Numbers 25:14

KJV

Now the name of the Israelite that was slain, [even] that was slain with the Midianitish woman, [was] Zimri, the son of Salu, a prince of a chief house among the Simeonites.

KJV (with Strong's)

Now the name {H8034} of the Israelite {H376} that was slain {H5221}, even that was slain {H5221} with the Midianitish woman {H4084}, was Zimri {H2174}, the son {H1121} of Salu {H5543}, a prince {H5387} of a chief {H1} house {H1004} among the Simeonites {H8099}.

Complete Jewish Bible

The name of the man from Isra'el who was killed, put to death with the woman from Midyan, was Zimri the son of Salu, leader of one of the clans from the tribe of Shim'on.

Berean Standard Bible

The name of the Israelite who was slain with the Midianite woman was Zimri son of Salu, the leader of a Simeonite family.

American Standard Version

Now the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a fathers’ house among the Simeonites.

Commentary

### SUMMARY
Numbers 25:14 precisely identifies Zimri, son of Salu, a prominent prince from the tribe of Simeon, as the Israelite man who was publicly executed alongside a Midianitish woman. This verse serves as a critical specific detail in the unfolding narrative of God's severe judgment against Israel's widespread sin of idolatry and sexual immorality with the Moabite and Midianite women at Baal-peor, culminating in a devastating plague that claimed 24,000 lives. Zimri's high social standing made his brazen act of defiance particularly egregious, underscoring the gravity of the sin and the divine necessity of Phinehas's zealous intervention to halt the plague.

### CONTEXT
* **Literary Context:** Numbers 25:14 appears as a specific identification within the larger narrative of Israel's encampment at Shittim, on the plains of Moab, just before their entry into the Promised Land. The preceding verses (Numbers 25:1-5) detail Israel's grievous sin of "whoring with the daughters of Moab" and bowing down to their gods, specifically Baal-peor. This apostasy provoked the Lord's fierce anger, resulting in a plague that began to decimate the Israelite community. Moses was commanded to execute the leaders who had participated in the sin. Amidst this judgment and the weeping of the congregation, Zimri's audacious act of bringing a Midianitish woman into the camp in broad daylight (Numbers 25:6) represented a public defiance of God's holiness and the ongoing judgment. This brazen act spurred Phinehas, Aaron's grandson, to righteous zeal, leading him to execute both Zimri and the woman with a spear (Numbers 25:7-8), an act that immediately halted the plague. Verse 14, along with verse 15, provides the names of the two individuals whose deaths served as the climactic point of this divine judgment and the turning point for the plague's cessation, solidifying the record of their culpability and the justice meted out.

