Numbers 16:1-50

Numbers 16:1-50

Numbers 16

Numbers 16:1-50

1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi: and Dathan and Abiram the sons of Eliab; and On the son of Peleth, sons of Reuben, tool: men:

1. Tulit autem Corah filius Ishar, filii Cehath, filii Levi, et Dathan et Abiram filii Eliab, et On filius Peleth filii Reuben.

2. And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:

2. Et surrexerunt coram Mose, et viri e filiis Israel ducenti quinquaginta, principes congregationis, vocati ad tempus statutum, viri nominis.

3. And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?

3. Congregatique sunt adversum Mosen et Aharon, ac dixerunt eis, Sat sit vobis: nam tota congregatio, universi ipsi sancti sunt, et in medio, eorum est Jehova: quare ergo effertis vos supra congregationem Jehovae?

4. And when Moses heard it, he fell upon his bee:

4. Quod quum audisset Moses, projecit se in faciem suam.

5. And he spoke unto Korah, and unto all his company, saying, Even tomorrow the Lord will show who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him.

5. Et loquutus est ad Corah et ad omnem congregationem ejus, dicendo: Mane ostendet Jehova qui sint ejus, et quis sanctus, et ut accedat ad se: et quem elegerit, accedere faciet ad se.

6. This do; Take you censers, Korah, and all his company;

6. Hoc facite, capite vobis acerras, Corah et tota congregatio ejus,

7. And put fire therein, and put incense in them before the Lord tomorrow: and it shall be, that the man whom the Lord doth choose, he shall be holy: ye take too much upon you, ye sons of Levi.

7. Et ponite in illis ignem, imponite quoque in eis incensum coram Jehova cras, et erit, vir quem elegerit Jehova, erit ille sanctus: satis sit vobis filii Levi.

8. And Moses said unto Korah, Hear, I pray you, ye sons of Levi;

8. Et dixit Moses ad Corah: Audite, quaeso, filii Levi.

9. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them?

9. An parurn hoe vobis est quod separaverit Deus Israelis vos de congregatione Israel, ut accedere faceret vos sibi ut ministretis in ministerio tabernaculi Jehovae, et ut staretis coram congregatione, ut ministraretis ei.

10. And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also

10. Et accedere fecit te, et omnes fratres tuos, filios Levi tecum: nisi quaeratis etiam sacerdotium?

11. For which cause, both thou and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him?

11. Idcirco tu et universa congregatio tua estis qui conveniunt contra Jehovam: at vero Aharon quid est, quod murmurastis adversus eum?

12. And Moses sent to call Dathan and Abiram, the sons of Eliab; which said, We will not come up:

12. Misit etiam Moses ad vocandum Dathan et Abiram filios Eliab: qui responderunt, Non ascendemus.

13. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?

13. An parum es quod ascendere feceris nos e terra quae fluit lacte et melle, ut mori nos faceres in deserto, nisi etiam dominando domineris nobis?

14. Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.

14. Atqui certe ad terram quae fluit lacte et melle non introduxistis nos, neque dedisti nobis haereditatem agrorum et vinearum: an oculos virorum istorum effodies? Non ascendemus.

15. And Moses was very wroth, and said unto the Lord, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them.

15. Iratus est ergo Moses valde, et dixit ad Jehovam, Ne respicias ad oblationem eorum: ne asellum quidem unum ab eis accepi, neque afflixi quenquam ex ipsis.

16. And Moses said unto Korah, Be thou and all thy company before the Lord, thou, and they, and Aaron, tomorrow:

16. Postea dixit Moses ad Corah, Tu et universa congregatio tua estote coram Jehova, tu et illi et Aharon cras.

17. And take every man his censer, and put incense in them, and bring ye before the Lord every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer.

17. Et capite quisque acerram suam, et ponite in illis suffitum, et admovete coram Jehova quisque acerram suam, ducentas quinquaginta acerras, tu quoque et Aharon, quisque acerram suam.

18. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.

18. Tulerunt igitur quisque acerram suam, et posuerunt in ipsis ignem, posueruntque suffitum, et steterunt ad ostium tabernaculi conventionis, et Moses et Aharon.

19. And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the Lord appeared unto all the congregation.

19. Congregaverat autem contra ipsos Corah, universam congregationem ad ostium tabernaculi conventionis: et visa est gloria Jehovae a tota multitudine.

20. And the Lord spoke unto Moses and unto Aaron, saying,

20. Tunc loquutus est Jehova ad Mosen et Aharon, dicendo:

21. Separate yourselves from among this congregation, that I may consume them in a moment.

21. Separate vos e medio turbae, ejus, et consumam eos momento.

22. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?

