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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Israel, having escaped the curse of Balaam, here sustains a great deal of damage and reproach by the counsel of Balaam, who, it seems, before he left Balak, put him into a more effectual way than that which Balak thought of to separate between the Israelites and their God. "The Lord will not be prevailed with by Balaam's charms to ruin them; try if they will not be prevailed with by the charms of the daughters of Moab to ruin themselves." None are more fatally bewitched than those that are bewitched by their own lusts. Here is, I. The sin of Israel; they were enticed by the daughters of Moab both to whoredom and to idolatry, ver. 1-3. II. The punishment of this sin by the hand of the magistrate (ver. 4, 5) and by the immediate hand of God, ver. 9. III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent sinners, ver. 6, 8, 14, 15. IV. God's commendation of the zeal of Phinehas, ver. 10-13. V. Enmity put between the Israelites and the Midianites, their tempters, as at first between the woman and the serpent, ver. 16, &c.
Adam Clarke: Commentary on the Bible - 1831
While Israel abode in Shittim the people commit whoredom with the daughters of Moab, Num 25:1. They become idolaters, Num 25:2. The anger of the Lord is kindled against them, and he commands the ringleaders to be hanged, Num 25:3, Num 25:4. Moses causes the judges to slay the transgressors, Num 25:5. Zimri, one of the Israelitish princes of the tribe of Simeon, brings a Midianitish princess, named Cozbi, into his tent, while the people are deploring their iniquity before the tabernacle, Num 25:6. Phinehas, the son of Eleazar, incensed by this insult to the laws and worship of God, runs after them and pierces them both with a javelin, Num 25:7, Num 25:8. Twenty-four thousand die of the plague, sent as a punishment for their iniquity, Num 25:9. The Lord grants to Phinehas a covenant of peace and an everlasting priesthood, Num 25:10-13. The name and quality of the Israelitish man and Midianitish woman, Num 25:14, Num 25:15. God commands the Israelites to vex and smite the Midianites, who had seduced them to the worship of Baal-peor, Num 25:16-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 25:1, Israel at Shittim commit whoredom and idolatry; Num 25:6, Phinehas kills Zimri and Cozbi; Num 25:10, God therefore gives him an everlasting priesthood; Num 25:16, The Midianites are to be vexed.
John Gill
INTRODUCTION TO NUMBERS 25
The contents of this chapter are, the sin of the people of Israel, their whoredom and idolatry, Num 25:1, their punishment for it, multitudes being slain, Num 25:4, whose number is given, Num 25:9, the zeal of Phinehas in slaying two notorious offenders, Num 25:6, whose names are observed, Num 25:14 for which he is commended, and the covenant of priesthood was given and confirmed unto him, Num 25:10, and the chapter is concluded with an order to vex the Midianites, for vexing Israel with their wiles, Num 25:16.
25:125:1: Եւ բանակեցաւ Իսրայէլ ՚ի Սատտիմ. եւ պղծեցաւ ժողովուրդն պոռնկել ընդ դստերսն Մովաբու[1445]։ [1445] Ոմանք. Իսրայէլ ՚ի Սատտիիմ։
1 Իսրայէլացիները բանակատեղի դրեցին Սատտիմում եւ պղծուեցին այնտեղ մովաբացիների դուստրերի հետ պոռնկանալով:
25 Իսրայէլ Սատիմի մէջ բանակեցաւ, ժողովուրդը Մովաբի աղջիկներուն հետ սկսաւ պոռնկութիւն ընել։
Եւ բանակեցաւ Իսրայէլ ի Սատտիմ. եւ պղծեցաւ ժողովուրդն պոռնկել ընդ դստերսն Մովաբու:

25:1: Եւ բանակեցաւ Իսրայէլ ՚ի Սատտիմ. եւ պղծեցաւ ժողովուրդն պոռնկել ընդ դստերսն Մովաբու[1445]։
[1445] Ոմանք. Իսրայէլ ՚ի Սատտիիմ։
1 Իսրայէլացիները բանակատեղի դրեցին Սատտիմում եւ պղծուեցին այնտեղ մովաբացիների դուստրերի հետ պոռնկանալով:
25 Իսրայէլ Սատիմի մէջ բանակեցաւ, ժողովուրդը Մովաբի աղջիկներուն հետ սկսաւ պոռնկութիւն ընել։
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25:11: И жил Израиль в Ситтиме, и начал народ блудодействовать с дочерями Моава,
25:1 καὶ και and; even κατέλυσεν καταλυω dislodge; lodge Ισραηλ ισραηλ.1 Israel ἐν εν in Σαττιν σαττιν and; even ἐβεβηλώθη βεβηλοω profane ὁ ο the λαὸς λαος populace; population ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved εἰς εις into; for τὰς ο the θυγατέρας θυγατηρ daughter Μωαβ μωαβ Mōab; Moav
25:1 וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בַּ ba בְּ in † הַ the שִּׁטִּ֑ים ššiṭṭˈîm שִׁטִּים Shittim וַ wa וְ and יָּ֣חֶל yyˈāḥel חלל defile הָ hā הַ the עָ֔ם ʕˈām עַם people לִ li לְ to זְנֹ֖ות zᵊnˌôṯ זנה fornicate אֶל־ ʔel- אֶל to בְּנֹ֥ות bᵊnˌôṯ בַּת daughter מֹואָֽב׃ môʔˈāv מֹואָב Moab
25:1. morabatur autem eo tempore Israhel in Setthim et fornicatus est populus cum filiabus MoabAnd Israel at that time abode in Settim, and the people committed fornication with the daughters of Moab,
1. And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab:
25:1. Now Israel, at that time, dwelt in Shittim, and the people were fornicating with the daughters of Moab,
25:1. And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab:

1: И жил Израиль в Ситтиме, и начал народ блудодействовать с дочерями Моава,
25:1
καὶ και and; even
κατέλυσεν καταλυω dislodge; lodge
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Σαττιν σαττιν and; even
ἐβεβηλώθη βεβηλοω profane
ο the
λαὸς λαος populace; population
ἐκπορνεῦσαι εκπορνευω prostitute out / herself; depraved
εἰς εις into; for
τὰς ο the
θυγατέρας θυγατηρ daughter
Μωαβ μωαβ Mōab; Moav
25:1
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בַּ ba בְּ in
הַ the
שִּׁטִּ֑ים ššiṭṭˈîm שִׁטִּים Shittim
וַ wa וְ and
יָּ֣חֶל yyˈāḥel חלל defile
הָ הַ the
עָ֔ם ʕˈām עַם people
לִ li לְ to
זְנֹ֖ות zᵊnˌôṯ זנה fornicate
אֶל־ ʔel- אֶל to
בְּנֹ֥ות bᵊnˌôṯ בַּת daughter
מֹואָֽב׃ môʔˈāv מֹואָב Moab
25:1. morabatur autem eo tempore Israhel in Setthim et fornicatus est populus cum filiabus Moab
And Israel at that time abode in Settim, and the people committed fornication with the daughters of Moab,
25:1. Now Israel, at that time, dwelt in Shittim, and the people were fornicating with the daughters of Moab,
25:1. And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: «Ситтим» (Абель-Ситтим) — поле акаций.

Упоминается в 49: ст. XXXIII гл. кн. Чис и в 1: ст. II:1: ст. III гл. кн. Нав.

Сладострастные оргии входили в число обрядов поклонения некоторым божествам халдейской религии, распространившейся в Финикии и Ханаане.

Зная грубочувственный характер еврейского народа, Валаам не сомневался, что вожделения (Чис XXVI:16; см. И. Флав., Древн. IV:6) чувственных удовольствий заставят израильтян забыть Иегову и соблудить в честь богов иных. «И начал народ блудодействовать с дочерями Моава, и прилепился Израиль к Ваал-Фегору».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Sin of Israel.B. C. 1452.
1 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. 2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. 3 And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel. 4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel. 5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor.
Here is, I. The sin of Israel, to which they were enticed by the daughters of Moab and Midian; they were guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, v. 3. Not all, nor the most, but very many, were taken in this snare. Now concerning this observe, 1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev. ii. 14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: those are smitten with this harlots that could not be smitten with his sword. Note, We are more endangered by the charms of a smiling world than by the terrors of a frowning world. 2. That the daughters of Moab were their tempters and conquerors. Ever since Eve was first in the transgression the fairer sex, though the weaker, has been a snare to many; yea strong men have been wounded and slain by the lips of the strange woman (Prov. vii. 26), witness Solomon, whose wives were shares and nets to him Eccl. vii. 26. 3. That whoredom and idolatry went together. They first defiled and debauched their consciences, by committing lewdness with the women, and then were easily drawn, in complaisance to them, and in contempt of the God of Israel, to bow down to their idols. And they were more likely to do so if, as it is commonly supposed, and seems probable by the joining of them together, the uncleanness committed was a part of the worship and service performed to Baal-peor. Those that have broken the fences of modesty will never be held by the bonds of piety, and those that have dishonoured themselves by fleshly lusts will not scruple to dishonour God by idolatrous worships, and for this they are justly given up yet further to vile affections. 4. That by eating of the idolatrous sacrifices they joined themselves to Baal-peor to whom they were offered, which the apostle urges as a reason why Christians should not eat things offered to idols, because thereby they had fellowship with the devils to whom they were offered, 1 Cor. x. 20. It is called eating the sacrifices of the dead (Ps. cvi. 28), not only because the idol itself was a dead thing, but because the person represented by it was some great hero, who since his death was deified, as saints in the Roman church are canonized. 5. It was great aggravation of the sin that Israel abode in Shittim, where they had the land of Canaan in view, and were just ready to enter and take possession of it. It was the highest degree of treachery and ingratitude to be false to their God, whom they had found so faithful to them, and to eat of idol-sacrifices when they were ready to be feasted so richly on God's favours.
II. God's just displeasure against them for this sin. Israel's whoredoms did that which all Balaam's enchantments could not do, they set God against them; now he was turned to be their enemy, and fought against them. So many of the people, nay, so many of the princes, were guilty, that the sin became national, and for it God was wroth with the whole congregation. 1. A plague immediately broke out, for we read of the staying of it (v. 8), and of the number that died of it (v. 9), but no mention of the beginning of it, which therefore must be implied in those words (v. 3), The anger of the Lord was kindled against Israel. It is said expressly (Ps. cvi. 29), The plague broke in. Note, Epidemical diseases are the fruits of God's anger, and the just punishments of epidemical sins; one infection follows the other. The plague, no doubt, fastened on those that were most guilty, who were soon made to pay dearly for their forbidden pleasures; and though now God does not always plague such sinners, as he did here, yet that word of God will be fulfilled, If any man defile the temple of God, him shall God destroy, 1 Cor. iii. 17. 2. The ringleaders are ordered to be put to death by the hand of public justice, which will be the only way to stay the plague (v. 4): Take the heads of the people (that is, of that part of the people that went out of the camp of Israel into the country of Moab, to join in their idolatries)--take them and hang them up before the sun, as sacrifices to God's justice, and for a terror to the rest of the people. The judges must first order them to be slain with the sword (v. 5), and their dead bodies must be hanged up, that the stupid Israelites, seeing their leaders and princes so severely punished for their whoredom and idolatry, without any regard to their quality, might be possessed with a sense of the evil of the sin and the terror of God's wrath against them. Ringleaders in sin ought to be made examples of justice.
Albert Barnes: Notes on the Bible - 1834
25:1: The records of the neighboring cities of the plain, and the circumstances of the origin of Moab (Gen 19:30 ff) suggest that the people among whom Israel was now thrown were more than ordinarily licentious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: Shittim: Num 33:49; Jos 2:1, Jos 3:1; Mic 6:5
the people: Num 31:15, Num 31:16; Ecc 7:26; Co1 10:8
Carl Friedrich Keil and Franz Delitzsch
25:1
The Lord had defended His people Israel from Balaam's curse; but the Israelites themselves, instead of keeping the covenant of their God, fell into the snares of heathen seduction (Num 25:1, Num 25:2). Whilst encamped at Shittim, in the steppes of Moab, the people began to commit whoredom with the daughters of Moab: they accepted the invitations of the latter to a sacrificial festival of their gods, took part in their sacrificial meals, and even worshipped the gods of the Moabites, and indulged in the licentious worship of Baal-Peor. As the princes of Midian, who were allied to Moab, had been the advisers and assistants of the Moabitish king in the attempt to destroy the Israelites by a curse of God; so now, after the failure of that plan, they were the soul of the new undertaking to weaken Israel and render it harmless, by seducing it to idolatry, and thus leading it into apostasy from its God. But it was Balaam, as is afterwards casually observed in Num 31:16, who first of all gave this advice. This is passed over here, because the point of chief importance in relation to the object of the narrative, was not Balaam's share in the proposal, but the carrying out of the proposal itself. The daughters of Moab, however, also took part in carrying it out, by forming friendly associations with the Israelites, and then inviting them to their sacrificial festival. They only are mentioned in Num 25:1, Num 25:2, as being the daughters of the land. The participation of the Midianites appears first of all in the shameless licentiousness of Cozbi, the daughter of the Midianitish prince, from which we not only see that the princes of Midian performed their part, but obtain an explanation of the reason why the judgment upon the crafty destroyers of Israel was to be executed upon the Midianites.
(Note: Consequently there is no discrepancy between Num 25:1-5 and Num 25:6-18, to warrant the violent hypothesis of Knobel, that there are two different accounts mixed together in this chapter-An Elohistic account in Num 25:6-18, of which the commencement has been dropped, and a Jehovistic account in Num 25:1-5, of which the latter part has been cut off. The particular points adduced in proof of this fall to the ground, when the history is correctly explained; and such assertions as these, that the name Shittim and the allusion to the judges in Num 25:5, and to the wrath of Jehovah in Num 25:3 and Num 25:4, are foreign to the Elohist, are not proofs, but empty assumptions.)
Shittim, an abbreviation of Abel-Shittim (see at Num 22:1), to which the camp of the Israelites in the steppes of Moab reached (Num 33:49), is mentioned here instead of Arboth-Moab, because it was at this northern point of the camp that the Israelites came into contact with the Moabites, and that the latter invited them to take part in their sacrificial meals; and in Josh 2:1 and Josh 3:1, because it was from this spot that the Israelites commenced the journey to Canaan, as being the nearest to the place where they were to pass through the Jordan. זנה, construed with אל, as in Ezek 16:28, signifies to incline to a person, to attach one's self to him, so as to commit fornication. The word applies to carnal and spiritual whoredom. The lust of the flesh induced the Israelites to approach the daughters of Moab, and form acquaintances and friendships with them, in consequence of which they were invited by them "to the slain-offerings of their gods," i.e., to the sacrificial festivals and sacrificial meals, in connection with which they also "adored their gods," i.e., took part in the idolatrous worship connected with the sacrificial festival. These sacrificial meals were celebrated in honour of the Moabitish god Baal-Peor, so that the Israelites joined themselves to him. צמד, in the Niphal, to bind one's self to a person. Baal-Peor is the Baal of Peor, who was worshipped in the city of Beth-Peor (Deut 3:29; Deut 4:46; see at Num 23:28), a Moabitish Priapus, in honour of whom women and virgins prostituted themselves. As the god of war, he was called Chemosh (see at Num 21:29).
Geneva 1599
25:1 And Israel abode in Shittim, and the people began to commit whoredom with the (a) daughters of Moab.
(a) With the women.
John Gill
25:1 And Israel abode in Shittim,.... A place in the plains of Moab, so called from the shittim wood, which grew here in great abundance, so often mentioned in the building of the tabernacle; which was a sort of white thorn, or rather the acacia tree, since there was scarcely any thing else grew in the deserts of Arabia; see Gill on Ex 25:5 its full name was Abelshittim, Num 33:49, here the Israelites abode even to the death of Moses, for this was their last station in the wilderness; they were now on the borders of the land of Canaan, and just ready to enter into it, which is an aggravation of the sins they here fell into, and are next observed:
and the people began to commit whoredom with the daughters of Moab; and of Midian also, as appears from Num 25:6 by the advice of Balaam, the Moabites and Midianites found ways and means to become familiar with the Israelites, and to introduce their daughters into their company and conversation, and being ensnared and enamoured with them, they were drawn to commit lewdness with them, and hereby were led on to commit other abominations, which brought the divine displeasure upon them; so that what they dared not attempt by war, and could not effect by sorceries and divinations, they accomplished by those iniquitous arts, namely, bringing the wrath, the curse, and plague of God upon them.
John Wesley
25:1 Shittim - And this was their last station, from whence they passed immediately into Canaan. This is noted as a great aggravation of their sin, that they committed it, when God was going to put them into the possession of their long - expected land. The people - Many of them. Whoredom - Either because they prostituted themselves to them upon condition of worshipping their God: or because their filthy God was worshipped by such filthy acts, as Priapus and Venus were. The daughters of Moab - And of Midian too; for both these people being confederated in this wicked design, the one is put for the other, and the daughters of Moab may be named, either because they began the transgression, or because they were the chief persons, possibly, the relations or courtiers of Balak.
Robert Jamieson, A. R. Fausset and David Brown
25:1 THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
Israel abode in Shittim--a verdant meadow, so called from a grove of acacia trees which lined the eastern side of the Jordan. (See Num 33:49).
25:225:2: Եւ կոչեցին զնոսա ՚ի զոհս կռոց իւրեանց, եւ եկե՛ր ժողովուրդն ՚ի զոհից նոցա, եւ երկի՛ր պագին կռոց նոցա։
2 Մովաբացի կանայք իսրայէլացիներին հրաւիրեցին իրենց կուռքերի պատուին զոհ մատուցելու ծէսին: Իսրայէլացիները կերան մովաբացիների մատուցած զոհերից ու երկրպագեցին նրանց կուռքերին:
2 Անոնք ժողովուրդը հրաւիրեցին իրենց աստուածներուն զոհերուն։ Ժողովուրդը զոհերէն ուտելով անոնց աստուածներուն երկրպագութիւն ըրին։
Եւ կոչեցին զնոսա ի զոհս կռոց իւրեանց. եւ եկեր ժողովուրդն ի զոհից նոցա, եւ երկիր պագին կռոց նոցա:

25:2: Եւ կոչեցին զնոսա ՚ի զոհս կռոց իւրեանց, եւ եկե՛ր ժողովուրդն ՚ի զոհից նոցա, եւ երկի՛ր պագին կռոց նոցա։
2 Մովաբացի կանայք իսրայէլացիներին հրաւիրեցին իրենց կուռքերի պատուին զոհ մատուցելու ծէսին: Իսրայէլացիները կերան մովաբացիների մատուցած զոհերից ու երկրպագեցին նրանց կուռքերին:
2 Անոնք ժողովուրդը հրաւիրեցին իրենց աստուածներուն զոհերուն։ Ժողովուրդը զոհերէն ուտելով անոնց աստուածներուն երկրպագութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
25:22: и приглашали они народ к жертвам богов своих, и ел народ [жертвы их] и кланялся богам их.
25:2 καὶ και and; even ἐκάλεσαν καλεω call; invite αὐτοὺς αυτος he; him ἐπὶ επι in; on ταῖς ο the θυσίαις θυσια immolation; sacrifice τῶν ο the εἰδώλων ειδωλον idol αὐτῶν αυτος he; him καὶ και and; even ἔφαγεν φαγω swallow; eat ὁ ο the λαὸς λαος populace; population τῶν ο the θυσιῶν θυσια immolation; sacrifice αὐτῶν αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him
25:2 וַ wa וְ and תִּקְרֶ֣אןָ ttiqrˈenā קרא call לָ lā לְ to † הַ the עָ֔ם ʕˈām עַם people לְ lᵊ לְ to זִבְחֵ֖י zivḥˌê זֶבַח sacrifice אֱלֹהֵיהֶ֑ן ʔᵉlōhêhˈen אֱלֹהִים god(s) וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat הָ hā הַ the עָ֔ם ʕˈām עַם people וַ wa וְ and יִּֽשְׁתַּחֲוּ֖וּ yyˈištaḥᵃˌûû חוה bow down לֵֽ lˈē לְ to אלֹהֵיהֶֽן׃ ʔlōhêhˈen אֱלֹהִים god(s)
25:2. quae vocaverunt eos ad sacrificia sua at illi comederunt et adoraverunt deos earumWho called them to their sacrifices. And they ate of them, and adored their gods.
2. for they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.
25:2. who called them to their sacrifices. And they ate, and they adored their gods.
25:2. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods:

