivered them from Egypt and a submission to the false gods of the surrounding nations. This phrase encapsulates the spiritual adultery that the Israelites committed, highlighting the gravity of their sin and the subsequent divine judgment that followed.

So Israel
The phrase "So Israel" refers to the collective nation of Israel, God's chosen people, who were delivered from Egypt and were on their journey to the Promised Land. This highlights the communal aspect of their identity and actions. In Hebrew, "Israel" (יִשְׂרָאֵל, Yisra'el) means "God prevails" or "He who struggles with God," reflecting their covenant relationship with God. The use of "Israel" here underscores the gravity of their actions, as it was not just individuals but the nation as a whole that was implicated in this sin.

joined in worshiping
The Hebrew root for "joined" is "צָמַד" (tsamad), which means to bind or attach oneself. This indicates a deliberate and intimate association with the worship practices of Baal, suggesting a betrayal of their exclusive covenant with Yahweh. The act of "worshiping" (שָׁחָה, shachah) involves bowing down or prostrating oneself, signifying submission and reverence. This phrase highlights the severity of Israel's apostasy, as they not only participated in pagan rituals but also submitted themselves to a foreign deity.

Baal of Peor
"Baal" (בַּעַל, Ba'al) was a common name for various local deities in the ancient Near East, often associated with fertility and storms. "Peor" refers to a location, possibly a mountain or a region, where this particular manifestation of Baal was worshiped. The worship of Baal was characterized by immoral and idolatrous practices, which were in direct opposition to the worship of Yahweh. This phrase emphasizes the spiritual adultery of Israel, as they turned from the true God to a false idol, violating the first commandment.

and the LORD’s anger
The "LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing His eternal, self-existent nature and His special relationship with Israel. The "anger" (אַף, aph) of the LORD is a righteous and holy response to sin and rebellion. In the Hebrew context, this word can also mean "nostrils" or "face," metaphorically describing the flaring of nostrils in anger. This phrase conveys the seriousness of Israel's sin and the just nature of God's response, as His holiness cannot tolerate idolatry and unfaithfulness.

burned against them
The imagery of God's anger "burning" (חָרָה, charah) against Israel is vivid and powerful, suggesting an intense and consuming wrath. This reflects the covenantal breach and the consequences of Israel's actions. The historical context reveals that God's anger often led to judgment and discipline, intended to bring His people back to repentance and restoration. This phrase serves as a sobering reminder of the consequences of turning away from God and the need for faithfulness to His covenant.

The LORD said to Moses
This phrase introduces divine instruction, emphasizing the direct communication between God and Moses. In Hebrew, "The LORD" is "Yahweh," the covenant name of God, highlighting His eternal and unchanging nature. This underscores the authority and seriousness of the command. The phrase "said to Moses" indicates Moses' unique role as a prophet and leader, chosen to convey God's will to the Israelites. Historically, Moses is seen as the mediator of the Old Covenant, and this communication reflects the theocratic leadership structure where God directly guides His people through appointed leaders.

Take all the leaders of the people
The instruction to "take all the leaders" signifies the responsibility and accountability of leadership within the community. The Hebrew word for "leaders" is "rosh," meaning head or chief, indicating those in positions of authority. This command highlights the principle that leaders are held to a higher standard and are accountable for the actions of those they lead. In the historical context, the leaders were expected to maintain the covenantal faithfulness of the people, and their failure necessitated direct divine intervention.

and execute them in broad daylight
The phrase "execute them in broad daylight" is a stark and severe command, reflecting the gravity of the sin committed by the Israelites. The Hebrew root for "execute" is "yaqa," meaning to hang or impale, indicating a public and shameful death. "In broad daylight" suggests transparency and serves as a public deterrent, ensuring that the community witnesses the consequences of sin. This action is meant to restore the holiness of the community and reaffirm the seriousness of violating God's covenant.

