Numbers 25:7-13

25:7 When Phinehas son of Eleazar, the son of Aaron the priest, saw it, ¹  he got up from among the assembly, took a javelin in his hand, 25:8 and went after the Israelite man into the tent ²  and thrust through the Israelite man and into the woman’s abdomen. ³  So the plague was stopped from the Israelites. ⁴  25:9 Those that died in the plague were 24,000.

The Aftermath

25:10 The Lord spoke to Moses: 25:11 “Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal ⁵  for my sake among them, so that I did not consume the Israelites in my zeal. ⁶  25:12 Therefore, announce: ⁷  ‘I am going to give ⁸  to him my covenant of peace. ⁹  25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, ¹⁰  and has made atonement ¹¹  for the Israelites.’”

Numbers 31:6

Campaign Against the Midianites

31:6 So Moses sent them to the war, one thousand from every tribe, with Phinehas son of Eleazar the priest, who was in charge ¹²  of the holy articles ¹³  and the signal trumpets.

Joshua 22:13

22:13 The Israelites sent Phinehas, son of Eleazar, the priest, to the land of Gilead to the Reubenites, Gadites, and the half-tribe of Manasseh.

Joshua 22:31-32

22:31 Phinehas, son of Eleazar, the priest, said to the Reubenites, Gadites, and the Manassehites, ¹⁴  “Today we know that the Lord is among us, because you have not disobeyed the Lord in this. ¹⁵  Now ¹⁶  you have rescued the Israelites from the Lord’s judgment.” ¹⁷ 

22:32 Phinehas, son of Eleazar, the priest, and the leaders left the Reubenites and Gadites in the land of Gilead and reported back to the Israelites in the land of Canaan. ¹⁸ 

Joshua 24:33

24:33 Eleazar son of Aaron died, and they buried him in Gibeah in the hill country of Ephraim, where his son Phinehas had been assigned land. ¹⁹ 

Jude 1:1

Salutation

1:1 From Jude, ²⁰  a slave ²¹  of Jesus Christ and brother of James, ²²  to those who are called, wrapped in the love of ²³  God the Father and kept for ²⁴  Jesus Christ.

Psalms 106:30-31

106:30 Phinehas took a stand and intervened, ²⁵ 

and the plague subsided.

106:31 This brought him a reward,

an eternal gift. ²⁶ 

[25:7]  ¹ tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.

[25:8]  ² tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8,” JBL 90 [1971]: 200-206).

[25:8]  ³ tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.

[25:8]  ⁴ sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.

[25:11]  ⁵ tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.

[25:11]  ⁶ tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.

[25:12]  ⁷ tn Heb “say.”

[25:12]  ⁸ tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hinni) before the participle נֹתֵן (noten) – “here I am giving,” or “I am about to give.”

[25:12]  ⁹ tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.

[25:13]  ¹⁰ tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.

[25:13]  ¹¹ sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.

[31:6]  ¹² tn The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.

[31:6]  ¹³ sn It is not clear what articles from the sanctuary were included. Tg. Ps.-J. adds (interpretively) “the Urim and Thummim.”

[22:31]  ¹⁴ tn Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”

[22:31]  ¹⁵ tn Heb “because you were not unfaithful with this unfaithfulness against the Lord.”

[22:31]  ¹⁶ tn On the use of אָז in a logical sense, see Waltke-O’Connor, Hebrew Syntax, 667.

[22:31]  ¹⁷ tn Heb “the hand (i.e., power) of the Lord.”

[22:32]  ¹⁸ tn Heb “and Phinehas…returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel. And they brought back to them a word.”

[24:33]  ¹⁹ tn Heb “in Gibeah of Phinehas, his son, which had been given to him in the hill country of Ephraim.”

[1:1]  ²⁰ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²² sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²³ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁴ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[106:30]  ²⁵ sn The intervention of Phinehas is recounted in Num 25:7-8.

[106:31]  ²⁶ tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsÿdaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God rewards Abram’s faith with a land grant.