Numbers 25 8

Numbers 25:8 kjv

And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

Numbers 25:8 nkjv

and he went after the man of Israel into the tent and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stopped among the children of Israel.

Numbers 25:8 niv

and followed the Israelite into the tent. He drove the spear into both of them, right through the Israelite man and into the woman's stomach. Then the plague against the Israelites was stopped;

Numbers 25:8 esv

and went after the man of Israel into the chamber and pierced both of them, the man of Israel and the woman through her belly. Thus the plague on the people of Israel was stopped.

Numbers 25:8 nlt

and rushed after the man into his tent. Phinehas thrust the spear all the way through the man's body and into the woman's stomach. So the plague against the Israelites was stopped,

Numbers 25 verses

Numbers 25 8 Meaning

This verse describes the immediate and decisive action of Phinehas, the grandson of Aaron, in response to the flagrant sin of an Israelite man (Zimri) bringing a Midianite woman (Cozbi) into his tent. Phinehas, filled with divine zeal for the Lord's holiness and honor, pursued them into their dwelling place and, with a spear, impaled both of them through their bodies in one swift stroke. This act of righteous judgment brought an immediate cessation to the devastating plague that was afflicting the children of Israel due to their idolatry and sexual immorality with the daughters of Moab and Midian. It signified that the purity of God's covenant community and the sanctity of His moral law had been decisively upheld.

Numbers 25 8 Context

Numbers chapter 25 details a grave crisis in Israel shortly before entering the Promised Land. The chapter opens with Israel settling in Acacia Grove (Shittim) and falling into grievous sin: they "prostituted themselves with the daughters of Moab," participated in their idolatrous feasts, and "bowed down to their gods." Specifically, they worshipped Baal of Peor. This betrayal of the covenant provoked the fierce anger of the Lord, leading to a deadly plague among the people. Moses was commanded to execute the leaders involved in this apostasy. In the midst of this unfolding tragedy, with the plague already killing thousands and the congregation weeping at the entrance to the Tent of Meeting, Zimri, a prince from the tribe of Simeon, brazenly brought a Midianite woman, Cozbi, into his tent in full view of Moses and the weeping assembly. It is at this critical juncture, a public act of defiance and contempt for God's holiness and His laws, that Phinehas is moved by divine zeal to act decisively as described in verse 8, bringing an end to the divine judgment.

Numbers 25 8 Word analysis

• and he went after: (וַיָּבֹא֙ אַחֲרֵ֣י, va-ya-vo' a-cha-rei) Phinehas's action was not passive; he actively pursued them. This signifies determination and immediate, zealous resolve rather than mere observation. It reflects the intensity of his conviction regarding the sin.
• the man of Israel: (אִֽישׁ־יִשְׂרָאֵ֔ל, ish-Yis-ra-eil) Refers to Zimri, son of Salu, a prince of a father’s house among the Simeonites (Num 25:14). Highlighting his status underscores the brazenness and scandalous nature of his public sin. As a leader, his actions had a more corrupting influence.
• into the tent: (אֶל־הַקֻּבָּ֔ה, el-ha-qub-bah) The Hebrew word qubbah is unique to this verse. It refers to a personal dwelling but has been interpreted by scholars as potentially a "dome-shaped tent," a "brothel-tent," or a "cultic tent." This term suggests not just any tent, but a specific structure or chamber where illicit or cultic sexual acts were committed, perhaps even in plain view or with blatant disregard for public decency and holiness. Its specific use highlights the private and profane nature of the sin, now invaded by righteous judgment.
• and thrust: (וַיִּדְקֹ֣ר, va-yid-qor) From the verb daqar (דָּקַר), meaning "to pierce, thrust through, stab." This term is used for a fatal, piercing wound. Its selection emphasizes the lethality and finality of Phinehas's act, signifying that the judgment was decisive and absolute.
• both of them through: Phinehas's weapon (likely a spear or javelin) was long enough to pass through both individuals simultaneously, a vivid portrayal of his zeal and the complete judgment delivered upon them for their shared transgression.
• the man of Israel, and the woman: Naming them again emphasizes that the judgment was precisely executed on the offenders, Zimri and Cozbi, indicating their joint culpability in a deliberate and public act of unfaithfulness.
• through her belly: (אֶל־קֳבָתָ֑הּ, el-qovatah) This specific detail about the piercing through the abdomen highlights the intimate and central nature of their sin (sexual immorality) being directly confronted by the judgment. It underscores the decisive and complete nature of their death.

Words-group analysis:

• "and he went after the man of Israel into the tent": This phrase depicts Phinehas's courageous and zealous pursuit of sin into its hidden place. It’s a pursuit of righteousness against flagrant defiance, implying an intervention when the general assembly was weeping but paralyzed by shock or fear.
• "and thrust both of them through...through her belly": This describes the precise and lethal execution of divine judgment. The directness and single act on both offenders signify immediate retribution and a swift end to the ongoing blasphemy, specifically targeting the core of their immoral act.
• "So the plague was stayed from the children of Israel": This concluding statement reveals the immediate, tangible, and positive outcome of Phinehas's zeal. His single, drastic act of enforcing God's righteous standard had a redemptive effect on the entire community, bringing an immediate cessation to God's judgment upon the nation. It highlights that the cessation of judgment often requires a righteous response to sin.

Numbers 25 8 Bonus section

Phinehas’s zeal is presented as an enduring principle. God, through the covenant of peace and perpetual priesthood granted to Phinehas and his descendants (Num 25:12-13), cemented the theological concept that rigorous enforcement of God’s holiness and separation from paganism is fundamental to Israel’s well-being. This covenant points typologically to the ultimate High Priest, Jesus Christ, whose ultimate zeal for God's holiness led Him to address the sin problem entirely and decisively, not by slaying others, but by offering Himself, thus bringing true peace and an eternal priesthood. This incident serves as a stark reminder that public defiance of God’s laws, especially among His chosen people, invites immediate and severe judgment, but decisive action rooted in holy zeal can avert further wrath and restore favor.

Numbers 25 8 Commentary

Numbers 25:8 is the climax of a dire spiritual crisis. It underscores the severe consequences of syncretism and sexual immorality in the covenant community. Phinehas's action was not a personal vendetta but a Spirit-empowered act of divine justice and priestly intercession. While human anger is often condemned, Phinehas's "zeal" (qana, a divine attribute) was for the purity and holiness of God's Name and His people, demonstrating fidelity to the covenant (Num 25:11). By executing this swift and public judgment upon the unrepentant and defiant sinners, Phinehas acted as a priestly mediator, making "atonement" for the people by appeasing God's wrath and upholding His laws (Num 25:13, Ps 106:30). The immediate cessation of the plague highlights God's acceptance of this decisive act as an expiation, stopping the contagion of sin and its physical manifestation. It reveals that the severing of unholiness within the community can lead to divine grace and restoration.

Practical examples:

• Maintaining Purity: A church discerningly taking strong action against blatant, unrepentant sin among its leaders or members, not out of malice but out of zeal for God's holiness and the protection of the community from spiritual decay (e.g., Excommunicating an unrepentant, immoral leader to restore congregational purity).
• Courageous Righteousness: An individual, when witnessing blatant defiance of God's commands within a community (like a public compromise of Christian values), courageously taking a stand for righteousness, even if unpopular, thus prompting introspection and potential change.