before the LORD
"Before the LORD" indicates that the execution is not merely a civil or communal act but a religious one, performed in the presence of God. The Hebrew word "panim" (before) implies being in the face or presence of God, emphasizing that the act is done with divine oversight and approval. This phrase underscores the theocratic nature of Israel's society, where all actions, especially those of judgment, are conducted with an awareness of God's immediate presence and holiness.

so that His fierce anger
The phrase "so that His fierce anger" reveals the emotional and relational aspect of God's response to sin. The Hebrew word for "fierce" is "haron," often associated with burning or kindling, indicating intense anger. This anthropomorphic expression helps convey the seriousness of the breach of covenant and the need for atonement. It reflects the biblical principle that God's holiness cannot tolerate sin, and His righteous anger is a response to covenant unfaithfulness.

may turn away from Israel
The phrase "may turn away from Israel" speaks to the possibility of divine mercy and restoration. The Hebrew root "shuv" means to turn back or return, indicating a change in direction. This suggests that God's anger is not permanent and can be averted through repentance and obedience. The historical context of Israel's covenant relationship with God includes both blessings for obedience and curses for disobedience, and this phrase highlights the hope of reconciliation and the restoration of God's favor upon His people.

So Moses said
The phrase begins with Moses, the central human figure in the Pentateuch, who is acting as the leader and prophet of Israel. The Hebrew root for "said" is אָמַר (amar), which often implies a command or authoritative speech. Moses, as God's appointed leader, is delivering a divine directive. This highlights the gravity of the situation and the necessity for immediate action. Historically, Moses' leadership is pivotal during Israel's wilderness journey, and his words carry the weight of divine authority.

to the judges of Israel
The "judges" here refers to the leaders or officials appointed to maintain order and justice among the people. The Hebrew word שֹׁפְטִים (shoftim) indicates those who are responsible for executing judgment. In the context of Israel's theocratic society, these judges were not only civil leaders but also spiritual guides. Their role was crucial in upholding the covenantal laws given by God. This highlights the communal responsibility in addressing sin and maintaining holiness among God's people.

Each of you must kill
This phrase is a direct and severe command, reflecting the seriousness of the sin committed. The Hebrew verb הָרַג (harag) means to kill or slay, indicating a decisive action against those who have transgressed. This command underscores the necessity of purging evil from the community to prevent further divine judgment. It reflects the holiness code of Israel, where sin, especially idolatry, was intolerable and had to be eradicated to preserve the sanctity of the nation.

all of his men
The phrase "his men" refers to those under the authority of each judge, likely indicating the leaders of families or clans. This personalizes the command, making each judge responsible for those within his sphere of influence. It emphasizes the communal and familial nature of Israelite society, where leaders were accountable for the spiritual and moral conduct of their people.

who have yoked themselves
The imagery of "yoked" comes from the Hebrew word צָמַד (tsamad), meaning to join or bind together. This metaphor suggests a voluntary and intimate association with idolatry, akin to the binding of animals under a yoke. It implies a deliberate choice to align with pagan practices, which is a direct violation of the covenant with Yahweh. This highlights the spiritual adultery of Israel, as they forsake their exclusive relationship with God.

to Baal of Peor
Baal of Peor refers to a local manifestation of the Canaanite deity Baal, worshiped at Peor. The worship of Baal was often associated with fertility rites and immoral practices, which were abhorrent to the God of Israel. The historical and archaeological context reveals that Baal worship was a persistent temptation for Israel, representing a direct challenge to their covenantal identity. This phrase underscores the spiritual battle between the worship of the one true God and the seductive allure of pagan idolatry.

