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Numbers Chapter
Twenty-five
New King James Version (NKJV)
INTRODUCTION TO NUMBERS 25
The
contents of this chapter are
the sin of the people of Israel
their whoredom
and idolatry
Numbers 25:1
their
punishment for it
multitudes being slain
Numbers 25:4
whose
number is given
Numbers 25:9
the
zeal of Phinehas in slaying two notorious offenders
Numbers 25:6
whose
names are observed
Numbers 25:14 for
which he is commended
and the covenant of priesthood was given and confirmed
unto him
Numbers 25:10
and
the chapter is concluded with an order to vex the Midianites
for vexing Israel
with their wiles
Numbers 25:16.
Numbers 25:1 Now Israel remained in Acacia Grove
[a] and the
people began to commit harlotry with the women of Moab.
YLT
1And Israel dwelleth in
Shittim
and the people begin to go a-whoring unto daughters of Moab
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 Exodus 25:5 its
full name was Abelshittim
Numbers 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 Numbers 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.
Numbers 25:2 2 They invited the people to the sacrifices of their
gods
and the people ate and bowed down to their gods.
YLT
2and they call for the
people to the sacrifices of their gods
and the people eat
and bow themselves
to their gods
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.
Numbers 25:3 3 So Israel was joined to Baal of Peor
and the anger of
the Lord was aroused against Israel.
YLT
3and Israel is joined to
Baal-Peor
and the anger of Jehovah burneth against Israel.
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"
Psalm 106:28. Mr.
BedfordF20Scripture Chronology
p. 267. takes him to be Mizraim the
son of Ham
the Osiris of the Egyptians
and the Priapus of other Heathens: and
Father CalmetF21Dictionary
on word "Baal". 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
1 Kings 11:7 of
whom See Gill on Jeremiah 48:7 so
Chemosh and Peor are thought to be the same by our English poetF23"Next
Chemos
the obscene dread of Moab's sons
Peor his other name
-----"
Milton
B. 1. l. 406
412. : 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 Hosea 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 Numbers 24:14.
Numbers 25:4 4 Then the Lord said to
Moses
“Take all the leaders of the people and hang the offenders before the Lord
out in the sun
that the fierce anger of the Lord may turn away from Israel.”
YLT
4And Jehovah saith unto
Moses
`Take all the chiefs of the people
and hang them before Jehovah --
over-against the sun; and the fierceness of the anger of Jehovah doth turn back
from Israel.'
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.
Numbers 25:5 5 So Moses said to the judges of Israel
“Every one of
you kill his men who were joined to Baal of Peor.”
YLT
5And Moses saith unto the
judges of Israel
`Slay ye each his men who are joined to Baal-Peor.'
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.
Numbers 25:6 6 And indeed
one of the children of Israel came and
presented to his brethren a Midianite woman in the sight of Moses and in the
sight of all the congregation of the children of Israel
who were
weeping at the door of the tabernacle of meeting.
YLT
6And lo
a man of the sons
of Israel hath come
and bringeth in unto his brethren the Midianitess
before
the eyes of Moses
and before the eyes of all the company of the sons of
Israel
who are weeping at the opening of the tent of meeting;
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 ChronicleF24Apud Hottinger. Smegma Oriental. l. 1. c. 8.
p. 448. relates
it was a further aggravation of it.
Numbers 25:7 7 Now when Phinehas the son of Eleazar
the son of Aaron
the priest
saw it
he rose from among the congregation and took a
javelin in his hand;
YLT
7and Phinehas
son of
Eleazar
son of Aaron
the priest
seeth
and riseth from the midst of the
company
and taketh a javelin in his hand
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
1 Chronicles 9:20.
and took a javelin in his hand; a spear or pike; the
Jews sayF25Pirke Eliezer
c. 47. fol. 56. 1. he snatched it out of
the hand of Moses; and
according to JosephusF26Antiqu. l. 4. c. 6.
sect. 12.
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.
Numbers 25:8 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 body.
So the plague was stopped among the children of Israel.
YLT
8and goeth in after the man
of Israel unto the hollow place
and pierceth them both
the man of Israel and
the woman -- unto her belly
and the plague is restrained from the sons of
Israel;
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
saysF1"conclave est camerati operis
quo
lectus circumdatur"
Hierozoic. par. 1. l. 4. c. 8. Colossians
1092. Vid. Schultens Animadv. Philolog. in Job. p. 183.
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 observeF2Castel. Lex. Heptaglot. Colossians 3261. 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 AruchF3Baal Aruch
fol. 133. 4. 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 TalmudF4T. Bab. Avoda Zara
fol. 17.