22. Tunc ceciderunt super facies suas, ac dixerunt, Deus (vel, fortis) Deus spirituum in universa carne, num quum vir unus peccaverit, contra totum coetum excandesces?

23. And the Lord spoke unto Moses, saying,

23. Loquutus est autem Jehova ad Mosen dicendo:

24. Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.

24. Alloquere congregationem, dicendo, Discedite e circuitu tabernaculi Corae, Dathan, et Abiram.

25. And Moses rose up, and went unto Dathan and Abiram: and the elders of Israel followed him.

25. Surrexit ergo Moses, et venit ad Dathan et Abiram: et sequuti sunt eum seniores Israel.

26. And he spoke unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.

26. Tune loquutus est ad congregationera, dicens, Recedite nunc a tabernaculis virorum istorum impiorum, neque attingatis quicquam eorum quae ad illos pertinent, ne forte pereatis in omnibus peccatis illorum.

27. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.

27. Et recesserunt a tabernaculo Corae, Dathan et Abiram, e circuitu. Dathan vero et Abiram egressi sunt, ac steterunt ad ostium tabernaculorum suorum, et uxores eorum, et filii eorum, et parvuli eorum.

28. And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; (for I have not done them of mine own mind:)

28. Tunc dixit Moses, In hoc scietis quod Jehova miserit me, ut facerem omnia opera haec, et quod non de corde meo:

29. If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me:

29. Si ut moriuntur omnes homines, morientur isti, et visitatione omnium hominum visitabitur super eos, non misit me Jehova:

30. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

30. Sin autem creationem creaverit Jehova, et aperuit terra os suum, et deglutiverit eos, atque omnia quae ad illos pertinent, et descenderint viventes in infernum: tum cognoscetis quod irritaverunt viri isti Jehovam.

31. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them:

31. Fuit igitur quum consummasset loqui omnia verba ista, rupit sese terra quae erat sub illis:

32. And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods.

32. Aperuitque terra os suum, et deglutivit eos, et domos eorum, atque omnes homines qui erant ipsi Corah, et omnem substantiam:

33. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

33. Descenderuntque ipsi et quotquot ad eos pertinebant viventes, in infernum: ac operuit eos terra, et perierunt e medio congregationis.

34. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.

34. Omnis autem Israel qui erant in circuitu eorum, fugerunt ad clamorem eorum: dicebant enim, Ne forte deglutiat nos terra.

35. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.

35. Porro ignis egressus est a Jehova, et consumpsit ducentos illos, et quinquaginta viros offerentes suffitum.

36. And the Lord spoke unto Moses, saying,

36. Tunc loquutus est Jehova ad Mosen, dicendo:

37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed.

37. Dic ad Eleazar filium Aharon sacerdotis, ut tollat acerras e medio incendii, et ignem dispergat longius, quid sanctificatae sunt.

38. The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar; for they offered them before the Lord, therefore they are hallowed: and they shall be a sign unto the children of Israel.

38. Quod ad acerras istorum qui scelerati fuerunt in animas suas, ut faciant ex illis extensiones laminarum, opertorium altaris: quia obtulerunt in ipsis coram Jehova, et sanctificatae sunt: et erunt in signum filiis Israel.

39. And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered, and they were made broad plates for a covering of the altar;

39. Tulit itaque Eleazar sacerdos acerras aereas quibus obtulerant combusti, et extenderunt eas operimentum altaris.

40. To be a memorial unto the children of Israel that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord, that he be not as Korah, and as his company; as the Lord said to him by the hand of Moses.

40. Memoriale filiis Israel, ut non accedat quisquam alienus qui non sit e semine Aharon, ut offerat suffitum coram Jehova, ne sit sicut Corah et coetus ejus: quemadmodum ei praeceperat Jehova per manum Mosis.

41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord.

41. Et murmuraverunt universus coetus filiorum Israel postridie contra Mosen et Aharon, dicendo, Vos interfecistis populum Jehovae.

42. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation; and. behold, the cloud covered it, and the glory of the Lord appeared.

42. Fuit autem quum se congregaret universus coetus contra Mosen et Aharon, verterunt faciem ad tabernaculum conventionis, et ecce operuit illud nubes et conspecta est gloria Jehovae.