Just then
This phrase sets the scene with a sense of immediacy and urgency. In the Hebrew text, the word used here is "וְהִנֵּה" (vehineh), which often introduces a sudden or unexpected event. It draws the reader's attention to the unfolding drama, emphasizing the abruptness of the situation. This immediacy serves to highlight the gravity of the actions about to be described, underscoring the tension and the need for a swift response.

one of the Israelites
The term "Israelites" refers to the descendants of Jacob, also known as Israel. This identification is crucial as it underscores the covenant relationship between God and the people of Israel. The individual mentioned here is not just any person but a member of God's chosen people, which makes his actions particularly grievous. Historically, the Israelites were expected to uphold the laws and commandments given by God, and any deviation was seen as a breach of this sacred covenant.

came and brought
The act of bringing suggests a deliberate and conscious decision. The Hebrew root "בּוֹא" (bo) implies an intentional action, indicating that the Israelite was fully aware of his actions. This phrase highlights the willful nature of the sin, as it was not done in secret but openly, in defiance of the community's standards and God's commandments.

a Midianite woman
The Midianites were a nomadic people often in conflict with Israel. Historically, they were descendants of Midian, a son of Abraham by Keturah. The mention of a Midianite woman is significant because it represents a union that was forbidden by God due to the potential for leading the Israelites into idolatry. This relationship symbolizes a spiritual and cultural compromise, threatening the purity and distinctiveness of the Israelite community.

to his family
The phrase "to his family" indicates that the Israelite brought the woman into the very heart of his community. The Hebrew word "אֶחָיו" (echav) can mean "his brothers" or "his kin," suggesting that this act was not only personal but also communal, affecting the entire family unit. This action would have been seen as a direct affront to the collective values and beliefs of the Israelite people.

in the sight of Moses
Moses, as the leader and prophet of Israel, represents God's authority and law. The phrase "in the sight of Moses" underscores the brazen nature of the sin, as it was committed openly before the one who was the mediator of God's covenant. This public defiance highlights the severity of the transgression and the challenge it posed to Moses' leadership and the community's adherence to God's commandments.

and the whole assembly of Israel
The "whole assembly" refers to the entire congregation of the Israelites, emphasizing the communal aspect of the sin. The Hebrew term "עֲדַת בְּנֵי יִשְׂרָאֵל" (adat benei Yisrael) suggests a collective witness to the act, implicating the entire community in the response. This public nature of the sin required a communal response to uphold the sanctity and holiness of the people as a whole.

while they were weeping
The act of weeping indicates a state of mourning and repentance among the Israelites. The Hebrew root "בָּכָה" (bakah) conveys deep sorrow and lamentation, reflecting the community's awareness of their sin and the resulting divine displeasure. This emotional response underscores the seriousness of the situation and the need for atonement and reconciliation with God.

at the entrance to the Tent of Meeting
The Tent of Meeting, or Tabernacle, was the sacred place where God met with Moses and the Israelites. It symbolized God's presence among His people and was the center of worship and sacrifice. The mention of the entrance to the Tent of Meeting highlights the proximity of the sin to the holy place, further emphasizing the audacity and sacrilege of the act. It serves as a stark reminder of the need for holiness and reverence in the presence of God.

When Phinehas
The name Phinehas is of Hebrew origin, meaning "mouth of brass" or "oracle." Phinehas is a significant figure in the Old Testament, known for his zeal for God's holiness. As the grandson of Aaron, the first high priest, Phinehas represents a lineage of priestly authority and dedication to God's covenant. His actions in this passage highlight the importance of righteous indignation in the face of sin, serving as a model for believers to uphold God's standards.

son of Eleazar
Eleazar, whose name means "God has helped," was the third son of Aaron. After the death of his brothers Nadab and Abihu, Eleazar took on the role of high priest. This lineage emphasizes the continuity of the priestly office and the responsibility passed down through generations to maintain the sanctity of worship and obedience to God. Phinehas, as Eleazar's son, inherits this mantle of spiritual leadership and responsibility.

the son of Aaron the priest
Aaron, the brother of Moses, was appointed by God as the first high priest of Israel. His role was crucial in establishing the priestly functions and rituals that would guide Israel's worship. The mention of Aaron here underscores the gravity of Phinehas's actions, as he acts not just as an individual but as a representative of the priestly office, charged with upholding the holiness of God's people.