2: и приглашали они народ к жертвам богов своих, и ел народ [жертвы их] и кланялся богам их.
25:2
καὶ και and; even
ἐκάλεσαν καλεω call; invite
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
τῶν ο the
εἰδώλων ειδωλον idol
αὐτῶν αυτος he; him
καὶ και and; even
ἔφαγεν φαγω swallow; eat
ο the
λαὸς λαος populace; population
τῶν ο the
θυσιῶν θυσια immolation; sacrifice
αὐτῶν αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῶν αυτος he; him
25:2
וַ wa וְ and
תִּקְרֶ֣אןָ ttiqrˈenā קרא call
לָ לְ to
הַ the
עָ֔ם ʕˈām עַם people
לְ lᵊ לְ to
זִבְחֵ֖י zivḥˌê זֶבַח sacrifice
אֱלֹהֵיהֶ֑ן ʔᵉlōhêhˈen אֱלֹהִים god(s)
וַ wa וְ and
יֹּ֣אכַל yyˈōḵal אכל eat
הָ הַ the
עָ֔ם ʕˈām עַם people
וַ wa וְ and
יִּֽשְׁתַּחֲוּ֖וּ yyˈištaḥᵃˌûû חוה bow down
לֵֽ lˈē לְ to
אלֹהֵיהֶֽן׃ ʔlōhêhˈen אֱלֹהִים god(s)
25:2. quae vocaverunt eos ad sacrificia sua at illi comederunt et adoraverunt deos earum
Who called them to their sacrifices. And they ate of them, and adored their gods.
25:2. who called them to their sacrifices. And they ate, and they adored their gods.
25:2. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
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Albert Barnes: Notes on the Bible - 1834
25:2: And they called - i. e., "the daughters of Moab called."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: they called: Exo 34:15, Exo 34:16; Jos 22:17; Kg1 11:1-8; Psa 106:28; Hos 9:10; Co1 10:20; Co1 10:27, Co1 10:28; Co2 6:16, Co2 6:17; Rev 2:14
bowed: Exo 20:5, Exo 23:24; Jos 23:7, Jos 23:16; Kg1 19:18
John Gill
25:2 And they called the people unto the sacrifices of their gods,.... That is, the daughters of Moab and Midian, with whom the children of Israel carried on an unlawful correspondence, invited them, their gallants, to come and partake of the feasts which attended the sacrifices of their idols; for part of what was offered to idols a feast was kept with, to which great numbers were invited, and which was observed with all the circumstances of joy and pleasure imaginable, and which was very ensnaring, especially to young people; and the children of Israel being so much enamoured with the beauty of the Moabitish women, and so strong were their lusts and passions, that they could not refuse the invitation:
and the people did eat: of the things sacrificed to idols, and so became guilty of idolatry, even by so doing, and then when they had eaten and drank, and were merry, they were led on to other acts of idolatry:
and bowed down to their gods: which was a plain and open act of idolatry, whereby they testified their faith in their divinity, their reverence of them, and their homage and obedience to them: Jarchi says, when the evil concupiscence or lust was strong in them, and they solicited the daughters of Moab to hearken to them, and comply with them, they used to take the image of Peor out of their bosom, and said, worship this, signifying that on that condition they would gratify them; and thus whoredom led them on to idolatry, and they committed the one for the sake of being indulged in the other.
John Wesley
25:2 They - The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design by war and witchcraft, fell another way to work, by contracting familiarity with them, and, perceiving their evil inclinations, they, that is, their daughters, invited them. Unto the sacrifices - Unto the feasts which were made of their parts of the sacrifices, after the manner of the Jews and Gentiles too, the participation whereof, was reckoned a participation in the worship of that God to whom the sacrifices were offered. Of their gods - Of their God, Baal - peor, the plural Elohim being here used, as commonly it is, for one God.
25:325:3: Եւ նուիրեցաւ Իսրայէլ Բէլփեգովրայ. եւ բարկացաւ սրտմտութեամբ Տէր ՚ի վերայ Իսրայէլի[1446]։ [1446] Ոմանք. Եւ նուիրեցաւ Իսրայէլ Բէելբեգովրայ։
3 Իսրայէլացիները յարեցին Բէլփեգորին, որի համար Տէրը խիստ բարկացաւ իսրայէլացիների վրայ:
3 Իսրայէլ Բելփեգովրի յարեցաւ, ուստի Տէրոջը բարկութիւնը Իսրայէլին վրայ բորբոքեցաւ։
Եւ նուիրեցաւ Իսրայէլ Բեղփեգովրայ, եւ բարկացաւ սրտմտութեամբ Տէր ի վերայ Իսրայելի:

25:3: Եւ նուիրեցաւ Իսրայէլ Բէլփեգովրայ. եւ բարկացաւ սրտմտութեամբ Տէր ՚ի վերայ Իսրայէլի[1446]։
[1446] Ոմանք. Եւ նուիրեցաւ Իսրայէլ Բէելբեգովրայ։
3 Իսրայէլացիները յարեցին Բէլփեգորին, որի համար Տէրը խիստ բարկացաւ իսրայէլացիների վրայ:
3 Իսրայէլ Բելփեգովրի յարեցաւ, ուստի Տէրոջը բարկութիւնը Իսրայէլին վրայ բորբոքեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:33: И прилепился Израиль к Ваал-Фегору. И воспламенился гнев Господень на Израиля.
25:3 καὶ και and; even ἐτελέσθη τελεω perform; finish Ισραηλ ισραηλ.1 Israel τῷ ο the Βεελφεγωρ βεελφεγωρ and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper κύριος κυριος lord; master τῷ ο the Ισραηλ ισραηλ.1 Israel
25:3 וַ wa וְ and יִּצָּ֥מֶד yyiṣṣˌāmeḏ צמד attach יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to בַ֣עַל פְּעֹ֑ור vˈaʕal pᵊʕˈôr בַּעַל פְּעֹור Baal Peor וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֥ף ʔˌaf אַף nose יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:3. initiatusque est Israhel Beelphegor et iratus DominusAnd Israel was initiated to Beelphegor: upon which the Lord being angry,
3. And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel.
25:3. And Israel was initiated into Baal of Peor. And so the Lord, being angry,
25:3. And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.
And Israel joined himself unto Baal- peor: and the anger of the LORD was kindled against Israel:

3: И прилепился Израиль к Ваал-Фегору. И воспламенился гнев Господень на Израиля.
25:3
καὶ και and; even
ἐτελέσθη τελεω perform; finish
Ισραηλ ισραηλ.1 Israel
τῷ ο the
Βεελφεγωρ βεελφεγωρ and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
κύριος κυριος lord; master
τῷ ο the
Ισραηλ ισραηλ.1 Israel
25:3
וַ wa וְ and
יִּצָּ֥מֶד yyiṣṣˌāmeḏ צמד attach
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
בַ֣עַל פְּעֹ֑ור vˈaʕal pᵊʕˈôr בַּעַל פְּעֹור Baal Peor
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֥ף ʔˌaf אַף nose
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:3. initiatusque est Israhel Beelphegor et iratus Dominus
And Israel was initiated to Beelphegor: upon which the Lord being angry,
25:3. And Israel was initiated into Baal of Peor. And so the Lord, being angry,
25:3. And Israel joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.
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Adam Clarke: Commentary on the Bible - 1831
25:3: Israel joined himself unto Baal-peor - The same as the Priapus of the Romans, and worshipped with the same obscene rites as we have frequently had occasion to remark.
The joining to Baal-peor, mentioned here, was probably what St. Paul had in view when he said, Co2 6:14 : Be ye not unequally yoked together with unbelievers. And this joining, though done even in a matrimonial way, was nevertheless fornication, (see Rev 2:14), as no marriage between an Israelite and a Midianite could be legitimate, according to the law of God. See the propositions at the close of the preceding chapter Num 24:25 (note).
Albert Barnes: Notes on the Bible - 1834
25:3: Joined himself - i. e., by taking part in the sacrificial meals as described in the last verse. Compare Exo 34:15; Co1 10:18. The worship of Baal was attended with the grossest impurity, and indeed partly consisted in it Hos 4:14; Hos 9:10.
Baal-peor - i. e., the Baal worshipped at Peer, the place mentioned in Num 23:28 (compare Baal-meon, Num 32:38). (The identification of this god with Chemosh in Num 21:29 is now given up.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: joined: Num 25:5; Deu 4:3, Deu 4:4; Jos 22:17; Psa 106:28, Psa 106:29; Hos 9:10
the anger: Jos 22:17; Jdg 2:14, Jdg 2:20; Psa 90:11; Jer 17:4
Carl Friedrich Keil and Franz Delitzsch
25:3
And the anger of the Lord burned against the people, so that Jehovah commanded Moses to fetch the heads of the people, i.e., to assemble them together, and to "hang up" the men who had joined themselves to Baal-Peor "before the Lord against the sun," that the anger of God might turn away from Israel. The burning of the wrath of God, which was to be turned away from the people by the punishment of the guilty, as enjoined upon Moses, consisted, as we may see from Num 25:8, Num 25:9, in a plague inflicted upon the nation, which carried off a great number of the people, a sudden death, as in Num 14:37; Num 17:11. הוקיע, from יקע, to be torn apart or torn away (Ges., Winer), refers to the punishment of crucifixion, a mode of capital punishment which was adopted by most of the nations of antiquity (see Winer, bibl. R. W. i. p. 680), and was carried out sometimes by driving a stake into the body, and so impaling them (ἀνασκολοπίζειν), the mode practised by the Assyrians and Persians (Herod. iii. 159, and Layard's Nineveh and its Remains, vol. ii. p. 374, and plate on p. 369), at other times by fastening them to a stake or nailing them to a cross (ἀνασταυροῦν). In the instance before us, however, the idolaters were not impaled or crucified alive, but, as we may see from the word הרגּוּ in Num 25:5, and in accordance with the custom frequently adopted by other nations (see Herzog's Encyclopaedia), they were first of all put to death, and then impaled upon a stake or fastened upon a cross, so that the impaling or crucifixion was only an aggravation of the capital punishment, like the burning in Lev 20:14, and the hanging (תּלה) in Deut 21:22. The rendering adopted by the lxx and Vulgate is παραδειγματίζειν, suspendere, in this passage, and in 2Kings 21:6, 2Kings 21:9, ἐξηλιάζειν (to expose to the sun), and crucifigere. ליהוה, for Jehovah, as satisfaction for Him, i.e., to appease His wrath. אותם (them) does not refer to the heads of the nation, but to the guilty persons, upon whom the heads of the nation were to pronounce sentence.
Geneva 1599
25:3 And Israel (b) joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.
(b) Worshipped the idol of the Moabites, which was in the hill Peor.
John Gill
25:3 And Israel joined himself unto Baalpeor,.... The name of an idol; one of the Baals, Baal being a general name for an idol; and, to distinguish this from other Baals or idols, it was called Peor, either from its opening its mouth in prophecy, as Ainsworth; or from some obscene posture and action used in the worship of it, being, as it is by many thought to be, the same with Priapus; or rather from the mountain Peor, where it was worshipped, as Jupiter is called Jupiter Olympius, Capitolinus, &c. from the mountains where he had a temple, or was worshipped; or from the name of some great personage, called Lord Peor, who was deified after his death; hence these Israelites are said to "eat the sacrifices of the dead", Ps 106:28. Mr. Bedford (t) takes him to be Mizraim the son of Ham, the Osiris of the Egyptians, and the Priapus of other Heathens: and Father Calmet (u) is of opinion that he is the same with Orus, Osiris, and Adonis; and that Pe is only a prepositive article, and that Or is the name, and no other than Orus; but such a criticism the word will not bear: this idol, the chief god of the Moabites, was, in all probability, the same with Chemosh, who is expressly called the abomination of Moab, 3Kings 11:7 of whom See Gill on Jer 48:7 so Chemosh and Peor are thought to be the same by our English poet (w): to him the Israelites joined themselves, forsook the true God in a great measure, and were initiated into the rites of this deity, and constantly attended the worship of it, and cleaved unto it with their hearts and directions, and joined with their harlots in all parts of service performed unto it; See Gill on Hos 9:10,
and the anger of the Lord was kindled against Israel; for no sin is more provoking to God than idolatry, that being so directly opposite to his nature, honour, and glory, as well as to his will and worship; and hereby the end of Balaam and Balak was, in a great measure, answered, and Balaam obtained that by his evil counsel which he could not by all his conjuring; this was seen by the plague sent among them; See Gill on Num 24:14.
(t) Scripture Chronology, p. 267. (u) Dictionary, on word "Baal". (w) "Next Chemos, the obscene dread of Moab's sons, Peor his other name, -----" Milton, B. 1. l. 406, 412.
John Wesley
25:3 Joined himself - The word implies a forsaking God to whom they were joined and a turning to, and strict conjunction with, this false God. Baal - peor - Called Baal, by the name common to many false Gods, and especially to those that represented any of the heavenly bodies, and Peor, either from the hill Peor, where he was worshipped, Num 23:28, rather from a verb signifying to open and uncover, because of the obscene posture in which the idol was set, as Priapus was: or because of the filthiness which was exercised in his worship.
Robert Jamieson, A. R. Fausset and David Brown
25:3 Israel joined himself unto Baal-peor--Baal was a general name for "lord," and Peor for a "mount" in Moab. The real name of the idol was Chemosh, and his rites of worship were celebrated by the grossest obscenity. In participating in this festival, then, the Israelites committed the double offense of idolatry and licentiousness.
25:425:4: Եւ ասէ Տէր ցՄովսէս. Ա՛ռ զամենայն իշխանս ժողովրդեանդ, եւ առակեա՛ զդոսա առաջի Տեառն յանդիման արեգական. եւ դարձցի սրտմտութիւն բարկութեան Տեառն յԻսրայէլէ[1447]։ [1447] Ոմանք. Արեգականն.. բարկութիւն սրտմտութեան Տեառն։
4 Տէրն ասաց Մովսէսին. «Վերցրո՛ւ քո ժողովրդի բոլոր իշխաններին եւ կախի՛ր նրանց Տիրոջ առջեւ՝ արեգակի դէմ, որպէսզի Տիրոջ զայրոյթը վերանայ իսրայէլացիների վրայից»:
4 Եւ Տէրը Մովսէսին ըսաւ. «Ժողովուրդին բոլոր իշխանները ա՛ռ ու զանոնք Տէրոջը առջեւ արեւին դէմ կախէ՛, որպէս զի Տէրոջը սաստիկ բարկութիւնը Իսրայէլէն դառնայ»։
Եւ ասէ Տէր ցՄովսէս. Ա՛ռ զամենայն իշխանս ժողովրդեանդ, եւ առակեա զդոսա առաջի Տեառն յանդիման արեգական, եւ դարձցի սրտմտութիւն բարկութեան Տեառն յԻսրայելէ:

25:4: Եւ ասէ Տէր ցՄովսէս. Ա՛ռ զամենայն իշխանս ժողովրդեանդ, եւ առակեա՛ զդոսա առաջի Տեառն յանդիման արեգական. եւ դարձցի սրտմտութիւն բարկութեան Տեառն յԻսրայէլէ[1447]։
[1447] Ոմանք. Արեգականն.. բարկութիւն սրտմտութեան Տեառն։
4 Տէրն ասաց Մովսէսին. «Վերցրո՛ւ քո ժողովրդի բոլոր իշխաններին եւ կախի՛ր նրանց Տիրոջ առջեւ՝ արեգակի դէմ, որպէսզի Տիրոջ զայրոյթը վերանայ իսրայէլացիների վրայից»:
4 Եւ Տէրը Մովսէսին ըսաւ. «Ժողովուրդին բոլոր իշխանները ա՛ռ ու զանոնք Տէրոջը առջեւ արեւին դէմ կախէ՛, որպէս զի Տէրոջը սաստիկ բարկութիւնը Իսրայէլէն դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:44: И сказал Господь Моисею: возьми всех начальников народа и повесь их Господу перед солнцем, и отвратится от Израиля ярость гнева Господня.
25:4 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs λαβὲ λαμβανω take; get πάντας πας all; every τοὺς ο the ἀρχηγοὺς αρχηγος original; originator τοῦ ο the λαοῦ λαος populace; population καὶ και and; even παραδειγμάτισον παραδειγματιζω make a spectacle αὐτοὺς αυτος he; him κυρίῳ κυριος lord; master ἀπέναντι απεναντι before; contrary τοῦ ο the ἡλίου ηλιος sun καὶ και and; even ἀποστραφήσεται αποστρεφω turn away; alienate ὀργὴ οργη passion; temperament θυμοῦ θυμος provocation; temper κυρίου κυριος lord; master ἀπὸ απο from; away Ισραηλ ισραηλ.1 Israel
25:4 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses קַ֚ח ˈqaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole רָאשֵׁ֣י rāšˈê רֹאשׁ head הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and הֹוקַ֥ע hôqˌaʕ יקע turn אֹותָ֛ם ʔôṯˈām אֵת [object marker] לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart הַ ha הַ the שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun וְ wᵊ וְ and יָשֹׁ֛ב yāšˈōv שׁוב return חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger אַף־ ʔaf- אַף nose יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
25:4. ait ad Mosen tolle cunctos principes populi et suspende eos contra solem in patibulis ut avertatur furor meus ab IsrahelSaid to Moses: Take all the princes of the people, and hang them up on gibbets against the sun: that my fury may be turned away from Israel.
4. And the LORD said unto Moses, Take all the chiefs of the people, and hang them up unto the LORD before the sun, that the fierce anger of the LORD may turn away from Israel.
25:4. said to Moses, “Take all the leaders of the people, and hang them on gallows against the sun, so that my fury may be averted from Israel.”
25:4. And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.
And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel:

