Seventh-day Adventist Bible CommentaryNumbers 16

Korah. Korah was a descendant of Levi (Ex. 6:16, 18, 21; 1 Chron. 6:37, 38), The Korahites encamped on the south side of the tabernacle, near the Reubenites. The children of Korah were assigned to the ministry of music and song at the sanctuary services (see titles of Ps. 42, 44 to 49, 84, 85, 87, 88). Dathan and Abiram. The name Dathan is not found elsewhere in the OT. The father of these two men was the son of Pallu, the second son of Reuben (ch. 26:5, 8, 9). On. This person is never mentioned again. Some have thought this may indicate that he withdrew from the conspiracy, refusing any active part in it. Sons of Reuben. Dathan and Abiram, princes of the tribe of Reuben, claimed for themselves, as descendants of Jacob’s first-born, the right of civil leadership in Israel. Took men. There is no reason for the supplied word “men.” In the Hebrew the object of the verb is not given. Some suggest that “offerings” should be read here in place of

“men.” Perhaps it is better to construe the object of the verb “took” as being “certain of the children of Israel,” in v. 2.

Ellen G. White

Before Moses. Literally, “against the faces of Moses,” that is, openly and defiantly. Princes of the assembly. These men of the congregation apparently belonged to other tribes as well as to that of Levi. Famous in the congregation. Or, “chosen from the assembly” (RSV). This probably refers to their being called to public consultations in deliberations on weighty matters. Men of renown. Literally, “men of name.” Men held in high esteem in the church were involved in this insurrection, thereby making it the more serious. Similar expressions are found in Gen. 6:4; 1 Chron. 5:24; 12:30.contrast in Job 30:8, where the expression “children of base men” is, literally, “children of nameless men.”

Congregation are holy. That is, qualified to be priests. This expression may have reference to the fact that before Moses’ time every one might offer sacrifices in his own family. But now this office was confined to one family, and that one enjoyed all the benefits that came from the privilege. It is true, of course, that in asense the whole congregation was holy, in that the people were chosen by God and separated from the surrounding nations (Ex. 19:6; Lev. 20:26). But God had now ordained that the theocratic church should exercise its outward priestly function through the one family that had been set apart for that purpose. Among them. Particularly, in the pillar of cloud and in the sanctuary. The rebels suggested that aside from Jehovah no other leader was necessary (see Ex. 29:45). Above the congregation. The word here translated “congregation” is different from the previous one in this verse. The first “congregation” is from the root “to appoint,” “to meet by appointment.” The noun derived from the verb is almost always translated “congregation,” and is often used of an informal gathering of the people. In Judges 14:8 it is used of a “swarm” of bees; in Ps. 68:30, of a “multitude” of bulls. In the second instance rendered “congregation” refers to all manner of gatherings of people, whether for religious instruction, for prayer, for war, or for complaint. It is rendered “assembly” in the RSV.

Ellen G. White

Fell upon his face. Presumably Aaron also prayed, as in ch. 14:5, though it is possible that he took no active part in this prayer by Moses as he prostrated himself before the Lord.

Spake unto Korah. Moses rose up from his prayer and addressed Korah as the leader of the group. God immediately answered the prayer of Moses, directing him by His Spirit. Even to morrow. Literally, “the morning.” There was to be no delay, no suspense, beyond that of the rest of the day, to allow them time to think over what they were doing, and to repent and retract if they were so minded. The Lord will shew. Jehovah would take charge, probably giving some outward sign for which they were to wait. Who is holy. That is, “who are his.” The men who are His are the holy, separated, consecrated individuals, those eligible for the highest service. To come near. It is possible that the meaning here is to approach the altar to minister there. This expression is commonly used of the priests (Lev. 21:17; Eze. 40:46).

Censers. The same Hebrew word is translated “firepans” (Ex. 27:3). The offering of incense was considered one of the holiest of all priestly functions (see on Luke 1:9).

Korah and the men with him were invited to carry out a most important duty of the office to which they aspired.

Ye take too much. Note how Moses adopts the words of Korah given in v. 3.

Sons of Levi. Since Moses directs his remarks to the Levites, it would appear that a considerable number of them had been influenced by Korah’s arguments.

A small thing. Rather, “Is it too little for you?” Compare with Num. 16:13; Isa. 7:13. Korah and the Levites in his company already possessed great privileges beyond those of the other tribes, but were not satisfied. They desired to have the same prerogatives as the family of Aaron. Near to himself. The Levites had already been appointed to the sacred service; therefore, for them to seek the priesthood also was a most flagrant presumption.