saw this
The act of seeing in biblical terms often implies understanding and discernment. Phinehas's observation is not passive; it is an active recognition of the sin occurring within the camp. This awareness is crucial for spiritual leaders, who must be vigilant and discerning, ready to address sin and protect the community from God's wrath.

he left the assembly
Phinehas's decision to leave the assembly signifies a break from passive observation to active intervention. It highlights the necessity for decisive action when confronted with sin. This phrase encourages believers to step out of complacency and take a stand for righteousness, even when it requires leaving the comfort of the familiar or the majority.

took a spear in his hand
The spear symbolizes judgment and the execution of justice. In the context of ancient Israel, it was a tool of warfare and defense. Phinehas's taking up the spear represents his commitment to defending God's honor and purging sin from the community. This act of zeal is a powerful reminder of the seriousness with which God views sin and the lengths to which His servants must sometimes go to uphold His holiness.

followed the Israelite into the tent
This phrase indicates decisive action taken by Phinehas, the grandson of Aaron. The Hebrew word for "tent" (אֹהֶל, ohel) often signifies a dwelling place or a place of meeting. In this context, it underscores the audacity of the sin being committed openly and the boldness required to confront it. Historically, the tent was a place of privacy and sanctity, making the act of sin within it even more egregious. Phinehas's pursuit into the tent symbolizes a zealous commitment to uphold God's holiness, even in the face of blatant transgression.

drove the spear through both of them
The act of driving the spear through both individuals is a vivid depiction of judgment and purification. The Hebrew verb used here (דָּקַר, daqar) implies piercing or stabbing, often associated with decisive and fatal action. This act by Phinehas is not merely an act of violence but a symbolic act of purging sin from the community. It reflects the seriousness with which God views idolatry and immorality, and the lengths to which His servants must sometimes go to restore holiness.

through the Israelite and the woman
The mention of both the Israelite and the woman highlights the joint culpability in the sin. The Israelite man, identified later as Zimri, and the Midianite woman, Cozbi, represent a union that defied God's commandments. This union was not only a personal sin but a public affront to God's covenant with Israel. The historical context reveals that such alliances often led Israel into idolatry, which was a recurring issue throughout their history.

into her belly
The specific mention of the spear entering "her belly" is significant. The Hebrew word for belly (קֵבָה, qebah) can also mean womb, symbolizing the potential for future generations. This act of piercing the belly can be seen as a metaphor for cutting off the propagation of sin. It underscores the need to address sin at its root to prevent its spread within the community.

So the plague against the Israelites was halted
The halting of the plague signifies God's response to Phinehas's zealous act. The Hebrew word for plague (מַגֵּפָה, maggephah) often denotes a divine judgment or punishment. The cessation of the plague demonstrates God's mercy and the power of righteous action to intercede on behalf of the people. It serves as a reminder of the importance of obedience and the impact of one individual's faithfulness in restoring God's favor upon the community.

But those who died
This phrase marks a somber moment in Israel's history, highlighting the consequences of disobedience to God's commands. The Hebrew root for "died" is "muwth," which signifies not just physical death but also a spiritual separation from God. This serves as a stark reminder of the seriousness of sin and the holiness of God, who cannot tolerate idolatry and immorality among His people. The deaths were a direct result of Israel's sin with the Moabite women and their worship of Baal, illustrating the severe repercussions of turning away from God's covenant.

in the plague
The term "plague" here is derived from the Hebrew word "magephah," which often refers to a divine judgment or punishment. In the context of Numbers 25, the plague was a direct response from God to the sin of the Israelites, serving as both a punishment and a purification of the community. Historically, plagues were seen as acts of divine intervention, meant to correct and guide the people back to righteousness. This underscores the biblical theme that God disciplines those He loves, aiming to restore them to a right relationship with Him.

numbered 24,000
The specific number "24,000" is significant, as it quantifies the extent of the judgment and serves as a historical record of the event. In biblical numerology, numbers often carry symbolic meaning. The number 24 can be seen as a multiple of 12, which is often associated with God's people (e.g., the 12 tribes of Israel). This could symbolize the completeness of the judgment upon the community. The historical context of this event is crucial, as it occurred during Israel's wilderness wanderings, a period marked by repeated cycles of rebellion and repentance. The precise number also serves as a sobering reminder of the cost of sin and the importance of faithfulness to God's commands.