4: И сказал Господь Моисею: возьми всех начальников народа и повесь их Господу перед солнцем, и отвратится от Израиля ярость гнева Господня.
25:4
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
λαβὲ λαμβανω take; get
πάντας πας all; every
τοὺς ο the
ἀρχηγοὺς αρχηγος original; originator
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
παραδειγμάτισον παραδειγματιζω make a spectacle
αὐτοὺς αυτος he; him
κυρίῳ κυριος lord; master
ἀπέναντι απεναντι before; contrary
τοῦ ο the
ἡλίου ηλιος sun
καὶ και and; even
ἀποστραφήσεται αποστρεφω turn away; alienate
ὀργὴ οργη passion; temperament
θυμοῦ θυμος provocation; temper
κυρίου κυριος lord; master
ἀπὸ απο from; away
Ισραηλ ισραηλ.1 Israel
25:4
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
קַ֚ח ˈqaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
רָאשֵׁ֣י rāšˈê רֹאשׁ head
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
הֹוקַ֥ע hôqˌaʕ יקע turn
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
הַ ha הַ the
שָּׁ֑מֶשׁ ššˈāmeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
יָשֹׁ֛ב yāšˈōv שׁוב return
חֲרֹ֥ון ḥᵃrˌôn חָרֹון anger
אַף־ ʔaf- אַף nose
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
25:4. ait ad Mosen tolle cunctos principes populi et suspende eos contra solem in patibulis ut avertatur furor meus ab Israhel
Said to Moses: Take all the princes of the people, and hang them up on gibbets against the sun: that my fury may be turned away from Israel.
25:4. said to Moses, “Take all the leaders of the people, and hang them on gallows against the sun, so that my fury may be averted from Israel.”
25:4. And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «Всех начальников народа», согрешивших жертвами и блудом в честь языческого божества, «повесь пред солнцем», т. е. в промежуток времени до захода солнца: по закате солнца тела повешенных должны по закону убираться (Втор XXI:22, 23).
Adam Clarke: Commentary on the Bible - 1831
25:4: Take all the heads of the people, etc. - Meaning the chiefs of those who had transgressed; as if he had said, "Assemble the chiefs and judges, institute an inquiry concerning the transgressors, and hang them who shall be found guilty before the Lord, as a matter required by his justice." Against the sun - in the most public manner, and in daylight. Dr. Kennicott has remarked that the Samaritan and Hebrew texts must be both taken together, to make the sense here complete: And the Lord said unto Moses, Speak unto all the heads of the people; And Let Them Slay The Men That Were Joined To Baal-Peor; and hang them up before the Lord against the sun, etc.
Albert Barnes: Notes on the Bible - 1834
25:4: Take - i. e., assemble the chiefs of the people to thee (compare the phrase "took men," in Num 16:1). The offenders were to be first; slain by the hands of "the judges of Israel" Num 25:5, and afterward hung up "against the sun" (i. e., publicly, openly; compare Sa2 12:12) as an aggravation of their punishment. This would be done by impaling the body or fastening it to a cross. Compare Deu 21:23 note, and Sa2 21:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: all the heads: Num 25:14, Num 25:15, Num 25:18; Exo 18:25; Deu 4:3; Jos 22:17, Jos 23:2
and hang: Dr. Kennicott remarks, that the Samaritan and Hebrew Texts must be united to make the sense of this verse complete: "And the Lord said unto Moses, Speak unto all the heads of the people; and let them slay the men that were joined to Baal-peor; and hang them up before the Lord, against the sun," etc. Deu 13:6-9, Deu 13:13, Deu 13:15, Deu 21:23; Sa2 21:6, Sa2 21:9; Est 7:9, Est 7:10
that the fierce: Num 25:11; Deu 13:17; Jos 7:25, Jos 7:26; Psa 85:3, Psa 85:4; Jon 3:9
Geneva 1599
25:4 And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD (c) against the sun, that the fierce anger of the LORD may be turned away from Israel.
(c) Openly in the sight of all.
John Gill
25:4 And the Lord said unto Moses,.... Being provoked with the sins of the people, he called to him out of the tabernacle, or out of the cloud:
take all the heads of the people, the princes of the tribes, not to hang them, but to judge those that worshipped Peor, as Jarchi interprets it; though some think that these having sinned, were ordered to be taken and hanged, and made public examples of; but it can hardly be thought, though there were some that might be guilty of the above sins, as Zimri, yet not all of them:
hang them up before the Lord against the sun; that is, those that were guilty of idolatry: the meaning is, and which all the Targums give into, that these heads of the people were to assemble at some proper place, the court of judicature, and order the delinquents to be brought before them, and try, judge, and condemn those they found guilty, and cause them to be hanged somewhere near the tabernacle, and before it, having neglected the worship of God there, and served an idol; and this was to be done openly in the daytime, that all might see and fear; and if it was the sun that was worshipped in this idol, as some think, they were hanged against the sun, to show that the idol they worshipped was not able to deliver them; but, in the face of it, and as it were in defiance of it, they were ordered to be hanged up; and this, according to the Targum of Jonathan, was in the morning against the rising sun, and where they hung all day, and were taken down at sun setting:
that the fierce anger of the Lord may be turned away from Israel; when justice had taken place, and proper punishment was inflicted upon the criminals, whereby a just resentment was made against sin, and God glorified.
John Wesley
25:4 Take all the heads - Take, that is, apprehend, all the heads, that is, the chief, of the people, such as were chief in this transgression, and in place and power, who are singled out to this exemplary punishment for their concurrence with others in this wickedness, which was more odious and mischievous in them. Hang them up before the Lord - To the vindication of God's honour and justice. Against the sun - Publickly, as their sin was publick and scandalous, and speedily, before the sun go down.
Robert Jamieson, A. R. Fausset and David Brown
25:4 The Lord said unto Moses, Take all the heads of the people, and hang them up--Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-peor outrage--the subordinate officers, rulers of tens or hundreds.
before the Lord--for vindicating the honor of the true God.
against the sun--that is, as a mark of public ignominy; but they were to be removed towards sunset (Deut 21:23).
25:525:5: Եւ ասէ Մովսէս ցցեղսն Իսրայէլի. Կոտորեցէ՛ք իւրաքանչիւր զընտանի իւր զնուիրեալ Բէլփեգովրայ։
5 Մովսէսն ասաց իսրայէլացիներին. «Ամէն մէկը թող կոտորի Բէլփեգորին յարած իր հարազատին»:
5 Եւ Մովսէս Իսրայէլի դատաւորներուն ըսաւ. «Ամէն մէկդ մեռցուցէ՛ք ձեր այն մարդիկը, որոնք Բելփեգովրին յարեցան»։
Եւ ասէ Մովսէս [403]ցցեղսն Իսրայելի. Կոտորեցէք իւրաքանչիւր զընտանի իւր զնուիրեալ Բեղփեգովրայ:

25:5: Եւ ասէ Մովսէս ցցեղսն Իսրայէլի. Կոտորեցէ՛ք իւրաքանչիւր զընտանի իւր զնուիրեալ Բէլփեգովրայ։
5 Մովսէսն ասաց իսրայէլացիներին. «Ամէն մէկը թող կոտորի Բէլփեգորին յարած իր հարազատին»:
5 Եւ Մովսէս Իսրայէլի դատաւորներուն ըսաւ. «Ամէն մէկդ մեռցուցէ՛ք ձեր այն մարդիկը, որոնք Բելփեգովրին յարեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
25:55: И сказал Моисей судьям Израилевым: убейте каждый людей своих, прилепившихся к Ваал-Фегору.
25:5 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs ταῖς ο the φυλαῖς φυλη tribe Ισραηλ ισραηλ.1 Israel ἀποκτείνατε αποκτεινω kill ἕκαστος εκαστος each τὸν ο the οἰκεῖον οικειος household member; of the house αὐτοῦ αυτος he; him τὸν ο the τετελεσμένον τελεω perform; finish τῷ ο the Βεελφεγωρ βεελφεγωρ Beelphegōr; Veelfegor
25:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to שֹׁפְטֵ֖י šōfᵊṭˌê שׁפט judge יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִרְגוּ֙ hirᵊḡˌû הרג kill אִ֣ישׁ ʔˈîš אִישׁ man אֲנָשָׁ֔יו ʔᵃnāšˈāʸw אִישׁ man הַ ha הַ the נִּצְמָדִ֖ים nniṣmāḏˌîm צמד attach לְ lᵊ לְ to בַ֥עַל פְּעֹֽור׃ vˌaʕal pᵊʕˈôr בַּעַל פְּעֹור Baal Peor
25:5. dixitque Moses ad iudices Israhel occidat unusquisque proximos suos qui initiati sunt BeelphegorAnd Moses said to the judges of Israel: Let every man kill his neighbours, that have been initiated to Beelphegor.
5. And Moses said unto the judges of Israel, Slay ye every one his men that have joined themselves unto Baal-peor.
25:5. And Moses said to the judges of Israel, “Let each one kill his neighbors, who have been initiated into Baal of Peor.”
25:5. And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.
And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal- peor:

5: И сказал Моисей судьям Израилевым: убейте каждый людей своих, прилепившихся к Ваал-Фегору.
25:5
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
ταῖς ο the
φυλαῖς φυλη tribe
Ισραηλ ισραηλ.1 Israel
ἀποκτείνατε αποκτεινω kill
ἕκαστος εκαστος each
τὸν ο the
οἰκεῖον οικειος household member; of the house
αὐτοῦ αυτος he; him
τὸν ο the
τετελεσμένον τελεω perform; finish
τῷ ο the
Βεελφεγωρ βεελφεγωρ Beelphegōr; Veelfegor
25:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
שֹׁפְטֵ֖י šōfᵊṭˌê שׁפט judge
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִרְגוּ֙ hirᵊḡˌû הרג kill
אִ֣ישׁ ʔˈîš אִישׁ man
אֲנָשָׁ֔יו ʔᵃnāšˈāʸw אִישׁ man
הַ ha הַ the
נִּצְמָדִ֖ים nniṣmāḏˌîm צמד attach
לְ lᵊ לְ to
בַ֥עַל פְּעֹֽור׃ vˌaʕal pᵊʕˈôr בַּעַל פְּעֹור Baal Peor
25:5. dixitque Moses ad iudices Israhel occidat unusquisque proximos suos qui initiati sunt Beelphegor
And Moses said to the judges of Israel: Let every man kill his neighbours, that have been initiated to Beelphegor.
25:5. And Moses said to the judges of Israel, “Let each one kill his neighbors, who have been initiated into Baal of Peor.”
25:5. And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «Судьям Израилевым» — начальствующим лицам в израильских коленах.
Adam Clarke: Commentary on the Bible - 1831
25:5: Slay ye every one his men - In the different departments where you preside over thousands, hundreds, fifties, and tens, slay all the culprits that shall be found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: judges: Exo 18:21, Exo 18:25, Exo 18:26
Slay ye: Exo 22:20, Exo 32:27, Exo 32:28; Deu 13:6, Deu 13:9, Deu 13:13, Deu 13:15, Deu 17:3-5; Kg1 18:40
Carl Friedrich Keil and Franz Delitzsch
25:5
The judges were to put to death every one his men, i.e., such of the evil-doers as belonged to his forum, according to the judicial arrangements instituted in Ex 18. This command of Moses to the judges was not carried out, however, because the matter took a different turn.
Geneva 1599
25:5 And Moses said unto the judges of Israel, Slay ye every one his (d) men that were joined unto Baalpeor.
(d) Let him execute those that are under his charge.
John Gill
25:5 And Moses said unto the judges of Israel,.... Either the same with the heads of the people, or the rulers of thousands, hundreds, fifties, and tens, according to the distribution by the advice of Jethro:
slay ye everyone his men, that were joined unto Baalpeor; all that were under their several districts and jurisdictions, that were found guilty of that crime; these they are ordered to slay, either with their own hands, or rather cause to be slain by proper persons they should appoint to be executioners.
John Wesley
25:5 Every one his men - Those under his charge, for as these seventy were chosen to assist Moses in the government, so doubtless the care and management of the people was distributed among them by just and equal proportions.
Robert Jamieson, A. R. Fausset and David Brown
25:5 judges of Israel--the seventy elders, who were commanded not only to superintend the execution within their respective jurisdictions, but to inflict the punishment with their own hands. (See on 1Kings 15:33).
25:625:6: Եւ ահա այր Իսրայէլացի, գա՛յր ածէր զեղբայր իւր առ կին Մադիանացի յանդիման Մովսիսի, եւ յանդիման ամենայն ժողովրդեան որդւոցն Իսրայէլի. եւ նոքա լային առ դրան խորանին վկայութեան։
6 Մի անգամ մի իսրայէլացի մարդ Մովսէսի ու իսրայէլացի ամբողջ ժողովրդի ներկայութեամբ իր եղբօրը բերեց մի մադիանացի կնոջ մօտ: Իսրայէլացիները լաց էին լինում վկայութեան խորանի դռանը:
6 Ահա Իսրայէլի որդիներէն մէկը եկաւ ու իր եղբայրներուն Մադիանացի կին մը բերաւ՝ Մովսէսին աչքին առջեւ ու Իսրայէլի որդիներուն բոլոր ժողովուրդին առջեւ, երբ անոնք վկայութեան խորանին դրանը քով կու լային։
Եւ ահա այր Իսրայելացի գայր ածէր [404]զեղբայր իւր առ կին Մադիանացի`` յանդիման Մովսիսի եւ յանդիման ամենայն ժողովրդեան որդւոցն Իսրայելի, եւ նոքա լային առ դրան խորանին վկայութեան:

25:6: Եւ ահա այր Իսրայէլացի, գա՛յր ածէր զեղբայր իւր առ կին Մադիանացի յանդիման Մովսիսի, եւ յանդիման ամենայն ժողովրդեան որդւոցն Իսրայէլի. եւ նոքա լային առ դրան խորանին վկայութեան։
6 Մի անգամ մի իսրայէլացի մարդ Մովսէսի ու իսրայէլացի ամբողջ ժողովրդի ներկայութեամբ իր եղբօրը բերեց մի մադիանացի կնոջ մօտ: Իսրայէլացիները լաց էին լինում վկայութեան խորանի դռանը:
6 Ահա Իսրայէլի որդիներէն մէկը եկաւ ու իր եղբայրներուն Մադիանացի կին մը բերաւ՝ Մովսէսին աչքին առջեւ ու Իսրայէլի որդիներուն բոլոր ժողովուրդին առջեւ, երբ անոնք վկայութեան խորանին դրանը քով կու լային։
zohrab-1805▾ eastern-1994▾ western am▾
25:66: И вот, некто из сынов Израилевых пришел и привел к братьям своим Мадианитянку, в глазах Моисея и в глазах всего общества сынов Израилевых, когда они плакали у входа скинии собрания.
25:6 καὶ και and; even ἰδοὺ ιδου see!; here I am ἄνθρωπος ανθρωπος person; human τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐλθὼν ερχομαι come; go προσήγαγεν προσαγω lead toward; head toward τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him πρὸς προς to; toward τὴν ο the Μαδιανῖτιν μαδιανιτις next to; before Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even ἔναντι εναντι next to; in the presence of πάσης πας all; every συναγωγῆς συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel αὐτοὶ αυτος he; him δὲ δε though; while ἔκλαιον κλαιω weep; cry παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
25:6 וְ wᵊ וְ and הִנֵּ֡ה hinnˈē הִנֵּה behold אִישׁ֩ ʔîš אִישׁ man מִ mi מִן from בְּנֵ֨י bbᵊnˌê בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel בָּ֗א bˈā בוא come וַ wa וְ and יַּקְרֵ֤ב yyaqrˈēv קרב approach אֶל־ ʔel- אֶל to אֶחָיו֙ ʔeḥāʸw אָח brother אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּדְיָנִ֔ית mmiḏyānˈîṯ מִדְיָנִי Midianite לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וּ û וְ and לְ lᵊ לְ to עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵי־ bᵊnê- בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הֵ֣מָּה hˈēmmā הֵמָּה they בֹכִ֔ים vōḵˈîm בכה weep פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
25:6. et ecce unus de filiis Israhel intravit coram fratribus suis ad scortum madianitin vidente Mose et omni turba filiorum Israhel qui flebant ante fores tabernaculiAnd behold one of the children of Israel went in before his brethren to a harlot of Madian, in the sight of Moses and of all the children of Israel, who were weeping before the door of the tabernacle.
6. 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, while they were weeping at the door of the tent of meeting.
25:6. And behold, one of the sons of Israel entered, in the sight of his brothers, to a prostitute of Midian, within view of Moses and of all the crowd of the sons of Israel, who were weeping before the door of the tabernacle.
25:6. 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.
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:

