Numbers 25:14 · Bible study
Numbers 25:14 Commentary: Zimri the Prince
Hebrew · 8 what the commentators say
Meaning in one sentence
Discover why the Bible names Zimri as a Simeonite prince and what this reveals about God's impartial judgment and the call to holiness.
Research Summary
- Meaning: The naming of Zimri as a prince highlights the grave nature of his sin and the impartiality of God’s judgment.
- Key words: Name (shem), identity and reputation; prince (nasi), a leader or chief of a clan; was slain (mukkeh/hukkah), repeated verb stresses the violence of the act.
- Main debate: Whether the emphasis is on Zimri’s perpetual shame or Phinehas’s boldness; both are affirmed in the commentaries.
- Theological theme: Covenant faithfulness requires leaders to be held to the highest standard.
- Best use: A warning to those in authority and a call to act with holy courage when sin is exposed.
Translation Comparison
BSB Berean Standard Bible 2020
The name of the Israelite who was slain with the Midianite woman was Zimri son of Salu, the leader of a Simeonite family.
WEB World English Bible 2000
Now the name of the man of Israel that was slain, who was slain with the Midianite woman, was Zimri, the son of Salu, a prince of a fathers’ house among the Simeonites.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
And 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;
Darby Darby Bible 1890
And the name of the man of Israel that was slain, who was slain with the Midianitish woman, was Zimri, the son of Salu, the prince of a father's house of the Simeonites.
Douay-Rheims Douay-Rheims Bible 1899
And the name of the Israelite, that was slain with the woman of Madian, was Zambri the son of Salu, a prince of the kindred and tribe of Simeon.
Translations in other languages (10 available)
Y el nombre del varón muerto, que fué muerto con la Madianita, era Zimri hijo de Salu, jefe de una familia|strong="H1004, H0001" de la tribu de Simeón.
E o nome do homem morto, que foi morto com a midianita, era Zinri filho de Salu, chefe de uma família da tribo de Simeão.
L’ homme d’ Israël, qui fut tué avec la Madianite, s’ appelait Zimri, fils de Salu; il était chef d’ une maison paternelle des Siméonites.
Der israelitische Mann aber, der erschlagen ward mit der Midianitin, hieß Simri, der Sohn Salus, der Fürst eines Vaterhauses der Simeoniter.
De naam nu des verslagenen Israelietischen mans, die verslagen was met de Midianietin, was Zimri, de zoon van Salu, een overste van een vaderlijk huis der Simeonieten.
Or l’uomo d’Israele che fu ucciso con la donna Madianita, si chiamava Zimri, figliuolo di Salu, capo di una casa patriarcale dei Simeoniti.
A imię onego męża Izraelskiego zabitego, który zabity był z Madyjanitką, było Zamry, syn Salów, książę domu ojca swego, z pokolenia Symeonowego.
Имя убитого Израильтянина, который убит с Мадианитянкою, было Зимри, сын Салу, начальник поколения Симеонова;
那 與 米甸女人 一同被殺 的以色列 人，名 叫心利，是撒路 的兒子，是西緬 一個宗 族 的首領。
Now the man of Israel who was put to death with the woman of Midian was Zimri, the son of Salu, a chief of one of the families of the Simeonites.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Numbers 25:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse intentionally names Zimri and identifies him as a prince to make a point about God's judgment. Calvin writes that it was “equitable that the author of this foul sin should be condemned to perpetual infamy,” and that the mention of rank shows God does not spare the powerful. Gill adds that his name is recorded partly for his own reproach and partly to honour Phinehas, whose zeal did not flinch at striking a man of high station. Jamieson-Fausset-Brown concur, calling the naming “a proof of the undaunted zeal of Phinehas.” Keil and Delitzsch observe that both Zimri and Cozbi were from noble families, underscoring that judgment falls without favour. The consensus is clear: the verse highlights the impartiality of divine justice and the cost of covenant unfaithfulness, even for leaders.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse records that the slain Israelite was named Zimri, of the tribe of Simeon, and held the rank of prince, showing that God’s judgment applied even to a high-ranking leader.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of naming Zimri’s rank | The verse names him as a prince to underscore that God’s judgment is no respecter of persons. | Calvin emphasizes the infamy brought upon the whole tribe; Gill and JFB focus more on the honour of Phinehas for daring to strike a man of rank. |
| Interpretation of Phinehas’s act | Phinehas’s zeal is presented as righteous and rewarded by God with a covenant of peace and an everlasting priesthood. | Some readers question the morality of extrajudicial execution; historical Christian interpretation has generally upheld the act as divinely approved, while modern readers may struggle with the violence. |
| The role of tribal shame | Zimri’s sin brought dishonour to his family and tribe. | Whether the tribe of Simeon is collectively shamed or only the individual is debated. Calvin sees corporate disgrace; others see only the individual’s guilt. |
Historical & Cultural Context
The episode behind this verse is the Baal-Peor incident, where Israelite men began committing sexual immorality with Moabite and Midianite women and then participating in idolatrous feasts (Num 25:1-3). This provoked Yahweh’s anger, resulting in a plague that killed twenty-four thousand people (Num 25:9). Phinehas, the grandson of Aaron, intervened by killing an Israelite man and the Midianite woman he had brought into the camp, thereby stopping the plague (vv. 7-8).
