성경 주석서

Chapters 16–18

The rebellion of Dathan and Abiram. The self-assertion of Korah and his followers, and the status and rights of the Levites

In chs. Numbers 1:47-54; Numbers 1:3-4; Numbers 1:8 the separation of the Levites for divine service, and their duties, have been described. But their privileged position is now emphasized by two narratives—the self-assertion of Korah (ch. 16) and the blossoming of Aaron’s staff as representative of the tribe of Levi (ch. 17). And the rank and dues of priests and Levites respectively are detailed (ch. 18).

But ch. 16 contains a fusion of more than one narrative. Notice that while Dathan and Abiram with their followers were swallowed up in the earth (Numbers 16:31-34), Korah’s 250 princes were burnt with fire (Numbers 16:35). Again, after addressing Korah and his company (Numbers 16:5-11) Moses has still to send for Dathan and Abiram (Numbers 16:12). And lastly in Numbers 27:3 Korah alone is referred to, and in Deuteronomy 11:6, Psalm 106:17 Dathan and Abiram alone are mentioned as being swallowed up.

Thus the story of Dathan and Abiram was originally quite distinct from that of Korah; and, as characteristics of language and expression shew, the former is from J E and the latter from P . In combining them, the compiler has joined Korah’s name with those of Dathan and Abiram in Numbers 16:1; Numbers 16:24; Numbers 16:27 a, and has added Numbers 16:32 b, but has done nothing else to fuse the two narratives. Ch. 16 should therefore be read as follows:

J E Numbers 16:1 (partly), Numbers 16:2 a, Numbers 16:12-15; Num 16:25-34.

P Numbers 16:1 (partly), Numbers 16:2 b – Numbers 16:11; Num 16:16-24; Num 16:35-50.

It will then be seen that the action of Dathan and Abiram was one of rebellion against Moses’ authority as leader and sheikh of the community. They refused to come when he sent for them (Numbers 16:12), and complained that he had made himself a prince over them (Numbers 16:13). Korah’s action, on the other hand, was an ecclesiastical offence; he maintained that the tribe of the Levites was not more sacred than all the other tribes of Israel; and of this ch. 17 is the sequel.

But a further difficulty here presents itself. There are certain verses inserted in the narrative which are written from quite a different point of view; they deal with the superiority of the priests to the Levites. These verses are 8–11, 16, 17, 36–40, and the genealogy of Korah from Levi in Numbers 16:1. Korah and his followers are here represented as Levites who wrongly claim the privileges of priests, while in the rest of the chapter they are laymen who wrongly claim the privileges of the Levites (see on Numbers 27:3). The verses must belong to a time when Levites had become inferior to the priests who were descended in a direct line from Aaron.

Numbers 16:1. and Dathan and Abiram] These words are from the opening of the J E narrative, and the verb which belongs to them is ‘rose up’ in Numbers 16:2.

and On, the son of Peleth] The name On does not appear again in the narrative, or anywhere else in the O.T. In Numbers 26:8 f. Dathan and Abiram are called sons of Eliab the son of Pallu. If Peleth is a corruption of Pallu, ‘and On’ (ואון)1 [Note: Before the final ן came into use the letter נ would be easily written for ב, and the letters י and ו are frequently interchanged.] may have arisen from an accidental repetition of יאב, the last three consonants of Eliab; in which case the words should run the sons of Eliab the son of Pallu, sons of Reuben.

took men] In the Heb. the object of the verb is absent, and it is unlikely that ‘men’ is the right word to be supplied. Perhaps read ויקם for ויקח, ‘and Korah rose up,’ in which case the beginning of the Korah narrative corresponds to the beginning of the other narrative.

2. called to the assembly] Selected from the congregation to meet in assembly. LXX. σύνκλητοι βουλῆς explains that they met to give counsel.

3. Ye take too much upon you] lit. Enough for you! ‘Your overweening claims have gone far enough!’

5. the Lord will shew who are his] LXX. ἔγνω ὁ Θεὸς τοὺς ὄντας αὐτοῦ (‘God knoweth those who are his’) is quoted in 2 Timothy 2:19, with the substitution of Κύριος for Θεός.

and will cause him &c.] R.V. marg. is less probable.

6. censers] fire-pans. So R.V. in Exodus 27:3. An instrument for carrying burning coals. These fire-pans were not the sacred utensils of the Tabernacle, which would never be taken out of the Tabernacle precincts, but the private property of the 250 men; see on Numbers 16:37.

6, 7. Korah and his followers are challenged to test their claim to equality with the Levites (represented by Moses and Aaron) by undergoing a species of ordeal, viz. to perform a sacred priestly function and see what will happen.

7. Enough! ye sons of Levi] These words cannot be addressed to Korah’s company, since they are laymen who are objecting to the claims of the Levites. They must be addressed by Korah’s company to Moses and Aaron, and have fallen out of their right place, which was probably at the end of Numbers 16:3. Their defiance thus begins and ends with the same words, as in the case of Dathan and Abiram (Numbers 16:12; Numbers 16:14).

8–11. In these verses Korah’s company, represented as Levites, claim the privileges of the priesthood (see prelim. note to the chapter).