Exegetical and Hermeneutical Commentary of Psalms 106:28
They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
28. They joined themselves also unto Baal-peor ] Attached themselves as devotees. The phrase is taken from Num 25:3. The LXX renders , they were initiated; but the word does not necessarily denote this. Peor seems to have been a locality (Num 23:28), and Baal-peor was the particular Baal worshipped there by the Moabites.
and ate the sacrifices of the dead ] See Num 25:2. By the dead are meant heathen gods in contrast to Jehovah, the one living and true God. Cp. Psa 115:4 ff.; Jer 10:11; Wis 13:10 , “Miserable were they, and in dead things were their hopes, who called them gods which are works of men’s hands”; Wis 15:17 ; 1Co 12:2. Participation in the sacrificial feasts of the Moabites was an act of communion with their lifeless gods. There is no reference to ancestor worship or funeral offerings.
Fuente: The Cambridge Bible for Schools and Colleges
28 31. A sixth instance; the sin of participating in the abominations of Moabite worship.
Fuente: The Cambridge Bible for Schools and Colleges
They joined themselves also unto Baal-peor – They joined in their devotions, or, they shared in the rites of idolatrous worship. This occurred when they were in the regions of Moab, and on the very borders of the promised land. Num. 25. Many other instances of a similar kind are passed over by the psalmist, and this seems to have been selected because of its special aggravation, and to show the general character of the nation. Even after their long-continued enjoyment of the favor and protection of God – after he had conducted them safely through the wilderness – after he had brought them to the very border of the land of Canaan, and all his promises were about to be fulfilled, they still showed a disposition to depart from God. Baal-peor was an idol of the Moabites, in whose worship females prostituted themselves. Gesenius, Lexicon. Compare Num 25:1-3. Baal was the name of the idol; Peor was the name of a mountain in Moab, where the idol was worshipped.
And ate the sacrifices of the dead – Of false gods, represented as dead or having no life, in contradistinction from the true and living God. They ate the sacrifices offered to those idols; that is, they participated in their worship. Num 25:2.
Fuente: Albert Barnes’ Notes on the Bible
Verse 28. They joined themselves also unto Baalpeor] The Vulgate, Septuagint, and others, have Belphegor; the Syriac and Arabic, the idol Phegor, or Phaaur; the ain in the word being pronounced as gh.
Ate the sacrifices or the dead] methim, of dead men. Most of the heathen idols were men, who had been deified after their death; many of whom had been execrated during their life.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They joined themselves, to wit, in worship, whereby they had a union and communion with him, as Gods people have with God in acts of his worship. And this phrase seems also to note their carnal copulation with
the daughters of Moab in the temple, or to the honour of Baal-peor.
The sacrifices of the dead; which were offered to idols, which he calls dead, in opposition to the true and living God, and by way of contempt, and to note the sottishness of idolaters, who worshipped lifeless things, as stocks and stones, or dead men. And some learned men conceive that this is spoken with particular regard to Baal-peor, or the lord of Peor, a place so called, who had been a person of great eminency in those parts, and therefore was worshipped, according to the custom of the heathens, after his death, by sacrifices and feasts appointed for his honour and memory.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28-30. sacrifices of the deadthatis, of lifeless idols, contrasted with “the living God”(Jer 10:3-10; comparePsa 115:4-7; 1Co 12:2).On the words,
joined themselves toBaal-peorsee Num 25:2;Num 25:3; Num 25:5.
