8<\/strong>. the pavilion<\/em> ] Heb. ubbh<\/em>; a large vaulted tent; ‘alcove’ (R.V. marg.) has gained a different significance, but it is only the Arabic equivalent to the Heb. word with the article al<\/em> prefixed. The word is not found elsewhere in the O.T. and its meaning is doubtful.<\/p>\n And<\/strong> the plague was stayed<\/em> ] The expression is quoted in Psa 106:30<\/span> where the incident is referred to.<\/p>\n Into the tent – <\/B>The inner recess in the tent, fashioned archwise, and appropriated as the sleeping-chamber and womens apartment.<\/P><\/p>\n Verse 8<\/span>. Thrust both of them through<\/B><\/I>] Inspired undoubtedly by the Spirit of the God of justice to do this act, which can never be a precedent<\/I> 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<\/I>, 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<\/I>, then mayor of London, provoked at the insolence with which Tyler behaved<\/I> to his sovereign, knocked him off his horse with his mace, after which he was instantly despatched. While his partisans were bending their bows to revenge the death of their leader, Richard, then only sixteen<\/I> 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<\/I>, of essential benefit at the time, and justified only by the pressing exigencies of the case.<\/P><\/p>\n Into the tent, <\/B>or brothel house<\/I>; for since they gave way to such lewd practices, no doubt they singled out convenient places for their wickedness. <\/P> Thrust both of them through; <\/B>which is no warrant for private persons to take upon them the execution of justice upon any, though the greatest malefactors, because Phinehas was himself a man in great authority and power, 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 instinct and direction of Gods Spirit. <\/P> Through her belly, <\/B>or in her brothel house<\/I>, for the word is the same before used, and translated tent, and it may be called hers<\/I>, because she chose or used that place for her wicked purposes, as the rest doubtless hid other places of like nature. The <\/P> plague; <\/B>either the pestilence, or some other sudden and grievous mortality. <\/P> <\/p>\n 8. the plague<\/B>some sudden andwidespread mortality.<\/P><\/p>\n And he went after the man of Israel into the tent<\/strong>,…. 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:<\/p>\n and thrust both of them through<\/strong>; with his javelin, spear, or pike;<\/p>\n the man of Israel, and the woman through her belly<\/strong>; 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:<\/p>\n so the plague was stayed from the children of Israel<\/strong>; 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.<\/p>\n 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.)<\/p>\n 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,” , Num 25:13<\/span>). The thought upon which this expression is founded is, that the punishment which was inflicted as a purifying chastisement served as a “ covering<\/em> ” against the exterminating judgment (see Herzog’s<\/em> Cyclopaedia).<\/p>\n (Note: Upon this act of Phinehas, and the similar examples of Samuel (1Sa 15:33<\/span>) and Mattathias (1 Macc. 2:24), the later Jews erected the so-called “zealot right,” jus zelotarum <\/em>, 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<\/em>, otia theol<\/em>. pp. 609ff., and Buddeus<\/em>, de jure zelotarum apud Hebr<\/em>. 1699, and in Oelrich’s collect<\/em>. T. i. Diss. 5.) The stoning of Stephen furnishes an example of this.)<\/p>\n Num 25:9<\/span><\/p>\n <\/strong> Twenty-four thousand men were killed by this plague. The Apostle Paul deviates from this statement in 1Co 10:8<\/span>, 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.<\/p>\n (8) Into the tent.<\/strong>The word kubbah <\/em>(tent, or alcove) occurs only in this place. The reference may be to the inner part of the ordinary tent which was occupied by the women; or it may denote an arched or vaulted tent (probably of skins), which the Israelites had erected whilst joining with the Moabites and Midianites in the lascivious worship of Baal-peor. The LXX. has kaminos, <\/em>the Vulgate lupanar.<\/em><\/p>\n Through her belly.<\/strong>Or, within her tent. <\/em>It is thought by some that the word which is here used was originally the same word which occurs in the earlier part of the verse, and which is there rendered tent.<\/em><\/p>\n So the plague was stayed . . . <\/strong>It is probable that the judges were not duly obedient to the command of Moses, and, consequently, that a plague broke out from the Lord upon the people.<\/p>\n Num 25:8<\/span><\/em><\/strong>. <\/strong>And he went, <\/em><\/strong>&c.<\/strong> And he went after the man of Israel into the<\/em> bed-room,<\/em>[apartment,alcove<\/em>] and thrust both of them through, the man of Israel. and the woman, in her bed-room. <\/em>Vid. Nold. 62. 821. <\/p>\n Num 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.<\/p>\n Ver. 8. And thrust both of them through.<\/strong> ] So they died in the flagrancy of their lust; as did likewise one of the Popes, taken in the act, and slain together with his harlot, by the husband of the adulteress. Mention is likewise made by William Malmesbury, of one Walter, bishop of Hereford, A. D. 1060, his offering to force his seamstress; she resisted what she might, but finding him too strong for her, thrust her shears into his belly, and gave him his deathly wound. a<\/em> <\/p>\n<\/p>\n a<\/em> Godw., Catal.<\/p>\n tent. Hebrew. kubbah, a high and vaulted pleasure tent, used in the worship of Baal. Occurs only here. <\/p>\n belly. Hebrew. kobah, the part between the ribs, and loins. Occurs only here, for the Figure of speech Paronomasia (App-6). <\/p>\n thrust: Num 25:5, Num 25:11, Psa 106:29-31 <\/p>\n So the plague: Num 16:46-48, 2Sa 24:25, 1Ch 21:22 <\/p>\n Reciprocal: Exo 22:20 – sacrificeth Num 1:23 – General Num 16:48 – General Num 25:18 – which Jdg 3:21 – thrust it 1Sa 15:33 – hewed 2Sa 24:21 – the plague 1Ki 18:45 – there was Pro 7:23 – a dart Eze 9:5 – Go<\/p>\n Num 25:8. Thrust them both through Phinehas 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 Gods Spirit.<\/p>\n 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. the pavilion ] Heb. ubbh; a large vaulted tent; ‘alcove’ (R.V. marg.) has gained a different significance, … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 25:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4488","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4488","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4488"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4488\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4488"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4488"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4488"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"