Numbers 16

Numbers 16


Now KorahI sonII of IzharIII

Notes on verse 1a

I “Korah” = Qorach. From qarach (to shave bald, perhaps frozen). This is Korah, perhaps meaning “ice,” “frost,” “hail,” or “baldness.” See
II “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
III “Izhar” = Yitshar. 9x in OT. From tsohar (to press oil or glisten); from tsahar (pressing oil, glistening); perhaps from yitshar (fresh oil, anointed; oil as that which is burned to make light; used figuratively to talk about anointing). This is Izhar, a name meaning “he will be ripe” or “he will produce oil” or “shining” or “anointed.” See

son of KohathIV son of Levi,V along with DathanVI

Notes on verse 1b

IV “Kohath” = Qehath. Perhaps from a root meaning to ally OR from yaqa (to obey, be pious) OR qavah (to wait, look, gather together, bind together, collect; figuratively, to expect). This is Kohath, perhaps meaning “allied,” “obedience,” “gathering,” or “congregation.” See
V “Levi” = Levi. Perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levi, perhaps meaning “attached.” It can refer to Jacob’s son, his tribe, and descendants.
VI “Dathan” = Dathan. 10x in OT. Perhaps from a foreign language – dat (decree, law, well) This is Dathan, which may mean “fount,” “belonging to a fountain,” “their fountain,” or “their law.” See

and AbiramVII sons of Eliab,VIII and OnIX

Notes on verse 1c

VII “Abiram” = Abiram. 11x in OT. From ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense). This is Abiram, meaning “exalted father” or “father of height” or “lofty.” See
VIII “Eliab” = Eliab. Related to “Abiram” in v1. From El (God, a god) + ab (see note VII above). This is Eliab, meaning “God is father” or “God of his father.”
IX “On” = On. 1x in OT. From the same as on (strength, power, ability, wealth, substance, or vigor); {probably related to aven (root may mean panting as one does when expending a lot of energy, especially when it comes to nothing; nothingness, trouble, sorrow, distress, wickedness, evil, harm, sorrow, misfortune, and mischief.; used specifically to refer to idols)} OR from Egyptian onu (pillar) OR from Egyptian ei-n-re (“abode of the sun”). This is On. It may mean “pillar,” “abode of the sun,” “much trouble,” “much vigor,” “sorrow,” “wickedness,” “idolatry,” or “wealth.” See

son of PelethX son of Reuben,XI tookXII two hundredXIII fiftyXIV

Notes on verses 1d-2a

X “Peleth” = Peleth. 2x in OT. May come from a word that means to flee OR from pala (distinguished, separated). This is Peleth, perhaps meaning “swiftness” or “special” or “separated” or “wonderful.” See
XI “Reuben” = Reuben. Related to “son” in v1. From raah (to see, show, stare, think, view; to see in a literal or figurative sense) + ben (see note II above). This is Reuben, meaning “behold a son.”
XII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
XIII “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
XIV “fifty” = chamishshim. From chamesh (five, fifth). This is fifty.

IsraeliteXV men,XVI leadersXVII of the congregation,XVIII

Notes on verse 2b

XV “Israelite” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v1. See note II above. Yisrael is related to “Eliab” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note VIII above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
XVI “men” = enosh. From anash (to be weak, sick, or frail). This is human, humankind, another. It is mortal.
XVII “leaders” = nasi. From nasa (to lift in a broad sense, literally and figuratively; to carry, take, or arise; to bring forth, advance, accept). This is one lifted up or exalter. So, it could be prince, chief, ruler, captain, king, or vapor.
XVII “congregation” = edah. From yaad (to appoint, assemble or gather selves, agree) OR from ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.

chosen fromXIX the assembly,XX well-knownXXI men,

Notes on verse 2c

XIX “chosen from” = qari. 3x in OT – all in Numbers. From qara (to call or call out – to call someone by name; calling forth). This is called, chosen, renowned.
XX “assembly” = moed. Related to “congregation” in v2. From yaad (see note XVIII above). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.
XXI “well-known” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.

and they confrontedXXII, XXIII Moses.XXIV 

Notes on verse 2d

XXII “confronted” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
XXIII {untranslated} = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
XXIV “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.