2. for a brothel house
and is so translated here by some interpretersF5אל הקבה "in lupanar"
V. L. "ad lupanar"
Montanus; "in lupanar ipsum"
Junius
& Tremellius; "in fornicem"
Tigurine version. :
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 JosephusF6Ut supra. (Antiqu. l. 4. c. 6. sect. 12.) ;
it ceasing upon this fact of Phinehas
shows that that was approved of by the
Lord.
Numbers 25:9 9 And those who died in the plague were twenty-four
thousand.
YLT
9and the dead by the plague
are four and twenty thousand.
And those that died in the plague were twenty and four thousand. The apostle
says 23
000 1 Corinthians 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 1 Corinthians 10:8.
Numbers 25:10 10 Then the Lord spoke to
Moses
saying:
YLT
10And Jehovah speaketh unto
Moses
saying
And the Lord spake unto Moses
.... Out of the cloud
or
out of the tabernacle
at the door of which Moses now was
Numbers 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.
Numbers 25:11 11 “Phinehas the son of Eleazar
the son of Aaron the
priest
has turned back My wrath from the children of Israel
because he was
zealous with My zeal among them
so that I did not consume the children of
Israel in My zeal.
YLT
11`Phinehas
son of Eleazar
son of Aaron the priest
hath turned back My fury from the sons of Israel
by
his being zealous with My zeal in their midst
and I have not consumed the sons
of Israel in My zeal.
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
Galatians 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
Psalm 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.
Numbers 25:12 12 Therefore say
‘Behold
I give to him My covenant of
peace;
YLT
12`Therefore say
Lo
I am
giving to him My covenant of peace
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
Isaiah 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.
Numbers 25:13 13 and it shall be to him and his descendants after him a
covenant of an everlasting priesthood
because he was zealous for his God
and
made atonement for the children of Israel.’”
YLT
13and it hath been to him and
to his seed after him a covenant of a priesthood age-during
because that he
hath been zealous for his God
and doth make atonement for the sons of Israel.'
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
Psalm 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
Hebrews 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"F7Vid.
Hiller. Onomastic. Sacr. p. 476. ; that is
God
who looks upon the person
righteousness
blood
and sacrifice of his Son
and spares his people.
Numbers 25:14 14 Now the name of the Israelite who was killed
who was
killed with the Midianite woman
was Zimri the son of Salu
a leader of
a father’s house among the Simeonites.
YLT
14And the name of the man of
Israel who is smitten
who hath been smitten with the Midianitess
[is] Zimri
son of Salu
prince of the house of a father of the Simeonite;
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 Numbers 26:12
though JosephusF8Antiqu. l. 4. c. 6. sect. 10.
and so the
Samaritan ChronicleF9Apud Hottinger
Smegma Oriental
l. 1. c. 8. p.
448.
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.
Numbers 25:15 15 And the name of the Midianite woman who was killed was
Cozbi the daughter of Zur; he was head of the people of a father’s house
in Midian.
YLT
15and the name of the woman
who is smitten
the Midianitess
[is] Cozbi daughter of Zur
head of a people
-- of the house of a father in Midian [is] he.
And the name of the Midianitish woman that was slain was Cozbi
the daughter of Zur
.... One of the five kings of Midian
Numbers 31:8 and so
the Samaritan Chronicle saysF11Apud Hottinger
ut supra. (Smergma
Oriental
l. 1. c. 8. p. 448.)
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
Genesis 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.
Numbers 25:16 16 Then the Lord spoke to
Moses
saying:
YLT
16And Jehovah speaketh unto
Moses
saying
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 Numbers 31:1
saying; as follows.
Numbers 25:17 17 “Harass the Midianites
and attack them;
YLT
17`Distress the Midianites
and ye have smitten them
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
Deuteronomy 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 TalmudF12T.
Bab. Bava Kama
fol. 38. 2. ; though they did not entirely escape the divine
resentment
as appears from Deuteronomy 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 Numbers 22:4.
Numbers 25:18 18 for they harassed you with their schemes by which they
seduced you in the matter of Peor and in the matter of Cozbi
the daughter of a
leader of Midian
their sister
who was killed in the day of the plague because
of Peor.”
YLT
18for they are adversaries to
you with their frauds
[with] which they have acted fraudulently to you
concerning the matter of Peor
and concerning the matter of Cozbi
daughter of
a prince of Midian
their sister
who is smitten in the day of the plague for
the matter of Peor.'
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 Gill’s
Exposition of the Bible》
New King James
Version (NKJV)