Korah (a Kohathite Levite) and Dathan and Abiram (Reubenites) lead a revolt against Moses and Aaron, backed by 250 community leaders. They argue that since the whole community is holy, Moses and Aaron have no right to elevate themselves. God settles the dispute catastrophically: the earth opens to swallow Korah's household, and fire consumes the 250 incense-bearing rebels. A subsequent plague kills 14,700 before Aaron's intercession stops it.
What Makes This Chapter Remarkable
The rebellion contains two distinct challenges fused into one crisis: Korah's Levitical faction contests Aaron's exclusive priesthood, while the Reubenites contest Moses's civil authority. Their theological argument — kol ha'edah kullam qedoshim ('the entire community, all of them, are holy,' v. 3) — distorts a genuine truth (Exodus 19:6) to deny legitimate roles. The verb vayyiqqach ('he took,' v. 1) opens abruptly with no stated object — a grammatical anomaly that signals the narrative's agitation.
Translation Friction
The phrase rav lakhem ('you have gone too far!' v. 3), which the rebels hurl at Moses, is the same phrase Moses throws back at the Levites in verse 7. We rendered it identically both times to preserve the deliberate echo. The verb tishtalach ('you send [for Dathan and Abiram],' v. 12) and their refusal to 'go up' (lo na'aleh) creates a vertical metaphor — they will literally go down (vv. 30-33) into the earth instead.
Connections
Korah is a Kohathite (son of Izhar, son of Kohath, son of Levi) — the same clan assigned to carry the most sacred objects in Numbers 4. The 250 rebels carrying censers (v. 17) echoes Aaron's incense censing in Leviticus 16. On ben Peleth (v. 1) disappears after the opening verse; rabbinic tradition (Sanhedrin 109b) credits his wife with saving him. The plague-stopping intercession by Aaron (v. 48) foreshadows priestly atonement theology.
Korah son of Izhar, son of Kohath, son of Levi, along with Dathan and Abiram sons of Eliab, and On son of Peleth — all from the tribe of Reuben — took action.
KJV 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, took men:
Notes & Key Terms
Translator Notes
The verb vayyiqqach ('he took') opens abruptly without a stated object — a grammatical anomaly that ancient commentators noted. The rebellion has two distinct factions: Korah is a Levite (from the Kohathite clan, who carried the most sacred objects) challenging Aaron's exclusive priesthood, while Dathan, Abiram, and On are Reubenites challenging Moses's civil authority. On ben Pelet disappears from the narrative after this verse — rabbinic tradition says his wife talked him out of the rebellion.
They rose up in opposition to Moses, along with 250 Israelite men who were leaders of the community — representatives summoned to the assembly, men of standing.
KJV 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:
Notes & Key Terms
Translator Notes
The 250 supporters are described with three titles: nesi'ei edah ('leaders/princes of the community'), qeri'ei mo'ed ('those summoned to the assembly' — publicly recognized representatives), and anshei-shem ('men of name/renown'). These are not fringe dissidents but the established elite. The phrase vayyaqumu lifnei Mosheh ('they rose up before Moses') uses qum in a hostile sense — rising against, not merely standing up.
They assembled against Moses and Aaron and declared, "You have gone too far! The entire community is holy — every one of them — and the LORD is among them. Why then do you elevate yourselves above the LORD's assembly?"
KJV 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?
Notes & Key Terms
Translator Notes
The accusation rav-lakhem ('too much for you!' or 'you have gone too far!') is a phrase Moses will throw back at the Levites in v. 7. The theological argument — kol-ha'edah kullam qedoshim ('the entire community, all of them, are holy') — distorts a genuine truth (Exod 19:6 declares Israel 'a kingdom of priests') to deny legitimate hierarchical roles. The verb titnas'u ('you lift yourselves up') from n-s-' implies self-exaltation, accusing Moses and Aaron of arrogating authority rather than receiving it from God.
Numbers 16:4
וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו׃
When Moses heard this, he fell facedown.
KJV And when Moses heard it, he fell upon his face:
Notes & Key Terms
Translator Notes
Moses's response — vayyippol al-panav ('he fell on his face') — is not weakness but a posture of prayer and submission to God. Throughout Numbers, falling facedown signals seeking divine intervention at a moment of crisis (cf. 14:5, 17:10, 20:6). Moses does not defend himself; he turns the matter over to the LORD for adjudication.
He addressed Korah and his entire faction: "In the morning, the LORD will reveal who belongs to Him and who is holy, and He will grant that person access to His presence. The one He chooses is the one He will bring near to Himself.