They assembledXXV against Moses and against AaronXXVI and said to them, “You have gone too far!XXVII

Notes on verse 3a

XXV “assembled” = qahal. From qahal (assembly, congregation, multitude). This is to gather, convene, assemble like a congregation.
XXVI “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See
XXVII “too far” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.

AllXXVIII the congregation are holy,XXIX every oneXXX of them,

Notes on verse 3b

XXVIII “all” = kol. From kalal (to complete). This is all or every.
XXIX “holy” = qadosh. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
XXX “every one” = kol. Same as “all” in v3. See note XXVIII above.

and the LordXXXI is amongXXXII them. So whyXXXIII then do you exaltXXXIV yourselves above the assemblyXXXV of the Lord?” 

Notes on verse 3c

XXXI “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
XXXII “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
XXXIII “why” = maddua. From mah (what, how long) + yada (to know, be aware, see and so understand – includes observation, care, recognition; can also be used as a euphemism). This is why or how.
XXXIV “exalt” = nasa. Related to “leaders” in v2. See note XVII above.
XXXV “assembly” = qahal. Related to “assembled” in v3. See note XXV above.

When Moses heardXXXVI it, he fellXXXVII on his face.XXXVIII 

Notes on verse 4

XXXVI “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
XXXVII “fell” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
XXXVIII “face” = paneh. Same as {untranslated} in v2. See note XXIII above.

Then he spokeXXXIX to Korah and all his congregation, saying, “In the morningXL the Lord will make knownXLI who is his and who is holy and who will be allowed to approachXLII him; the one whom he will chooseXLIII he will allow to approach him. 

Notes on verse 5

XXXIX “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
XL “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
XLI “make known” = yada. Related to “why” in v3. See note XXXIII above.
XLII “approach” = qarab. This is to come near, offer, make ready, approach, take.
XLIII “choose” = bachar. This is to choose, appoint, try, excellent.

DoXLIV this: take censers,XLV Korah and all your congregation, and tomorrowXLVI putXLVII fireXLVIII in them,

Notes on verses 6-7a

XLIV “do” = asah. This is to make, do, act, appoint, become in many senses.
XLV “censers” = machtah. From chathah (to take, snatch up, carry fire). This is a censer or firepan that holds burning coals.
XLVI “tomorrow” = machar. Perhaps from achar (to be behind, delay, be late, procrastinate, continue). This is tomorrow or later. It is some kind of deferred time, so it could also mean indefinitely or refer to the time to come.
XLVII “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
XLVIII “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.

and layXLIX incenseL on them beforeLI the Lord, and the manLII whom the Lord chooses shall beLIII the holy one. You LevitesLIV have gone too far!” 

Notes on verse 7b

XLIX “lay” = sum. Related to “well-known in v2. See note XXII above.
L “incense” = qetoreth. From the same as qitor (thick smoke, vapor). This is smoke, incense, the scent of the sacrifice as it burned.
LI “before” = paneh. Same as {untranslated} in v2. See note XXIII above.
LII “man” = ish. Related to “men” in v2. Perhaps from enosh (see note XVI above). This is man, husband, another, or humankind.
LIII “be” = hayah. Related to “Lord” in v3. See note XXXI above.
LIV “Levites” = ben + Levi. Literally, “children of Levi.” Ben is the same as “son” in v1. See note II above. Levi is the same as “Levi” in v1. See note V above.

Then Moses said to Korah, “Hear now,LV you Levites! Is it too littleLVI for you that the GodLVII of Israel has separatedLVIII you from the congregation of Israel

Notes on verses 8-9a

LV “now” = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
LVI “too little” = me’at. From ma’at (being or becoming small, decrease, diminish, pare off). This is a little or few, lightly little while, very small matter.
LVII “God” = Elohim. Related to “Eliab” in v1 & “Israelite” in v2. See note VIII above.
LVIII “separated” = badal. This is to divide, distinguish, select, differ, sever. It is to divine in a literal or figurative sense.

to allow you to approach him in order to performLIX the dutiesLX of the Lord’s tabernacleLXI

Notes on verse 9b

LIX “perform” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.
LX “duties” = abodah. Related to “perform” in v9. From abad (see note LIX above). This is labor, service, bondage, job, servitude, worker. It can refer to any kind of work.
LXI “tabernacle” = mishkan. From shakan (to settle down in the sense of residing somewhere or staying there permanently; to abide or continue). This is a place where one lives – a tabernacle, tent, or other kind of dwelling. It can also be a lair where animals live, the grave, the Temple, or the Tabernacle.

and to standLXII beforeLXIII the congregation and serveLXIV them? 