Then the LORD said to Moses
Then
The word "then" serves as a temporal marker, indicating a sequence of events. In the context of Numbers 25, it follows the zealous act of Phinehas, who intervened to stop a plague among the Israelites. This word underscores the immediacy and directness of God's communication in response to human actions. It reminds us that God is actively involved in the affairs of His people and responds to their faithfulness and obedience.

the LORD
The term "LORD" in all capital letters is a translation of the Hebrew name for God, YHWH, often pronounced as Yahweh. This is the covenant name of God, emphasizing His eternal, self-existent nature and His faithfulness to His promises. In the context of Numbers 25, it highlights God's personal involvement with Israel and His authority to judge and to bless. The use of this name reassures believers of God's unchanging nature and His commitment to His covenant people.

said
The verb "said" indicates direct communication from God to Moses. In the Hebrew text, the word used is "אָמַר" (amar), which conveys not just speaking but also the authority and intention behind the words. This divine speech acts as a revelation of God's will and purpose. It is a reminder that God speaks to His people, providing guidance, correction, and encouragement through His Word.

to Moses
Moses is the recipient of God's message, highlighting his role as the mediator between God and the Israelites. As the leader chosen by God, Moses is responsible for conveying God's instructions to the people. This phrase underscores the importance of godly leadership and the responsibility of leaders to faithfully communicate God's truth. Moses' relationship with God serves as a model for believers, illustrating the importance of obedience and faithfulness in fulfilling God's calling.

Phinehas son of Eleazar, the son of Aaron, the priest
This phrase introduces Phinehas, a significant figure in this narrative. The mention of his lineage is crucial, as it connects him to Aaron, the first high priest, establishing his authority and priestly heritage. In Hebrew, "Phinehas" (פִּינְחָס) can mean "mouth of brass" or "oracle," suggesting strength and divine communication. His father, Eleazar, succeeded Aaron as high priest, indicating a continuation of the priestly line. This lineage underscores the importance of Phinehas' actions as divinely sanctioned and rooted in a legacy of spiritual leadership.

has turned My wrath away from the Israelites
The phrase "has turned My wrath away" is pivotal, as it highlights Phinehas' role in averting God's anger. The Hebrew root for "turned away" (שׁוּב, shuv) implies repentance or a change of direction, suggesting that Phinehas' actions caused a significant shift in the divine response. God's wrath, often depicted as a consuming fire, was a response to Israel's sin. Phinehas' intervention, therefore, is seen as a priestly act of atonement, aligning with his role as a mediator between God and the people.

because he was zealous for My zeal among them
The word "zealous" (קָנָא, qana) is key here, indicating a fervent, passionate commitment to God's holiness. Phinehas' zeal mirrors God's own, as the phrase "for My zeal" suggests. This reflects a deep alignment with divine values, emphasizing Phinehas' dedication to upholding God's covenant. Historically, zeal was a valued trait in Israelite culture, often associated with righteous indignation against idolatry and immorality. Phinehas' zeal is thus portrayed as a righteous and necessary response to the sin of the Israelites.

so that I did not consume the Israelites in My zeal
The phrase "so that I did not consume" reveals the potential severity of God's judgment. The Hebrew root for "consume" (כָּלָה, kalah) conveys a sense of complete destruction or annihilation. Phinehas' actions prevented this outcome, highlighting the power of intercession and righteous action. The repetition of "My zeal" underscores the intensity of God's passion for holiness and justice. This serves as a reminder of the seriousness of sin and the importance of maintaining covenant faithfulness.

