and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
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.
And he came after the man of Israel into the domed tent, and he pierced the two of them, the man of Israel and the woman in her stomach. And the plague was stopped from on the sons of Israel.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
followed the Israelite into his tent, and drove the spear through both of them—through the Israelite and on through the belly of the woman. So the plague against the Israelites was halted,
followed the Israelite into his tent, and drove the spear through both of them—through the Israelite and on through the belly of the woman. So the plague against the Israelites was halted,
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.
and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
and he went after the man of Israel into the pavilion, 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.
And followed ye man of Israel into the tent, and thrust them both through: to wit, the man of Israel, and the woman, through her belly: so the plague ceased from the children of Israel.
Went in after the Israelite into the brothel house, and thrust both of them through together, to wit, the man and the woman in the genital parts. And the scourge ceased from the children of Israel:
and 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 goes in after the man of Israel to the hollow place, and pierces them both, the man of Israel and the woman—to her belly, and the plague is restrained from the sons of Israel;
He followed the Israelite man into the tent and thrust the spear through both of their bodies, both the Israelite man and the woman. So a plague that God had sent on the people of Israel stopped.
And he came after the man of Israel into the domed tent, and he pierced the two of them, the man of Israel and the woman in her stomach. And the plague was stopped from on the sons of Israel.
and he went after the man of Israel into the tent-chamber, and thrust both of them through, the man of Israel and the woman through her belly. And the plague was stayed from the children of Israel.
He went after the man of Israel into the pavilion, 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.
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.
and followed the man into his tent. There Phinehas drove the spear through both of them, through the Israelite and on into the woman's stomach. This action stopped the plague that had started to kill the Israelites,
And went after the man of Israel into the tent, driving the spear through the two of them, through the man of Israel and through the stomach of the woman. So the disease was stopped among the children of Israel.
And he went after the man of Israel into the chamber, 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.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Notable vocabulary
2 hapax legomena — words that appear only here in the entire Hebrew Bible:
First appearance in Scripture
These words make their first canonical appearance in the Hebrew Bible here:
Shared distinctive vocabulary
וַיִּדְקֹר֙ to pierce H1856 occurs in 10 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
Words recur within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In English translation the verse runs 37 words from the Hebrew and 35 from the Septuagint (LXX English) — closely comparable.
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 21 Hebrew tokens and 31 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Numbers 25:8 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
וַ֠יָּבֹא אַחַ֨ר אִֽישׁ יִשְׂרָאֵ֜ל אֶל הַקֻּבָּ֗ה וַיִּדְקֹר֙ אֶת שְׁנֵיהֶ֔ם אֵ֚ת אִ֣ישׁ יִשְׂרָאֵ֔ל וְאֶת הָאִשָּׁ֖ה אֶל קֳבָתָ֑הּ וַתֵּֽעָצַר֙ הַמַּגֵּפָ֔ה מֵעַ֖ל בְּנֵ֥י יִשְׂרָאֵֽל
and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.
World English Bible · Public Domain
εἰςἔρχομαι ὀπίσω ὁ ἄνθρωπος ὁ ἰσραηλίτης εἰς ὁ κάμινος καί ἀποκεντέω ἀμφότεροι ὁ τε ἄνθρωπος ὁ ἰσραηλίτης καί ὁ γυνή διά ὁ μήτρα αὐτός καί παύω ὁ πληγή ἀπό υἱός ἰσραήλ
and went in after the Israelitish man into the chamber, and pierced them both through, both the Israelitish man, and the woman through her womb; and the plague was stayed from the children of Israel.