Notes on verse 9c

LXII “stand” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
LXIII “before” = paneh. Same as {untranslated} in v2. See note XXIII above.
LXIV “serve” = sharath. This is ministering, serving, or waiting on. It can refer to one offering service as a worshipper or one serving as a servant.

10 He has allowed you to approach him, and all your brotherLXV Levites with you, yet you seekLXVI the priesthoodLXVII as well!LXVIII 

Notes on verse 10

LXV “brother” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
LXVI “seek” = baqash. This is to seek, ask, desire, or request. It can be any kind of searching. It can also mean to worship or pray – implies a striving for.
LXVII “priesthood” = kehunnah. 14x in OT. From the same as kohen (a priest, one who officiates or acts as priest). This is priesthood or priestly duties.
LXVIII “as well” = gam. This is also, moreover, again.

11 ThereforeLXIX you and all your congregation have gathered togetherLXX against the Lord. What is Aaron that you railLXXI against him?”

Notes on verse 11

LXIX “therefore” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
LXX “gathered together” = yaad. Related to “congregation” and “assembly” in v2. See note XVIII above.
LXXI “rail” = lun. This is to stop – usually to lodge for the night. It can imply dwelling, enduring, or staying permanently. Figuratively, it can mean being obstinate, particularly with one’s words – to complain.

12 Moses sent forLXXII Dathan and Abiram sons of Eliab, but they said, “We will not come!LXXIII 13 Is it too little that you have brought us upLXXIV out of a landLXXV

Notes on verses 12-13a

LXXII “sent for” = shalachqara. Shalach is to send out, away, send for, forsake. It can also mean to divorce or set a slave free. Qara is related to “chosen from” in v2. See note XIX above.
LXXIII “come” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
LXXIV “brought…up” = alah. Same as “come” in v12. See note LXXIII above.
LXXV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

flowingLXXVI with milkLXXVII and honeyLXXVIII to killLXXIX us in the wilderness,LXXX that you must also lordLXXXI it over us? 

Notes on verse 13b

LXXVI “flowing” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
LXXVII “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
LXXVIII “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
LXXIX “kill” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
LXXX “wilderness” = midbar. Related to “spoke” in v5. From dabar (see note XXXIX above). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
LXXXI “lord” = sararsarar. 6x in OT. Perhaps from sar (chief, official, prince). This is to rule, lord over, have dominion.

14 LXXXIIIt is clear you have not broughtLXXXIII us into a land flowing with milk and honey or givenLXXXIV us an inheritanceLXXXV

Notes on verse 14a

LXXXII {untranslated} = aph. This is also, furthermore, even.
LXXXIII “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
LXXXIV “given” = natan. Same as “put” in v7. See note XLVII above.
LXXXV “inheritance” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.

of fieldsLXXXVI and vineyards.LXXXVII Would you put outLXXXVIII the eyesLXXXIX of these men?XC We will not come!”

Notes on verse 14b

LXXXVI “fields” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
LXXXVII “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.
LXXXVIII “put out” = naqar. 6x in OT. This is to bore, dig, pick, gouge, pick out, quarry, or penetrate. It is used for gouging out eyes, having eyes pecked out, and a quarry being dug.
LXXXIX “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
XC “men” = ish. Same as “man” in v7. See note LII above.

15 Moses was veryXCI angryXCII and said to the Lord, “Pay no attentionXCIII to their offering.XCIV

Notes on verse 15a

XCI “very” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
XCII “was…angry” = charah. Perhaps related to charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is to be displeased, burn with anger, glow, become warn. Figuratively it is a blaze of anger, zeal, or jealousy.
XCIII “pay…attention” = panah. Related to {untranslated} in v2. See note XXIII above.
XCIV “offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).

I have not takenXCV oneXCVI donkeyXCVII from them, and I have not harmedXCVIII any one of them.” 

Notes on verse 15b

XCV “taken” = nasa. Same as “exalt” in v3. See note XXXIV above.
XCVI “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
XCVII “donkey” = chamor. From chamar (to be red, blush). This is a male donkey.
XCVIII “harmed” = ra’a’. This is to be evil, bad, afflict. Properly, it means to spoil – to destroy by breaking into pieces. Figuratively, it is to cause something to be worthless. It is bad in a physical, social, or moral sense – something that displeases, does harm or mischief, punishes or vexes.

