Numbers 25 6

Numbers 25:6 kjv

And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.

Numbers 25:6 nkjv

And indeed, one of the children of Israel came and presented to his brethren a Midianite woman in the sight of Moses and in the sight of all the congregation of the children of Israel, who were weeping at the door of the tabernacle of meeting.

Numbers 25:6 niv

Then an Israelite man brought into the camp a Midianite woman right before the eyes of Moses and the whole assembly of Israel while they were weeping at the entrance to the tent of meeting.

Numbers 25:6 esv

And behold, one of the people of Israel came and brought a Midianite woman to his family, in the sight of Moses and in the sight of the whole congregation of the people of Israel, while they were weeping in the entrance of the tent of meeting.

Numbers 25:6 nlt

Just then one of the Israelite men brought a Midianite woman into his tent, right before the eyes of Moses and all the people, as everyone was weeping at the entrance of the Tabernacle.

Numbers 25 verses

Numbers 25 6 Meaning

Numbers 25:6 describes a startling act of brazen defiance: while the congregation of Israel was mourning at the entrance of the Tent of Meeting because of a divinely sent plague for their apostasy at Baal-Peor, an Israelite man openly brought a Midianite woman into his family, performing an act of spiritual and physical immorality in plain sight of Moses and all the people. This deed was a direct public challenge to God's holiness and His covenant with Israel.

Numbers 25 6 Context

Numbers chapter 25 details a grave moment in Israel's wilderness journey after their victorious battle with King Arad. The immediate context of verse 6 is the widespread apostasy at Baal-Peor, where Israelite men engaged in sexual immorality with Moabite women and worshipped their gods (Nu 25:1-3). This betrayal of their covenant with YHWH provoked divine wrath, resulting in a plague that was already killing thousands of Israelites (Nu 25:3, 9). Moses had commanded the leaders to execute those who had participated in this idolatry. It was in this precise moment of national crisis, repentance, and divine judgment—when the people were literally weeping in remorse—that Zimri's brazen act occurred, escalating the sin from passive participation to active, public defiance right in the presence of the divine tabernacle. This act brought the sin from individual secret actions to open, contemptuous rebellion.

Numbers 25 6 Word Analysis

• And behold (וְהִנֵּה, ve-hinneh): This interjection emphasizes a sudden, dramatic, and significant event. It calls for immediate attention to something startling and unexpected, highlighting the audacity of the man's action in that specific, solemn moment.
• one of the people of Israel (אִישׁ מִבְּנֵי יִשְׂרָאֵל, ish mib'nei Yisra'el): This specifies that the perpetrator was not a foreigner, but an Israelite, one belonging to the very covenant community under judgment. Though unnamed initially, this stresses the internal nature of the rebellion, making it a betrayal from within. Later identified as Zimri, a prince from the tribe of Simeon, highlighting the serious leadership failure (Nu 25:14).
• came and brought (בָּא וַיַּקְרֵב, ba vayi'qrev): Denotes deliberate action. The Hebrew verb yaqrev (from qarab) often implies bringing an offering or bringing near, particularly in cultic contexts. Here, it is an "offering" of defilement and sin, boldly "bringing near" that which is explicitly forbidden and polluting, in direct challenge to God's holiness.
• a Midianite woman (אֶת הַמִּדְיָנִית, et ha-midyanit): Identifies her as foreign and from a people intricately involved in enticing Israel to sin (Nu 31:16). Marriage or sexual union with Midianites was a direct violation of God's commands against mingling with idolatrous nations, designed to prevent Israel from falling into their detestable practices (Deu 7:3-4). She is later identified as Cozbi, a chieftain's daughter, underscoring the political and social audacity of Zimri's act (Nu 25:15).
• to his brothers: The phrase indicates a public, open display to his kinsmen and the broader community, not a discreet or private transgression. This made his act a blatant affront, potentially inviting others to emulate him and certainly compounding the shame and public defilement.
• in the sight of Moses and in the sight of all the congregation of the people of Israel: This emphasizes the sheer contempt for authority and spiritual discipline. The act was performed deliberately, in the full, open view of their divinely appointed leader and the entire assembled community. It was an act of open defiance against God’s prophet and God’s people.
• while they were weeping (וְהֵם בֹּכִים, ve-hem bokhim): This stark contrast underscores the audacity of Zimri's sin. The community was mourning the plague sent by God, an act of communal grief and possibly repentance. To introduce new sin at this solemn, repentant moment demonstrates a profound lack of remorse, empathy, and reverence for God's judgment and presence.
• in the entrance of the tent of meeting (אֶל פֶּתַח אֹהֶל מוֹעֵד, el petach ohel mo'ed): The Tent of Meeting (Tabernacle) was the focal point of God's presence among His people, representing His holiness and the place of atonement. To perform such an act of sexual immorality and idolatrous association at its very threshold was an act of extreme blasphemy and defilement, bringing the abhorrent directly into the face of divine sanctity.

Numbers 25 6 Bonus Section

• The episode highlights the deceptive nature of sin; despite witnessing divine judgment, some remain unrepentant and even escalate their rebellion.
• The brazenness of Zimri’s act served as a litmus test for the spiritual condition of Israel, revealing both deep seated rebellion and, ultimately, righteous zeal in Phinehas.
• This verse underscores the profound connection between spiritual apostasy and physical immorality in biblical thought, where abandoning God often leads to degrading human relationships and practices.
• The act was a direct contravention of the covenant which prohibited intermarriage and association with idolatrous practices of the surrounding nations, intended to preserve Israel's distinctive holiness as God's chosen people.
• The severity of the immediate punishment (the plague) and the public nature of Zimri's transgression emphasize God's zero-tolerance for defiant sin in the presence of His holiness.

Numbers 25 6 Commentary

Numbers 25:6 encapsulates the pinnacle of Israel's spiritual rebellion at Baal-Peor, transitioning from communal widespread apostasy to an individual's shockingly blatant act of defiance. The scene painted is one of immense tension: a nation in tears and mourning under divine judgment, while one of its princes, Zimri, mocks their sorrow and God's holiness by openly parading forbidden defilement. This was not a private indiscretion but a public challenge to Moses's leadership, God's law, and the sanctity of the Tabernacle itself, signifying a complete abandonment of reverence for God amidst the very throes of His wrath. The act united sexual sin with idolatrous foreign relations, demonstrating how deep Israel's corruption had become, making the subsequent swift and decisive action of Phinehas both necessary and just to uphold the holiness of God's covenant and turn back the plague. The brazen nature of Zimri's sin served as an immediate provocation for a righteous response, halting the spiritual decay that threatened to consume the nation.