6: И вот, некто из сынов Израилевых пришел и привел к братьям своим Мадианитянку, в глазах Моисея и в глазах всего общества сынов Израилевых, когда они плакали у входа скинии собрания.
25:6
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄνθρωπος ανθρωπος person; human
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐλθὼν ερχομαι come; go
προσήγαγεν προσαγω lead toward; head toward
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὴν ο the
Μαδιανῖτιν μαδιανιτις next to; before
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
ἔναντι εναντι next to; in the presence of
πάσης πας all; every
συναγωγῆς συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
αὐτοὶ αυτος he; him
δὲ δε though; while
ἔκλαιον κλαιω weep; cry
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
25:6
וְ wᵊ וְ and
הִנֵּ֡ה hinnˈē הִנֵּה behold
אִישׁ֩ ʔîš אִישׁ man
מִ mi מִן from
בְּנֵ֨י bbᵊnˌê בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בָּ֗א bˈā בוא come
וַ wa וְ and
יַּקְרֵ֤ב yyaqrˈēv קרב approach
אֶל־ ʔel- אֶל to
אֶחָיו֙ ʔeḥāʸw אָח brother
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּדְיָנִ֔ית mmiḏyānˈîṯ מִדְיָנִי Midianite
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וּ û וְ and
לְ lᵊ לְ to
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵי־ bᵊnê- בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הֵ֣מָּה hˈēmmā הֵמָּה they
בֹכִ֔ים vōḵˈîm בכה weep
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
25:6. et ecce unus de filiis Israhel intravit coram fratribus suis ad scortum madianitin vidente Mose et omni turba filiorum Israhel qui flebant ante fores tabernaculi
And behold one of the children of Israel went in before his brethren to a harlot of Madian, in the sight of Moses and of all the children of Israel, who were weeping before the door of the tabernacle.
25:6. And behold, one of the sons of Israel entered, in the sight of his brothers, to a prostitute of Midian, within view of Moses and of all the crowd of the sons of Israel, who were weeping before the door of the tabernacle.
25:6. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6: The Zeal of Phinehas.B. C. 1452.
6 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. 7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; 8 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. 9 And those that died in the plague were twenty and four thousand. 10 And the LORD spake unto Moses, saying, 11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. 12 Wherefore say, Behold, I give unto him my covenant of peace: 13 And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel. 14 Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites. 15 And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian.
Here is a remarkable contest between wickedness and righteousness, which shall be most bold and resolute; and righteousness carries the day, as no doubt it will at last.
I. Never was vice more daring than it was in Zimri, a prince of a chief house in the tribe of Simeon. Such a degree of impudence in wickedness had he arrived at that he publicly appeared leading a Midianitish harlot (and a harlot of quality too like himself, a daughter of a chief house in Midian) in the sight of Moses, and all the good people of Israel. He did not think it enough to go out with his harlot to worship the gods of Moab, but, when he had done that, he brought her with him to dishonour the God of Israel. He not only owned her publicly as his friend, and higher in his favour then any of the daughters of Israel, but openly went with her into the tent, v. 8. The word signifies such a booth or place of retirement as was designed and fitted up for lewdness. Thus he declared his sin as Sodom, as was so far from blushing for it that he rather prided himself in it, and gloried in his shame. All the circumstances concurred to make it exceedingly sinful, exceedingly shameful. 1. It was an affront to the justice of the nation, and bade defiance to that. The judges were ordered to put the criminals to death, but he thought himself too great for them to meddle with, and, in effect, bade them touch him if they durst. He had certainly cast off all fear of God who stood in no awe of the powers which he had ordained to be a terror to evil-doers. 2. It was an affront to the religion of the nation, and put a contempt upon that. Moses, and the main body of the congregation, who kept their integrity, were weeping at the door of the tabernacle, lamenting the sin committed and deprecating the plague begun; they were sanctifying a fast in a solemn assembly, weeping between the porch and the altar, to turn away the wrath of God from the congregation. Then comes Zimri among them, with his harlot in his hand, to banter them, and, in effect, to tell them that he was resolved to fill the measure of sin as fast as they emptied it.
II. Never was virtue more daring than it was in Phinehas. Being aware of the insolence of Zimri, which it is probable, all the congregation took notice of, in a holy indignation at the offenders he rises up from his prayers, takes his sword or half-pike, follows those impudent sinners into their tent, and stabs them both, v. 7, 8. It is not at all difficult to justify Phinehas in what he did; for, being now heir-apparent to the high-priesthood, no doubt he was one of those judges of Israel whom Moses had ordered, by the divine appointment, to slay all those whom they knew to have joined themselves to Baal-peor, so that this gives no countenance at all to private persons, under pretence of zeal against sin, to put offenders to death, who ought to be prosecuted by due course of law. The civil magistrate is the avenger, to execute wrath upon him that doeth evil, and no private person may take his work out of his hand. Two ways God testified his acceptance of the pious zeal of Phinehas:-- 1. He immediately put a stop to the plague, v. 8. Their weeping and praying prevailed not till this piece of necessary justice was done. If magistrates do not take care to punish sin, God will; but their justice will be the best prevention of his judgment, as in the case of Achan, Josh. vii. 13. 2. He put an honour upon Phinehas. Though he did no more than it was his duty to do as a judge, yet because he did it with extraordinary zeal against sin, and for the honour of God and Israel, and did it when the other judges, out of respect to Zimri's character as a prince, were afraid, and declined doing it, therefore God showed himself particularly well pleased with him, and it was counted to him for righteousness, Ps. cvi. 31. There is nothing lost by venturing for God. If Zimri's relations bore him a grudge for it, and his friends might censure him as indiscreet in this violent and hasty execution, what needed he care, while God accepted him? In a good thing we should be zealously affected. (1.) Phinehas, upon this occasion, though a young man, is pronounced his country's patriot and best friend, v. 11. He has turned away my wrath from the children of Israel. So much does God delight in showing mercy that he is well pleased with those that are instrumental in turning away his wrath. This is the best service we can do to our people; and we may contribute something towards it by our prayers, and by our endeavours in our places to bring the wickedness of the wicked to an end. (2.) The priesthood is entailed by covenant upon his family. It was designed him before, but now it was confirmed to him, and, which added much to the comfort and honour of it, it was made the recompence of his pious zeal, v. 12, 13. It is here called an everlasting priesthood, because it should continue to the period of the Old-Testament dispensation, and should then have its perfection and perpetuity in the unchangeable priesthood of Christ, who is consecrated for evermore. By the covenant of peace given him, some understand in general a promise of long life and prosperity, and all good; it seems rather to be meant particularly of the covenant of priesthood, for that is called the covenant of life and peace (Mal. ii. 5), and was made for the preservation of peace between God and his people. Observe how the reward answered the service. By executing justice he had made an atonement for the children of Israel (v. 13), and therefore he and his shall henceforward be employed in making atonement by sacrifice. He was zealous for his God, and therefore he shall have the covenant of an everlasting priesthood. Note, It is requisite that ministers should be not only for God, but zealous for God. It is required of them that they do more than others for the support and advancement of the interests of God's kingdom among men.
Adam Clarke: Commentary on the Bible - 1831
25:6: One of the children of Israel - Zimri, the son of Salu, a prince of a chief family in the tribe of Simeon, Num 25:14, brought a Midianitish woman, Cozbi, daughter of Zur, head over a people of one of the chief families in Midian, Num 25:15. The condition of these two persons plainly proves it to have been a matrimonial alliance, the one was a prince, the other a princess; therefore I must conclude that fornication or whoredom, in the common sense of the word, was not practiced on this occasion. The matter was bad enough, as the marriage was in flat opposition to the law of God; and we need not make it worse by representing the woman as a common prostitute, as the Vulgate and several others have done. In such a case this is absolutely inadmissible. Josephus positively says that Zimri had married Cozbi, Antiq., 1. iv., cap. 6; and if he had not said so, still the thing is nearly self-evident. See Num 24:25 (note).
The children of Israel, who were weeping - This aggravated the crime, because the people were then in a state of great humiliation, because of the late impure and illegal transactions.
Albert Barnes: Notes on the Bible - 1834
25:6: A Midianite woman - literally, "the Midianite woman," the particular one by whom he had been enticed (compare Num 25:15 and Num 31:18). Her high rank proves that Zimri had not fallen in with her by mere chance, but had been deliberately singled out by the Midianites as one whom they must at any price lead astray.
Weeping before the door of the tabernacle - The plague Num 25:9 had already broken out among the people: and the more God-fearing had assembled at the door of the tabernacle of God (compare the marginal reference.) to intercede for mercy, when Zimri committed the fresh and public outrage just described.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: a Midianitish: Num 25:14, Num 25:15, Num 22:4, Num 31:2, Num 31:9-16
in the sight of Moses: Num 15:30, Num 15:31; Deu 29:19-21; Jer 3:3, Jer 8:12, Jer 36:23, Jer 42:15-18, Jer 43:4-7; Jer 44:16, Jer 44:17; Pe2 2:13-15; Jde 1:13
weeping: Jdg 2:4; Ezr 9:1-4, Ezr 10:6-9; Isa 22:12; Eze 9:4-6; Joe 2:17
Carl Friedrich Keil and Franz Delitzsch
25:6
Whilst the heads of the people were deliberating on the subject, and the whole congregation was assembled before the tabernacle, weeping on account of the divine wrath, there came an Israelite, a prince of the tribe of Simeon, who brought a Midianitish woman, the daughter of a Midianitish chief (Num 25:14), to his brethren, i.e., into the camp of the Israelites, before the eyes of Moses and all the congregation, to commit adultery with her in his tent. This shameless wickedness, in which the depth of the corruption that had penetrated into the congregation came to light, inflamed the zeal of Phinehas, the son of Eleazar the high priest, to such an extent, that he seized a spear, and rushing into the tent of the adulterer, pierced both of them through in the very act. הקּבּה, lit., the arched, or arch, is applied here to the inner or hinder division of the tent, the sleeping-room and women's room in the larger tents of the upper classes.
Geneva 1599
25:6 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, (e) who [were] weeping [before] the door of the tabernacle of the congregation.
(e) Repenting that they had offended God.
John Gill
25:6 And, behold, one of the children of Israel came,.... From one of the cities of Moab or Midian, the latter rather, by what follows; where he had been, very probably, to an idolatrous feast, and had eaten of the sacrifices, and worshipped idols, and committed fornication with the daughters of the land; and not content with indulging himself with those impurities at a distance and where he was less known:
brought unto his brethren a Midianitish woman; into his father's family, into a tent where his brethren dwelt:
in the sight of Moses, and in the sight of all the congregation of the children of Israel; in the most open and undisguised manner, into the midst of the camp, passing by Moses, and a great number of the people, who were gathered together on this solemn occasion, to seek the Lord, and humble themselves before him:
who were weeping before the door of the tabernacle of the congregation; the place where the people used to assemble together for religious exercises; here they were weeping and mourning for the sins and abominations that were committed among them, and on account of the punishment inflicted on many of them, by the hand of the civil magistrate, and because of the plague that was broke out upon them, from an angry God; by which it appears, that though there were many who had fallen into those foul sins, yet there were a great number which were not defiled with them, and sighed and cried for the abominations in the midst of them: and because the fact here recorded was such an amazing piece of impudence, the word "behold" is prefixed to the account of it, it being done in such a public, bold, and audacious manner, and at such a time, when so many had been hanged up for it, and the plague of God was broke out among the people on account of it, and good men were bewailing the sin, and the punishment of it; and if this was on a sabbath day, as the Samaritan Chronicle (x) relates, it was a further aggravation of it.
(x) Apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 448.
John Wesley
25:6 One came - This was done, when Moses had given the charge to the Judges, and, as it may seem, before the execution of it; otherwise it is probable he would not have been so foolish to have run upon certain ruin, when the examples were frequent before his eyes. To his brethren - Into the camp of the Israelites. In the sight of Moses - An argument of intolerable impudence and contempt of God and of Moses. Weeping - Bewailing the wickedness of the people, and the dreadful judgments of God, and imploring God's mercy and favour.
Robert Jamieson, A. R. Fausset and David Brown
25:6 behold, one of the children of Israel . . . brought . . . a Midianitish woman--This flagitious act most probably occurred about the time when the order was given and before its execution.
who were weeping before the door of the tabernacle--Some of the rulers and well-disposed persons were deploring the dreadful wickedness of the people and supplicating the mercy of God to avert impending judgments.
25:725:7: Եւ տեսեալ Փենեէսի որդւոյ Եղիազարու որդւոյ Ահարոնի քահանայի, յարեա՛ւ ՚ի միջոյ ժողովրդեանն, եւ առեալ գեղարդն ՚ի ձեռն իւր[1448], [1448] Ոմանք. Փենէհէսի. Փենէհէս։
7 Ահարոն քահանայի որդի Եղիազարի որդի Փենեէսը, տեսնելով դա, վեր կացաւ ժողովրդի միջից եւ իր ձեռքն առնելով տէգը՝
7 Ահարոն քահանային որդիին Եղիազարին որդին Փենէհէս այս բանը տեսնելով՝ ժողովուրդին մէջէն ելաւ ու ձեռքը գեղարդ մը առաւ
Եւ տեսեալ Փենեէսի որդւոյ Եղիազարու որդւոյ Ահարոնի քահանայի, յարեաւ ի միջոյ ժողովրդեանն, եւ առեալ գեղարդն ի ձեռն իւր:

25:7: Եւ տեսեալ Փենեէսի որդւոյ Եղիազարու որդւոյ Ահարոնի քահանայի, յարեա՛ւ ՚ի միջոյ ժողովրդեանն, եւ առեալ գեղարդն ՚ի ձեռն իւր[1448],
[1448] Ոմանք. Փենէհէսի. Փենէհէս։
7 Ահարոն քահանայի որդի Եղիազարի որդի Փենեէսը, տեսնելով դա, վեր կացաւ ժողովրդի միջից եւ իր ձեռքն առնելով տէգը՝
7 Ահարոն քահանային որդիին Եղիազարին որդին Փենէհէս այս բանը տեսնելով՝ ժողովուրդին մէջէն ելաւ ու ձեռքը գեղարդ մը առաւ
zohrab-1805▾ eastern-1994▾ western am▾
25:77: Финеес, сын Елеазара, сына Аарона священника, увидев это, встал из среды общества и взял в руку свою копье,
25:7 καὶ και and; even ἰδὼν οραω view; see Φινεες φινεες son Ελεαζαρ ελεαζαρ Eleazar υἱοῦ υιος son Ααρων ααρων Aarōn; Aaron τοῦ ο the ἱερέως ιερευς priest ἐξανέστη εξανιστημι resurrect out; stand up from ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῆς ο the συναγωγῆς συναγωγη gathering καὶ και and; even λαβὼν λαμβανω take; get σειρομάστην σειρομαστης in τῇ ο the χειρὶ χειρ hand
25:7 וַ wa וְ and יַּ֗רְא yyˈar ראה see פִּֽינְחָס֙ pˈînᵊḥās פִּינְחָס Phinehas בֶּן־ ben- בֵּן son אֶלְעָזָ֔ר ʔelʕāzˈār אֶלְעָזָר Eleazar בֶּֽן־ bˈen- בֵּן son אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וַ wa וְ and יָּ֨קָם֙ yyˈāqom קום arise מִ mi מִן from תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst הָֽ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take רֹ֖מַח rˌōmaḥ רֹמַח lance בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
25:7. quod cum vidisset Finees filius Eleazari filii Aaron sacerdotis surrexit de medio multitudinis et arrepto pugioneAnd when Phinees the son of Eleazar the son of Aaron the priest saw it, he rose up from the midst of the multitude, and taking a dagger,
7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand;
25:7. And when Phinehas the son of Eleazar, the son of Aaron the priest, had seen it, he rose up from the midst of the multitude, and, seizing a dagger,
25:7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw [it], he rose up from among the congregation, and took a javelin in his hand;
And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw [it], he rose up from among the congregation, and took a javelin in his hand:

7: Финеес, сын Елеазара, сына Аарона священника, увидев это, встал из среды общества и взял в руку свою копье,
25:7
καὶ και and; even
ἰδὼν οραω view; see
Φινεες φινεες son
Ελεαζαρ ελεαζαρ Eleazar
υἱοῦ υιος son
Ααρων ααρων Aarōn; Aaron
τοῦ ο the
ἱερέως ιερευς priest
ἐξανέστη εξανιστημι resurrect out; stand up from
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
συναγωγῆς συναγωγη gathering
καὶ και and; even
λαβὼν λαμβανω take; get
σειρομάστην σειρομαστης in
τῇ ο the
χειρὶ χειρ hand
25:7
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
פִּֽינְחָס֙ pˈînᵊḥās פִּינְחָס Phinehas
בֶּן־ ben- בֵּן son
אֶלְעָזָ֔ר ʔelʕāzˈār אֶלְעָזָר Eleazar
בֶּֽן־ bˈen- בֵּן son
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וַ wa וְ and
יָּ֨קָם֙ yyˈāqom קום arise
מִ mi מִן from
תֹּ֣וךְ ttˈôḵ תָּוֶךְ midst
הָֽ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
רֹ֖מַח rˌōmaḥ רֹמַח lance
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
25:7. quod cum vidisset Finees filius Eleazari filii Aaron sacerdotis surrexit de medio multitudinis et arrepto pugione
And when Phinees the son of Eleazar the son of Aaron the priest saw it, he rose up from the midst of the multitude, and taking a dagger,
25:7. And when Phinehas the son of Eleazar, the son of Aaron the priest, had seen it, he rose up from the midst of the multitude, and, seizing a dagger,
25:7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw [it], he rose up from among the congregation, and took a javelin in his hand;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:7: Phinehas: Exo 6:25; Jos 22:30, Jos 22:31; Jdg 20:28
a javelin: Sa1 18:10, Sa1 18:11, Sa1 19:9
John Gill
25:7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it,.... Saw the man pass by in this impudent manner, and his whore with him; his spirit was stirred up, he was filled and fired with zeal for the glory of God, and with an holy indignation against the sin and sinner, and with a just concern for the honour of the righteous law of God; and, to prevent others from falling into the same sin, led by the public example of so great a personage, as it appears afterwards this man was:
he rose up from among the congregation; who were weeping at the door of the tabernacle, or from the midst of the court of judicature, set for trying and judging such persons who were charged with idolatry; for he was not only the son of the high priest and his successor, but a ruler over the Korahites, and had, besides his priestly office, a civil authority, 1Chron 9:20.
and took a javelin in his hand; a spear or pike; the Jews say (y) he snatched it out of the hand of Moses; and, according to Josephus (z), it was a sword; but the word rather signifies an hand pike; this being ready at hand, he took it up and pursued the criminal.
(y) Pirke Eliezer, c. 47. fol. 56. 1. (z) Antiqu. l. 4. c. 6. sect. 12.
25:825:8: եւ եմուտ զհետ առնն Իսրայէլացւոյ ՚ի հնոցն, եւ խոցեաց զերկոսին զայրն Իսրայէլացի՝ եւ զկինն ընդ արգանդ իւր. եւ դադարեա՛ց հարուածն յորդւոցն Իսրայէլի։
8 այդ տղամարդու յետեւից մտաւ անառակ կնոջ սենեակն ու խոցեց երկուսին էլ՝ իսրայէլացի տղամարդուն ու այդ կնոջը՝ իր արգանդից: Այդ ժամանակ էլ դադարեց իսրայէլացիների կոտորածը:
8 Եւ Իսրայելացի մարդուն ետեւէն սենեակը մտաւ ու երկուքն ալ՝ այսինքն Իսրայելացին եւ կինը՝ փորէն խոցեց։ Այսպէս հարուածը Իսրայէլի որդիներէն դադրեցաւ։
եւ եմուտ զհետ առնն Իսրայելացւոյ ի [405]հնոցն, եւ խոցեաց զերկոսին` զայրն Իսրայելացի եւ զկինն ընդ արգանդ իւր. եւ դադարեաց հարուածն յորդւոցն Իսրայելի:

25:8: եւ եմուտ զհետ առնն Իսրայէլացւոյ ՚ի հնոցն, եւ խոցեաց զերկոսին զայրն Իսրայէլացի՝ եւ զկինն ընդ արգանդ իւր. եւ դադարեա՛ց հարուածն յորդւոցն Իսրայէլի։
8 այդ տղամարդու յետեւից մտաւ անառակ կնոջ սենեակն ու խոցեց երկուսին էլ՝ իսրայէլացի տղամարդուն ու այդ կնոջը՝ իր արգանդից: Այդ ժամանակ էլ դադարեց իսրայէլացիների կոտորածը:
8 Եւ Իսրայելացի մարդուն ետեւէն սենեակը մտաւ ու երկուքն ալ՝ այսինքն Իսրայելացին եւ կինը՝ փորէն խոցեց։ Այսպէս հարուածը Իսրայէլի որդիներէն դադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:88: и вошел вслед за Израильтянином в спальню и пронзил обоих их, Израильтянина и женщину в чрево ее: и прекратилось поражение сынов Израилевых.
25:8 εἰσῆλθεν εισερχομαι enter; go in ὀπίσω οπισω in back; after τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the Ισραηλίτου ισραηλιτης Israelite εἰς εις into; for τὴν ο the κάμινον καμινος furnace καὶ και and; even ἀπεκέντησεν αποκεντεω both τόν ο the τε τε both; and ἄνθρωπον ανθρωπος person; human τὸν ο the Ισραηλίτην ισραηλιτης Israelite καὶ και and; even τὴν ο the γυναῖκα γυνη woman; wife διὰ δια through; because of τῆς ο the μήτρας μητρα womb αὐτῆς αυτος he; him καὶ και and; even ἐπαύσατο παυω stop ἡ ο the πληγὴ πληγη plague; stroke ἀπὸ απο from; away υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
25:8 וַ֠ wa וְ and יָּבֹא yyāvˌō בוא come אַחַ֨ר ʔaḥˌar אַחַר after אִֽישׁ־ ʔˈîš- אִישׁ man יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הַ ha הַ the קֻּבָּ֗ה qqubbˈā קֻבָּה women's room וַ wa וְ and יִּדְקֹר֙ yyiḏqˌōr דקר pierce אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two אֵ֚ת ˈʔēṯ אֵת [object marker] אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman אֶל־ ʔel- אֶל to קֳבָתָ֑הּ qᵒvāṯˈāh קֵבָה rennet-bag וַ wa וְ and תֵּֽעָצַר֙ ttˈēʕāṣar עצר restrain הַ ha הַ the מַּגֵּפָ֔ה mmaggēfˈā מַגֵּפָה blow מֵ mē מִן from עַ֖ל ʕˌal עַל upon בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:8. ingressus est post virum israhelitem in lupanar et perfodit ambos simul virum scilicet et mulierem in locis genitalibus cessavitque plaga a filiis IsrahelWent in after the Israelite into the brothel house, and thrust both of them through together, to wit, the man and the woman in the genital parts. And the scourge ceased from the children of Israel.
8. and he went after the man of Israel into the pavilion, 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.
25:8. he entered after the Israelite man, into the brothel, and he pierced both of them at the same time, specifically, the man and the woman at the location of their genitals. And the scourge ceased from among the sons of Israel.
25:8. 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.
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:

8: и вошел вслед за Израильтянином в спальню и пронзил обоих их, Израильтянина и женщину в чрево ее: и прекратилось поражение сынов Израилевых.
25:8
εἰσῆλθεν εισερχομαι enter; go in
ὀπίσω οπισω in back; after
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
Ισραηλίτου ισραηλιτης Israelite
εἰς εις into; for
τὴν ο the
κάμινον καμινος furnace
καὶ και and; even
ἀπεκέντησεν αποκεντεω both
τόν ο the
τε τε both; and
ἄνθρωπον ανθρωπος person; human
τὸν ο the
Ισραηλίτην ισραηλιτης Israelite
καὶ και and; even
τὴν ο the
γυναῖκα γυνη woman; wife
διὰ δια through; because of
τῆς ο the
μήτρας μητρα womb
αὐτῆς αυτος he; him
καὶ και and; even
ἐπαύσατο παυω stop
ο the
πληγὴ πληγη plague; stroke
ἀπὸ απο from; away
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
25:8
וַ֠ wa וְ and
יָּבֹא yyāvˌō בוא come
אַחַ֨ר ʔaḥˌar אַחַר after
אִֽישׁ־ ʔˈîš- אִישׁ man
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֻּבָּ֗ה qqubbˈā קֻבָּה women's room
וַ wa וְ and
יִּדְקֹר֙ yyiḏqˌōr דקר pierce
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵיהֶ֔ם šᵊnêhˈem שְׁנַיִם two
אֵ֚ת ˈʔēṯ אֵת [object marker]
אִ֣ישׁ ʔˈîš אִישׁ man
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
אֶל־ ʔel- אֶל to
קֳבָתָ֑הּ qᵒvāṯˈāh קֵבָה rennet-bag
וַ wa וְ and
תֵּֽעָצַר֙ ttˈēʕāṣar עצר restrain
הַ ha הַ the
מַּגֵּפָ֔ה mmaggēfˈā מַגֵּפָה blow
מֵ מִן from
עַ֖ל ʕˌal עַל upon
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:8. ingressus est post virum israhelitem in lupanar et perfodit ambos simul virum scilicet et mulierem in locis genitalibus cessavitque plaga a filiis Israhel
Went in after the Israelite into the brothel house, and thrust both of them through together, to wit, the man and the woman in the genital parts. And the scourge ceased from the children of Israel.
25:8. he entered after the Israelite man, into the brothel, and he pierced both of them at the same time, specifically, the man and the woman at the location of their genitals. And the scourge ceased from among the sons of Israel.
25:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Пронзил их», следуя чувству ревности о славе имени Божия и указаниям закона о смертной казни идолопоклонников (Лев XX:2; Втор XIII:8, 9). «Право ревнования» — jus. zelotyparum — признается раввинским учением за каждым евреем в случаях опасности соблазна для народа (ср. Ин II:14, 17).

«И прекратилось поражение сынов Израилевых». Кроме казни преступников по приговору Моисея и судей, соблудивший народ был наказан, по-видимому, какой-нибудь опустошительной болезнью.
Adam Clarke: Commentary on the Bible - 1831
25:8: Thrust both of them through - Inspired undoubtedly by the Spirit of the God of justice to do this act, which can never be a precedent on any common occasion. An act something similar occurs in our own history. In 1381, in the minority of Richard II., a most formidable insurrection took place in Kent and Essex; about 100,000 men, chiefly under the direction of Wat Tyler, seized on London, massacred multitudes of innocent people, and were proceeding to the greatest enormities, when the king requiring a conference in Smithfield with the rebel leader, Sir William Walworth, then mayor of London, provoked at the insolence with which Tyler behaved to his sovereign, knocked him off his horse with his mace, after which he was instantly dispatched. While his partisans were bending their bows to revenge the death of their leader, Richard, then only sixteen years of age, rode up to them, and with great courage and presence of mind thus addressed them: "What, my people, will you kill your king! be not concerned for the death of your leader; follow me, and I will be your general." They were suddenly appeased, and the rebellion terminated. The action of Sir William Walworth was that of a zealot, of essential benefit at the time, and justified only by the pressing exigencies of the case.
Albert Barnes: Notes on the Bible - 1834
25:8: Into the tent - The inner recess in the tent, fashioned archwise, and appropriated as the sleeping-chamber and women's apartment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:8: thrust: Num 25:5, Num 25:11; Psa 106:29-31
So the plague: Num 16:46-48; Sa2 24:25; Ch1 21:22
Carl Friedrich Keil and Franz Delitzsch
25:8
Through this judgment, which was executed by Phinehas with holy zeal upon the daring sinners, the plague was restrained, so that it came to an end. The example which Phinehas had made of these sinners was an act of intercession, by which the high priest appeased the wrath of God, and averted the judgment of destruction from the whole congregation ("he was zealous for his God," ויכפּר, Num 25:13). The thought upon which this expression is founded is, that the punishment which was inflicted as a purifying chastisement served as a "covering" against the exterminating judgment (see Herzog's Cyclopaedia).
(Note: Upon this act of Phinehas, and the similar examples of Samuel (1Kings 15:33) and Mattathias (1 Macc. 2:24), the later Jews erected the so-called "zealot right," jus zelotarum, according to which any one, even though not qualified by his official position, possessed the right, in cases of any daring contempt of the theocratic institutions, or any daring violation of the honour of God, to proceed with vengeance against the criminals. (See Salden, otia theol. pp. 609ff., and Buddeus, de jure zelotarum apud Hebr. 1699, and in Oelrich's collect. T. i. Diss. 5.) The stoning of Stephen furnishes an example of this.)
Num 25:9
Twenty-four thousand men were killed by this plague. The Apostle Paul deviates from this statement in 1Cor 10:8, and gives the number of those that fell as twenty-three thousand, probably from a traditional interpretation of the schools of the scribes, according to which a thousand were deducted from the twenty-four thousand who perished, as being the number of those who were hanged by the judges, so that only twenty-three thousand would be killed by the plague; and it is to these alone that Paul refers.
John Gill
25:8 And he went after the man of Israel into the tent,.... Into which he went with his harlot; the word here used is different from what is commonly used for a tent: Aben Ezra observes that in the Kedarene or Arabic language there is a word near to it, which Bochart, putting the article "al" to it, says (a), is "alkobba", from whence is the word "alcove" with us; and Aben Ezra says, there was some little difference between the form of a tent and this, as well as others observe (b) there was in the matter of it, this being of skins and leather, and the other of hair, boughs of trees, &c. the author of Aruch (c) says, it was short, or narrow above and broad below, and interprets it a place in which whores were put; and so it is used in the Talmud (d) for a brothel house, and is so translated here by some interpreters (e):
and thrust both of them through; with his javelin, spear, or pike:
the man of Israel, and the woman through her belly; by which, it seems, they were killed in the very act of uncleanness; this was an extraordinary action, done by a person of public authority, and under a more than common emotion of spirit, and not to be drawn into an example by persons of a private character:
so the plague was stayed from the children of Israel; which had broke out among them and carried off many; even a disease, the pestilence, according to Josephus (f); it ceasing upon this fact of Phinehas, shows that that was approved of by the Lord.
(a) "conclave est camerati operis, quo lectus circumdatur", Hierozoic. par. 1. l. 4. c. 8. col. 1092. Vid. Schultens Animadv. Philolog. in Job. p. 183. (b) Castel. Lex. Heptaglot. col. 3261. (c) Baal Aruch, fol. 133. 4. (d) T. Bab. Avoda Zara, fol. 17. 2. (e) "in lupanar", V. L. "ad lupanar", Montanus; "in lupanar ipsum", Junius & Tremellius; "in fornicem", Tigurine version. (f) Ut supra. (Antiqu. l. 4. c. 6. sect. 12.)
John Wesley
25:8 Thrust them thro' - Phineas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God's spirit.
Robert Jamieson, A. R. Fausset and David Brown
25:8 the plague--some sudden and widespread mortality.
25:925:9: Եւ եղեն մեռեալքն ՚ի հարուածոցն յայնցանէ քսա՛ն եւ չորք հազարք[1449]։ [1449] Ոմանք. ՚Ի հարուածոյն յայնցանէ։
9 Այդ կոտորածից քսանչորս հազար մարդ մեռաւ:
9 Հարուածէն մեռածները քսանըչորս հազար հոգի էին։
Եւ եղեն մեռեալքն ի հարուածոցն յայնցանէ քսան եւ չորք հազարք:

25:9: Եւ եղեն մեռեալքն ՚ի հարուածոցն յայնցանէ քսա՛ն եւ չորք հազարք[1449]։
[1449] Ոմանք. ՚Ի հարուածոյն յայնցանէ։
9 Այդ կոտորածից քսանչորս հազար մարդ մեռաւ:
9 Հարուածէն մեռածները քսանըչորս հազար հոգի էին։
zohrab-1805▾ eastern-1994▾ western am▾
25:99: Умерших же от поражения было двадцать четыре тысячи.
25:9 καὶ και and; even ἐγένοντο γινομαι happen; become οἱ ο the τεθνηκότες θνησκω die; departed ἐν εν in τῇ ο the πληγῇ πληγη plague; stroke τέσσαρες τεσσαρες four καὶ και and; even εἴκοσι εικοσι twenty χιλιάδες χιλιας thousand
25:9 וַ wa וְ and יִּהְי֕וּ yyihyˈû היה be הַ ha הַ the מֵּתִ֖ים mmēṯˌîm מות die בַּ ba בְּ in † הַ the מַּגֵּפָ֑ה mmaggēfˈā מַגֵּפָה blow אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four וְ wᵊ וְ and עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty אָֽלֶף׃ פ ʔˈālef . f אֶלֶף thousand
25:9. et occisi sunt viginti quattuor milia hominesAnd there were slain four and twenty thousand men.
9. And those that died by the plague were twenty and four thousand.
25:9. And there were slain twenty-four thousand men.
25:9. And those that died in the plague were twenty and four thousand.
And those that died in the plague were twenty and four thousand:

9: Умерших же от поражения было двадцать четыре тысячи.
25:9
καὶ και and; even
ἐγένοντο γινομαι happen; become
οἱ ο the
τεθνηκότες θνησκω die; departed
ἐν εν in
τῇ ο the
πληγῇ πληγη plague; stroke
τέσσαρες τεσσαρες four
καὶ και and; even
εἴκοσι εικοσι twenty
χιλιάδες χιλιας thousand
25:9
וַ wa וְ and
יִּהְי֕וּ yyihyˈû היה be
הַ ha הַ the
מֵּתִ֖ים mmēṯˌîm מות die
בַּ ba בְּ in
הַ the
מַּגֵּפָ֑ה mmaggēfˈā מַגֵּפָה blow
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
וְ wᵊ וְ and
עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty
אָֽלֶף׃ פ ʔˈālef . f אֶלֶף thousand
25:9. et occisi sunt viginti quattuor milia homines
And there were slain four and twenty thousand men.
25:9. And there were slain twenty-four thousand men.
25:9. And those that died in the plague were twenty and four thousand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Апостол Павел считает (1: Кор X:8) погибших не 24, а 23: тысячи, держась иудейского предания, по которому тысяча людей умерли не от «язвы», а от меча по приговору Моисея и судей.
Adam Clarke: Commentary on the Bible - 1831
25:9: Those that died - were twenty and four thousand - St. Paul, Co1 10:8, reckons only twenty-three thousand; though some MSS. and versions, particularly the latter Syriac and the Armenian, have twenty-four thousand, with the Hebrew text. Allowing the 24,000 to be the genuine reading, and none of the Hebrew MSS. exhibit any various reading here, the two places may be reconciled thus: 1,000 men were slain in consequence of the examination instituted Num 25:4, and 23,000 in consequence of the orders given Num 25:5; making 24,000 in the whole. St. Paul probably refers only to the latter number.
Albert Barnes: Notes on the Bible - 1834
25:9: Twenty and four thousand - Paul Co1 10:8 says "three and twenty thousand," following probably the Jewish tradition which deducted one thousand as the number slain by the hands of their brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: St. Paul reckons only 23, 000: Moses includes in the 24, 000 he names, the 1, 000 men who were slain in consequence of the judicial examination (Num 25:4), as well as the 23, 000 who died of the plague; while St. Paul only refers to the latter.
Num 25:4, Num 25:5, Num 16:49, Num 16:50; Deu 4:3, Deu 4:4; Co1 10:8
John Gill
25:9 And those that died in the plague were twenty and four thousand. The apostle says 23,000 1Cor 10:8. Moses includes those that were hanged against the sun, in the time of the plague, as well as those that were taken off by it, even all that died on this account; the apostle only those that "fell", which cannot with propriety be said of those that were hanged, who might be 1000 and so their numbers agree; but of this and other ways of removing this difficulty See Gill on 1Cor 10:8.
John Wesley
25:9 Twenty four thousand - St. Paul says twenty three thousand, 1Cor 10:8. The odd thousand here added were slain by the Judges according to the order of Moses, the rest by the immediate hand of God, but both sorts died of the plague, the word being used, as often it is, for the sword, or hand, or stroke of God.
Robert Jamieson, A. R. Fausset and David Brown
25:9 those that died in the plague were twenty and four thousand--Only twenty-three thousand perished (1Cor 10:8) from pestilence. Moses includes those who died by the execution of the judges [Num 25:5].
25:1025:10: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
10 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
10 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

25:10: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
10 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
10 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
25:1010: И сказал Господь Моисею, говоря:
25:10 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
25:10 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
25:10. dixitque Dominus ad MosenAnd the Lord said to Moses:
10. And the LORD spake unto Moses, saying,
25:10. And the Lord said to Moses:
25:10. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

10: И сказал Господь Моисею, говоря:
25:10
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
25:10
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
25:10. dixitque Dominus ad Mosen
And the Lord said to Moses:
25:10. And the Lord said to Moses:
25:10. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
25:10
For this act of divine zeal the eternal possession of the priesthood was promised to Phinehas and his posterity as Jehovah's covenant of peace. בּקנאו, by displaying my zeal in the midst of them (viz., the Israelites). קנאתי is not "zeal for me," but "my zeal," the zeal of Jehovah with which Phinehas was filled, and impelled to put the daring sinners to death. By doing this he had averted destruction from the Israelites, and restrained the working of Jehovah's zeal, which had manifested itself in the plague. "I gave him my covenant of peace" (the suffix is attached to the governing noun, as in Lev 6:3). בּרית נתן, as in Gen 17:2, to give, i.e., to fulfil the covenant, to grant what was promised in the covenant. The covenant granted to Phinehas consisted in the fact, that an "eternal priesthood" (i.e., the eternal possession of the priesthood) was secured to him, not for himself alone, but for his descendants also, as a covenant, i.e., in a covenant, or irrevocable form, since God never breaks a covenant that He has made. In accordance with this promise, the high-priesthood which passed from Eleazar to Phinehas (Judg 20:28) continued in his family, with the exception of a brief interruption in Eli's days (see at 1 Sam 1-3 and 1Kings 14:3), until the time of the last gradual dissolution of the Jewish state through the tyranny of Herod and his successors (see my Archologie, 38). - In Num 25:14, Num 25:15, the names of the two daring sinners are given. The father of Cozbi, the Midianitish princess, was named Zur, and is described here as "head of the tribes (אמּות, see at Gen 25:16) of a father's house in Midian," i.e., as the head of several of the Midianitish tribes that were descended from one tribe-father; in Num 31:8, however, he is described as a king, and classed among the five kings of Midian who were slain by the Israelites.
John Gill
25:10 And the Lord spake unto Moses,.... Out of the cloud, or out of the tabernacle, at the door of which Moses now was, Num 25:6, this was after so many had died of the plague, and after the fact of Phinehas, by which it was stopped: saying; as follows.
25:1125:11: Փենեէս՝ որդի Եղիազարու, որդւոյ Ահարոնի քահանայի, ցածոյց զսրտմտութիւն իմ յորդւոցն Իսրայէլի, ՚ի նախանձեցուցանե՛լ ինձ զնախանձ իմ ՚ի նոսա. եւ ո՛չ սատակեցից զորդիսդ Իսրայէլի նախանձու իմով[1450]։ [1450] Ոմանք. Փենէհէսի. Փենէհէս։
11 «Փենեէսը՝ Ահարոն քահանայի որդի Եղիազարի որդին, վերացրեց իսրայէլացիների նկատմամբ ունեցած իմ զայրոյթը, քանի որ նա նրանց նկատմամբ նոյնքան անհաշտ էր, որքան ես: Եւ ես իսրայէլացիներին իմ բարկութեամբ չոչնչացրի:
11 «Ահարոն քահանային որդիին Եղիազարին որդին Փենէհէս իմ բարկութիւնս Իսրայէլի որդիներէն դարձուց, որովհետեւ անիկա ինծի համար նախանձախնդիր եղաւ անոնց մէջ. այդ պատճառով Իսրայէլի որդիները բնաջինջ չըրի։
Փենեէս, որդի Եղիազարու, որդւոյ Ահարոնի քահանայի, ցածոյց զսրտմտութիւն իմ յորդւոցն Իսրայելի, ի նախանձեցուցանել ինձ զնախանձ իմ ի նոսա. եւ ոչ սատակեցի զորդիսդ Իսրայելի նախանձու իմով:

25:11: Փենեէս՝ որդի Եղիազարու, որդւոյ Ահարոնի քահանայի, ցածոյց զսրտմտութիւն իմ յորդւոցն Իսրայէլի, ՚ի նախանձեցուցանե՛լ ինձ զնախանձ իմ ՚ի նոսա. եւ ո՛չ սատակեցից զորդիսդ Իսրայէլի նախանձու իմով[1450]։
[1450] Ոմանք. Փենէհէսի. Փենէհէս։
11 «Փենեէսը՝ Ահարոն քահանայի որդի Եղիազարի որդին, վերացրեց իսրայէլացիների նկատմամբ ունեցած իմ զայրոյթը, քանի որ նա նրանց նկատմամբ նոյնքան անհաշտ էր, որքան ես: Եւ ես իսրայէլացիներին իմ բարկութեամբ չոչնչացրի:
11 «Ահարոն քահանային որդիին Եղիազարին որդին Փենէհէս իմ բարկութիւնս Իսրայէլի որդիներէն դարձուց, որովհետեւ անիկա ինծի համար նախանձախնդիր եղաւ անոնց մէջ. այդ պատճառով Իսրայէլի որդիները բնաջինջ չըրի։
zohrab-1805▾ eastern-1994▾ western am▾
25:1111: Финеес, сын Елеазара, сына Аарона священника, отвратил ярость Мою от сынов Израилевых, возревновав по Мне среди их, и Я не истребил сынов Израилевых в ревности Моей;
25:11 Φινεες φινεες son Ελεαζαρ ελεαζαρ Eleazar υἱοῦ υιος son Ααρων ααρων Aarōn; Aaron τοῦ ο the ἱερέως ιερευς priest κατέπαυσεν καταπαυω rest τὸν ο the θυμόν θυμος provocation; temper μου μου of me; mine ἀπὸ απο from; away υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ζηλῶσαί ζηλοω zealous; jealous μου μου of me; mine τὸν ο the ζῆλον ζηλος zeal; jealousy ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even οὐκ ου not ἐξανήλωσα εξαναλισκω the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ζήλῳ ζηλος zeal; jealousy μου μου of me; mine
25:11 פִּֽינְחָ֨ס pˈînᵊḥˌās פִּינְחָס Phinehas בֶּן־ ben- בֵּן son אֶלְעָזָ֜ר ʔelʕāzˈār אֶלְעָזָר Eleazar בֶּן־ ben- בֵּן son אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest הֵשִׁ֤יב hēšˈîv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat מֵ mē מִן from עַ֣ל ʕˈal עַל upon בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in קַנְאֹ֥ו qanʔˌô קנא be jealous אֶת־ ʔeṯ- אֵת [object marker] קִנְאָתִ֖י qinʔāṯˌî קִנְאָה jealousy בְּ bᵊ בְּ in תֹוכָ֑ם ṯôḵˈām תָּוֶךְ midst וְ wᵊ וְ and לֹא־ lō- לֹא not כִלִּ֥יתִי ḵillˌîṯî כלה be complete אֶת־ ʔeṯ- אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in קִנְאָתִֽי׃ qinʔāṯˈî קִנְאָה jealousy
25:11. Finees filius Eleazari filii Aaron sacerdotis avertit iram meam a filiis Israhel quia zelo meo commotus est contra eos ut non ipse delerem filios Israhel in zelo meoPhinees the son of Eleazar the son of Aaron the priest, hath turned away my wrath from the children of Israel: because he was moved with my zeal against them, that I myself might not destroy the children of Israel in my zeal.
11. Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, in that he was jealous with my jealousy among them, so that I consumed not the children of Israel in my jealousy.
25:11. “Phinehas the son of Eleazar, the son of Aaron the priest, has averted my wrath from the sons of Israel. For he was moved against them by my zeal, so that I myself, in my zeal, might not wipe away the sons of Israel.
25:11. Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy:

11: Финеес, сын Елеазара, сына Аарона священника, отвратил ярость Мою от сынов Израилевых, возревновав по Мне среди их, и Я не истребил сынов Израилевых в ревности Моей;
25:11
Φινεες φινεες son
Ελεαζαρ ελεαζαρ Eleazar
υἱοῦ υιος son
Ααρων ααρων Aarōn; Aaron
τοῦ ο the
ἱερέως ιερευς priest
κατέπαυσεν καταπαυω rest
τὸν ο the
θυμόν θυμος provocation; temper
μου μου of me; mine
ἀπὸ απο from; away
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ζηλῶσαί ζηλοω zealous; jealous
μου μου of me; mine
τὸν ο the
ζῆλον ζηλος zeal; jealousy
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐξανήλωσα εξαναλισκω the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ζήλῳ ζηλος zeal; jealousy
μου μου of me; mine
25:11
פִּֽינְחָ֨ס pˈînᵊḥˌās פִּינְחָס Phinehas
בֶּן־ ben- בֵּן son
אֶלְעָזָ֜ר ʔelʕāzˈār אֶלְעָזָר Eleazar
בֶּן־ ben- בֵּן son
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
הֵשִׁ֤יב hēšˈîv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
חֲמָתִי֙ ḥᵃmāṯˌî חֵמָה heat
מֵ מִן from
עַ֣ל ʕˈal עַל upon
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
קַנְאֹ֥ו qanʔˌô קנא be jealous
אֶת־ ʔeṯ- אֵת [object marker]
קִנְאָתִ֖י qinʔāṯˌî קִנְאָה jealousy
בְּ bᵊ בְּ in
תֹוכָ֑ם ṯôḵˈām תָּוֶךְ midst
וְ wᵊ וְ and
לֹא־ lō- לֹא not
כִלִּ֥יתִי ḵillˌîṯî כלה be complete
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
קִנְאָתִֽי׃ qinʔāṯˈî קִנְאָה jealousy
25:11. Finees filius Eleazari filii Aaron sacerdotis avertit iram meam a filiis Israhel quia zelo meo commotus est contra eos ut non ipse delerem filios Israhel in zelo meo
Phinees the son of Eleazar the son of Aaron the priest, hath turned away my wrath from the children of Israel: because he was moved with my zeal against them, that I myself might not destroy the children of Israel in my zeal.
25:11. “Phinehas the son of Eleazar, the son of Aaron the priest, has averted my wrath from the sons of Israel. For he was moved against them by my zeal, so that I myself, in my zeal, might not wipe away the sons of Israel.
25:11. Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
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Albert Barnes: Notes on the Bible - 1834
25:11: Hath turned my wrath away - The signal example thus made of a leading offender by Phinehas was accepted by God as an expiation (literally in Num 25:13 "covering;" see the note at the typical significance Lev 1:4), and the exterminating wrath which had gone forth against the whole people was arrested Psa 106:30.
The act of Phinehas must be regarded as exceptional. It was an extraordinary deed of vengeance, justified by the singular atrocity of the crime which provoked it; but it does not confer the right to every man to punish summarily any gross and flagrant breach of divine law committed in his presence. Compare the act of Mattathias (1 Macc. 2:24-26).
The act was its own justification. Its merit consisted in the evidence it gave that the heart of Phinehas was right before God. He was "zealous with God's zeal," and abhorred the presumptuous wickedness of Zimri, as God abhorred it. He therefore risked his own life by dealing according to their deserts with two influential and defiant evil-doers; and his act, done in the face of Moses and the people, and for them, was accepted by God as a national atonement; and rewarded by the people (compare the leadership assigned to him in Num 31:6; Jos 22:13).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: turned my: Jos 7:25, Jos 7:26; Sa2 21:14; Psa 106:23; Joh 3:36
for my sake: Heb. with my zeal, Co2 11:2
that I: Exo 22:5, Exo 34:14; Deu 4:24, Deu 29:20, Deu 32:16, Deu 32:21; Jos 24:19; Kg1 14:22; Psa 78:58; Eze 16:38; Nah 1:2; Zep 1:18, Zep 3:8; Co1 10:22
Geneva 1599
25:11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he (f) was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
(f) He was zealous to maintain my glory.
John Gill
25:11 Phinehas, the son of Eleazar, the son of Aaron the priest,.... His descent and genealogy is observed as before, partly to show that he was not a private person, but a man of public authority that did the above fact; perhaps one of the judges that Moses ordered to slay every man his man, and therefore what he did by the order of the supreme magistrate; and partly to show that he was heir apparent to the office of high priest, who in course was to succeed in it; nor should this action of his hinder it, but rather serve to secure and confirm it to him:
hath turned away my wrath from the children of Israel; caused the effects of it to cease, by slaying the two persons, as before related:
while he was zealous for my sake among you; for the glory of God, the honour of his law, the credit of religion, and the good of his people, which is a good cause to be zealously affected in, Gal 4:18 in which he was a type of Christ, whose zeal for the house of God, for the doctrine, discipline, and worship of it, for the salvation of his people, and the glory of God thereby, ate him up, Ps 69:9 as well as in his turning away wrath from Israel; sin is the cause of wrath, and for it is revealed from heaven; the people of God are deserving of it as others; but Christ has bore it for them, and so has delivered them from it and all the effects of it, and they are secure from its coming upon them:
that I consumed not the children of Israel in my jealousy; by the plague sent among them, being so highly provoked with their shocking abominations.
Robert Jamieson, A. R. Fausset and David Brown
25:11 Phinehas . . . hath turned my wrath away--This assurance was a signal mark of honor that the stain of blood, instead of defiling, confirmed him in office and that his posterity should continue as long as the national existence of Israel.
25:1225:12: Եւ արդ՝ ա՛յսպէս ասասցես. Ահա ես տա՛ց նմա ուխտ խաղաղութեան[1451]. [1451] Յօրինակին. Եւ արդ այսպէս արասցես, ահա։
12 Եւ հիմա այսպէս կ’ասես. “Ես, ահա, նրա հետ խաղաղութեան ուխտ եմ կնքում:
12 Ասոր համար ըսէ թէ՝ ‘Ահա ես անոր կու տամ իմ խաղաղութեան ուխտս
Եւ արդ այսպէս ասասցես. Ահա ես տաց նմա ուխտ խաղաղութեան:

25:12: Եւ արդ՝ ա՛յսպէս ասասցես. Ահա ես տա՛ց նմա ուխտ խաղաղութեան[1451].
[1451] Յօրինակին. Եւ արդ այսպէս արասցես, ահա։
12 Եւ հիմա այսպէս կ’ասես. “Ես, ահա, նրա հետ խաղաղութեան ուխտ եմ կնքում:
12 Ասոր համար ըսէ թէ՝ ‘Ահա ես անոր կու տամ իմ խաղաղութեան ուխտս
zohrab-1805▾ eastern-1994▾ western am▾
25:1212: посему скажи: вот, Я даю ему Мой завет мира,
25:12 οὕτως ουτως so; this way εἰπόν επω say; speak ἰδοὺ ιδου see!; here I am ἐγὼ εγω I δίδωμι διδωμι give; deposit αὐτῷ αυτος he; him διαθήκην διαθηκη covenant εἰρήνης ειρηνη peace
25:12 לָכֵ֖ן lāḵˌēn לָכֵן therefore אֱמֹ֑ר ʔᵉmˈōr אמר say הִנְנִ֨י hinnˌî הִנֵּה behold נֹתֵ֥ן nōṯˌēn נתן give לֹ֛ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
25:12. idcirco loquere ad eos ecce do ei pacem foederis meiTherefore say to him: behold I give him the peace of my covenant,
12. Wherefore say, Behold, I give unto him my covenant of peace:
25:12. Because of this, say to him: Behold, I give to him the peace of my covenant.
25:12. Wherefore say, Behold, I give unto him my covenant of peace:
Wherefore say, Behold, I give unto him my covenant of peace:

12: посему скажи: вот, Я даю ему Мой завет мира,
25:12
οὕτως ουτως so; this way
εἰπόν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
δίδωμι διδωμι give; deposit
αὐτῷ αυτος he; him
διαθήκην διαθηκη covenant
εἰρήνης ειρηνη peace
25:12
לָכֵ֖ן lāḵˌēn לָכֵן therefore
אֱמֹ֑ר ʔᵉmˈōr אמר say
הִנְנִ֨י hinnˌî הִנֵּה behold
נֹתֵ֥ן nōṯˌēn נתן give
לֹ֛ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִ֖י bᵊrîṯˌî בְּרִית covenant
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
25:12. idcirco loquere ad eos ecce do ei pacem foederis mei
Therefore say to him: behold I give him the peace of my covenant,
25:12. Because of this, say to him: Behold, I give to him the peace of my covenant.
25:12. Wherefore say, Behold, I give unto him my covenant of peace:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
25:12: My covenant of peace - of an everlasting priesthood - As the word peace implied all kinds of blessings, both spiritual and temporal, it may mean no more here than the promise of God, to grant him and his family the utmost prosperity in reference to both worlds. The everlasting priesthood refers properly to the priesthood of Christ which was shadowed out by the priesthood under the law; no matter in what family it was continued. Therefore the כהנת עולם kehunnath olam, or eternal priesthood, does not merely refer to any sacerdotal ministrations which should be continued in the family of Phinehas, during the Mosaic dispensation, but to that priesthood of Christ typified by that of Aaron and his successors. The priesthood alone is everlasting, and a covenant or grant of that was made to Phinehas, and his descendants. The Jews reckon twelve high priests of the race of Phinehas, from this time to the days of Solomon, nine more from that time to the captivity, (see Ch1 6:4, Ch1 6:15), and fifteen from their return to the time of Antiochus Eupator, the last of whom was Onias, slain by Lysias. Ezra, the great priest and scribe, was of this line, Ezr 7:1, Ezr 7:5. The family of Ithamar, uncle of Phinehas, had the priesthood for about 150 years; but it was restored to the family of Phinehas in the person of Zadok the priest, Ch1 6:50, in which it continued in the whole about 950 years. Probably the Maccabees were of the same family; but though this is not certain, there is no evidence against it. See Calmet. God therefore sufficiently fulfilled his promise; he gave to him and his descendants almost the utmost temporal length that could be given of that priesthood which is, in its own nature, eternal. Here then the word עולם olam means, not a limited time, but what is eternal in its duration. See the note on Gen 21:33.
Albert Barnes: Notes on the Bible - 1834
25:12: My covenant of peace - Equivalent to "the covenant of My peace." God established with Phinehas in particular that covenant which He had made generally with all his people; and among its blessings peace is especially mentioned, because of the peace between God and the congregation which Phinehas had brought about. As an additional gift there is assigned to him and his seed foRev_er the office of peace-making, the legitimate function of the priesthood (compare Eph 2:14); and the covenant was thus to him a covenant not only of peace but of life (compare the marginal reference). Phinehas became highpriest after the death of his father Eleazar, and the office, with a short interruption from the days of Eli to those of David, when for unknown reasons it was filled by the descendants of his uncle Ithamar, was perpetuated in his line; nor indeed is it known to have departed from that line again until the typical priesthood of the sons of Aaron was merged in the actual priesthood of the Saviour of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: Num 13:29; Mal 2:4, Mal 2:5, Mal 3:1
John Gill
25:12 Wherefore say,.... Moses is bid to tell what follows to Phinehas himself, for his comfort and encouragement, and to the people of Israel, that they might take notice of it, and give him honour and respect, as one highly esteemed by the Lord:
behold, I give unto him my covenant of peace; not only hereby assuring him that he had nothing to fear from the brethren and relations of the person he had slain, as Aben Ezra; but that he should enjoy all peace and happiness, external, internal, and eternal: Baal Hatfurira on the place says, that "Shalom", peace, is by geometry, or numerically, the Messiah; who is the peace, the peace maker, and peace giver, and in whom all the blessings of grace and peace are: and if this covenant is the same with the covenant of the priesthood in the next verse, it may be so called, because the priests had a peculiar nearness to God, and enjoyed his friendship, favour, and peace with him, and because the right administration of their office was the means of peace between God and his people; in this also Phinehas was a type of Christ; the covenant of grace made with him is called the covenant of peace, Is 54:10 for in this covenant the scheme of peace and reconciliation was formed, agreed to, and settled; Christ was appointed the peace maker, which he agreed to be; and in consequence of it was sent and obtained peace by the blood of his cross, which is published in the everlasting Gospel, called therefore the Gospel of peace.
John Wesley
25:12 My covenant of peace - That is, the covenant of an everlasting priesthood, as it is expounded, Num 25:13, which is called a covenant of peace, partly with respect to the happy effect of this heroical action of his, whereby he made peace between God and his people; and partly with regard to the principal end of the priestly office, which was constantly to do that which Phinehas now did, even to meditate between God and men, to obtain and preserve his own and Israel's peace and reconciliation with God, by offering up sacrifices and incense, and prayers, to God on their behalf, as also by turning them away from iniquity, which is the only peace - breaker, and by teaching and pressing the observation of that law, which is the only bond of their peace.
25:1325:13: եւ եղիցի նմա եւ զաւակի՛ նորա յետ նորա ուխտ քահանայութեան յաւիտենական. փոխանակ զի քինախնդիր եղեւ Աստուծոյ իւրում. եւ քաւեաց վասն որդւոցն Իսրայէլի[1452]։ [1452] Ոմանք. Ուխտ քահանայութեանն։
13 Նրան եւ նրա յետնորդներին յաւիտենական քահանայութիւն եմ խոստանում ի դիմաց այն բանի, որ նա իր Աստծու փոխարէն վրէժխնդիր լինելով՝ քաւեց իսրայէլացիների մեղքերը”»:
13 Եւ անոր ու անկէ ետքը անոր սերունդին յաւիտենական քահանայութեան ուխտ մը ըլլայ, որովհետեւ իր Աստուծոյն համար նախանձախնդիր եղաւ ու Իսրայէլի որդիներուն համար քաւութիւն ըրաւ’»։
եւ եղիցի նմա եւ զաւակի նորա յետ նորա ուխտ քահանայութեան յաւիտենական, փոխանակ զի քինախնդիր եղեւ Աստուծոյ իւրում, եւ քաւեաց վասն որդւոցն Իսրայելի:

25:13: եւ եղիցի նմա եւ զաւակի՛ նորա յետ նորա ուխտ քահանայութեան յաւիտենական. փոխանակ զի քինախնդիր եղեւ Աստուծոյ իւրում. եւ քաւեաց վասն որդւոցն Իսրայէլի[1452]։
[1452] Ոմանք. Ուխտ քահանայութեանն։
13 Նրան եւ նրա յետնորդներին յաւիտենական քահանայութիւն եմ խոստանում ի դիմաց այն բանի, որ նա իր Աստծու փոխարէն վրէժխնդիր լինելով՝ քաւեց իսրայէլացիների մեղքերը”»:
13 Եւ անոր ու անկէ ետքը անոր սերունդին յաւիտենական քահանայութեան ուխտ մը ըլլայ, որովհետեւ իր Աստուծոյն համար նախանձախնդիր եղաւ ու Իսրայէլի որդիներուն համար քաւութիւն ըրաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1313: и будет он ему и потомству его по нем заветом священства вечного, за то, что он показал ревность по Боге своем и заступил сынов Израилевых.
25:13 καὶ και and; even ἔσται ειμι be αὐτῷ αυτος he; him καὶ και and; even τῷ ο the σπέρματι σπερμα seed αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτὸν αυτος he; him διαθήκη διαθηκη covenant ἱερατείας ιερατεια priesthood αἰωνία αιωνιος eternal; of ages ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐζήλωσεν ζηλοω zealous; jealous τῷ ο the θεῷ θεος God αὐτοῦ αυτος he; him καὶ και and; even ἐξιλάσατο εξιλασκομαι about; around τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
25:13 וְ wᵊ וְ and הָ֤יְתָה hˈāyᵊṯā היה be לֹּו֙ llˌô לְ to וּ û וְ and לְ lᵊ לְ to זַרְעֹ֣ו zarʕˈô זֶרַע seed אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant כְּהֻנַּ֣ת kᵊhunnˈaṯ כְּהֻנָּה priesthood עֹולָ֑ם ʕôlˈām עֹולָם eternity תַּ֗חַת tˈaḥaṯ תַּחַת under part אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] קִנֵּא֙ qinnˌē קנא be jealous לֵֽ lˈē לְ to אלֹהָ֔יו ʔlōhˈāʸw אֱלֹהִים god(s) וַ wa וְ and יְכַפֵּ֖ר yᵊḵappˌēr כפר cover עַל־ ʕal- עַל upon בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:13. et erit tam ipsi quam semini illius pactum sacerdotii sempiternum quia zelatus est pro Deo suo et expiavit scelus filiorum IsrahelAnd the covenant of the priesthood for ever shall be both to him and his seed, because he hath been zealous for his God, and hath made atonement for the wickedness of the children of Israel.
13. and it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.
25:13. And the covenant of the everlasting priesthood shall be as much for him as for his offspring. For he was zealous on behalf of his God, and he has made expiation for the wickedness of the sons of Israel.”
25:13. And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.
And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel:

13: и будет он ему и потомству его по нем заветом священства вечного, за то, что он показал ревность по Боге своем и заступил сынов Израилевых.
25:13
καὶ και and; even
ἔσται ειμι be
αὐτῷ αυτος he; him
καὶ και and; even
τῷ ο the
σπέρματι σπερμα seed
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
διαθήκη διαθηκη covenant
ἱερατείας ιερατεια priesthood
αἰωνία αιωνιος eternal; of ages
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐζήλωσεν ζηλοω zealous; jealous
τῷ ο the
θεῷ θεος God
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξιλάσατο εξιλασκομαι about; around
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
25:13
וְ wᵊ וְ and
הָ֤יְתָה hˈāyᵊṯā היה be
לֹּו֙ llˌô לְ to
וּ û וְ and
לְ lᵊ לְ to
זַרְעֹ֣ו zarʕˈô זֶרַע seed
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant
כְּהֻנַּ֣ת kᵊhunnˈaṯ כְּהֻנָּה priesthood
עֹולָ֑ם ʕôlˈām עֹולָם eternity
תַּ֗חַת tˈaḥaṯ תַּחַת under part
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
קִנֵּא֙ qinnˌē קנא be jealous
לֵֽ lˈē לְ to
אלֹהָ֔יו ʔlōhˈāʸw אֱלֹהִים god(s)
וַ wa וְ and
יְכַפֵּ֖ר yᵊḵappˌēr כפר cover
עַל־ ʕal- עַל upon
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
25:13. et erit tam ipsi quam semini illius pactum sacerdotii sempiternum quia zelatus est pro Deo suo et expiavit scelus filiorum Israhel
And the covenant of the priesthood for ever shall be both to him and his seed, because he hath been zealous for his God, and hath made atonement for the wickedness of the children of Israel.
25:13. And the covenant of the everlasting priesthood shall be as much for him as for his offspring. For he was zealous on behalf of his God, and he has made expiation for the wickedness of the sons of Israel.”
25:13. And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: До первосвященника Илия первосвященство непрерывно находится в потомстве Финееса, сына Елеазара, сына Ааронова. При Илии первосвященство временно переходит из дома Елеазара в дом Ифамара (что Илий был из дома Ифамара, — доказывается тем, что в 27: ст. II гл. 3: кн. Цар. удаленный от первосвященства Авиафар назван потомком Илия; в 17: ст. VIII гл. 2: кн. Цар. Ахимелех назван сыном Авиафара, а в 3: ст. XXIV гл. 1: кн. Пар. тот же Ахимелех называется потомком Ифамара); но при Соломоне первосвященник Садок вновь возвращает первосвященство дому Финееса. Потомство Садока дает Израилю первосвященников вплоть до Вавилонского плена.