16 And Moses said to Korah, “As for you and all your congregation, be presentXCIX tomorrow beforeC the Lord, you and they and Aaron, 17 and let each oneCI of you takeCII his censer and put incense on it and each one of you presentCIII his censer beforeCIV the Lord, two hundred fifty censers, you also, and Aaron, eachCV his censer.” 

Notes on verses 16-17

XCIX “be present” = hayah. Same as “be” in v7. See note LIII above.
C “before” = paneh. Same as {untranslated} in v2. See note XXIII above.
CI “each one” = ish. Same as “man” in v7. See note LII above.
CII “take” = laqach. Same as “took” in v1. See note XII above.
CIII “present” = qarab. Same as “approach” in v5. See note XLII above.
CIV “before” = paneh. Same as {untranslated} in v2. See note XXIII above.
CV “each” = ish. Same as “man” in v7. See note LII above.

18 So each man tookCVI his censer, and they put fire in the censers and laid incense on them, and they stood at the entranceCVII of the tentCVIII of meetingCIX with Moses and Aaron. 

Notes on verse 18

CVI “took” = laqach. Same as “took” in v1. See note XII above.
CVII “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.
CVIII “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
CIX “meeting” = moed. Same as “assembly” in v2. See note XX above.

19 Then Korah assembled the wholeCX congregation against them at the entrance of the tent of meeting. And the gloryCXI of the Lord appearedCXII to the whole congregation.

20 Then the Lord spoke to Moses and to Aaron, saying, 21 “Separate yourselves fromCXIII this congregation, so that I may consumeCXIV them in a moment.”CXV 

Notes on verses 19-21

CX “whole” = kol. Same as “all” in v3. See note XXVIII above.
CXI “glory” = kabod. From kabad (to be heavy, weighty, burdensome). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.
CXII “appeared” = raah. Related to “Reuben” in v1. See note XI above.
CXIII “from” = tavek. Same as “among” in v3. See note XXXII above.
CXIV “consume” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
CXV “moment” = rega. From raga (to toss violently, break, or disturb; tossed about as on rough sea or the skin breaking out in skin disease; to shut the eyes and so to settle, east, rest, or quiet). This is an instant or moment – so suddenly. Properly, this is a wink of the eye, which is to say a brief moment.

22 They fell on their facesCXVI and said, “O God,CXVII the GodCXVIII of the spiritsCXIX

Notes on verse 22a

CXVI “faces” = paneh. Same as {untranslated} in v2. See note XXIII above.
CXVII “God” = El. Related to “Eliab” in v1 & “Israelite” in v2 & “God” in v9. See note VIII above.
CXVIII “God” = Elohim. Same as “God” in v9. See note LVII above.
CXIX “spirits” = ruach. This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.

of all flesh,CXX shall one personCXXI sinCXXII and you become angryCXXIII with the whole congregation?”

Notes on verse 22b

CXX “flesh” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.
CXXI “person” = ish. Same as “man” in v7. See note LII above.
CXXII “sin” = chata. This is properly to miss, and so figuratively it is used for sinning, bearing the blame. It implies a forfeiture or loss of something.
CXXIII “become angry” = qatsaph. This is angry or provoked to wrath. It suggests a bursting into anger.

23 And the Lord spoke to Moses: 24 “Speak to the congregation, saying: Get awayCXXIV fromCXXV the dwellingsCXXVI of Korah, Dathan, and Abiram.” 

Notes on verses 23-24

CXXIV “get away” = alah. Same as “come” in v12. See note LXXIII above.
CXXV “from” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.
CXXVI “dwellings” = mishkan. Same as “tabernacle” in v9. See note LXI above.

25 So Moses got upCXXVII and wentCXXVIII to Dathan and Abiram; the eldersCXXIX of Israel followedCXXX, CXXXI him. 

Notes on verse 25

CXXVII “got up” = qum. Same as “confronted” in v2. See note XXII above.
CXXVIII “went” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
CXXIX “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
CXXX “followed” = halak. Same as “went” in v25. See note CXXVIII above.
CXXXI {untranslated} = achar. Related to “tomorrow” in v7. From achar (see note XLVI above). This is after or the last part, following.

