25:1 Shittim The Hebrew name for this site, shittim, comes from the word shittah, meaning acacia bush. The site, also called Abel-shittim, was the last stop in Israel’s wilderness journey (Num 33:48–49). Joshua sent the spies into the land before crossing the Jordan from this site (Josh 2:1). It may also have been the site of Israel’s reaffirmation of the Sinai law code before entering the promised land (Deut 28:68)—in light of which the apostasy here becomes particularly heinous.

to prostitute themselves with The full extent of Israel’s sin is obscured by the use here of the Hebrew word zanah. While the term denotes sexual immorality, it is often used metaphorically for apostasy. The worship of gods other than Yahweh is cast as marital infidelity. The warning of Exod 34:15–16 similarly conflates idol worship and sexual immorality.

the daughters of Moab The Moabites lived just south of the Amorite territory of Sihon and Og conquered by Israel (see Num 21:26). However, some of the women involved were apparently also Midianite. Phinehas kills a man involved with a Midianite woman (vv. 6, 15, 17–18). Midianites and Moabites were closely associated in Balaam’s oracles (22:4, 7).

25:2 the people ate A reference to partaking in sacrificial meals dedicated to the regional deities. One of the deities native to Moab was Chemosh. Psalm 106:28 attests to a tradition that these sacrifices were to the dead.

25:3 Israel was joined together May indicate that some Israelites entered into a covenantal relationship, but likely an image for how the people had become attached to another deity. Being yoked is a metaphor for bearing a heavy load and often refers to oppression (e.g., Gen 27:40; Lev 26:13; Deut 28:48).

Baal Peor Baal is a Canaanite and Hebrew word for “lord” as well as the name of a Canaanite god. Peor is the name of the location. Evidence from the ot and Canaanite literature suggests Baal was worshiped in various regional manifestations. The place is also called Beth-peor (“House of Peor,” Deut 3:29); the use of this phrase instead of that name emphasizes idolatry.

Pagan Deities in the Old Testament Table

became angry Yahweh’s anger apparently took the form of a plague (Num 25:8–9). The later actions of Phinehas stop a plague associated with this sin (v. 8).

25:4 kill them before the sun The Hebrew word used here, hoqa', meaning “hang” or “impale,” appears in only one other place in the ot: the execution of Saul’s sons (2 Sam 21:6, 9, 13). This hanging did not stop the fierce anger of the Lord, as Moses hoped.

before the Lord As either a testimony or a non-sacrificial dedication to Yahweh.

25:5 the judges of Israel The judges Moses appointed to help him govern the people. See Exod 18:21.

Covenants in the Old Testament Table

25:6 they were weeping The Hebrew word used here, bakhah, refers to mourning and penitent pleading with Yahweh in the face of hardship. Moses and the people of Israel were weeping due to the outbreak of plague. If they carried out the punishment commanded in vv. 4–5, they may be lamenting that it had failed to turn away Yahweh’s wrath.

at the doorway of the tent of assembly Refers to the courtyard of the tabernacle (Exod 27:9; see note on Lev 1:3). The offense was not that the man brought a foreigner into the sacred space. Rather, his act was a brash display of impiety in full view of the people entreating Yahweh for mercy (compare note on Num 25:1; note on vv. 1–18; note on v. 8).

25:7 Phinehas An Egyptian name meaning “southerner.” The term referred to people south of ancient Egypt (e.g., Nubia), and implied a person of very dark skin. According to 1 Chr 9:19–20, Phinehas was the chief of the sanctuary guards (a position also held by his father; Num 3:32). Phinehas’ father, Eleazar, was high priest at this time.

25:8 woman’s section of the tent The Hebrew word used here, qubbah, refers to a domed room or tent. This is the only use of the word in the ot. In later rabbinic literature, qubbah is a word for brothel (see the rabbinic work Babylonian Talmud Abodah Zarah 17b).

he drove the two of them Possibly implying that the couple was engaged in sexual intercourse since Phinehas kills the two with a single thrust of his spear. Their apparent physical position is the primary evidence for inferring a sexual aspect to the incident at Baal-Peor, but the summary statement in v. 18 treats this as a matter separate from the idolatry at Peor.

into her belly The Hebrew word used here, qevah, could refer to either the woman’s womb or pubic region, emphasizing that the (likely) sexual relationship was leading to idolatry (see note on vv. 1–18). The verse contains wordplay between the Hebrew words qevah and qubbah (the word for a tent or domed room used earlier in the verse).

25:9 twenty-four thousand This includes the last remaining survivors of the original generation that came out of Egypt and were doomed to die before entering the promised land (14:29; 26:64–65).

25:11 my anger As evidenced by the plague (v. 8).

was jealous with my jealousy God interprets Phinehas’ act as an act of solidarity with Yahweh, rooted in the proper emotional response for the time to apostasy.

25:12 my covenant of peace God would protect Phinehas from any retaliation, whether by the family of the slain Israelite man (Zimri; v. 14) or the family of the Midianite woman, who was the daughter of a chieftain (Cozbi; v. 15).

25:13 a covenant of an eternal priesthood It is unclear whether this means that Phinehas’ line would succeed Aaron’s as high priest, or whether his line (later called the Zadokites; compare Ezek 44:15–16) would forever be the exclusive priests who served in the temple (when it was built). The latter is probably correct, since the text refers to the priesthood, not the high priesthood.

25:17 Attack the Midianites The Israelites do just this in Num 31. Elsewhere, the Israelites kill the Midianite tribal chief, who is called both king (31:8) and chieftain (Josh 13:21).