Baal-peorthat is, thepossessor of Peor, the mountain on which Chemosh, the idol ofMoab, was worshipped, and at the foot of which Israel at the time layencamped (Nu 23:28). The namenever occurs except in connection with that locality and thatcircumstance.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They joined themselves also unto Baalpeor,…. Or to the idol Peor, as the Targum. Baal, which signifies Lord or master, was a common name for an idol in many countries; wherefore, to distinguish one from another, an additional name was used. Baalzephon was the god of the Egyptians; Baalzebub the god of the Ekronites; and here Baalpeor the god of the Moabites: for the fact referred to was committed when the children of Israel were on the borders of Moab, and when Balak sent for Balaam to curse them; who at last advised him to draw them to commit fornication with the daughters of Moab; who might then prevail upon them to commit idolatry, which would bring the wrath of God upon them. And in this he succeeded. The above idol had its name of Peor either from the obscene actions done in the worship of it, too filthy to be related, and which, it is thought, are referred to in Ho 9:10. It seems to be the Priapus of the Heathens. Or, as others, from a mountain of this name, where was the house or temple in which it was worshipped: hence we read of Mount Peor, and of Bethpeor,
Nu 23:28. So Suidas t says, Baal is Saturn, and Peor the place where he was worshipped. Or else from some great man of this name, Lord Peor; who being of great fame and note among the Moabites, for some extraordinary things done by him, was deified and worshipped after his death; as was common among the Heathens. To this idol the Israelites joined or “yoked” themselves, as the word u signifies: they withdrew themselves from the yoke of the true God, whose yoke is easy, and put their necks under the yoke of an idol; which was to be unequally yoked: or they were tempted unto it; they committed spiritual whoredom with it, which is idolatry; they left their first and lawful husband, to whom they were married, and joined themselves to an idol, and cleaved to it. The phrase is expressive of their fellowship with it, and with the idolatrous worshippers of it; they devoted and gave up themselves to the worship of it; just as the true worshippers of God are said to join themselves to him, Jer 50:6, they were, as the Septuagint renders it, initiated into the rites and mysteries of this idol.
And ate the sacrifices of the dead; which were offered up to this lifeless statue. So idols are called the dead, in opposition to and distinction from the living God, Isa 8:19. Or they partook of the feasts which were kept in honour of their dead deified hero, Lord Peor; see the history in Nu 25:1. These were sacrifices offered to the Stygian Jupiter, or Pluto, called by the Phoenicians Mot w, the same with Chemosh, the god of the Moabites; and who also was Baalpeor, according to Jerom x.
t In voce . u “conjugati sunt”, Vatablus; “subdiderunt sese jugo”, Gejerus. w Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. p. 38. Vid. Castell. Annot. Samar. p. 13. in vol. 6. Lond. Polyglott. x Comment. in Esaiam, fol. 26. H.
Fuente: John Gill’s Exposition of the Entire Bible
28 And they joined themselves to Baal-peor The prophet tells us that the Jews, after they had been threatened with very awful punishment, very soon fell into a new species of apostasy. Some think, that they are indirectly accused of falling away to the superstitions of the Midianites, in consequence of having been imposed upon by female intrigue. This, it is well known, was the design of Balaam, as soon as he knew that he was forbidden by God to curse the people. His counsel to king Balak was to set the daughters of Moab before the people, to entice them by their allurements to the practice of idolatry,
“
Behold, these women caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor.” Num 31:16
And as the idolatry here mentioned originated from carnal intrigues, some expositors are of opinion, that on this account the prophet charges the people with the commission of a twofold trespass, in their not only being inveigled by the Midianitish women, but also in binding themselves by another bond to Baal-peor, (Num 25:0) Be that as it may, the prophet exclaims against the perfidy of his own nation, because in forsaking the true worship of God, they had broken that holy union by which they had been betrothed to him. For we know, that as God adopts the Church as his spouse, when she gives herself up to idolatry, she no less shamefully violates her fidelity, than when a wife leaves her husband, and becomes an adulteress. It is well known, that Baal-peor was the idol of the Midianites; but it is not so well known how he received this appellation. The word בעל, Baal, has a signification (258) equivalent to lord, master, or patron. And since פער , paar, signifies to open, some render it the God of opening, and assign as a reason, which, however, I dare not affirm, their shamefully exposing themselves in his presence. Perhaps it is the name of some place, for we know that the heathens often gave to their idols the names of the countries where they were worshipped. (259) We now perceive the prophet’s meaning, That the Jews had wickedly revolted from God, and defiled themselves in joining themselves to Baal-peor. In saying that they ate the sacrifices of the dead, (260) he points out the greater baseness of their offense. By the sacrifices of idols, he means that they ate things that were offered to idols, as they had been wont to partake of those sacrifices which bound them to the true God, the inexhaustible fountain of life. Hence their conduct was the more detestable, when they wilfully gave themselves over to death by perpetrating such a heinous crime. And we know, that banqueting was to some extent connected with their worship. The result of this was, that, renouncing the true God, they joined themselves in marriage with the dead; and thus the prophet charges them with acting a very disgraceful part, in not only bowing the knee to Baal, and offering sacrifices to him, but also in feasting upon these sacrifices.
(258) “ Signifie autant comme Maistre ou Patron.” — Fr.