KJV And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew 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.
Notes & Key Terms
Translator Notes
The phrase boqer veyoda YHVH ('morning, and the LORD will make known') sets a divine timeline — God Himself will adjudicate by dawn. Three categories are tested: et-asher-lo ('who belongs to Him'), et-haqqadosh ('who is holy'), and et-asher yivchar-bo ('whom He will choose'). The verb hiqriv ('bring near') from q-r-b is priestly terminology — only the chosen may approach God. Moses transforms the dispute from a political argument into a divine test.
Do this: take censers for yourselves — Korah and his entire faction —
KJV This do; Take you censers, Korah, and all his company;
Notes & Key Terms
Translator Notes
The machtot ('censers, fire pans') are the instruments of the test. These are flat pans for carrying burning coals and incense — tools of priestly service. By commanding the rebels to use censers, Moses invites them to perform the most exclusive priestly act: burning incense before the LORD. The test is elegant: if they are truly qualified for priestly service, they will survive the encounter.
put fire in them and place incense on them before the LORD tomorrow. The man whom the LORD chooses — he is the holy one. It is you who have gone too far, sons of Levi!"
KJV And put fire therein, and put incense in them before the LORD to morrow: 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.
Notes & Key Terms
Translator Notes
Moses turns the rebels' own phrase back on them: rav-lakhem benei Levi ('you have gone too far, sons of Levi!') — the exact accusation they leveled against him in v. 3. The qetoret ('incense') test is lethal: unauthorized incense offering killed Aaron's sons Nadab and Abihu (Lev 10:1–2). The rebels are unwittingly signing up for the same test that proved fatal before.
Moses said to Korah, "Listen carefully, sons of Levi!
KJV And Moses said unto Korah, Hear, I pray you, ye sons of Levi:
Notes & Key Terms
Translator Notes
The appeal shim'u-na benei Levi ('listen, please, sons of Levi') uses the particle na ('please, I urge you'), suggesting a final attempt at persuasion before the test. Moses addresses them as benei Levi ('sons of Levi') — reminding them of their tribal identity and the privileges already granted to them, which they are now jeopardizing by overreach.
Is it too small a thing for you that the God of Israel has set you apart from the rest of the Israelite community, bringing you near to Himself to perform the service of the LORD's Tabernacle and to stand before the community to serve them?
KJV 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?
Notes & Key Terms
Translator Notes
The rhetorical question hame'at mikkem ('is it too little for you?') exposes the rebels' ingratitude. God hivdil ('separated, distinguished') the Levites — the same verb used for God's creative separations in Genesis 1. Three privileges are enumerated: lehaqriv etkhem elav ('to bring you near to Himself'), la'avod et-avodat mishkan YHVH ('to perform the service of the LORD's Tabernacle'), and la'amod lifnei ha'edah leshartam ('to stand before the community to minister to them'). These are extraordinary roles they are taking for granted.
He has brought you near — you and all your fellow Levites alongside you — and now you are demanding the priesthood as well?
KJV And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?
Notes & Key Terms
Translator Notes
The verb vayyaqrev ('He brought near') again uses the priestly root q-r-b — God Himself elevated the Levites to their privileged position. The charge ubiqqashtem gam-kehunnah ('and you seek also the priesthood') identifies the real ambition: not egalitarianism but acquisition of priestly power. The word gam ('also, even') underscores the excess — they already have Levitical service and want kehunnah ('priesthood') on top of it.
Therefore you and your entire faction are the ones banding together against the LORD. As for Aaron — what is he that you lodge your complaints against him?"
KJV For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?
Notes & Key Terms
Translator Notes
Moses reframes the rebellion: hano'adim al-YHVH ('those assembled against the LORD') — their quarrel is not with human leaders but with God who appointed them. The rhetorical question ve'Aharon mah-hu ('and Aaron, what is he?') diminishes Aaron's independent agency — he is merely God's appointed instrument, not a self-promoter. The qere/ketiv variant tallinu/talonu ('you complain') uses the root l-u-n ('to lodge, murmur, complain'), the same verb characterizing Israel's wilderness grumbling.
Moses sent a summons to Dathan and Abiram, sons of Eliab, but they responded, "We refuse to come up!"
KJV And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
Notes & Key Terms
Translator Notes
The scene shifts to the Reubenite faction. Their blunt refusal — lo na'aleh ('we will not go up') — is a double entendre: literally refusing Moses's summons, but also echoing the failed attempt to 'go up' into the promised land (14:40–44). The verb alah ('go up') carried territorial and spiritual weight — refusal to 'go up' to Moses is a refusal to ascend toward God's appointed authority.