26 He spoke to the congregation, saying, “Turn awayCXXXII, CXXXIII from the tents of these wickedCXXXIV menCXXXV

Notes on verse 26a

CXXXII “turn away” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
CXXXIII {untranslated} = na. Same as “now” in v8. See note LV above.
CXXXIV “wicked” = rasha. This is morally wrong so it refers to someone who is actively bad as wicked, criminal, an evil person, offender, condemned, or ungodly.
CXXXV “men” = ish. Same as “man” in v7. See note LII above.

and touchCXXXVI nothingCXXXVII of theirs, orCXXXVIII you will be swept awayCXXXIX for all their sins.”CXL 

Notes on verse 26b

CXXXVI “touch” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
CXXXVII {untranslated} = kol. Same as “all” in v3. See note XXVIII above.
CXXXVIII “or” = pen. Related to {untranslated} in v2 & “pay…attention” in v15. Perhaps from panah (see note XXIII above). This is lest, if, or.
CXXXIX “swept away” = saphah. This is to capture, sweep away, scrape, remove, heap up, scatter, ruin, or perish.
CXL “sins” = chatta’ah. Related to “sin” in v22. From chata (see note CXXII above). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.

27 So they got away from the dwellings of Korah, Dathan, and Abiram, andCXLI Dathan and Abiram came outCXLII and stoodCXLIII at the entrances of their tents, together with their wives,CXLIV their children,CXLV and their little ones.CXLVI 

Notes on verse 27

CXLI {untranslated} = sabib. Same as “from” in v24. See note CXXV above.
CXLII “came out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
CXLIII “stood” = natsab. This is to station, appoint, establish, take a stand.
CXLIV “wives” = ishshah. Related to “men” in v2 & “man” in v7. From ish (see note LII above). This is woman, wife, or female.
CXLV “children” = ben. Same as “son” in v1. See note II above.
CXLVI “little ones” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.

28 And Moses said, “This is how you shall know that the Lord has sent me to do all these works;CXLVII it has not been of my own accord:CXLVIII 29 If theseCXLIX peopleCL

Notes on verses 28-29a

CXLVII “works” = maaseh. Related to “do” in v6. From asah (see note XLIV above). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced.
CXLVIII “accord” = leb. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
CXLIX {untranslated} = kol. Same as “all” in v3. See note XXVIII above.
CL “people” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.

dieCLI a natural deathCLII or if a natural fateCLIII, CLIV comesCLV on them, then the Lord has not sent me. 

Notes on verse 29b

CLI “die” = mut. Same as “kill” in v13. See note LXXIX above.
CLII “death” = mavet. Related to “kill” in v13. From muth (see note LXXIX above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
CLIII “natural fate” = pequddah. From paqad (to attend to or visit – can be used for a friendly or violent encounter; to oversee, care for, avenge, or charge). This is oversight, visitation, responsibility, or care.
CLIV {untranslated} = kol + adam. Kol is the same as “all” in v3. See note XXVIII above. Adam is the same as “people” in v29. See note CL above.
CLV “comes” = paqad. Related to “natural fate” in v29. See note CLIII above.

30 But if the Lord createsCLVI something newCLVII and the groundCLVIII opensCLIX its mouthCLX and swallowsCLXI them up, with all that belongs to them,

Notes on verse 30a

CLVI “creates” = bara. Related to “something new” in v30. See note CLVII below.
CLVII “something new” = beriah. 1x in OT. From bara (to create, shape, choose). This is a creation or something new.
CLVIII “ground” = adamah. Related to “people” in v29. See note CL above.
CLIX “opens” = patsah. 15x in OT. This is to open, part, rend. It often refers to the mouth.
CLX “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
CLXI “swallows” = bala. This is to swallow, engulf, cover, or destroy.

and they go downCLXII aliveCLXIII into Sheol,CLXIV then you shall know that these menCLXV have despisedCLXVI the Lord.”

Notes on verse 30b

CLXII “go down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
CLXIII “alive” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
CLXIV “Sheol” = Sheol. Perhaps from sha’al (to ask, request). This is the place where the dead go, the grace, the underworld.
CLXV “men” = ish. Same as “man” in v7. See note LII above.
CLXVI “despised” = naats. This is to spurn, reject, provoke, abhor, treat with contempt. It can also mean bloom or flourish.