(259) Baal was a very common name of the principal male god of the nations of the East, as Ashtaroth was a common one for their chief female deity. The Moabites, Phoenicians, Assyrians, Babylonians, and often the Hebrews, worshipped this idol. Among the Babylonians, he was called Bel or Belus. The sun only might at first be worshipped under that name, as we know that under it the Phoenicians adored that luminary. But at length it came to be applied to many other idols, according to these words of the Apostle, “There be gods many, and baalims, or lords many,” 1Co 8:5. As the idol Jupiter among the Romans had different names and different rites of worship, occasioned sometimes from the different benefits which he was thought to bestow upon men, as Jupiter Pluvius, because he gave rain, Jupiter Lucetius, because he gave light, Jupiter Altitonans, from thundering; and sometimes from different places — as Jupiter Olympius, from the hill Olympus, Jupiter Capitolinus, from the Capitol hill, Jupiter Latialis, from that part of Italy which is called Latium: so Baal had his distinctive titles, and different rites of worship, occasioned in the same manner. He sometimes received his name from the benefits he was supposed to confer, as Baal-tsephon, (Exo 14:1) the latter term denoting a watcher, and Baalzebub, (2Kg 1:2) which signifies the lord of the flies. He was worshipped under this last name by the Cyrenians, but principally by Ekronites, because, whenever they sacrificed to him, they believed that the swarms of flies, which at that time molested the country, would die. At other times he received a distinctive appellation from the places where he was worshipped, as Baal-peor, from the hill Peor, mentioned in Num 23:28; and his temple, whither his votaries resorted, standing on the same hill, was called Beth-peor, Deu 3:29. Possibly, however, the mountain might have taken its name from the god that was there worshipped. The idol named Chemosh, in Jer 48:7, is thought to be the same as Baal-peor. “I take it,” says Goodwin, “to be applied to Baal-peor, by way of contempt, as if one should say their blind god, according to that in the psalm, ‘They have eyes, and see not;’ for the first letter, caph, signifies as it were, or like, and מוש, musch, to grope, or feel about in manner of blind men. ” Moses and Aaron, page 170. This idol was also called Baal-bereth, (Jud 8:33, and 9:4,) from his worshippers binding themselves to him by covenant.
(260) “The dead” appears to be a term of contempt applied to idols. They are so called in opposition to the true and living God. There may also be an allusion to the fact, that many of the heathen idols were men who had been deified after their death.
Fuente: Calvin’s Complete Commentary
(28) Ate the sacrifices of the deadi.e., the sacrifices of a dead divinity. Num. 25:2, and they called the people unto the sacrifices of their gods, shows that here we must not see any allusion to necromantic rites, such as are referred to in Deu. 18:11; Isa. 8:19, and the parallelism shows that the god in question is Baal-peor.
Carcases of idols.This phrase is actually used in Lev. 26:30; here no doubt the plural is used poetically for the singular.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(28-31) The licentious character of the cult of Baal-peor in Numbers 25 is expressed in the word joined, better, yoked. LXX. and Vulg., were initiated, i.e., by prostitution.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Baal-peor Or, lord of Peor. “Peor” is the same of a mountain of Moab, (Num 23:28,) mentioned in full elsewhere only in Num 25:3; Num 25:5; Deu 4:3; Hos 9:10. “Baal” was the chief male divinity of the Phoenicians and Canaanites, as Ashtoreth was the female. His worship was very pompous and popular, cruel and obscene. Probably the same as that of Bel of the Chaldaeans, (Isa 46:1🙂 sometimes called “Peor.” Num 31:16; Jos 22:17. The allusion of the text is to Num 25:3.
Sacrifices of the dead So called because their idols were dead, inanimate, opposed to the living God: or, as Delitzsch, quoting from Jewish rabbins, “because the eating of meat consecrated to idols pollutes like a dead body.” For New Testament doctrine on this subject see 1Co 10:28-31. But Hammond thinks, that their Baal, plural Baalim, were only dead heroes whom they had deified and continued to worship, and hence sacrificed to the dead which is quite probable. Hero worship was a popular form of idolatry.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 106:28 They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
Ver. 28. They joined themselves also unto Baalpeor ] Heb. they were unequally yoked, as 2Co 6:14 .
Quam male inaequales veniunt ad aratra iuvenci.
They separated themselves to that shame, Priapus, Hos 9:10 , who had his name from showing all, Ab operatione seu nudatione pudendorum; and his worshippers were most impudent servants.