Is it not enough that you dragged us up from a land flowing with milk and honey to let us die in the wilderness — must you also lord it over us completely?
KJV 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?
Notes & Key Terms
Translator Notes
The Reubenites' accusation contains a stunning inversion: they call Egypt — the land of slavery — erets zavat chalav udevash ('a land flowing with milk and honey'), the exact phrase reserved for the promised land (Exod 3:8). This revisionist nostalgia reframes bondage as paradise. The verb tistaarer ('you lord it over us, you make yourself a ruler') uses the hitpael reflexive of s-r-r, implying self-appointment. The intensification gam-histaarer ('even domineering completely') accuses Moses of tyranny.
What is more, you have not brought us into a land flowing with milk and honey or given us an inheritance of fields and vineyards. Do you intend to gouge out the eyes of these men? We refuse to come up!"
KJV 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.
Notes & Key Terms
Translator Notes
The accusation escalates: af lo ('moreover, not even') — not only did Moses take them from 'paradise,' he failed to deliver the promised land. The nachalat sadeh vakherem ('inheritance of field and vineyard') represents the unfulfilled promise. The bizarre question ha'einei ha'anashim hahem tenaqqer ('will you gouge out the eyes of those men?') likely means 'will you blind people to the truth?' or 'will you deceive them?' — using tenaqqer ('gouge out') from n-q-r. The refusal lo na'aleh repeats their defiance.
Moses burned with intense anger and said to the LORD, "Do not accept their offering! I have not taken so much as a single donkey from any of them, and I have not mistreated a single one of them."
KJV 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.
Notes & Key Terms
Translator Notes
The phrase vayyichar le-Mosheh me'od ('it burned for Moses exceedingly') — one of the few times Moses's anger is described as extreme. His prayer al-tefen el-minchatam ('do not turn toward their offering') asks God to reject their incense test before it even begins. His self-defense — lo chamor echad mehem nasa'ti ('not one donkey from them have I taken') — echoes Samuel's later defense (1 Sam 12:3). The chamor ('donkey') represents the most basic form of property; Moses claims total financial integrity.
Moses said to Korah, "You and your entire faction must present yourselves before the LORD — you, they, and Aaron — tomorrow.
KJV And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow:
Notes & Key Terms
Translator Notes
The command heyu lifnei YHVH ('be before the LORD') summons all parties to the divine courtroom. The three participants are listed with deliberate emphasis: attah ('you' — Korah), vahem ('and they' — his 250 supporters), ve'Aharon ('and Aaron' — the defendant). The word machar ('tomorrow') gives the rebels one night to reconsider — a window of grace that goes unused.
Each man must take his censer and place incense on it, then bring it before the LORD — each man with his censer — 250 censers in all. You and Aaron must each bring your censer as well."
KJV 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.
Notes & Key Terms
Translator Notes
The repetition of ish machtato ('each man his censer') twice in the verse creates a ceremonial cadence — this is a formal, structured test. The total of chamishim umatayyim machtot ('250 censers') plus Korah's and Aaron's makes 252 individual tests of priestly legitimacy. The phrase ve'attah ve'Aharon ish machtato ('and you and Aaron, each man his censer') places Korah and Aaron in direct, parallel confrontation before God.
Each man took his censer, placed fire in it, put incense on it, and stood at the entrance of the Tent of Meeting alongside Moses and Aaron.
KJV 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.
Notes & Key Terms
Translator Notes
The narration is meticulous: vayyiqchu, vayyittenu, vayyasimu, vayyaamdu ('they took, they placed, they put, they stood') — four sequential actions building to the confrontation. The location is petach ohel mo'ed ('the entrance of the Tent of Meeting'), the threshold between sacred and ordinary space — the most dramatic possible setting for a test of priestly legitimacy.
Korah assembled the entire community against them at the entrance of the Tent of Meeting, and the glory of the LORD appeared to the whole community.
KJV 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.
Notes & Key Terms
Translator Notes
Korah's final act is vayyaqhel aleihem ('he assembled against them') — mustering public opinion as a weapon. But his assembly triggers a counter-appearance: vayyera kevod-YHVH ('the glory of the LORD appeared'). The kavod ('glory') — the visible manifestation of God's presence — intervenes whenever the community faces an existential crisis. Its appearance signals that God Himself will now judge. The samekh marker creates a dramatic pause before the divine verdict.