Declare, therefore
The phrase "Declare, therefore" signifies a divine command to make known or announce something of great importance. In the Hebrew text, the word used here is "לָכֵן" (lakhen), which can be translated as "therefore" or "thus." This indicates a direct consequence or result of previous actions. In the context of Numbers 25, this declaration follows the zealous act of Phinehas, who turned away God's wrath from the Israelites. The use of "declare" emphasizes the authority and certainty of God's pronouncement, underscoring the importance of obedience and the weight of divine communication.

that I grant him
The phrase "that I grant him" reflects God's sovereign decision to bestow a gift or favor. The Hebrew root "נָתַן" (natan) means "to give" or "to grant." This conveys the idea of a benevolent act from God, highlighting His grace and mercy. In the historical context, this granting is a reward for Phinehas's zealousness for God's honor. It serves as a reminder of the personal relationship between God and His people, where acts of faithfulness are recognized and rewarded by divine favor.

My covenant of peace
The term "My covenant of peace" is rich with theological significance. The Hebrew word for "covenant" is "בְּרִית" (berit), which denotes a solemn agreement or promise. This covenant is not just any agreement but one of "peace," translated from the Hebrew "שָׁלוֹם" (shalom). Shalom encompasses more than just the absence of conflict; it signifies completeness, welfare, and harmony. In the scriptural context, this covenant of peace is a divine assurance of God's favor and protection. It is a profound promise that extends beyond Phinehas to his descendants, symbolizing enduring peace and a special relationship with God. This covenant reflects God's desire for reconciliation and harmony with His people, pointing forward to the ultimate peace brought through Jesus Christ, the Prince of Peace, in the New Testament.

It will be a covenant
The term "covenant" in Hebrew is "בְּרִית" (berit), which signifies a solemn agreement or promise. In the biblical context, covenants are divine commitments that God makes with His people, often involving promises and obligations. This covenant is not just a temporary arrangement but a divine promise that carries eternal significance. It reflects God's faithfulness and His desire to establish a lasting relationship with His chosen people.

of perpetual priesthood
The word "perpetual" comes from the Hebrew "עוֹלָם" (olam), meaning everlasting or eternal. The priesthood granted here is not just for a single generation but is intended to last indefinitely. This highlights the enduring nature of God's promises and the importance of the priestly role in maintaining the spiritual well-being of the community. The priesthood is a sacred office, serving as a bridge between God and His people, and this perpetual nature underscores its critical role in the divine plan.

for him and his descendants
This phrase emphasizes the generational aspect of God's covenant. The promise is not limited to the individual but extends to his lineage, ensuring that the blessings and responsibilities of the priesthood are passed down. This reflects the biblical principle of generational blessings and the importance of family heritage in God's economy. It also underscores the idea that faithfulness to God can have lasting impacts beyond one's own life.

because he was zealous for his God
The word "zealous" is derived from the Hebrew "קָנָא" (qana), which conveys a sense of passionate commitment and fervor. This zeal is not a mere emotional response but a deep, abiding dedication to God's honor and holiness. Phinehas's zeal is a model of righteous indignation against sin and a demonstration of his unwavering loyalty to God. It serves as a reminder that true devotion to God often requires bold action and a willingness to stand against unrighteousness.

and made atonement for the Israelites
The concept of "atonement" in Hebrew is "כָּפַר" (kaphar), meaning to cover or to make reconciliation. Phinehas's actions in stopping the plague among the Israelites were seen as an act of atonement, restoring the relationship between God and His people. This foreshadows the ultimate atonement made by Christ, who reconciles humanity to God through His sacrifice. It highlights the necessity of atonement in dealing with sin and restoring fellowship with God.