And ate the sacrifices of the dead
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 106:28-31
28They joined themselves also to Baal-peor,
And ate sacrifices offered to the dead.
29Thus they provoked Him to anger with their deeds,
And the plague broke out among them.
30Then Phinehas stood up and interposed,
And so the plague was stayed.
31And it was reckoned to him for righteousness,
To all generations forever.
Psa 106:28-31 This strophe relates to Numbers 25. Israel became involved with the fertility worship of Moab. Idolatry was a major problem in Israel’s history. I have included my notes from Deu 18:10-11. See Special Topic: Fertility Worship of the ANE .
Deu 18:10-11 There is a series of participles, which denote Canaanite idolatry:
1. NASB, who makes his son or his daughter pass through the fire – BDB 716, KB 778, Hiphil participle
2. NASB, one who uses divination – BDB 890, KB 1115, Qal participle (uses both verb and noun)
NKJV, NET, one who practices witchcraft
NRSV, NJB, NIV, who practices divination
JPSOA, an augur
3. NASB, one who practices witchcraft – BDB 778 II KB 857, Poel participle
NKJV, NRSV, NJB, JPSOA, a sooth sayer
NIV, sorcery
NET, an omen reader
4. NASB, NKJV, NIV, one who interprets omens – BDB 638 II, KB 690, Piel participle
NRSV, NJB, an augur
JPSOA, a diviner
NET, a soothsayer
5. NASB, NKJV, NRSV, NJB, JPSOA, NET, a sorcerer – BDB 506, KB 503, Piel participle
NIV, engages in witchcraft
6. NASB, one who casts a spell – BDB 287, KB 287, Qal participle (uses verb and noun)
NKJV, one who conjures spells
NRSV, JPSOA, NIV, NET, one who casts spells
NJB, weaver of spells
7. NASB, NKJV, one who inquires (i.e., a medium) – BDB 981, KB 1371, Qal participle
NRSV, JPSOA, consults ghosts
NJB, consulter of ghosts
NIV, medium
NET, one who conjures up spirits
8. NASB, NKJV, NIV, one who inquires [assumed] (i.e., a spiritist) – BDB 981, KB 1371, Qal participle (assumed)
NRSV, consults spirits
NJB, mediums
JPSOA, familiar spirits
NET, a practitioner of the occult
9. NASB, NKJV, one who calls up the dead
a.BDB 205, KB 233, Qal participle
b.BDB 559, KB 562, Qal participle
NRSV, who seeks oracles from the dead
NJB, NET, necromancer
JPSOA, one who inquires of the dead
NIV, who consults the dead
As you can see from the different English translations these words have some overlap. These terms seem to refer to different types of pagan worship practice, but their exact definitions are uncertain to modern Bible students. See a brief discussion in (1) Dictionary of Biblical Imagery, pp. 524-528 and 608-610 and also (2) Synonyms of the Old Testament by Robert B. Girdlestone, pp. 296-302. The general picture is an attempt to know and manipulate the future for personal benefit. YHWH’s people are to trust Him and serve Him. The old original sin of me first is the root of all of mankind’s problems!
Psa 18:10 who makes his son or his daughter pass through the fire This is a reference to the worship of the fertility god, Molech. In Israel the firstborn (cf. Exodus 13) was to be given to YHWH to serve Him. In Canaan the firstborn was to be sacrificed by fire to Molech in order to insure fertility, (cf. Deu 12:31; Lev 18:21). There is even one account in 2Ki 21:6 where God’s people worshiped this false god! It also possibly relates somehow to knowing the future (cf. 2 Kgs. 3:26-27). See Special Topic: Molech.
divination This is from the Hebrew root for divine (BDB 890, cf. Num 22:7; Num 23:23; Eze 21:21; 2Ki 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means, such as examining the livers of sheep or casting arrows. It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer 27:9; Jer 29:8; Eze 13:9; Eze 22:28) know it and influence this future.
one who practices witchcraft This term (BDB 778 II, KB 857) is related to the term cloud (BDB 777). Linguists think the term is related to sound:
1.the hum of insects
2.sound of wind in the trees
3.unknown etymology (if cloud, then related to sight)
The parallel passage in Moses’ writings which prohibits these same pagan practices is in Lev 19:26 to Lev 20:8 (see esp. Psa. 19:26). This same term is also found in Jdg 9:37; 2Ki 21:6; 2Ch 33:6; Isa 2:6; Isa 57:3; Jer 27:9; Mic 5:12.