Предание прибавляет, что (с кратким перерывом при Илии, а потом — при Давиде) потомство Финееса священнодействовало до времен самого великого Первосвященника (Властов).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: his seed: Sa1 2:30; Kg1 2:27; Ch1 6:4-15, Ch1 6:50-53
an everlasting: Exo 40:15; Isa 61:6; Jer 33:18, Jer 33:22; Heb 7:11, Heb 7:17, Heb 7:18; Pe1 2:5, Pe1 2:9; Rev 1:6
zealous: Kg1 19:10, Kg1 19:14; Psa 69:9, Psa 106:31, Psa 119:139; Joh 2:17; Act 22:3-5; Rom 10:2-4
atonement: Exo 32:30; Jos 7:12; Sa2 21:3; Heb 2:17; Jo1 2:2
Geneva 1599
25:13 And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an (g) atonement for the children of Israel.
(g) He has pacified God's wrath.
John Gill
25:13 And he shall have it, and his seed after him,.... The covenant, and all the blessings of it; so the covenant stands fast with Christ, and all his spiritual seed, Ps 89:28,
even the covenant of an everlasting priesthood; or this may be read in connection with the preceding words, and the sense be, and he and his shall have the covenant of an everlasting priesthood, beside the covenant of peace before promised to him: the Aaronic priesthood is called everlasting, because it was to continue, and did continue, throughout the whole Jewish dispensation, unto the coming of the Messiah, in whom it had its fulfilling end. Now though Phinehas in course was to have the priesthood at his father's death, yet it is here promised him on account of his zeal, both to assure him that he should survive his father, and that nothing should befall him that should render him incapable of the priesthood; and moreover, that he should have a seed in whom it should be continued; there was indeed an interruption of it in his line for a little while, on some account or other, it being translated into the family of Eli, a son of Ithamar; but then it was restored again in the time of Solomon to the family of Phinehas, where it continued unto the captivity, and even to the times of Herod, and so of the Messiah: in this also Phinehas was a type of Christ, the covenant made with him not only being from everlasting and to everlasting, a covenant that cannot be broken, and will never be removed; but the priesthood founded on it is so too, being established by the oath of God, who swore to him, "thou art a priest for ever after the order of Melchizedek": Christ's priesthood is an unchangeable one, and does not pass from one to another; his sacrifice has a perpetual virtue and efficacy in it to take away sin, and he ever lives to make intercession for his people, Heb 7:21,
because he was zealous for his God, and made an atonement for the children of Israel; by executing judgment upon the delinquents, as Christ has made atonement for the sins of his people by satisfying law and justice: and, besides what has been observed, it may be remarked, that there is an agreement between Phinehas and Christ in his very name; Phinehas signifies either "the face of him that spares", that is, of God, that spares; Christ is the face of God, the express image of his person, even of him, who, though he spared not Christ himself, yet he spares his people for Christ's sake; or else "he shall look that spares", or "and spare" (g); that is, God, who looks upon the person, righteousness, blood, and sacrifice of his Son, and spares his people.
(g) Vid. Hiller. Onomastic. Sacr. p. 476.
John Wesley
25:13 At everlasting priesthood - To continue as long as the law and common - wealth of the Jews did. But this promise was conditional, and therefore might be made void, by the miscarriages of Phinehas's sons, as it seems it was, and thereupon a like promise was made to Eli of the line of Ithamar, that he and his should walk before the Lord, namely, in the office of high - priest, for ever, which also for his and their sins was made void, 1Kings 2:30. And the the priesthood returned to Phinehas's line in the time of Solomon, 3Kings 2:26-27, 3Kings 2:34.
25:1425:14: Եւ անուն առն Իսրայէլացւոյ հարելոյ որ հարաւ ընդ կնոջն Մադիանացւոյ՝ Զամբրի որդի Սաղովմայ, իշխան տան ազգի որդւոցն Շմաւոնի։
14 Մադիանացի կնոջ հետ սպանուած իսրայէլացի տղամարդու անունը Զամբրի էր: Նա Սաղոմի որդին էր՝ Շմաւոնի յետնորդներին պատկանող ընտանիքի իշխանը,
14 Մադիանացի կնոջ հետ զարնուող Իսրայելացի մարդուն անունը Զամբրի էր, որ Սալուին որդին ու Շմաւոնեաններուն մէկ տոհմին իշխանն էր։
Եւ անուն առն Իսրայելացւոյ հարելոյ որ հարաւ ընդ կնոջն Մադիանացւոյ` Զամբրի որդի Սաղովմայ, իշխան տան ազգի որդւոցն Շմաւոնի:

25:14: Եւ անուն առն Իսրայէլացւոյ հարելոյ որ հարաւ ընդ կնոջն Մադիանացւոյ՝ Զամբրի որդի Սաղովմայ, իշխան տան ազգի որդւոցն Շմաւոնի։
14 Մադիանացի կնոջ հետ սպանուած իսրայէլացի տղամարդու անունը Զամբրի էր: Նա Սաղոմի որդին էր՝ Շմաւոնի յետնորդներին պատկանող ընտանիքի իշխանը,
14 Մադիանացի կնոջ հետ զարնուող Իսրայելացի մարդուն անունը Զամբրի էր, որ Սալուին որդին ու Շմաւոնեաններուն մէկ տոհմին իշխանն էր։
zohrab-1805▾ eastern-1994▾ western am▾
25:1414: Имя убитого Израильтянина, который убит с Мадианитянкою, было Зимри, сын Салу, начальник поколения Симеонова;
25:14 τὸ ο the δὲ δε though; while ὄνομα ονομα name; notable τοῦ ο the ἀνθρώπου ανθρωπος person; human τοῦ ο the Ισραηλίτου ισραηλιτης Israelite τοῦ ο the πεπληγότος πλησσω plague; strike ὃς ος who; what ἐπλήγη πλησσω plague; strike μετὰ μετα with; amid τῆς ο the Μαδιανίτιδος μαδιανιτις son Σαλω σαλω ruling; ruler οἴκου οικος home; household πατριᾶς πατρια lineage; family line τῶν ο the Συμεων συμεων Symeōn; Simeon
25:14 וְ wᵊ וְ and שֵׁם֩ šˌēm שֵׁם name אִ֨ישׁ ʔˌîš אִישׁ man יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the מֻּכֶּ֗ה mmukkˈeh נכה strike אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֻכָּה֙ hukkˌā נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּדְיָנִ֔ית mmiḏyānˈîṯ מִדְיָנִי Midianite זִמְרִ֖י zimrˌî זִמְרִי Zimri בֶּן־ ben- בֵּן son סָל֑וּא sālˈû סָלוּא Salu נְשִׂ֥יא nᵊśˌî נָשִׂיא chief בֵֽית־ vˈêṯ- בַּיִת house אָ֖ב ʔˌāv אָב father לַ la לְ to † הַ the שִּׁמְעֹנִֽי׃ ššimʕōnˈî שִׁמְעֹנִי Simeonite
25:14. erat autem nomen viri israhelitae qui occisus est cum Madianitide Zambri filius Salu dux de cognatione et tribu SymeonisAnd the name of the Israelite, that was slain with the woman of Madian, was Zambri the son of Salu, a prince of the kindred and tribe of Simeon.
14. Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’ house among the Simeonites.
25:14. Now the name of the Israelite man, who was killed with the Midianite woman, was Zimri the son of Salu, a leader from the kinship and tribe of Simeon.
25:14. Now the name of the Israelite that was slain, [even] that was slain with the Midianitish woman, [was] Zimri, the son of Salu, a prince of a chief house among the Simeonites.
Now the name of the Israelite that was slain, [even] that was slain with the Midianitish woman, [was] Zimri, the son of Salu, a prince of a chief house among the Simeonites:

14: Имя убитого Израильтянина, который убит с Мадианитянкою, было Зимри, сын Салу, начальник поколения Симеонова;
25:14
τὸ ο the
δὲ δε though; while
ὄνομα ονομα name; notable
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τοῦ ο the
Ισραηλίτου ισραηλιτης Israelite
τοῦ ο the
πεπληγότος πλησσω plague; strike
ὃς ος who; what
ἐπλήγη πλησσω plague; strike
μετὰ μετα with; amid
τῆς ο the
Μαδιανίτιδος μαδιανιτις son
Σαλω σαλω ruling; ruler
οἴκου οικος home; household
πατριᾶς πατρια lineage; family line
τῶν ο the
Συμεων συμεων Symeōn; Simeon
25:14
וְ wᵊ וְ and
שֵׁם֩ šˌēm שֵׁם name
אִ֨ישׁ ʔˌîš אִישׁ man
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
מֻּכֶּ֗ה mmukkˈeh נכה strike
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֻכָּה֙ hukkˌā נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּדְיָנִ֔ית mmiḏyānˈîṯ מִדְיָנִי Midianite
זִמְרִ֖י zimrˌî זִמְרִי Zimri
בֶּן־ ben- בֵּן son
סָל֑וּא sālˈû סָלוּא Salu
נְשִׂ֥יא nᵊśˌî נָשִׂיא chief
בֵֽית־ vˈêṯ- בַּיִת house
אָ֖ב ʔˌāv אָב father
לַ la לְ to
הַ the
שִּׁמְעֹנִֽי׃ ššimʕōnˈî שִׁמְעֹנִי Simeonite
25:14. erat autem nomen viri israhelitae qui occisus est cum Madianitide Zambri filius Salu dux de cognatione et tribu Symeonis
And the name of the Israelite, that was slain with the woman of Madian, was Zambri the son of Salu, a prince of the kindred and tribe of Simeon.
25:14. Now the name of the Israelite man, who was killed with the Midianite woman, was Zimri the son of Salu, a leader from the kinship and tribe of Simeon.
25:14. Now the name of the Israelite that was slain, [even] that was slain with the Midianitish woman, [was] Zimri, the son of Salu, a prince of a chief house among the Simeonites.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: a prince: Num 25:4, Num 25:5; Ch2 19:7
chief house: Heb. house of a father
the Simeonites: Num 1:23, Num 26:14
John Gill
25:14 Now the name of the Israelite that was slain,.... By Phinehas, as before related:
even that was slain with the Midianitish woman; who was slain also, both together with one thrust:
was Zimri, the son of Sela, a prince of a chief house among the Simeonites; or a prince of his father's house, or family; there were five families of the Simeonites, and this man was a prince of one of them, see Num 26:12 though Josephus (h), and so the Samaritan Chronicle (i), make him to be a prince of the tribe of Simeon. His name is mentioned partly to the reproach of him, and partly for the honour of Phinehas, whose zeal and courage were such, that he feared not to take away the life of a person of such figure, authority, and interest among the people.
(h) Antiqu. l. 4. c. 6. sect. 10. (i) Apud Hottinger, Smegma Oriental, l. 1. c. 8. p. 448.
Robert Jamieson, A. R. Fausset and David Brown
25:14 Zimri, . . . a prince . . . among the Simeonites--The slaughter of a man of such high rank is mentioned as a proof of the undaunted zeal of Phinehas, for there might be numerous avengers of his blood.
25:1525:15: Եւ անուն կնոջն Մադիանացւոյ հարելոյ՝ Քազբի, դուստր Սուրայ իշխանի ազգի՛ն Ամովթայ՝ տան նահապետութեան Մադիամու[1453]։ [1453] մանք. Քասբի, դուստր Սուրայ իշխան ազգին Ոմովթայ։
15 իսկ սպանուած մադիանացի կնոջ անունը Քազբի էր: Նա մադիանացի նահապետական ընտանիքից Ամոթի ցեղի Սուր իշխանի դուստրն էր:
15 Ու զարնուող Մադիանացի կնոջ անունը Քազբի էր, որ Մադիամի մէջ ազգատոհմի իշխան եղող Սուրին աղջիկն էր։
Եւ անուն կնոջն Մադիանացւոյ հարելոյ` Քազբի, դուստր Սուրայ իշխանի [406]ազգին Ամովթայ`` տան նահապետութեան Մադիամու:

25:15: Եւ անուն կնոջն Մադիանացւոյ հարելոյ՝ Քազբի, դուստր Սուրայ իշխանի ազգի՛ն Ամովթայ՝ տան նահապետութեան Մադիամու[1453]։
[1453] մանք. Քասբի, դուստր Սուրայ իշխան ազգին Ոմովթայ։
15 իսկ սպանուած մադիանացի կնոջ անունը Քազբի էր: Նա մադիանացի նահապետական ընտանիքից Ամոթի ցեղի Սուր իշխանի դուստրն էր:
15 Ու զարնուող Մադիանացի կնոջ անունը Քազբի էր, որ Մադիամի մէջ ազգատոհմի իշխան եղող Սուրին աղջիկն էր։
zohrab-1805▾ eastern-1994▾ western am▾
25:1515: а имя убитой Мадианитянки Хазва; она была дочь Цура, начальника Оммофа, племени Мадиамского.
25:15 καὶ και and; even ὄνομα ονομα name; notable τῇ ο the γυναικὶ γυνη woman; wife τῇ ο the Μαδιανίτιδι μαδιανιτις the πεπληγυίᾳ πλησσω plague; strike Χασβι χασβι daughter Σουρ σουρ ruling; ruler ἔθνους εθνος nation; caste Ομμωθ ομμωθ home; household πατριᾶς πατρια lineage; family line ἐστιν ειμι be τῶν ο the Μαδιαν μαδιαν Madian; Mathian
25:15 וְ wᵊ וְ and שֵׁ֨ם šˌēm שֵׁם name הָֽ hˈā הַ the אִשָּׁ֧ה ʔiššˈā אִשָּׁה woman הַ ha הַ the מֻּכָּ֛ה mmukkˈā נכה strike הַ ha הַ the מִּדְיָנִ֖ית mmiḏyānˌîṯ מִדְיָנִי Midianite כָּזְבִּ֣י kozbˈî כָּזְבִּי Cozbi בַת־ vaṯ- בַּת daughter צ֑וּר ṣˈûr צוּר Zur רֹ֣אשׁ rˈōš רֹאשׁ head אֻמֹּ֥ות ʔummˌôṯ אֻמָּה clan בֵּֽית־ bˈêṯ- בַּיִת house אָ֛ב ʔˈāv אָב father בְּ bᵊ בְּ in מִדְיָ֖ן miḏyˌān מִדְיָן Midian הֽוּא׃ פ hˈû . f הוּא he
25:15. porro mulier madianitis quae pariter interfecta est vocabatur Chozbi filia Sur principis nobilissimi MadianitarumAnd the Madianite woman, that was slain with him, was called Cozbi the daughter of Sur, a most noble prince among the Madianites.
15. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’ house in Midian.
25:15. Moreover, the Midianite woman, who was put to death together with him, was called Cozbi the daughter of Zur, a most noble leader among the Midianites.
25:15. And the name of the Midianitish woman that was slain [was] Cozbi, the daughter of Zur; he [was] head over a people, [and] of a chief house in Midian.
And the name of the Midianitish woman that was slain [was] Cozbi, the daughter of Zur; he [was] head over a people, [and] of a chief house in Midian:

15: а имя убитой Мадианитянки Хазва; она была дочь Цура, начальника Оммофа, племени Мадиамского.
25:15
καὶ και and; even
ὄνομα ονομα name; notable
τῇ ο the
γυναικὶ γυνη woman; wife
τῇ ο the
Μαδιανίτιδι μαδιανιτις the
πεπληγυίᾳ πλησσω plague; strike
Χασβι χασβι daughter
Σουρ σουρ ruling; ruler
ἔθνους εθνος nation; caste
Ομμωθ ομμωθ home; household
πατριᾶς πατρια lineage; family line
ἐστιν ειμι be
τῶν ο the
Μαδιαν μαδιαν Madian; Mathian
25:15
וְ wᵊ וְ and
שֵׁ֨ם šˌēm שֵׁם name
הָֽ hˈā הַ the
אִשָּׁ֧ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
מֻּכָּ֛ה mmukkˈā נכה strike
הַ ha הַ the
מִּדְיָנִ֖ית mmiḏyānˌîṯ מִדְיָנִי Midianite
כָּזְבִּ֣י kozbˈî כָּזְבִּי Cozbi
בַת־ vaṯ- בַּת daughter
צ֑וּר ṣˈûr צוּר Zur
רֹ֣אשׁ rˈōš רֹאשׁ head
אֻמֹּ֥ות ʔummˌôṯ אֻמָּה clan
בֵּֽית־ bˈêṯ- בַּיִת house
אָ֛ב ʔˈāv אָב father
בְּ bᵊ בְּ in
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
הֽוּא׃ פ hˈû . f הוּא he
25:15. porro mulier madianitis quae pariter interfecta est vocabatur Chozbi filia Sur principis nobilissimi Madianitarum
And the Madianite woman, that was slain with him, was called Cozbi the daughter of Sur, a most noble prince among the Madianites.
25:15. Moreover, the Midianite woman, who was put to death together with him, was called Cozbi the daughter of Zur, a most noble leader among the Midianites.
25:15. And the name of the Midianitish woman that was slain [was] Cozbi, the daughter of Zur; he [was] head over a people, [and] of a chief house in Midian.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: Zur: Num 31:8; Jos 13:21
John Gill
25:15 And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur,.... One of the five kings of Midian, Num 31:8 and so the Samaritan Chronicle says (k), it was the daughter of a king that came to a prince of the tribe of Simeon, and enticed him to eat of her food, and worship her idols. The Targum of Jonathan says she was called Selonae, the daughter of Balak, chief of the nation of Moab, whose habitation was in Midian:
he was head over a people, and of a chief house in Midian; that is, Zur, the father of Cozbi, was; there were five sons of Midian, whose names are given, Gen 25:4 from whence Jarchi concludes, that there were five principal families in Midian, and that this man was the head or chief of one of them, which is not improbable; and that also makes for the honour of Phinehas, that he spared not any for their rank and quality, of whatsoever nation they were.
(k) Apud Hottinger, ut supra. (Smergma Oriental, l. 1. c. 8. p. 448.)
25:1625:16: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
16 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
16 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

