Numbers 25:15 · Bible study
Numbers 25:15 Commentary: Cozbi: Why Her Lineage Matters
Hebrew · 6 what the commentators say
Meaning in one sentence
Why does the text emphasize Cozbi's father Zur as a tribal chief? This study explores the significance of her high status in Numbers 25:15.
Research Summary
- Meaning: The verse identifies Cozbi as a high-status Midianite to underline the seriousness of the sin and the courage of Phinehas.
- Key words: Cozbi (my lie), Zur (rock), head of the people of a fathers’ house (Hebrew rosh ummot beit av)
- Main debate: The purpose of naming: historical record vs. theological emphasis on impartial judgment.
- Theological theme: God's judgment does not spare the highborn; faithful zeal is rewarded with covenant peace.
- Best use: A text for teaching on courage, accountability, and the danger of unholy alliances.
Translation Comparison
BSB Berean Standard Bible 2020
And the name of the slain Midianite woman was Cozbi, the daughter of Zur, a tribal chief of a Midianite family.
WEB World English Bible 2000
The name of the Midianite woman who was slain was Cozbi, the daughter of Zur. He was head of the people of a fathers’ house in Midian.
KJV King James Version 1769
And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian.
ASV American Standard Version 1901
And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head of the people of a fathers’ house in Midian.
YLT Young's Literal Translation 1898
and 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.
Darby Darby Bible 1890
And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was tribal head of a father's house in Midian.
Douay-Rheims Douay-Rheims Bible 1899
And the Madianite woman, that was slain with him, was called Cozbi the daughter of Sur, a most noble prince among the Madianites.
Translations in other languages (10 available)
Y el nombre de la mujer Madianita muerta, era Cozbi, hija de Zur, príncipe de pueblos, padre de familia en Madián.
E o nome da mulher midianita morta, era Cosbi, filha de Zur, príncipe de povos, pai de família em Midiã.
La femme qui fut tuée, la Madianite, s’ appelait Cozbi, fille de Tsur, chef des peuplades issues d’ une maison paternelle en Madian.
Das midianitische Weib, das auch erschlagen ward, hieß Kosbi, eine Tochter Zurs, der ein Fürst war seines Geschlechts unter den Midianitern.
En de naam der verslagene Midianietische vrouw was Kozbi, een dochter van Zur, die een hoofd was der volken van een vaderlijk huis onder de Midianieten.
E la donna che fu uccisa, la Madianita, si chiamava Cozbi, figliuola di Tsur, capo della gente di una casa patriarcale in Madian.
Imię też niewiasty zabitej Madyjanitki było Kozba, córka Sury, książęcia w narodzie swym, w domu ojczystym między Madyjanity.
а имя убитой Мадианитянки Хазва; она была дочь Цура, начальника Оммофа, племени Мадиамского.
那被殺 的米甸 女人，名 叫哥斯比，是蘇珥 的女兒；這蘇珥是 米甸 一個宗 族 的首領。
And the woman of Midian who was put to death was Cozbi, the daughter of Zur; he was the head of a family in Midian.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Numbers 25:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the naming of Cozbi and her father Zur underscores the gravity of the sin at Peor and the boldness of Phinehas's act. Matthew Henry observes that identifying Zimri and Cozbi as princely figures shows vice was daring, and Phinehas's courage was all the greater because he struck down people of rank. Keil and Delitzsch note that Zur is later called a king in Numbers 31:8, making Cozbi a princess. Gill emphasizes that describing Zur as 'head over a people' magnifies Phinehas's fearlessness: he spared no one for status. The Cambridge Bible adds that the passage may reflect a post-exilic interest in priestly lineage, but the immediate point is that God's judgment fell impartially. Together, the commentaries affirm that Cozbi's high lineage is not incidental, it underscores both the depth of Israel's fall and the fearless fidelity of Phinehas.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse clearly records Cozbi's identity and high lineage in the aftermath of the plague, establishing that she was no anonymous figure but a person of significant status involved in the sin at Peor.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of naming Cozbi's lineage | All commentators note the detail magnifies the seriousness of the sin and Phinehas's boldness. | Matthew Henry and Gill emphasize Phinehas's courage; Keil and Delitzsch highlight the historical record; the Cambridge Bible sees a post-exilic interest in priestly lineage. |
| Significance of Zur's title | Zur is clearly a high-ranking leader, later called a king in Numbers 31:8. | Whether 'head of the people of a fathers’ house' describes a tribal chief or a king in a formal sense. |
| Theological implications of the naming | The naming affirms the historical reality of the event and God's impartial judgment. | Primary lesson: warning against foreign worship and marriage, or call to courageous leadership? |
| Relation to the covenant of peace in verses 12-13 | Phinehas's act of zeal leads directly to God's promise of an everlasting priesthood. | Does the covenant apply primarily to Phinehas's biological descendants, or is it a type of Christ's priesthood (Protestant/evangelical vs. traditional Jewish/ Catholic readings)? |
Historical & Cultural Context
The episode in Numbers 25 occurs at the end of Israel's wilderness journey, camped in the plains of Moab east of the Jordan. The people had begun to engage in sexual immorality with Moabite and Midianite women and to worship Baal of Peor. God's anger erupted in a plague that killed 24,000. The crisis peaked when Zimri, a Simeonite prince, openly brought Cozbi, a Midianite woman, into his tent in defiance of the community's mourning. Phinehas, the grandson of Aaron, seized a javelin and killed them both in the inner part of the tent, halting the plague.