one who interprets omens The meaning of this term (BDB 638 II, KB 690) is uncertain. In Syrian it means to murmur an obscure incantation (KB 690). The root has several usages:
1.serpent – BDB 638 I
2.verb in Piel only, (BDB 638 II) meaning :
a.practice divination
b.observe signs/omens
3.copper – bronze, BDB 638 III
4.unknown – BDB 638 IV
a sorcerer This term (BDB 506, KB 503) basically means to cut up (1) as in the shredding of ingredients for a magical potion or (2) cutting oneself as a way of getting the deity’s attention (i.e., Syrian usage, cf. 1Ki 18:28). This term was used to describe Pharaoh’s wise men in Exo 7:11 and Nebuchadnezzar’s wise men in Dan 2:2.
Psa 18:11 one who casts a spell This literally is to tie knots, to be allied with, or join together (BDB 287, KB 287). In Psa 58:5 and Ecc 10:11 it refers to snake charming. A slightly different vocalization describes a Babylonian false wise man in Isa 47:8-11.
mediums The participle’s (BDB 981, KB 1371) basic meaning is to ask or inquire. Here, to inquire of the spirit realm (e.g., YHWH, Jos 9:14 or idols, Hos 4:12).
The first noun, medium (BDB 15) is a difficult term to define. Some see the term as it is used in Lev 19:31; Lev 20:6; Lev 20:27 as (1) a pit or grave where spirits are lured, (2) form of father which refers to ancestor worship. It is translated in the LXX in Isa 8:19 as ventriloquist. Because of this and Isa 29:4 some think it means to chirp or to mutter. This would imply to talk with a different voice. However, from 1Sa 28:7-9, it is related to the ability to call or talk to someone in the ground or to communicate with the dead or spirits of the underworld, i.e., necromancy.
The second noun, spiritists (BDB 396) was a form of the Hebrew word to know (BDB 395). It refers to one who has knowledge of the spiritual realm or has contact with those in the spiritual realm who have knowledge (cf. Isa 8:19; Isa 19:3).
one who calls up the dead This phrase is a combination of two Qal participles (BDB 205, KB 233, to ask and BDB 559, KB 562, the dead ones). In context it refers to mediums and spiritists. These elite, supposedly gifted, people contact the dead for information about the future and the power to affect it.
All ancient cultures believed in an afterlife. For many in the Ancient Near East this had two possibilities:
1. ancestor worship where the spirits of family members could affect the present and future
2. the power of physical (stars, forces of nature) or spiritual (demons, demigods) could be utilized to know and affect personal destinies
Psa 106:28 And ate sacrifices offered to the dead The MT does not have the verb offered. The dead (BDB 559, Qal, #1,d) is a Qal active participle, which may refer to the non-existent pagan idols (cf. Num 25:2), not deceased humans (cf. Deu 26:14). The TEV, NJB, and REB so translate it.
TEV – dead gods
NJB – lifeless gods
REB – lifeless gods
Psa 106:29 their deeds One wonders if there is a purposeful comparison of
1. the deeds of the Israelite idolaters, Psa 106:29; Psa 106:39
2. the deeds of YHWH, Psa 106:2; Psa 106:7; Psa 106:13; Psa 106:21-22
What a contrast!
Psa 106:31 it was reckoned to him for righteousness This is the exact phrase used of Abraham’s justification by faith in Gen 15:6, quoted by Paul in Rom 4:3; Gal 3:6. The only difference in the verb here (BDB 362, KB 359, Niphal imperfect) and there (Qal imperfect) is the verbal aspect. See full notes on Gen 15:6 online at www.freebiblecommentary.org.
Phinehas the priest’s actions are described in Num 25:11-13. His actions, like Abraham’s, demonstrated his faith in YHWH.
Psa 106:31 to all generations forever Phinehas’ actions were an example of a true faithful follower. This testimony is preserved and continues to speak of his faith/faithfulness.
How we live influences people long after we die!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Baal-peor. Compare Num 25:2, Num 25:3.
the dead. This pertains to necromancy, Compare Deu 18:11. Isa 8:19.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 106:28-31
Psa 106:28-31
SIN NO. 6
This was the disastrous worship of the Moabite god, Baal, whom Delitzsch identified as the “Priapus of Greek and Roman mythology,” the same being essentially a worship of the male sex organ, as the name suggests.
