English Standard Version
Then they yoked themselves to the Baal of Peor, and ate sacrifices offered to the dead;
King James Bible
They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
American Standard Version
They joined themselves also unto Baal-peor, And ate the sacrifices of the dead.
They also were initiated to Beelphegor: and ate the sacrifices of the dead.
English Revised Version
They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.
Webster's Bible Translation
They joined themselves also to Baal-peor, and ate the sacrifices of the dead.
Psalm 106:28 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The first of the principal sins on the other side of the Red Sea was the unthankful, impatient, unbelieving murmuring about their meat and drink, Psalm 106:13-15. For what Psalm 106:13 places foremost was the root of the whole evil, that, falling away from faith in God's promise, they forgot the works of God which had been wrought in confirmation of it, and did not wait for the carrying out of His counsel. The poet has before his eye the murmuring for water on the third day after the miraculous deliverance (Exodus 15:22-24) and in Rephidim (Exodus 17:2). Then the murmuring for flesh in the first and second years of the exodus which was followed by the sending of the quails (Exodus 16 and Numbers 11), together with the wrathful judgment by which the murmuring for the second time was punished (Kibrôth ha-Ta'avah, Numbers 11:33-35). This dispensation of wrath the poet calls רזון (lxx, Vulgate, and Syriac erroneously πλησμονήν, perhaps מזון, nourishment), inasmuch as he interprets Numbers 11:33-35 of a wasting disease, which swept away the people in consequence of eating inordinately of the flesh, and in the expression (cf. Psalm 78:31) he closely follows Isaiah 10:16. The "counsel" of God for which they would not wait, is His plan with respect to the time and manner of the help. חכּה, root Arab. ḥk, a weaker power of Arab. ḥq, whence also Arab. ḥkl, p. 111, ḥkm, p. 49 note 1, signifies prop. to make firm, e.g., a knot (cf. on Psalm 33:20), and starting from this (without the intervention of the metaphor moras nectere, as Schultens thinks) is transferred to a firm bent of mind, and the tension of long expectation. The epigrammatic expression ויּתאוּוּ תאוה (plural of ויתאו, Isaiah 45:12, for which codices, as also in Proverbs 23:3, Proverbs 23:6; Proverbs 24:1, the Complutensian, Venetian 1521, Elias Levita, and Baer have ויתאו without the tonic lengthening) is taken from Numbers 11:4.
The second principal sin was the insurrection against their superiors, Psalm 106:16-18. The poet has Numbers 16:1 in his eye. The rebellious ones were swallowed up by the earth, and their two hundred and fifty noble, non-Levite partisans consumed by fire. The fact that the poet does not mention Korah among those who were swallowed up is in perfect harmony with Numbers 16:25., Deuteronomy 11:6; cf. however Numbers 26:10. The elliptical תפתּה in Psalm 106:17 is explained from Numbers 16:32; Numbers 26:10.
The third principal sin was the worship of the calf, Psalm 106:19-23. The poet here glances back at Exodus 32, but not without at the same time having Deuteronomy 9:8-12 in his mind; for the expression "in Horeb" is Deuteronomic, e.g., Deuteronomy 4:15; Deuteronomy 5:2, and frequently. Psalm 106:20 is also based upon the Book of Deuteronomy: they exchanged their glory, i.e., the God who was their distinction before all peoples according to Deuteronomy 4:6-8; Deuteronomy 10:21 (cf. also Jeremiah 2:11), for the likeness (תּבנית) of a plough-ox (for this is pre-eminently called שׁוּר, in the dialects תּור), contrary to the prohibition in Deuteronomy 4:17. On Psalm 106:21 cf. the warning in Deuteronomy 6:12. "Land of Cham" equals Egypt, as in Psalm 78:51; Psalm 105:23, Psalm 105:27. With ויאמר in Psalm 106:23 the expression becomes again Deuteronomic: Deuteronomy 9:25, cf. Exodus 32:10. God made and also expressed the resolve to destroy Israel. Then Moses stepped into the gap (before the gap), i.e., as it were covered the breach, inasmuch as he placed himself in it and exposed his own life; cf. on the fact, besides Exodus 32, also Deuteronomy 9:18., Psalm 10:10, and on the expression, Ezekiel 22:30 and also Jeremiah 18:20.
Treasury of Scripture Knowledge
of the dead. The word maithim signifies dead men; for the idols of the heathen were generally men, warriors, kings, or lawgivers, who had been deified after their death; though many of them had been execrated during their life.
These invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods.
So Israel yoked himself to Baal of Peor. And the anger of the LORD was kindled against Israel.
Your eyes have seen what the LORD did at Baal-peor, for the LORD your God destroyed from among you all the men who followed the Baal of Peor.
Like grapes in the wilderness, I found Israel. Like the first fruit on the fig tree in its first season, I saw your fathers. But they came to Baal-peor and consecrated themselves to the thing of shame, and became detestable like the thing they loved.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.