* **Historical & Cultural Context:** The events of Numbers 25 transpired as Israel was poised on the eastern bank of the Jordan River, facing the plains of Moab. This geographical location placed them in direct contact with the Moabites and Midianites, peoples who practiced fertility cults, often involving ritualistic sexual acts and the worship of deities like Baal-peor. Such practices were anathema to the covenant purity demanded by Yahweh. The Midianites, though related to Israel through Abraham, were often antagonists and seducers in Israel's history (cf. [Numbers 22:4](/numbers/22-4 "Numbers 22:4 - Midianite Alliance against Israel")). The term "prince of a chief house" (Hebrew: *nesi beit-av*) for Zimri signifies a leader of a primary ancestral clan within the tribe of Simeon, indicating significant social standing, authority, and responsibility. In ancient Israelite tribal society, such a position carried immense weight, and the actions of a leader were seen to reflect upon, and indeed influence, the entire clan or tribe. Zimri's public sin was not merely a personal transgression but a scandalous breach of covenant fidelity that threatened to corrupt the entire community and undermine its relationship with God.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Numbers and the Pentateuch. Firstly, it highlights the **severity of divine judgment** against sin, particularly idolatry and sexual immorality, which are repeatedly condemned in the Mosaic Law as violations of God's covenant (e.g., [Exodus 20:3-5](/exodus/20-3 "Exodus 20:3-5 - The First Commandment") regarding idolatry; [Leviticus 18](/leviticus/18 "Leviticus 18 - Prohibitions on Sexual Immorality") regarding sexual purity). Zimri's death, along with the plague, underscores God's unwavering commitment to holiness within His covenant people. Secondly, it emphasizes **leadership accountability**. As a "prince," Zimri's actions carried greater weight and set a terrible example, demonstrating that those in authority are held to a higher standard and their failures can have catastrophic consequences for the whole community (cf. [Deuteronomy 17:18-20](/deuteronomy/17-18 "Deuteronomy 17:18-20 - Responsibilities of the King")). Thirdly, the verse points to the theme of **zeal for God's name and holiness**. Phinehas's decisive action, which is praised by God in [Numbers 25:10-13](/numbers/25-10 "Numbers 25:10-13 - God's Covenant with Phinehas"), demonstrates that active opposition to sin, driven by a passion for God's honor, can avert divine wrath and restore covenant blessing. This episode serves as a stark reminder of the constant tension between Israel's calling to be a holy nation and its persistent struggle with compromise and apostasy, a theme woven throughout the book of [Numbers](/numbers/1 "The Book of Numbers").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Zimri (Hebrew, _zimri'_):** This name, possibly meaning "my music" or "my praise," stands in stark ironic contrast to the actions of the man who bore it. Instead of bringing praise to God, Zimri's actions brought shame, judgment, and death. The specific naming of Zimri (and Cozbi in the following verse) ensures that the record of their sin and the justice meted out is precise and undeniable, highlighting the personal responsibility for public transgression.
* **Salu (Hebrew, _salu'_):** The mention of Zimri's father, Salu, further grounds Zimri's identity within the tribal structure. In ancient Israel, lineage was paramount, and identifying an individual by their father's name was standard practice. This detail not only confirms Zimri's specific identity but also implicitly connects his actions to his family and clan, emphasizing the ripple effect of sin within the tightly knit tribal society.
* **prince of a chief house (Hebrew, נְשִׂיא בֵית־אָב, _nesi beit-av'_):** This phrase is crucial. *Nesi* (נְשִׂיא) denotes a chieftain, leader, or prince, often associated with tribal or clan heads (e.g., [Numbers 1:16](/numbers/1-16 "Numbers 1:16 - Leaders of the Tribes")). *Beit-av* (בֵית־אָב) literally means "father's house" and refers to a major ancestral clan or family division within a tribe. Thus, Zimri was not just any Israelite; he was a highly ranked, influential leader within the tribe of Simeon. This status made his public sin particularly scandalous and dangerous, as it set a terrible example and undermined the moral fabric of the entire community, necessitating a public and severe response.

#### Verse Breakdown
* **"Now the name of the Israelite that was slain":** This opening clause immediately focuses on identification, providing a crucial detail after the general account of the plague and Phinehas's action. The phrase "that was slain" emphasizes the violent, divinely sanctioned execution, underscoring the gravity of the offense and the immediate consequence.
* **"[even] that was slain with the Midianitish woman":** This clarifies the context of the slaying, linking the Israelite man directly to the Midianitish woman and their joint transgression. It highlights the specific nature of the sin—intermarriage/sexual immorality with a foreign woman, intertwined with idolatry—which was a direct violation of covenant stipulations and a source of spiritual contamination.
* **"[was] Zimri, the son of Salu":** This provides the specific name and lineage of the male transgressor. The naming is not merely for identification but for the record, ensuring that the individual responsible for such a high-profile act of rebellion is known and remembered in the historical account of God's dealings with Israel.
* **"a prince of a chief house among the Simeonites":** This final part of the clause reveals Zimri's significant status and tribal affiliation. His position as a "prince" amplified the scandal and the impact of his sin, making it a public affront to God's holiness and a destructive example for the entire community. The mention of the Simeonites is also significant, as this tribe had a history of problematic behavior, including their involvement in the Dinah incident in [Genesis 34](/genesis/34 "Genesis 34 - The Rape of Dinah and Simeon's Revenge").