“They joined themselves also unto Baal-peor,
And ate the sacrifices of the dead.
Thus they provoked him to anger with their doings;
And the plague brake in upon them.
Then stood up Phinehas, and executed judgment;
And so the plague was stayed.
And that was reckoned unto him for righteousness,
Unto all generations forevermore.”
The tragic record of this wholesale rebellion against God is given in Numbers 25.
“They ate the sacrifices for the dead” (Psa 106:28). “This statement is interpreted best as a reference to the idol itself as the dead thing.”
E.M. Zerr
Psa 106:28. The preceding verse covered a wide range of time and events that reached hundreds of years beyond the ones in the wilderness. This one comes back to some details of the misconduct of the nation that led up to the events of the other verse. Baal-peor was one of the forms of heathen worship. Its chief characteristic was the mixing up with immoral conduct in the name of religion. Sacrifices of the dead means the religious feasts which the heathen held in honor of their idol gods. As they were sacrificial feasts (those in which eating was done in the name of religion), they would naturally consider their eating as an act of worship toward their gods. There is a good description of these “dead” gods in Psa 115:4-8.
Psa 106:29. Inventions is from a word that simply means a work or action. The verse means that God was provoked by the idolatrous actions of his people. The plague refers to the various afflictions that were imposed on the nation from time to time, but the specific one in the mind of the Psalmist was the slaying of thousands of Israelites after the affair with Balaam recorded in Numbers 25.
Psa 106:30. The Mosaic system was a combination of religious and civil government. It therefore Included both spiritual and physical punishments. When the people fell into the sin of idolatry and its attendant immorality, Phinehas rose up in defense of the purity of the congregation and slew a notable actor and his partner on sight. That execution appeased the wrath of God and he stopped the plague.
Psa 106:31. It is always right to oppose evil by whatever means the law provides for the purpose. The law had prescribed death as punishment for idolaters (Deu 17:2-5), and this man was carrying out the requirements of the law in killing these people. That was why the good citizens counted his act a righteous one.
Fuente: Old and New Testaments Restoration Commentary
joined: Num 25:1-3, Num 25:5, Num 31:16, Deu 4:3, Deu 32:17, Jos 22:17, Hos 9:10, Rev 2:14
of the dead: The word maithim signifies dead men; for the idols of the heathen were generally men – warriors, kings, or lawgivers – who had been deified after their death; though many of them had been execrated during their life. Psa 115:4-8, Jer 10:8-10, 1Co 10:19, 1Co 10:20
Reciprocal: Exo 34:15 – eat Num 25:2 – they called Num 25:3 – joined Num 35:33 – it defileth Deu 26:14 – the dead Isa 8:19 – for the living Isa 26:14 – dead Eze 2:3 – rebelled Eze 22:9 – they eat Dan 1:8 – defile Mal 2:11 – profaned
Fuente: The Treasury of Scripture Knowledge
Psa 106:28-30. They joined themselves also unto Baal-peor To wit, in worship, whereby they had a union and communion with him, as Gods people have with God in acts of his worship. And ate the sacrifices of the dead Which were offered to idols, which he calls dead, in opposition to the true and living God, and by way of contempt, and to denote the stupidity of idolaters, who worshipped lifeless things, as dead images, or men deified after death. Or, by the sacrifices of the dead, he may mean sacrifices offered to the infernal deities, so called, on behalf of their dead friends. They provoked him with their inventions Various species of idolatry, and false worship, and other branches of wickedness, devised in contempt of God and his institutions, his commands and threatenings. And the plague brake in upon them And swept away twenty-four thousand of those impudent sinners. Then stood up Phinehas In his zeal for the Lord of hosts; and executed judgement Namely, upon Zimri and Cozbi, sinners of the first rank; genteel sinners; he put the law in execution upon them; and this was a service so pleasing to God, that upon it the plague was stayed, Psa 106:30. By this, and some other like acts of public justice on that occasion, Num 25:4-5, the guilt ceased to be national, and the general controversy was let fall: when the proper officers did their duty, God left it to them, and did not any longer keep the work in his own hands by the plague. The best commentary on this Psalm is a reference to the history.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
106:28 They joined themselves also unto {o} Baalpeor, and ate the sacrifices of the {p} dead.
(o) Which was the idol of the Moabites.
(p) Sacrifices offered to the dead idols.