43. And Moses and Aaron came before the tabernacle of the congregation.

43. Venit ergo Moses et Aharon coram tabernaculo conventionis.

44. And the Lord spoke unto Moses, saying,

44. Et loquutus est Jehova ad Mosen, dicendo:

45. Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their hoes.

45. Recedite e medio congregationis hujus, et consumam eos momento. Tunc projecerunt se super faciem suam.

46. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wroth gone out from the Lord; the plague is begun.

46. Dixitque Moses ad Aharon, Cape acerram, et pone in ea ignem ex altari, et injice suffitum et perge cito ad congregationem, et expia eos: egressus est enim furor a facie Jehovae, coepitque percussio.

47. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.

47. Tulit ergo Aharon quenmadmodum dixerat Moses, et cucurrit in medium congregationis: et ecce incoeperat percussio in populo, posuitque suffitum et expiavit populum.

48. And he stood between the dead and the living; and the plague was stayed.

48. Et quum staret inter mortuos et viventes, cessavit percussio.

49. Now they that died in the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah.

49. Fuernnt autem qui mortui sunt plaga illa, quatuordecim millia et septingenti, praeter mortuos super negotio Corah.

50. And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.

50. Postea reversus est Aharon ad Mosen ad ostium tabernaculi conventionis, quum percussio esset cohibita.

1. Now Korah, the son of Izhar. The impious conspiracy is here related of a few men, but these of the highest rank, whose object was to subvert and destroy the divinely-appointed priesthood. They make their attack, indeed, upon Moses, and accuse him of ruling unjustly; for thus it is that turbulent persons are carried away without reason or discrimination; but, the only cause why they are set against him is because they suppose him to be the originator of the priesthood, as we easily collect from his reply. For he does not command them to stand forth, in order that they may decide respecting the political government or chieftainship, but that it may be made plain whether God acknowledges them as priests; nor does he reproach the Levites with anything but that, not content with their own lot, they have an unreasonable ambition to obtain the honor of the high-priesthood. It was jealousy, then, that instigated Korah and his companions to set on foot first a quarrel, and then a tumult; respecting the priesthood, because they were indignant that the hope of attaining that honor was taken away from themselves and their posterity for ever. Thus there never was any more deadly or abominable plague in the Church of God, than ambition; inasmuch as it cannot be that those who seek for pre-eminence should range themselves beneath God’s yoke. Hence arises the dissolution of legitimate authority, when each one neglects the duties of his position, and aims at his own private advancement.

Now, this conspiracy was the more formidable, because the sedition did not arise from the dregs of the people, but amongst the princes themselves, who were of high dignity, and held in the greatest estimation. For although there were only four leaders of the faction, there is but little room to doubt but that the purpose of the two hundred and fifty was the same; for they would never have eagerly embarked in a grave and invidious contest for the sake of four men; but the fact was, that all unholy covetousness misled them all, for there was none of them who did not expect some prize as a reward of victory. They not only, then, dissemble their mental disease, but conceal it under an honorable pretext; for they pretend that they are instigated by zeal for the public good, and that their object is the defense of liberty. For, inasmuch as ambition is crafty, it is never destitute of some specious excuse: thus, whilst schismatics are influenced by nothing but pride to disturb the peace of the Church, they always invent plausible motives, whereby they may conciliate in some degree the favor of the ignorant, or even of the unstable and worthless. We must, therefore, cautiously weigh the designs of those who seek to make innovations, and to overthrow a state of things which might be endured; for thorough investigation will make it plain that; they aim at something besides what they pretend. By the, fact of their so speedily engaging such a multitude of persons in their party, we perceive how disposed man’s nature is to the most unpromising and unreasonable revolts in the world. Four worthless men wickedly endeavor to overthrow Moses and Aaron; and straightway two hundred and fifty persons are ready to follow them, not of the populace, but chiefs of the tribes, whose reputation might dazzle the eyes of the simple. Hence we must be the more cautious, lest any bugbears (larvae) should deceive us into making rash innovations.

With respect to the wording of the passage, some refer the verb “he took,” to the other conspirators, as if it were said that Korah stirred them up. Others explain it that he instigated himself, and hurried himself onwards by his evil passions. I do not, however, assent to either signification, but take it for “he set to work” (aggressus est.) When it is afterwards said that “they rose up before Moses,” some understand the words according to their simple meaning, others in a bad sense; and undoubtedly here the expression “before the face of,” is equivalent to “against,” and thus indicates the wantonness of their aggression. There is more difficulty in the words קראי מועד, kerei mogned. All, however, almost with one consent, translate them “great in the congregation;” but since the word קריים, keriira, generally signifies persons called or invited, and מועד, mogned, not only an assembly, but also an appointed time, or convention, it seems probable to me that these princes and men of high name are stated to have been present, because they were called according to appointment: as if Moses had said that they were called at a fixed time, or by agreement. For neither do I see any reason why, after the word עדה, gnedah, מועד, mogned, should be used with the same meaning.