LXX2012 (modern English Septuagint) · Public Domain
On this verse, Ellicott's Commentary for English Readers discusses the Septuagint’s reading. Read the note in Commentary ↓
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
וְעַל בָּתַר גַבְרָא בַּר יִשְׂרָאֵל לְקוּבָּתָא וּבְזַע יַת תַּרְוֵיהוֹן יַת גַבְרָא בַּר יִשְׂרָאֵל וְיַת אִתְּתָא לִמְעָהָא וְאִתְכְּלִי מוֹתָנָא מֵעַל בְּנֵי יִשְׂרָאֵל
(no public-domain English translation for this verse)
Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
תְּרֵיסְרֵי נִיסִין אִתְעֲבִידוּ לְפִּינְחָס בִּזְמַן דְעַל בָּתַר גַבְרָא בַּר יִשְרָאֵל לְוַת מִדְיָנֵיתָא. נֵס קַדְמָאֵי דַהֲוָה לֵיהּ לְמִפְרַשׁ יַתְהוֹן וְלָא פֵּירַשׁ. נֵס תִּנְיָן דְאִסְתַּתָּם פּוּמְהוֹן וְלָא צַוְוחִין דְאִילוּ הֲווֹן צַוְוחִין הֲווֹן מִשְׁתֵּזְבִין. נֵס תְּלִיתָאֵי דְכַוִון בְּרוּמְחָא וּבַרְזִינוּן כַּחֲדָא יַת גַבְרָא בַּר יִשְרָאֵל בְּבֵית גוּבְרֵיהּ וְיַת מִדְיָנֵיתָא בְּבֵית בַּהֲתַת תּוּרְפָהּ. נֵס רְבִיעָאֵי דְקָם רוּמְחָא בַּאֲתַר בִּרְוָוזָא וְלָא אִשְׁתַּמֵיט. נֵס חֲמִישָׁאֵי כַּד סוֹבַר יַתְהוֹן אִזְדְקַף שִׁיקְפָא נְטַל מִינֵיהּ עַד דְנָפֵק. נֵס שְׁתִיתָאֵי סוֹבַר יַתְהוֹן בְּכָל מַשִׁרְיָיתָא דְיִשְרָאֵל דַהֲוָה שִׁיתָּא פַרְסֵי וְלָא אִשְׁתַּלְהִי. נֵס שְׁבִיעָאֵי זַקִיפִנוּן בִּדְרַע יְמִינֵיהּ לְמֶחֱמֵי כּוּלְהוֹן קְרֵבוֹי וְלָא יָכִילוּ לְהַנְזָקוּתֵיהּ. נֵס תְּמִינָאֵי דְאִתְעֲשַׁן אָע רוּמְחָא וְלָא אִתְבַּר מִן מְטוּלָא. נֵס תְּשִׁיעָאֵי דְאִתְנְגִיד פַּרְזְלָא כְּשִׁיעוּר תַּרְוֵיהוֹן וְלָא אִשְׁתַּלִיפוּ מִנֵיהּ. נֵס עֲשִירָאֵי אָתָא מַלְאָכָא וְהָפַךְ אִתְּתָא מִלְרַע וְגַבְרָא מִלְעֵיל דְיֶחֱמוּן כָּל בֵּית יִשְרָאֵל יַת חִיסוּדֵיהוֹן. נֵס חַדְסְרָאֵי דְאִתְנַטְרוּ כַּד חַיָין עַד זְמַן דַהֲלִיךְ יַתְהוֹן בְּכָל מַשִׁרְיָיתָא מִן בִּגְלַל דְלָא יִסְתָּאָב כַּהֲנָא בְּאָהֳלֵי דְמִיתָא. נֵס תְּרֵיסְרָאֵי דְאִתְקַרִישׁ אַדְמֵיהוֹן וְלָא נָפִיל עִילַוֵיהּ כֵּיוַן דְאוֹבִיל יַתְהוֹן בְּמַשְׁרִיתָא חַבַט שַׁדַנְהִי וּמִיתוּ עָנֵי וַאֲמַר קֳדָם רִבּוֹן עַלְמָא אֶפְשַׁר דִמְטוֹל אִלְיֵין יְמוּתוּן עַשְרִין וְאַרְבַּע אַלְפִין מִיִשְרָאֵל וּמִן יַד אִתְגוֹלְלוּ רַחֲמֵי שְׁמַיָא וְאִתְכַּלְיַית מוֹתָנָא מֵעִלַוֵי בְּנֵי יִשְרָאֵל
Twelve miracles were wrought for Phinehas at the time that he went in after the man of Israel with the Midianitha. The first sign was, He would have parted them but could not. 2. Their mouth was closed, that they could not cry out; for had they cried out, they would have been rescued. 3. He drave the lance through both of them. 4. The lance remained fixed in the wound. 5. When he bare them aloft, the lintel was uplifted for him until he had gone forth. 6. He carried them through the whole camp, six miles, without fatigue. 7. He held them up by his right arm, in sight of their kindred, who had no power to hurt him. 8. The lance was made strong so as not to be broken with the load. 9. The iron transpierced them, but was not withdrawn. 10. An angel came and made bare their corpses in sight of the people. 11. They lingered alive till they had been carried through the entire camp, lest the priest in the tabernacle should be defiled by the dead. 12. Their blood thickened so as not to flow upon him; but when he had borne them through the camp, it brake forth, and they died. Answering, he said before the Lord of the world, Can it be that, on account of these, twenty and four thousands of Israel shall die? Immediately the compassions of Heaven were moved, and the plague was stayed from the children of Israel.
Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Numbers, in the Pentateuch, opens this verse with 21 words (15 distinct Hebrew lemmas). Its most distinctive word is qubbâh (“tent”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Numbers 25:8 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Trapp's Complete Commentary
John Trapp
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Joseph Benson's Commentary
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Geneva Bible (1599)
Geneva Bible translators
Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.
Jamieson, Fausset & Brown
Robert Jamieson, A. R. Fausset & David Brown
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke's Commentary
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Ellicott's Commentary for English Readers
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes' Notes on the Bible
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Matthew Poole's English Annotations
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John Wesley's Explanatory Notes
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Keil & Delitzsch
C. F. Keil & F. Delitzsch
Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)
unfoldingWord translationNotes
Door43 World Missions Community
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Rashi
Rabbi Shlomo Yitzchaki (Rashi)
Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.