31 CLXVIIAs soon as he finishedCLXVIII speaking all these words,CLXIX the ground underCLXX them was split apart.CLXXI 

Notes on verse 31

CLXVII {untranslated} = hayah. Same as “be” in v7. See note LIII above.
CLXVIII “finished” = kalah. Same as “consume” in v21. See note CXIV above.
CLXIX “words” = dabar. Related to “spoke” in v5 & “wilderness” in v13. From dabar (see note XXXIX above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
CLXX “under” = tachat. This is underneath, below, the bottom, instead of.
CLXXI “split apart” = baqa. This is to break open, breach, divide, rip, shake, tear. It can also mean dash into pieces or being ready to burst.

32 The earthCLXXII openedCLXXIII its mouth and swallowed them up, along with their householdsCLXXIV—everyoneCLXXV who belonged to Korah and all their goods.CLXXVI 

Notes on verse 32

CLXXII “earth” = erets. Same as “land” in v13. See note LXXV above.
CLXXIII “opened” = pathach. Related to “entrance” in v18. See note CVII above.
CLXXIV “households” = bayit. Related to “son” and “Reuben” in v1. Probably from banah (see note II above). This is house, court, family, palace, temple.
CLXXV “everyone” = kol + adam. Kol is the same as “all” in v3. See note XXVIII above. Adam is the same as “people” in v29. See note CL above.
CLXXVI “goods” = rekush. From rakash (to get, acquire property, collect). This is property, riches, possessions.

33 So they with all that belonged to them went down alive into Sheol; the earth closedCLXXVII over them, and they perishedCLXXVIII from the midstCLXXIX of the assembly.CLXXX 

Notes on verse 33

CLXXVII “closed” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
CLXXVIII “perished” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
CLXXIX “midst” = tavek. Same as “among” in v3. See note XXXII above.
CLXXX “assembly” = qahal. Same as “assembly” in v3. See note XXXV above.

34 All Israel aroundCLXXXI them fledCLXXXII at their outcry,CLXXXIII for they said, “CLXXXIVThe earth will swallow us, too!” 

Notes on verse 34

CLXXXI “around” = sabib. Same as “from” in v24. See note CXXV above.
CLXXXII “fled” = nus. This is to flee, vanish away, hide, escape, be displayed.
CLXXXIII “outcry” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
CLXXXIV {untranslated} = pen. Same as “or” in v26. See note CXXXVIII above.

35 And fire came outCLXXXV from the Lord and consumedCLXXXVI the two hundred fifty menCLXXXVII offeringCLXXXVIII the incense.

Notes on verse 35

CLXXXV “came out” = yatsa. Same as “came out” in v27. See note CXLII above.
CLXXXVI “consumed” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
CLXXXVII “men” = ish. Same as “man” in v7. See note LII above.
CLXXXVIII “offering” = qarab. Same as “approach” in v5. See note XLII above.

36 Then the Lord spoke to Moses, saying, 37 “Tell EleazarCLXXXIX son of Aaron the priestCXC to takeCXCI the censers out ofCXCII the blaze,CXCIII then scatterCXCIV the fire far and wide. 

Notes on verses 36-37

CLXXXIX “Eleazar” = Elazar. Related to “Eliab” in v1 & “Israelite” in v2 & “God” in v9 & “God” in v22. From El (see note VIII above) + azar (to help, protect, support, ally; properly, to surround so as to provide aid). This is Eleazar or Elazar, meaning “God has helped” or “God is helper.”
CXC “priest” = kohen. Related to “priesthood” in v10. See note LXVII above.
CXCI “take” = rum. Related to “Abiram” in v1. See note VII above.
CXCII “out of” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
CXCIII “blaze” = serephah. 13x in OT. From saraph (to burn or kindle). This is burning, fire, or cremation.
CXCIV “scatter” = zarah. This is to scatter or toss around. It can imply to disperse, cast away, or to scrutinize.

38 For the censers of these sinnersCXCV have become holyCXCVI at the cost of their lives.CXCVII

Notes on verse 38a

CXCV “sinners” = chatta. Related to “sin” in v22 & “sins” in v26. 19x in OT. From chata (see note CXXII above). This is sinful or sinner. It is a criminal or someone who is seen as guilty.
CXCVI “become holy” = qadash. Related to “holy” in v3. From qodesh (see note XXIX above). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
CXCVII “lives” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.