Note 86. A.V., “took men.” There has been very much discussion among the commentators respecting this word. Holden says, “There is nothing in the Hebrew answering to the word men, and the verb is in the singular number; the received version, therefore, can scarcely be correct. The most easy and natural construction of the original is, ‘And Korah took (i.e., won over, or drew into a conspiracy with him) both Dathan and Abiram,’ etc. This agrees with other parts of Scripture which attribute this rebellion to Korah, chap. 27:3; Jude 11.” And this appears to be the general opinion.

Note 87. A.V., “famous in the congregation.” S.M. Vocabantur ad concilium. — W.

Note 88. עדה, A.V., “of the assembly.”

3. Ye take too much upon you. Some explain, “Let it suffice,” as if they desired to put an end to the tyranny of Moses; but I am rather of opinion that they would thus make a charge of presumptuous and sacrilegious supremacy, as if Moses and Aaron had not only usurped more than their right, but had also robbed God of His supreme authority. They, therefore, reproach the holy men with having impiously subjected to themselves the inheritance of God. Thus we see that God’s faithful servants, whatever may be their moderation, are still not exempted from false accusations. Moses was an extraordinary example, not only of integrity, but also of humility and gentleness; yet he is called proud and violent, as if he unworthily oppressed the people of God. Observe further, that God permits His servants to be loaded with such unjust calumnies, in order to teach them that they must expect their reward elsewhere than from the world; and that the may humble them and make trial of their endurance. Let us learn, then, to harden ourselves, so as to be prepared, though we do well, to be evil spoken of. These ungodly and seditious men betray their senselessness as well as their impudence. For by what right do they seek to degrade Moses and Aaron? Because, forsooth, God dwells amongst the people, and all in the congregation are holy! But holiness is neither destructive of subordination, nor does it introduce confusion, nor release believers from the obligation to obey the laws. It is madness in them, then, to infer that those, whom God has sane-titled, are not subject to the yoke; yet they maliciously stigmatize as tyranny that care of the people which God has intrusted to His servants, as if they would purposely turn light into darkness.

Note 89. “Sat sit vobis;” let it be enough for you. — Lat.

4. And when Moses heard it, he fell upon his face. There is no doubt but that he had recourse to prayer in his perplexity, since he knew that the remedy for so great an evil was only in the hand of God. It is in this respect that the magnanimity of the ungodly differs from the firmness of believers; for it often happens that unbelievers also labor in the defense of a good cause, voluntarily expose themselves to the hatred of many, undergo severe contests, and encounter of their own accord great perils; but with them obstinacy stands in the place of virtue. But those who look to God, since they know that the prosperous or unhappy events of all things are in His power, thus rely upon His providence; and when any adversity occurs, implore His faithfulness and assistance. When, therefore, Moses cast himself upon the earth, this supplication was of more: value than all those heroic virtues in which unbelievers have ever seemed to excel.

Note 90. “Telle humilite a prier;” such humility in prayer. — Fr.

5. And he spoke unto Korah. Moses did not inconsiderately choose this mode of divination, but by the dictation of the Spirit maintained the priesthood of his brother by this token and testimony; for we know how, in matters of doubt and obscurity, he was accustomed to inquire what God’s pleasure was. He did not, therefore, at this time make this proposal hastily and at random, but by the inspiration of the Spirit had recourse to the sure judgment of God. The effect of his prayer was that God suggested an easy and expeditious mode of conquest.

He bids them take their censers, that by their incense-offering it might be manifested whether their oblation was acceptable to God. By deferring it to the morrow he con-suited their own safety, if any of them might still be not incurable; for he saw that they were carried away headlong by blind fury, and that they could not be recalled to their senses in a moment. He, therefore, grants them some space of time for repentance, that they might be led to consideration during the night; or perhaps his object was that, the tumult being appeased, he might render them all attentive to the decision of God.

8. Hear, I pray you, ye sons of Levi. He addresses the whole body, and yet it is said that his discourse was directed to Korah alone, and this was because he had corrupted others of the Levites, and therefore is first summoned to God’s tribunal, so that the whole party might be at the same time included. He was able to expostulate with the Levites at once, because their residence was close to the sanctuary.