#### Literary Devices
The passage employs several potent literary devices. **Emphasis** is achieved through the repetition of "that was slain," underscoring the violent and decisive nature of the judgment. The specific naming of Zimri, after the general description of the event, provides a sense of **Climax and Resolution**, bringing a concrete conclusion to the narrative of the plague's cessation. There is profound **Irony** in Zimri's high status as a "prince of a chief house." Instead of leading his people in righteousness, he brazenly led them into deeper sin, making his fall all the more shocking and exemplary. The detailed identification serves as a **Foreshadowing** of the severe consequences awaiting those in leadership who fail to uphold God's standards, a theme that recurs throughout biblical history.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 25:14 powerfully illustrates God's unwavering commitment to the holiness of His covenant people and the severe consequences of spiritual compromise. Zimri's high status meant his sin was not merely personal but a public affront that threatened the entire community's relationship with God. This episode underscores the truth that God's justice is not arbitrary but a necessary response to maintain the purity of His presence among His people. The plague was a direct manifestation of divine wrath against a people who had transgressed the very core of their covenant identity by embracing idolatry and immorality. Phinehas's zeal, sanctioned by God, highlights the principle that active, righteous intervention against flagrant sin can avert greater judgment and demonstrate a true passion for God's honor and the well-being of His people. This account serves as a perpetual warning against syncretism and moral laxity, reminding believers that compromise with the world's values, especially concerning worship and sexual ethics, invites divine displeasure and spiritual decay.

* [Psalm 106:28-31](/psalm/106-28 "Psalm 106:28-31 - Israel's Sin at Baal-peor and Phinehas's Righteousness")
* [1 Corinthians 10:6-8](/1_corinthians/10-6 "1 Corinthians 10:6-8 - Warnings from Israel's History")
* [Revelation 2:14](/revelation/2-14 "Revelation 2:14 - The Teaching of Balaam and Nicolaitans")

### REFLECTION AND APPLICATION
Zimri's story in Numbers 25:14 is a stark reminder that spiritual compromise and moral laxity carry severe consequences, particularly for those in positions of influence. As believers, we are called to be distinct, a holy people set apart for God's purposes, just as Israel was. This means actively resisting the allure of cultural norms that contradict God's Word, especially regarding sexual purity and exclusive worship of the one true God. Zimri's public defiance teaches us that individual sin, especially when committed by leaders, can have a devastating ripple effect, bringing dishonor to God and harm to the community. We are therefore called to personal integrity and to uphold God's standards, not just in private but in public, recognizing that our actions reflect upon the body of Christ. The zeal of Phinehas, though expressed in a unique historical context, challenges us to cultivate a holy indignation against sin and to be actively engaged in promoting purity and righteousness within our own lives and communities, trusting in God's justice and seeking His honor above all else.

#### Questions for Reflection
* **In what areas of my life am I most tempted to compromise with cultural norms that contradict biblical standards of purity and worship?**
* **How does the story of Zimri challenge my understanding of leadership and accountability within the church or my community?**
* **What does "zeal for God's honor" look like in my life today, and how can I cultivate it in a way that is both righteous and loving?**
* **Considering the severe consequences of sin in this passage, how does it deepen my appreciation for God's grace and mercy in Christ?**

### FAQ

**Why is Zimri's name specifically mentioned in this verse, and what is the significance of his lineage?**

Answer: Zimri's name is specifically mentioned to ensure a precise and undeniable record of the individual responsible for such a flagrant act of public defiance against God's holiness. In ancient Israelite culture, naming was often tied to identity, reputation, and accountability. His lineage, "the son of Salu," further grounds his identity within the tribal structure, emphasizing that he was not an anonymous transgressor but a known figure from a respected family. This detail underscores the personal responsibility for sin, even within a communal context, and ensures that the historical account of God's judgment is meticulously documented. The naming also serves to highlight the severity of the sin, as it was committed by a prominent figure whose actions would have been widely observed and potentially emulated.