Against the Lord. The rebellion was not against Aaron, but God (see Ex. 16:8; 1 Sam. 8:7; Acts 5:3). And what is Aaron? Aaron was God’s servant, under God’s appointment; so the responsibility was not his.

Dathan and Abiram. Having challenged Korah, the leader, and his Levite followers, to a test on the morrow (vs. 5–7), Moses summoned Dathan and Abiram, the Reubenite conspirators. We will not come up. These men refused to submit their case to arbitration in court. The expression “to come up” is the Hebrew term for appearing before a court of law (see Deut. 25:7; Judges 4:5). They denied the legal authority of Moses.

Milk and honey. The reference is to Egypt as abounding with the good things, in contrast with the barren desert where they now were. A prince over us. An impudent remark, inferring that Moses exercised autocratic power over them.

Put out the eyes. Or, “blind.” These words imply that Moses sought to deceive the people. Some have read a literal meaning into the words, as in Judges 16:21with regard to Samson. The former explanation seems more probable here (see PP 399).

Very wroth. Or, “exceedingly sad” (LXX). The meekness of Moses could not endure their insolence (see on ch. 12:3). Respect not. The reference is to the incense the men were about to offer (see Gen. 4:4, 5). One ass. Compare Samuel’s protest (1 Sam. 12:3). Neither have I hurt. Moses had not practice any kind of oppression whatever; to the contrary, he had not spared himself in doing good.

Two hundred and fifty censers. The number of the rebellious princes (v. 2). Before the Lord. That is, in the court of the tabernacle.

Every man his censer. That is, of the company of 250 men. Put fire in them. Presumably from the altar of burnt offering, which stood in the court (see Lev. 16:12, 13). The men were standing within the court.

The glory of the Lord. This is the second special appearance of Jehovah’s glory (ch. 14:10), moving out from the most holy place where it usually abode. Unto all the congregation. This must have been a most amazing spectacle. The unthinking majority of the people were in agreement with Korah.

Ellen G. White

Separate yourselves. The congregation that had assembled at the call of Korah thereby allied themselves with the rebellion and became objects of God’s displeasure (see Gen. 19:17, 22; Jer. 51:6, 9).

Fell upon their faces. To plead with God (v. 4). The God of the spirits of all flesh. He who created man body, soul, and spirit cannot but be fully aware of the thoughts a man thinks. God is fully able to distinguish between the guilty and the innocent.

The elders. That is, the 70 elders who had been appointed to assist Moses (ch. 11:16). It is evident that Moses had the support of the official leaders of the people.

These wicked men. The people are exhorted to instant and complete separation from those in rebellion. Touch nothing of their’s. All the goods of the rebels with their persons were anathema, devoted to destruction, therefore not to be touched (Deut. 13:17; cf. Achan, Joshua 7:1). Consumed in all their sins. Literally, “swept away with all their transgressions.” Compare the similar experience of the Sodomites (Gen. 18:23; 19:15).

Dathan and Abiram. Korah is not mentioned, but apparently stood with them, since his name is given in the first part of the verse. Their little children. The root word translated “little children” means “to take quick steps,” “to trip along,” and refers to children who are old enough to walk about safely on their own. The same word is used in 2 Chron. 20:13; 31:18. God did not impose this death penalty upon small children. But, as often happens, innocent children suffered for the obstinacy of their elders, who refused to repent or even to heed the warning to flee. Some, at least, of Korah’s children survived (Num. 26:11; Ex. 6:24).

Of mine own mind. Literally, “from my own heart.” Moses had not been governed by personal ambition. There is no word in Biblical Hebrew for “mind” (see Jer. 23:16, 20).

The Lord hath not sent me. It is stated more emphatically in the Hebrew: “It is not Jehovah who sent me.” For a similar use of the negative placed in the emphatic position see Gen. 45:8; 1 Sam. 6:9.

Make a new thing. Literally, “but if Jehovah will create a creation.” Moses was asking for an extraordinary manifestation (see Ex. 34:10; Jer. 31:22) that could not be accounted for aside from divine intervention. Quick into the pit. They were to go down, literally, “alive into sheol,” even as they stood there in perfect health. “Quick” is an archaic word meaning “alive” or “living.” Sheol is the grave, the place of the dead (see on Gen. 37:35 and Ps. 16:10). Provoked the Lord. Literally, “despised, considered unworthy” of notice (see ch. 14:23).

End of speaking. A remarkable vindication of Moses in that the words werescarcely out of his mouth when God acted to confirm them and vindicate him.