The text then records the names and lineages of the two offenders (verses 14-15). Cozbi is identified as the daughter of Zur, who is described as 'head of the people of a fathers' house in Midian.' Zur appears again in Numbers 31:8 as one of five Midianite kings slain in the subsequent war, confirming his high status. Midian was a nomadic people descended from Abraham through Keturah (Genesis 25:2). They were allied with Moab in this conflict. The naming of Cozbi and Zimri serves both to memorialize the event and to demonstrate that no rank, whether Israelite prince or Midianite princess, shielded them from judgment. The specific mention of Zur's tribal headship may also explain why the later command to harass Midian (v. 17) focused on that particular tribe.
Textual Notes
The supplied commentaries note no significant textual variants for this verse. The Hebrew text is stable across the major manuscripts and versions consulted.
Reception History
Jewish tradition, reflected in the Targum of Jonathan, identified Cozbi as the daughter of Balak, king of Moab, and named her Selonae. Christian commentators from the Reformation, such as Matthew Henry and John Gill, read the verse as a warning against the seductions of the world and a call to holy zeal. The naming of both Zimri and Cozbi has been used in moral instruction to show that sin brings judgment regardless of status. Some later interpreters have noted the contrast between the covenant of peace given to Phinehas and the destruction that fell on the Midianite princes.
Preaching This Verse
Three-point outline
- The Danger of Status. Cozbi's high rank did not protect her. Sin is no respecter of persons. Status can create false security.
- The Courage of Phinehas. He acted against powerful figures, trusting God's justice. Holy zeal is willing to risk reputation for righteousness.
- The Grace of the Covenant. Phinehas's zeal led to a covenant of peace and an everlasting priesthood. Faithfulness brings blessing, even in the midst of judgment.
Five-point outline
- The Specificity of Sin. God names individuals. There is no anonymity before Him.
- The Impartiality of Judgment. Both prince and princess fall. God's judgment is not swayed by human rank.
- The Cost of Compromise. Israel's mixing with Midian brought plague. Unholy alliances bring destruction.
- The Reward of Zeal. Phinehas's action reversed judgment. God honors those who honor Him.
- The Hope of Peace. The covenant of peace points forward to Christ, the ultimate priest who makes atonement once for all.
Illustration hooks
- A CEO caught in a scandal despite wealth and influence. Power did not hide his wrongdoing.
- A teenager who breaks rules because peers are doing it. The temptation to follow the crowd despite known consequences.
- A whistleblower who loses career for exposing corruption. The quiet courage of acting on conviction.
Questions your congregation is asking
- Why does God record the names of these sinners? What does that say about His nature?
- How can we cultivate holy zeal without becoming self-righteous or violent?
- What does it mean that Phinehas's zeal 'made atonement' (v. 13) for Israel?
Leading a Discussion
This verse sits at the climax of a dangerous seduction of God's people. It reminds us that sin often comes dressed in status and that God sees through to the heart. As we study Cozbi's naming, consider how identity and influence can both tempt and be judged.
Discussion questions
- Why does the author name Cozbi and her father? What purpose does this detail serve?
- What does Zur's position as 'head of a fathers' house' tell us about the nature of the threat to Israel?
- How does Phinehas's action compare to the earlier inaction of Moses and the community (v. 6)?
- What does the 'covenant of peace' (v. 12) promise to Phinehas, and why does God connect it to this event?
- How should we respond when we see similar compromise, whether in our church, our nation, or our own lives?
- In what ways might our own status, influence, or desire for acceptance lead us into subtle sin?
- How does this story point to the need for a mediator like Christ, who is both zealous and merciful?
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 25:18 | for they harassed you with their wiles, wherein they have deceived you in the matter of Peor, and in the incident regarding Cozbi, the daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor.” |
| Numbers 31:8 | They killed the kings of Midian with the rest of their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also killed Balaam the son of Beor with the sword. |
| Joshua 13:21 | all the cities of the plain, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land. |
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
6 public-domain commentaries, condensed into plain language.
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 observes that Cozbi was not a common woman but the daughter of Zur, a leading chief in Midian. Recording her name and high status underscores the gravity of her role in leading Israel into sin and that judgment reached even the most prominent.
Gill's Exposition of the Bible Baptist 1748
Gill points out that Cozbi was no ordinary woman but a king's daughter, since her father Zur was one of the five rulers of Midian. This detail emphasizes Phinehas's boldness: he did not spare even the most high-ranking offender, regardless of nationality or status.
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 highlights Balaam's hidden, diabolical strategy to corrupt Israel through sensual, idolatrous feasts after their victory. He notes that the sin began with the great and influential, not the common people, and that Phinehas's zealous act was a necessary primal form of moral defense, distinct from mere fanaticism.
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.