KJV And the LORD spake unto Moses and unto Aaron, saying,
Notes & Key Terms
Translator Notes
God addresses both Mosheh ve'Aharon ('Moses and Aaron') together — both leaders who were challenged now receive the divine response simultaneously. The joint address underscores that the rebellion was directed at both civil and priestly authority, and God's defense covers both.
"Separate yourselves from this community so I can consume them in an instant."
KJV Separate yourselves from among this congregation, that I may consume them in a moment.
Notes & Key Terms
Translator Notes
The command hibbadelu ('separate yourselves!') from the root b-d-l ('to divide, separate') is urgent — the same root used for God's creative separations. The threat va'akhaleh otam kerega ('and I will consume them in a moment') uses kalah ('to finish, consume utterly') with kerega ('in an instant') — God is prepared to annihilate the entire community, not just the ringleaders. This is the second time in Numbers God threatens total destruction (cf. 14:12).
They fell facedown and cried out, "God — the God of the spirits of all living beings — when one man sins, will you pour out your fury on the entire community?"
KJV 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?
Notes & Key Terms
Translator Notes
Moses and Aaron's intercession invokes a rare divine title: El Elohei haruchot lekhol-basar ('God, God of the spirits of all flesh'). This title acknowledges God's intimate knowledge of every individual — He knows each person's spirit (ruach) and can distinguish the guilty from the innocent. The rhetorical question ha'ish echad yecheta ve'al kol-ha'edah tiqtsof ('shall one man sin and against all the community you rage?') argues for proportional justice: punish the guilty, spare the innocent.
Numbers 16:23
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
Notes & Key Terms
Translator Notes
God responds to the intercession — the very fact that He replies rather than executing immediate judgment shows that Moses and Aaron's prayer was effective. The abbreviated speech formula (no mention of Aaron this time) redirects instructions through Moses alone for the evacuation command that follows.
"Tell the community: Move away from the area around the dwellings of Korah, Dathan, and Abiram."
KJV Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
Notes & Key Terms
Translator Notes
The command he'alu missaviv ('go up from around') creates a physical safety perimeter. The word mishkan here does not mean 'tabernacle' (the LORD's dwelling) but 'dwelling' in the general sense — the tents and encampment area of the rebels. The grouping of Korah, Dathan, and Abiram suggests their camping areas were adjacent — in the tribal arrangement, the Kohathites and Reubenites both camped on the south side of the Tabernacle.
Moses rose and walked over to Dathan and Abiram; the elders of Israel went with him.
KJV And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.
Notes & Key Terms
Translator Notes
Since Dathan and Abiram refused to 'come up' (v. 12), Moses goes to them — not out of deference but to issue the warning in person. The ziqnei Yisra'el ('elders of Israel') following him serves as a witness delegation. Moses demonstrates the opposite of the self-aggrandizement he was accused of: he personally walks to the rebels' location rather than summoning them again.
He addressed the community: "Move away immediately from the tents of these wicked men. Do not touch anything that belongs to them, or you will be swept away because of all their sins."
KJV And he spake 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.
Notes & Key Terms
Translator Notes
Moses now labels the rebels ha'anashim haresha'im ha'elleh ('these wicked men') — resha'im implies deliberate, willful evil, not error. The warning ve'al-tigg'u bekhol-asher lahem ('do not touch anything that belongs to them') establishes a zone of contamination — their sin is so severe that contact with their possessions brings danger. The verb tissafu ('you will be swept away, added to their destruction') from s-p-h means to be gathered into their punishment by association.
So the people moved away from the dwellings of Korah, Dathan, and Abiram on every side. Dathan and Abiram came out and stood defiantly at the entrances of their tents — along with their wives, their sons, and their small children.
KJV 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.
Notes & Key Terms
Translator Notes
The contrast is stark: the people obey and move away (vayyealu), while Dathan and Abiram yats'u nitsavim ('came out standing' — defiantly positioned) at their tent entrances. The posture of nitsavim suggests a challenge — they stand as if to face down whatever comes. The mention of unesheihem uveneihem vetappam ('their wives, sons, and small children') creates a devastating dramatic irony: their defiance will cost not only their own lives but their families'.
Moses declared, "By this you will know that the LORD sent me to do all these things, and that none of this came from my own initiative.
KJV 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.