**What does it mean that Zimri was "a prince of a chief house among the Simeonites," and why is this detail important?**

Answer: Being "a prince of a chief house" (Hebrew: *nesi beit-av*) signifies that Zimri was a highly ranked and influential leader within the tribe of Simeon. A "prince" (nesi) was a chieftain or head of a major ancestral clan, holding significant authority and responsibility in the tribal structure. This detail is critically important because it amplifies the gravity of his sin. His public act of sexual immorality and idolatry was not merely a private failing but a scandalous breach of covenant fidelity by someone entrusted with moral and spiritual leadership. Such an act by a leader could corrupt the entire community, undermine respect for God's law, and provoke divine wrath. It highlights that those in positions of authority are held to a higher standard, and their sins have far-reaching negative consequences, necessitating a public and decisive response to restore order and holiness.

**How does Numbers 25:14 relate to Phinehas's actions in the preceding verses?**

Answer: Numbers 25:14 is the specific identification that follows and validates Phinehas's decisive action described in [Numbers 25:7-8](/numbers/25-7 "Numbers 25:7-8 - Phinehas's Action"). The preceding verses describe Phinehas's righteous zeal in thrusting a spear through the Israelite man and the Midianitish woman, which immediately halted the plague that was devastating Israel. Verse 14 then names the Israelite man as Zimri, confirming that Phinehas's intervention was directed at a specific, high-profile individual whose brazen sin was a direct affront to God. This verse, along with [Numbers 25:15](/numbers/25-15 "Numbers 25:15 - Identification of Cozbi"), provides the necessary details to complete the narrative of judgment and atonement, demonstrating that God's wrath was appeased through the specific act of zeal against the named transgressors.

### CHRIST-CENTERED FULFILLMENT
The narrative of Zimri's sin and the subsequent plague and judgment in Numbers 25:14, while a stark Old Testament example of divine wrath against sin, ultimately points to the greater work of Christ. Israel's failure at Baal-peor, marked by idolatry and sexual immorality, exposed their inability to maintain covenant purity and highlighted the desperate need for a definitive solution to sin. The zeal of Phinehas, which brought an end to the plague, foreshadows the ultimate, perfect zeal of God embodied in Jesus Christ. Unlike Phinehas, who dealt with the *symptoms* of sin through a punitive act, Jesus, the true [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), deals with the *root cause* of sin. His sacrifice on the cross is the ultimate act of divine zeal, where God's righteous anger against sin was fully satisfied in the person of His Son (cf. [Romans 3:25](/romans/3-25 "Romans 3:25 - Christ Our Propitiation")). Through Christ's atoning death, the "plague" of sin and its consequences is halted for all who believe, not by human intervention, but by the perfect, once-for-all sacrifice (cf. [Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Sacrifice Once for All")). Jesus fulfills the demand for holiness and provides the means for His people to be truly set apart, offering not just a temporary reprieve from judgment but eternal reconciliation and the power to live a life of purity by the indwelling [Holy Spirit](/john/14-26 "John 14:26 - The Holy Spirit, the Helper"). He is the ultimate "prince" who, unlike Zimri, perfectly exemplifies righteousness and leads His people into true covenant faithfulness (cf. [Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - Prince of Peace")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 25:4

And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD against the sun, that the fierce anger of the LORD may be turned away from Israel.

Numbers 25:5

And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.

2 Chronicles 19:7

Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.

Numbers 26:14

These [are] the families of the Simeonites, twenty and two thousand and two hundred.

Numbers 1:23

Those that were numbered of them, [even] of the tribe of Simeon, [were] fifty and nine thousand and three hundred.