In the aftermath, the names of both sinners are given. The phrase “prince of a fathers’ house” (nasi) places Zimri among the leaders of the tribe of Simeon, not just any member, but a chieftain over one of its clans. Simeon was one of the smaller tribes (Num 1:23), and its territory later became absorbed within Judah. The pairing with Cozbi, a daughter of a Midianite prince (v. 15), further shows that the sin involved high-ranking persons from both sides. Lange’s commentary connects the story to Balaam’s plotting: after failing to curse Israel, Balaam advised the Midianites to seduce Israel into idolatry (cf. Num 31:16). Thus behind the personal sin lay a calculated assault on Israel’s covenant relationship with God. The listing of Zimri’s family and rank is not a mere footnote; it is a deliberate element in the narrative that magnifies both the scandal and the courage of Phinehas, who risked retribution from a powerful clan.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text appears stable across manuscripts. The repetition of “was slain” (both a participle and a finite verb) has sparked minor grammatical discussion but no variant readings.
Reception History
Reformation-era commentators such as Calvin and Matthew Henry used the passage to teach the seriousness of covenant unfaithfulness and the impartiality of divine judgment. The naming of Zimri was seen as a perpetual shame, while Phinehas’s zeal was praised as a model for priestly fidelity. In later centuries, the story has been a touchstone in discussions of church discipline and the accountability of Christian leaders.
Preaching This Verse
Three-point outline
- Sin has no respect for rank. Zimri was a prince, but his status did not shield him from judgment.
- God uses courage in unexpected places. Phinehas, a priest not a warrior, took action when leaders wept passively.
- Leadership multiplies accountability. The higher the position, the greater the disgrace when one falls, and the greater the example for others.
Five-point outline
- Naming the sinner, The Bible rarely records the names of the wicked; when it does, we should pay attention.
- The prince and the princess, Zimri’s sin involved Cozbi, also of noble birth; wickedness at the top corrupts across social lines.
- Zeal that overcomes fear, Phinehas saw a leader sinning publicly and did not look away.
- The covenant of peace, Phinehas’s action earned God’s promise of an eternal priesthood (vv. 11-13).
- Impartial justice, God does not favour the powerful in His moral law.
Illustration hooks
- A school principal caught in a scandal that affects the whole community, his position made the fall harder and the consequences wider.
- A pastor who must gently but firmly confront a prominent church member about ongoing sin, knowing it could split the congregation.
- A parent who disciplines a child fairly, even when the child is the star athlete or the favourite relative.
Questions your congregation is asking
- Does God treat the rich and powerful differently than ordinary people?
- Why did Phinehas have to kill Zimri? Couldn’t there have been another way?
- What does this story say about how leaders should be held accountable today?
Leading a Discussion
This verse is a detail in a larger, troubling story about sin, judgment, and faithfulness. The naming of Zimri as a prince helps us see that God’s standard applies to everyone, no matter their status. As you discuss, focus on what this reveals about God’s character and our own responsibility before Him.
Discussion questions
- What do we learn about Zimri from the fact that he is named with his father’s name and his tribe?
- Why do you think the narrator adds that he was a “prince of a fathers’ house”? What effect does that detail have on the story?
- Compare this verse with verse 15, which names Cozbi and her father. Why does the Bible record both names?
- How does the rest of chapter 25 (especially God’s commendation of Phinehas) shape how we understand Zimri’s death?
- In what ways does this passage challenge the idea that influential people can sin without serious consequences?
- How should we balance the need for church discipline with the call to mercy?
- What does “the covenant of peace” given to Phinehas (vv. 11-13) teach us about the outcome of faithful action?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 1:23 | those who were counted of them, of the tribe of Simeon, were fifty-nine thousand three hundred. |
| Numbers 25:4 | Yahweh said to Moses, “Take all the chiefs of the people, and hang them up to Yahweh before the sun, that the fierce anger of Yahweh may turn away from Israel.” |
| Numbers 25:5 | Moses said to the judges of Israel, “Everyone kill his men who have joined themselves to Baal Peor.” |
| Numbers 26:14 | These are the families of the Simeonites, twenty-two thousand two hundred. |
| II Chronicles 19:7 | Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Calvin's Commentaries Reformed 1564
Calvin highlights that God commanded the names of the guilty parties to be recorded both as a perpetual mark of shame and to implicate their entire tribes. This public infamy teaches that high rank does not shield from judgment, and that noble birth actually magnifies dishonor because prominent sins are more visible.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary points out that the story of Phinehas was especially important after the exile, when a priest's legitimacy depended on tracing his line through Phinehas back to Aaron. It also notes that Zur, the father of the Midianite woman, is named among the five Midianite kings in Numbers.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that the Israelite man killed alongside the Midianite woman was no ordinary offender: he was Zimri, a prince of the tribe of Simeon. This detail underlines that even the most prominent leaders were not exempt from judgment.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the man Phinehas killed is named in Scripture partly to shame him and partly to honor Phinehas. The point is that Phinehas showed such fearless zeal that he did not hesitate to take the life of a prince, a man of high rank and influence among the Simeonites.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Zimri was a prince among the Simeonites, so striking down a man of such high rank was especially dangerous. Phinehas's act demonstrated fearless zeal, because a prince's death could easily prompt blood avengers from his powerful family.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch stress that the zeal which moved Phinehas was not his own but God's zeal working in him. The covenant of peace granted him was an irrevocable promise of an eternal priesthood for his descendants, a covenant God never breaks. This high-priesthood continued in his family, with only a brief interruption in Eli's days.
Lange's Commentary Reformed 1857
Lange emphasizes that the seduction of Israel did not begin with an attack on their faith but by corrupting their morals through the sensual pleasures of idolatrous feasts, a pattern that repeats throughout church history. He highlights that the nobility led the sin, and only the holy zeal of Phinehas, distinct from fanaticism, could stay the plague and restore peace through a vindicated divine right.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry presents the incident as a direct contest between wickedness and righteousness, each trying to prove bolder and more resolute. Zimri's sin was shockingly public and defiant, but Phinehas's zeal proved stronger, turning away God's wrath and stopping the plague. Righteousness carried the day.