Swallowed them up. An instantaneous act of God to prevent the spread of a rebellious spirit that had already perverted the entire congregation. All the men. This may refer to members of Korah’s family, though no mention is made of the young children of his household (see ch. 26:11). Again, it may be speaking of heathen slaves or of Israelites who were followers of Korah.

The earth closed. The whole company went down alive as Moses had foretold (v. 30), and the earth closed up again, a remarkable testimony to direct divine intervention.

All Israel. Though the people were at a distance, having removed themselves (v. 27), the sound of the convulsion of the earth engulfing the rebels and of the victims’ shrieks of fear and dismay, caused them to flee still farther away. Swallow us up also. Conscious of their previous murmuring and unbelief (ch. 14), and aware of their sympathy for the rebellious faction, they feared they might meet the same fate.

A fire from the Lord. From “the glory of the Lord” that “appeared unto all the congregation” (v. 19; PP 401).

Eleazar. He was also appointed to officiate at the offering of the red heifer (ch. 19:3). In both instances it was apparently deemed imperative that the high priest avoid ceremonial uncleanness (Lev. 21:10–15). Out of the burning. From among the burned bodies. They are hallowed. The censers had been used for offering incense to Jehovah, and had held sacred fire from off the altar (Num. 16:7, 18, 46; cf. Lev. 16:12, 13). Previously they had been but the private property of the princes (Num. 16:6).

Sinners against their own souls. Perhaps we should understand this as “at the cost of their own lives” (see Prov. 20:2; Hab. 2:10; Heb. 12:3). A covering of the altar. The altar of incense was of gold (Ex. 30:3; 37:26); so the reference is apparently to the brazen altar in the courtyard. Yet that altar was overlaid with bronze when it was first made at Sinai (Ex. 27:2; 38:2). This, then, was probably an additional bronze covering to protect the original metal top. The censers of Korah and of the company with him were made of bronze (Num. 16:39). In the time of Solomon censers were made of gold (1 Kings 7:50; 2 Chron. 4:22). A sign. So also the rod of Aaron (ch. 17:10).

A memorial. In explanation of the preceding words, “they shall be a sign” (v. 38). No stranger. For the transgression of this admonition by Uzziah see 2 Chron. 26:16– 19. As Korah. Lest he meet the same terrible fate. By the hand of Moses. Moses was the mediator between Eleazar and God (see vs. 36, 37).

On the morrow. An amazing example of the willfulness of the heart of man in ignoring the judgments of God occurred the following day. Murmured. It would be difficult to find a more outstanding example of rebellion after so impressive a demonstration of divine disapproval as had been witnessed. Ye have killed. The pronoun “ye” is emphatic in the Hebrew. The people apparently attributed the death of the 250 princes to Moses and Aaron, who had suggested that they offer incense in their censers. They may also have felt that Moses and Aaron should have pleaded with God to forgive the princes, rather than call down judgment upon them.

Gathered against. Simple murmuring gave place to threats of physical violence (see PP 402).

Moses and Aaron came. To receive instruction from God and to rest under His protection.

Unto Moses. The LXX adds the name of Aaron. Eleazar may also have stood with them (see on v. 45).

Get you up. Referring no doubt to the three men, Moses, Aaron, and Eleazar. In Hebrew “you” is plural. They fell. Pleading for mercy for people who deserved judgment (v. 21).

Said unto Aaron. Moses acted as God’s mouthpiece. Take a censer. The Hebrew is definite,“Take the censer,” that is, the one Aaron used as high priest. Incense was a symbol of mediation and intercession (see Ps. 141:2; Rev. 8:3, 4). Unto the congregation. The incense was regularly offered only at the golden altar within the sanctuary. But now at God’s command Aaron carried it among the people without, thereby demonstrating his authority from God, and the power of God working in and through him. An atonement. There was no time to choose and sacrifice an animal. Atonement was made by means of the incense in the censer, for the plague was already rampant among the people.

Ran. That is, from one tribal encampment to another. The plague had broken out everywhere, and people were dying on all sides.

Between. As if he were standing before a tide, to prevent it from advancing. The plague was stayed. Aaron was here a type of Christ, who came down among sinful men and made Himself an offering for them (Eph. 5:2).

They that died. Whole families were no doubt wiped out, a terrible example of the evils of rebellion against God’s expressed will. This was in addition to those “that died about the matter of Korah”; perhaps, all told, not less than 15,000 people perished.

Aaron returned. To replace his censer and join Moses, who was still at the tabernacle.