Notes & Key Terms
Translator Notes
Moses frames what follows as a public vindication test: bezot ted'un ('by this you will know'). The statement ki-YHVH shelachani ('that the LORD sent me') directly answers the accusation that he acted on his own authority. The phrase ki-lo millibbi ('because not from my heart') — libbi meaning 'my own heart/mind/initiative' — is a categorical denial of self-appointment. Moses claims zero personal agency in his leadership role.
If these men die a natural death, the way all people die, or if what happens to them is the ordinary fate of all humanity — then the LORD has not sent me.
KJV 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.
Notes & Key Terms
Translator Notes
Moses stakes his entire prophetic legitimacy on the outcome: im-kemot kol-ha'adam yemutun elleh ('if like the death of all people these men die') — if they die of old age or common illness, Moses is a fraud. The word pequddat ('visitation, fate, appointed destiny') from p-q-d carries the sense of divine reckoning. Moses offers a falsifiable test — a remarkably bold move that only a person certain of God's backing would make.
But if the LORD creates something entirely unprecedented — the ground opens its mouth and swallows them along with everything they own, and they descend alive into Sheol — then you will know that these men have treated the LORD with contempt."
KJV 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.
Notes & Key Terms
Translator Notes
The phrase beri'ah yivra YHVH ('a creation the LORD will create') uses the root b-r-' twice — the same verb for divine creation in Genesis 1. What is about to happen is not natural but a new act of creation, unprecedented in human experience. The earth is personified: patsatah ha'adamah et-piha ('the ground opens its mouth') — the adamah ('ground') becomes an agent of divine judgment. The descent chayyim she'olah ('alive to Sheol') — going to the realm of the dead while still living — is the ultimate horror, a reversal of creation itself.
The moment he finished speaking all these words, the ground beneath them split open.
KJV 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:
Notes & Key Terms
Translator Notes
The timing is astonishing: vayehi kekhalloto ledabber ('it happened as he finished speaking') — the judgment begins at the exact instant Moses stops talking. The verb vattibbaqa ('it split, it tore apart') from b-q-' describes a violent rupture. Ha'adamah asher tachteihem ('the ground that was under them') specifies precision: only the ground beneath the rebels, not the surrounding area. The judgment is surgical, not indiscriminate.
The earth opened its mouth and swallowed them — their households, all the people associated with Korah, and all their possessions.
KJV 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.
Notes & Key Terms
Translator Notes
The personification intensifies: vatiftach ha'arets et-piha ('the earth opened her mouth') — the arets ('earth') becomes a devouring creature. The verb vattivla ('it swallowed') from b-l-' describes complete consumption. The scope of destruction includes batteihem ('their households/tents'), kol-ha'adam asher le-Qorach ('all the people belonging to Korah'), and kol-harekhush ('all the property'). The ground devours people, structures, and possessions alike.
They descended alive into Sheol — they and everything they owned. The earth closed over them, and they vanished from the midst of the assembly.
KJV 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.
Notes & Key Terms
Translator Notes
Moses's prediction (v. 30) is fulfilled precisely: vayyerdu hem vekhol-asher lahem chayyim she'olah ('they went down, they and all that was theirs, alive to Sheol'). The word she'olah ('to Sheol') — the underworld, the realm of the dead — represents the most extreme possible descent. The earth then vatekhas aleihem ('covered over them') — the surface reseals as though they never existed. The verb vayyovdu ('they perished, vanished') from '-b-d means total obliteration from the qahal ('assembly').
All the Israelites around them fled at their screams, crying out, "The earth might swallow us too!"
KJV And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.
Notes & Key Terms
Translator Notes
The panic is visceral: nasu leqolam ('they fled at their voice/cry') — the screams of people descending alive into the earth. The terror spreads: pen-tivla'enu ha'arets ('lest the earth swallow us') — the bystanders fear the ground is indiscriminate in its appetite. The psychological impact on the witnesses — hearing the screams of the living being consumed by the earth — would be unimaginable trauma.
Fire blazed out from the LORD and consumed the 250 men who were presenting the incense.
KJV And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
Notes & Key Terms
Translator Notes
A second, simultaneous judgment: ve'esh yats'ah me'et YHVH ('fire went out from the LORD') — the same divine fire that consumed Nadab and Abihu (Lev 10:2). The 250 maqrivei haqetoret ('those presenting the incense') at the Tabernacle entrance are consumed while the Reubenites at their tents are swallowed. Two different sins receive two different but equally devastating punishments: the earth-rebellion (political) is swallowed by earth; the incense-rebellion (priestly) is consumed by fire. The samekh marker closes this devastating chapter.