Numbers 25:8

“And he went after the man of Israel into the tent, etc.] Into which he went with his harlot; the word here used is different from what is commonly used for a tent: Aben Ezra observes that in the Kedarene or Arabic language there is a word near to it, which Bochart, putting the article “al” to it, says f405, is “alkobba”, from whence is the word “alcove” with us; and Aben Ezra says, there was some little difference between the form of a tent and this, as well as others observe f406 there was in the matter of it, this being of skins and leather, and the other of hair, boughs of trees, etc. the author of Aruch f407 says, it was short, or narrow above and broad below, and interprets it a place…”

“the plague--some sudden and widespread mortality.”

“Into the tent - The inner recess in the tent, fashioned archwise, and appropriated as the sleeping-chamber and women’s apartment. return to 'Top of Page'”

“Thrust them thro' - Phineas was himself a man in great authority, and did this after the command given by Moses to the rulers to slay these transgressors, and in the very sight, and no doubt by the consent of Moses himself, and also by the special direction of God's spirit. Numbers 25:9”

“thrust: Num 25:5, Num 25:11; Psa 106:29-31 So the plague: Num 16:46-48; Sa2 24:25; Ch1 21:22 Numbers 25:9”

“Through this judgment, which was executed by Phinehas with holy zeal upon the daring sinners, the plague was restrained, so that it came to an end. The example which Phinehas had made of these sinners was an act of intercession, by which the high priest appeased the wrath of God, and averted the judgment of destruction from the whole congregation ("he was zealous for his God," ויכפּר, Num 25:13). The thought upon which this expression is founded is, that the punishment which was inflicted as a purifying chastisement served as a "covering" against the exterminating judgment (see Herzog's Cyclopaedia). (Note: Upon this act of Phinehas, and the similar examples of Samuel ( Sa1 15:33) and…”