The name of the Israelite man
This phrase introduces us to the individual whose actions brought about a significant event in Israel's history. In Hebrew culture, names often carry deep meanings and reflect the character or destiny of a person. The identification of this man by name underscores the personal responsibility and the gravity of his actions.

who was killed
The Hebrew root for "killed" is "nakah," which can mean to strike, smite, or slay. This word indicates a decisive and violent action, reflecting the severity of the judgment executed upon Zimri. It serves as a sobering reminder of the consequences of sin and disobedience to God's commandments.

with the Midianite woman
The mention of the Midianite woman highlights the intermingling that was forbidden by God. The Midianites were descendants of Abraham through Keturah, but they were often in conflict with Israel. This union symbolizes a spiritual and cultural compromise that led Israel astray, emphasizing the importance of maintaining purity in worship and obedience to God.

was Zimri son of Salu
Zimri's name, meaning "my music" or "my praise," contrasts sharply with his actions, which brought dishonor rather than praise. His lineage, "son of Salu," places him within a familial and tribal context, showing that his actions had implications not just for himself but for his entire family and tribe.

a leader of a Simeonite family
As a leader, Zimri held a position of influence and responsibility. The tribe of Simeon was one of the twelve tribes of Israel, and leaders were expected to set an example of faithfulness to God. Zimri's failure as a leader serves as a cautionary tale about the impact of leadership and the importance of integrity and obedience to God's laws.

And the name of the Midianite woman
This phrase introduces us to a significant character in the narrative, emphasizing the importance of names in biblical texts. In Hebrew culture, names often carry deep meanings and reflect the character or destiny of a person. The mention of the Midianite woman highlights the intermingling of the Israelites with foreign nations, which was a recurring issue leading to idolatry and sin. The Midianites were descendants of Abraham through Keturah, and their interactions with Israel were often fraught with conflict and temptation.

who was put to death
This phrase underscores the severity of the situation and the drastic measures taken to address sin within the Israelite camp. The act of putting someone to death in this context was not merely punitive but served as a means of purging evil from among the people, as commanded in the Law of Moses. It reflects the holiness and justice of God, who requires His people to be set apart and free from idolatry and immorality.

was Cozbi
The name "Cozbi" is of particular interest, as it is derived from a root that can mean "deceiver" or "liar." This is fitting given the role she played in leading the Israelites into sin. Her name serves as a reminder of the deceptive allure of sin and the importance of remaining vigilant against influences that can lead believers astray.

daughter of Zur
Zur, meaning "rock" or "stone" in Hebrew, was a tribal chief, indicating Cozbi's high status and influence. This connection highlights the political and social dynamics at play, as alliances through marriage were common in ancient times to secure peace or power. However, such alliances often led to spiritual compromise, as seen in this narrative.

a tribal chief of a Midianite family
This phrase emphasizes the authority and influence of Cozbi's family within the Midianite community. The Midianites were a nomadic people with whom the Israelites had a complex relationship, marked by both kinship and enmity. The mention of her family's status serves to illustrate the broader conflict between Israel and the surrounding nations, which often involved spiritual warfare and the temptation to forsake the covenant with Yahweh.

The LORD
This phrase refers to Yahweh, the covenant name of God revealed to Moses at the burning bush (Exodus 3:14). In Hebrew, it is represented by the Tetragrammaton YHWH, emphasizing God's eternal, self-existent nature. The use of "The LORD" here underscores the divine authority and holiness of God, who is actively involved in the affairs of His people. Historically, this name signifies God's faithfulness to His covenant promises, a central theme throughout the Pentateuch.

said
The Hebrew word used here is "אָמַר" (amar), which means to speak, declare, or command. This verb indicates direct communication from God to Moses, highlighting the prophetic nature of Moses' leadership. In the ancient Near Eastern context, divine communication was often mediated through prophets, and this direct speech underscores the unique relationship Moses had with God, as described in Numbers 12:6-8.

to Moses
Moses, whose name in Hebrew is "מֹשֶׁה" (Moshe), is the central human figure in the Pentateuch. He is God's chosen leader to deliver Israel from Egypt and guide them through the wilderness. The mention of Moses here reminds us of his role as mediator between God and the Israelites. Historically, Moses is seen as a type of Christ, foreshadowing the ultimate mediator between God and humanity. His leadership is characterized by obedience, humility, and intercession, qualities that are essential for those called to lead God's people.