25:16: Եւ խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
16 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
16 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
25:1616: И сказал Господь Моисею, говоря:
25:16 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare
25:16 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
25:16. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
16. And the LORD spake unto Moses, saying,
25:16. And the Lord spoke to Moses, saying:
25:16. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

16: И сказал Господь Моисею, говоря:
25:16
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
25:16
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
25:16. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
25:16. And the Lord spoke to Moses, saying:
25:16. And the LORD spake unto Moses, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 And the LORD spake unto Moses, saying, 17 Vex the Midianites, and smite them: 18 For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.
God had punished the Israelites for their sin with a plague; as a Father he corrected his own children with a rod. But we read not that any of the Midianites died of the plague; God took another course with them, and punished them with the sword of an enemy, not with the rod of a father. 1. Moses, though the meekest man, and far from a spirit of revenge, is ordered to vex the Midianites and smite them, v. 17. Note, We must set ourselves against that, whatever it is, which is an occasion of sin to us, though it be a right eye or a right hand that thus offends us, Matt. v. 29, 30. This is that holy indignation and revenge which godly sorrow worketh, 2 Cor. vii. 11. 2. The reason given for the meditating of this revenge is because they vex you with their wiles, v. 18. Note, Whatever draws us to sin should be a vexation to us, as a thorn in the flesh. The mischief which the Midianites did to Israel by enticing them to whoredom must be remembered and punished with as much severity as that which the Amalekites did in fighting with them when they came out of Egypt, Exod. xvii. 14. God will certainly reckon with those that do the devil's work in tempting men to sin. See further orders given in this matter, ch. xxxi. 2.
Carl Friedrich Keil and Franz Delitzsch
25:16
The Lord now commanded Moses to show hostility (צרר to the Midianites, and smite them, on account of the stratagem which they had practised upon the Israelites by tempting them to idolatry, "in order that the practical zeal of Phinehas against sin, by which expiation had been made for the guilt, might be adopted by all the nation" (Baumgarten). The inf. abs. צרור, instead of the imperative, as in Ex 20:8, etc. על־דּברף, in consideration of Peor, and indeed, or especially, in consideration of Cozbi. The repetition is emphatic. The wickedness of the Midianites culminated in the shameless wantonness of Cozbi the Midianitish princess. "Their sister," i.e., one of the members of their tribe. - The 19th verse belongs to the following chapter, and forms the introduction to Num 26:1.
(Note: In the English version this division is adopted. - Tr.)
John Gill
25:16 And the Lord spake unto Moses,.... This was some time after the above affair happened; how long it was is not certain; and a little time before the death of Moses, see Num 31:1,
saying; as follows.
25:1725:17: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես. Թշնամեցա՛յք ընդ Մադիանացիսն, եւ հարկանիցէ՛ք զնոսա.
17 «Խօսի՛ր իսրայէլացիների հետ եւ ասա՛. “Դարձէ՛ք մադիանացիների թշնամին, հարուածեցէ՛ք նրանց,
17 «Մադիանացիները թշնամի սեպեցէք ու զանոնք զարկէք,
[407]Խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես.`` Թշնամեցայք ընդ Մադիանացիսն եւ հարկանիցէք զնոսա:

25:17: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես. Թշնամեցա՛յք ընդ Մադիանացիսն, եւ հարկանիցէ՛ք զնոսա.
17 «Խօսի՛ր իսրայէլացիների հետ եւ ասա՛. “Դարձէ՛ք մադիանացիների թշնամին, հարուածեցէ՛ք նրանց,
17 «Մադիանացիները թշնամի սեպեցէք ու զանոնք զարկէք,
zohrab-1805▾ eastern-1994▾ western am▾
25:1717: враждуйте с Мадианитянами, и поражайте их,
25:17 ἐχθραίνετε εχθραινω the Μαδιηναίοις μαδιηναιος and; even πατάξατε πατασσω pat; impact αὐτούς αυτος he; him
25:17 צָרֹ֖ור ṣārˌôr צרר be hostile אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּדְיָנִ֑ים mmiḏyānˈîm מִדְיָנִי Midianite וְ wᵊ וְ and הִכִּיתֶ֖ם hikkîṯˌem נכה strike אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
25:17. hostes vos sentiant Madianitae et percutite eosLet the Madianites find you their enemies, and slay you them:
17. Vex the Midianites, and smite them:
25:17. “Let the Midianites perceive you as enemies, and strike them down,
25:17. Vex the Midianites, and smite them:
Vex the Midianites, and smite them:

17: враждуйте с Мадианитянами, и поражайте их,
25:17
ἐχθραίνετε εχθραινω the
Μαδιηναίοις μαδιηναιος and; even
πατάξατε πατασσω pat; impact
αὐτούς αυτος he; him
25:17
צָרֹ֖ור ṣārˌôr צרר be hostile
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּדְיָנִ֑ים mmiḏyānˈîm מִדְיָנִי Midianite
וְ wᵊ וְ and
הִכִּיתֶ֖ם hikkîṯˌem נכה strike
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
25:17. hostes vos sentiant Madianitae et percutite eos
Let the Madianites find you their enemies, and slay you them:
25:17. “Let the Midianites perceive you as enemies, and strike them down,
25:17. Vex the Midianites, and smite them:
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Adam Clarke: Commentary on the Bible - 1831
25:17: Vex the Midianites, etc. - See this order fulfilled,20. Twelve thousand Israelites attacked the Midianites, destroyed all their cities, slew their five kings, every male, and every grown up woman, and took all their spoils.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: Balaam's counsel seems to have been first given to Balak, king of Moab; but probably the Midianitish women, especially of the higher ranks, as Cozbi was, were the principal tempters; and the nation of Midian seems to have come into the execrable measure more generally and heartily than that of Moab. they were therefore first selected to be made examples of, for a warning to the Moabites, who were spared at this time.
Num 31:2; Rev 18:6
John Gill
25:17 Vex the Midianites, and smite them. Go to war with them, and smite them with the sword; not the Moabites, but the Midianites, though they were both confederates against Israel; but God had given a charge not to contend in battle with Moab, Deut 2:9, they were spared for the sake of Lot, from whom they sprang; and, as Jarchi says, for the sake of Ruth, who was to come from them; and so in the Talmud (l); though they did not entirely escape the divine resentment, as appears from Deut 23:3 but the Midianites were the first that advised to send for Balaam, and with them he stayed and was entertained, after he had been dismissed by Balak; and it seems as if it was to them he gave the wicked counsel, to draw Israel into fornication, and so into idolatry, and thereby bring the curse of God upon them; which advice they communicated to the Moabites, and both were concerned in putting it into execution; see Num 22:4.
(l) T. Bab. Bava Kama, fol. 38. 2.
John Wesley
25:17 The Midianites - And why not the Moabites. It is probable the Midianites were most guilty, as in persuading Balak to send for Balaam, Num 22:4, Num 22:7. So in the reception of Balaam after Balak had dismissed him, Num 31:8, and in farther consultation with him, and in contriving the means for the executing of this wicked plot.
Robert Jamieson, A. R. Fausset and David Brown
25:17 Vex the Midianites, and smite them--They seem to have been the most guilty parties. (Compare Num 22:4; Num 31:8).
25:1825:18: զի թշնամի՛ են նոքա ընդ ձեզ նենգութեամբ. որ նենգեցին զձեզ Փոգորաւ, եւ Քազբեաւ դստերբ իշխանին Մադիամու քերբն իւրեանց հարելով յաւուրն հարուածոց վասն Փոգովրայ։
18 որովհետեւ նրանք ձեր նենգ թշնամիներն են. նրանք ձեզ դաւեցին Փոգորի պատճառով, նաեւ մադիանացի իշխանի դուստր Քազբիի՝ իրենց քրոջ պատճառով, որն սպանուեց Փոգորի համար սկսուած կոտորածների օրը”»:
18 Քանզի անոնք իրենց ըրած նենգութիւններովը ձեզի թշնամութիւն ըրին Փոգովրի գործին մէջ ու իրենց քրոջ գործին մէջ, այսինքն Մադիանացի իշխանին աղջկան Քազբիին, որ հարուածին օրը զարնուեցաւ Փոգովրին համար»։
զի թշնամի են նոքա ընդ ձեզ նենգութեամբ, որ նենգեցին զձեզ Փոգորաւ, եւ Քազբեաւ դստերբ իշխանին Մադիամու քերբն իւրեանց հարելով յաւուրն հարուածոց վասն Փոգովրայ:

25:18: զի թշնամի՛ են նոքա ընդ ձեզ նենգութեամբ. որ նենգեցին զձեզ Փոգորաւ, եւ Քազբեաւ դստերբ իշխանին Մադիամու քերբն իւրեանց հարելով յաւուրն հարուածոց վասն Փոգովրայ։
18 որովհետեւ նրանք ձեր նենգ թշնամիներն են. նրանք ձեզ դաւեցին Փոգորի պատճառով, նաեւ մադիանացի իշխանի դուստր Քազբիի՝ իրենց քրոջ պատճառով, որն սպանուեց Փոգորի համար սկսուած կոտորածների օրը”»:
18 Քանզի անոնք իրենց ըրած նենգութիւններովը ձեզի թշնամութիւն ըրին Փոգովրի գործին մէջ ու իրենց քրոջ գործին մէջ, այսինքն Մադիանացի իշխանին աղջկան Քազբիին, որ հարուածին օրը զարնուեցաւ Փոգովրին համար»։
zohrab-1805▾ eastern-1994▾ western am▾
25:1818: ибо они враждебно поступили с вами в коварстве своем, прельстив вас Фегором и Хазвою, дочерью начальника Мадиамского, сестрою своею, убитою в день поражения за Фегора.
25:18 ὅτι οτι since; that ἐχθραίνουσιν εχθραινω he; him ὑμῖν υμιν you ἐν εν in δολιότητι δολιοτης as much as; as many as δολιοῦσιν δολιοω cunning ὑμᾶς υμας you διὰ δια through; because of Φογωρ φογωρ and; even διὰ δια through; because of Χασβι χασβι daughter ἄρχοντος αρχων ruling; ruler Μαδιαν μαδιαν Madian; Mathian ἀδελφὴν αδελφη sister αὐτῶν αυτος he; him τὴν ο the πεπληγυῖαν πλησσω plague; strike ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῆς ο the πληγῆς πληγη plague; stroke διὰ δια through; because of Φογωρ φογωρ Phogōr; Fogor
25:18 כִּ֣י kˈî כִּי that צֹרְרִ֥ים ṣōrᵊrˌîm צרר be hostile הֵם֙ hˌēm הֵם they לָכֶ֔ם lāḵˈem לְ to בְּ bᵊ בְּ in נִכְלֵיהֶ֛ם niḵlêhˈem נֵכֶל cunning אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִכְּל֥וּ nikkᵊlˌû נכל act cunningly לָכֶ֖ם lāḵˌem לְ to עַל־ ʕal- עַל upon דְּבַר־ dᵊvar- דָּבָר word פְּעֹ֑ור pᵊʕˈôr פְּעֹור Peor וְ wᵊ וְ and עַל־ ʕal- עַל upon דְּבַ֞ר dᵊvˈar דָּבָר word כָּזְבִּ֨י kozbˌî כָּזְבִּי Cozbi בַת־ vaṯ- בַּת daughter נְשִׂ֤יא nᵊśˈî נָשִׂיא chief מִדְיָן֙ miḏyˌān מִדְיָן Midian אֲחֹתָ֔ם ʔᵃḥōṯˈām אָחֹות sister הַ ha הַ the מֻּכָּ֥ה mmukkˌā נכה strike בְ vᵊ בְּ in יֹום־ yôm- יֹום day הַ ha הַ the מַּגֵּפָ֖ה mmaggēfˌā מַגֵּפָה blow עַל־ ʕal- עַל upon דְּבַר־ dᵊvar- דָּבָר word פְּעֹֽור׃ pᵊʕˈôr פְּעֹור Peor
25:18. quia et ipsi hostiliter egerunt contra vos et decepere insidiis per idolum Phogor et Chozbi filiam ducis Madian sororem suam quae percussa est in die plagae pro sacrilegio PhogorBecause they also have acted like enemies against you, and have guilefully deceived you by the idol Phogor, and Cozbi their sister, a daughter of a prince of Madian, who was slain in the day of the plague for the sacrilege of Phogor.
18. for they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, which was slain on the day of the plague in the matter of Peor.
25:18. for they, too, have behaved with hostility against you, and they have deceived you insidiously by means of the idol Peor, and by Cozbi, the daughter of a commander of Midian, their sister, who was struck down in the day of the scourge because of the sacrilege of Peor.”
25:18. For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor’s sake.
For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor' s sake:

18: ибо они враждебно поступили с вами в коварстве своем, прельстив вас Фегором и Хазвою, дочерью начальника Мадиамского, сестрою своею, убитою в день поражения за Фегора.
25:18
ὅτι οτι since; that
ἐχθραίνουσιν εχθραινω he; him
ὑμῖν υμιν you
ἐν εν in
δολιότητι δολιοτης as much as; as many as
δολιοῦσιν δολιοω cunning
ὑμᾶς υμας you
διὰ δια through; because of
Φογωρ φογωρ and; even
διὰ δια through; because of
Χασβι χασβι daughter
ἄρχοντος αρχων ruling; ruler
Μαδιαν μαδιαν Madian; Mathian
ἀδελφὴν αδελφη sister
αὐτῶν αυτος he; him
τὴν ο the
πεπληγυῖαν πλησσω plague; strike
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῆς ο the
πληγῆς πληγη plague; stroke
διὰ δια through; because of
Φογωρ φογωρ Phogōr; Fogor
25:18
כִּ֣י kˈî כִּי that
צֹרְרִ֥ים ṣōrᵊrˌîm צרר be hostile
הֵם֙ hˌēm הֵם they
לָכֶ֔ם lāḵˈem לְ to
בְּ bᵊ בְּ in
נִכְלֵיהֶ֛ם niḵlêhˈem נֵכֶל cunning
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִכְּל֥וּ nikkᵊlˌû נכל act cunningly
לָכֶ֖ם lāḵˌem לְ to
עַל־ ʕal- עַל upon
דְּבַר־ dᵊvar- דָּבָר word
פְּעֹ֑ור pᵊʕˈôr פְּעֹור Peor
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
דְּבַ֞ר dᵊvˈar דָּבָר word
כָּזְבִּ֨י kozbˌî כָּזְבִּי Cozbi
בַת־ vaṯ- בַּת daughter
נְשִׂ֤יא nᵊśˈî נָשִׂיא chief
מִדְיָן֙ miḏyˌān מִדְיָן Midian
אֲחֹתָ֔ם ʔᵃḥōṯˈām אָחֹות sister
הַ ha הַ the
מֻּכָּ֥ה mmukkˌā נכה strike
בְ vᵊ בְּ in
יֹום־ yôm- יֹום day
הַ ha הַ the
מַּגֵּפָ֖ה mmaggēfˌā מַגֵּפָה blow
עַל־ ʕal- עַל upon
דְּבַר־ dᵊvar- דָּבָר word
פְּעֹֽור׃ pᵊʕˈôr פְּעֹור Peor
25:18. quia et ipsi hostiliter egerunt contra vos et decepere insidiis per idolum Phogor et Chozbi filiam ducis Madian sororem suam quae percussa est in die plagae pro sacrilegio Phogor
Because they also have acted like enemies against you, and have guilefully deceived you by the idol Phogor, and Cozbi their sister, a daughter of a prince of Madian, who was slain in the day of the plague for the sacrilege of Phogor.
25:18. for they, too, have behaved with hostility against you, and they have deceived you insidiously by means of the idol Peor, and by Cozbi, the daughter of a commander of Midian, their sister, who was struck down in the day of the scourge because of the sacrilege of Peor.”
25:18. For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor’s sake.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «За Фегора», т. е. за блужение в честь Ваал-Фегора.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: vex you: Num 31:15, Num 31:16; Gen 26:10; Exo 32:21, Exo 32:35; Rev 2:14
beguiled: Gen 3:13; Co2 11:3; Pe2 2:14, Pe2 2:15, Pe2 2:18
which: Num 25:8
Geneva 1599
25:18 For they vex you with their (h) wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.
(h) Causing you to commit both corporal and spiritual fornication by Balaam's counsel, (Num 31:16; Rev_ 2:14).
John Gill
25:18 For they vex you with their wiles,.... Not with wars, but with wiles, with cunning stratagems, and artful methods to draw them into sin, that thereby they might be exposed to the wrath of God:
wherewith they have beguiled you in the matter of Peor; the idol Peor, that is, Baalpeor; which seems to countenance the notion that Peor was the name of a man, some great personage, who was deified after his death; now the Midianites beguiled the Israelites, by sending their daughters among them, with whom they committed fornication, and by whom they were inveigled to worship the idol Peor:
and in the matter of Cozbi, the daughter of a prince of Midian, their sister; their countrywoman, as it was common with eastern people to call those of the same country with them their brethren and sisters: now the Midianites beguiled the Israelites, by prostituting a person of such quality to a prince of theirs, which was setting an example to other daughters of Midian to follow her, and so hereby many of the children of Israel were ensnared into whoredom, and into idolatry:
which was slain in the day of the plague, for Peor's sake: or for the business of Peor, as the Targum of Jonathan, because of the worship of that idol; not that Cozbi was slain upon that account, but the plague came upon Israel by reason of their worshipping of it, and it was on the day that the plague was that she was slain; by which it seems that the plague lasted but one day.
John Wesley
25:18 With their wiles - For under pretence of kindred and friendship and leagues, which they offered to them, instead of that war which the Israelites expected, they sought only an opportunity to insinuate themselves into their familiarity, and execute their hellish plot of bringing that curse upon the Israelites, which they had in vain attempted to bring another way.
Robert Jamieson, A. R. Fausset and David Brown
25:18 they vex you with their wiles--Instead of open war, they plot insidious ways of accomplishing your ruin by idolatry and corruption.
their sister--their countrywoman.