Attack the Midianites
The Hebrew word for "attack" is "צרור" (tzarar), which conveys the idea of binding or oppressing. This command from God to Moses is not merely a call to physical battle but a divine directive to confront and subdue the spiritual and moral corruption that the Midianites represented. Historically, the Midianites were a nomadic people who had led Israel into idolatry and immorality, as seen in the earlier verses of Numbers 25. This phrase underscores the necessity of addressing sin decisively and the importance of maintaining the purity of the covenant community. From a conservative Christian perspective, this can be seen as a call to spiritual vigilance and the need to confront sin in our lives with the same seriousness.

and strike them dead
The phrase "strike them dead" translates from the Hebrew "והכיתם" (vehikitem), which means to smite or kill. This severe command reflects the gravity of the situation Israel faced. The Midianites had not only led Israel into sin but had also become a stumbling block to their relationship with God. In the broader biblical narrative, this act of judgment serves as a sobering reminder of the consequences of sin and the holiness of God. It highlights the seriousness with which God views idolatry and unfaithfulness. For the believer, it is a call to recognize the destructive power of sin and the importance of living a life set apart for God. This passage challenges us to consider the areas in our lives where we may need to take decisive action to remove influences that lead us away from God.

For they harassed you
The Hebrew root for "harassed" is "tsarar," which conveys a sense of distress, trouble, or affliction. Historically, the Israelites faced numerous challenges from surrounding nations, and this harassment was not merely physical but spiritual and moral. The Midianites, through their cunning, sought to undermine Israel's covenant relationship with God. This serves as a reminder of the spiritual warfare believers face, where external pressures can lead to internal compromise.

with their wiles
"Wiles" translates from the Hebrew "nakhash," meaning enchantments or cunning strategies. The Midianites used deceitful tactics to lead the Israelites astray, particularly through seduction and idolatry. This highlights the subtlety of sin and the importance of discernment. In a modern context, believers are called to be vigilant against the deceptive allure of worldly temptations that can lead them away from God's truth.

when they deceived you
The act of deception here is rooted in the Hebrew "nasha," which means to lead astray or beguile. This deception was not just a simple trick but a calculated effort to cause Israel to sin against God. It underscores the danger of false teachings and the need for a firm foundation in Scripture to avoid being led astray.

in the matter of Peor
Peor refers to the location associated with the worship of Baal, a false god. The "matter of Peor" was a significant event where the Israelites were enticed into idolatry and immorality. This incident serves as a cautionary tale about the consequences of turning away from God and the importance of faithfulness to His commandments.

and in the matter of Cozbi
Cozbi, a Midianite woman, played a pivotal role in the seduction of Israel. Her involvement signifies the personal and relational aspects of sin, where individual actions can have communal repercussions. This reminds believers of the impact of personal choices on the broader community of faith.

the daughter of the Midianite leader
Cozbi's identity as the daughter of a leader emphasizes the strategic nature of the Midianite's plan. It was not a random act but a deliberate attempt to infiltrate and corrupt Israel from within. This highlights the importance of godly leadership and the influence leaders have on their followers.

their sister who was killed
The phrase "their sister" indicates a familial connection, suggesting that the Midianites were united in their opposition to Israel. Cozbi's death was a direct result of her actions, serving as a sobering reminder of the wages of sin. It also points to the justice of God, who upholds righteousness and punishes iniquity.

on the day the plague came
The plague was a divine judgment from God in response to Israel's sin. It serves as a powerful reminder of God's holiness and the seriousness of sin. The timing of the plague underscores the immediacy of God's response to unfaithfulness, urging believers to live in obedience and reverence.

because of Peor
The phrase "because of Peor" reiterates the cause of the judgment: idolatry and immorality. It serves as a call to repentance and a return to covenant faithfulness. For contemporary believers, it is a reminder to guard against idolatry in all its forms and to remain steadfast in their devotion to God.