MakeCXCVIII them into hammeredCXCIX platesCC

Notes on verse 38b

CXCVIII “make” = asah. Same as “do” in v6. See note XLIV above.
CXCIX “hammered” = riqqua. 1x in OT. From raqa (to beat the earth in a fit of passion; by analogy, to hammer something to spread it out or spread it thin; by extension, decoratively overlaying something with metal). This is beaten out – expanded like hammered metal.
CC “plates” = pach. From pachach (to trap, lay a net). This is a snare or bird trap. It can also refer to a sheet of metal hammered into a thin plate.

as a coveringCCI for the altar,CCII for they presented them beforeCCIII the Lord and they became holy. Thus they shall be a signCCIV to the Israelites.” 

Notes on verse 38c

CCI “covering” = tsippuy. 5x in OT. From tsaphah (to spread, to cover with sheets (as with metal)). This is covering, overlaying. It is used to refer to metal plating.
CCII “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
CCIII “before” = paneh. Same as {untranslated} in v2. See note XXIII above.
CCIV “sign” = oth. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 

39 So Eleazar the priest tookCCV the bronzeCCVI censers that had been presented by those who were burned,CCVII and they were hammered outCCVIII as a covering for the altar— 

Notes on verse 39

CCV “took” = laqach. Same as “took” in v1. See note XII above.
CCVI “bronze” = nechosheth. Perhaps from nechushah (copper, bronze, brass – something made from this metal like a coin or fetter; something that is considered base in contrast to gold or silver.; from nachush (made of bronze or brass, coppery; figuratively, hard); from nachash (to divine, interpret omens, learn from experience, observe; to hiss). This is bronze, copper, steel, brass or something made from copper. So, it could be a coin or chains. It can also figuratively mean something considered lesser in contrast to gold or silver.
CCVII “burned” = saraph. Related to “blaze” in v37. See note CXCIII above.
CCVIII “hammered out” = raqa. Related to “hammered” in v38. 11x in OT. See note CXCIX above.

40 a reminderCCIX to the Israelites thatCCX noCCXI outsider,CCXII

Notes on verse 40a

CCIX “reminder” = zikkaron. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is remembrance, memorial, or record. It can also be a day that is memorable.
CCX “that” = maan. From anah (to answer, respond, announce, sing, shout, or testify; to pay attention, which implies responding and, by extension, starting to talk; singing, shouting, testifying, etc.). This is because of, occurring because of a motive or purpose.
CCXI {untranslated} = ish. Same as “man” in v7. See note LII above.
CCXII “outsider” = zur. This is to come from somewhere else – a stranger. It is to stop for lodging. Figuratively, it can also mean to profane or commit adultery.

who is not of the descendantsCCXIII of Aaron, shall approach to offerCCXIV incense beforeCCXV the Lord, so as not to becomeCCXVI like Korah and his congregation, just as the Lord had said to him throughCCXVII Moses.

Notes on verse 40b

CCXIII “descendants” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
CCXIV “offer” = qatar. Related to “incense” in v7. Perhaps from qetoreth (see note L above). This is to make an offering, particular one of burned incense. It focuses on the fragrance made from the sacrificial fire. This is generally used to refer to worship.
CCXV “before” = paneh. Same as {untranslated} in v2. See note XXIII above.
CCXVI “become” = hayah. Same as “be” in v7. See note LIII above.
CCXVII {untranslated} = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

41 On the next day, CCXVIII however, the whole congregation of the Israelites rebelledCCXIX against Moses and against Aaron, saying, “You have killed the peopleCCXX of the Lord.” 

Notes on verse 41

CCXVIII “next day” = mochorath. Related to “tomorrow” in v7 & {untranslated} in v25. From the same as machar (see note XLVI above). This is the next day or the next morning.
CCXIX “rebelled” = lun. Same as “rail” in v11. See note LXXI above.
CCXX “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.

42 AndCCXXI when the congregation had assembled against them, Moses and Aaron turnedCCXXII toward the tent of meeting;CCXXIII the cloudCCXXIV had coveredCCXXV it, and the glory of the Lord appeared. 

Notes on verse 42

CCXXI {untranslated} = hayah. Same as “be” in v7. See note LIII above.
CCXXII “turned” = panah. Same as “pay…attention” in v15. See note XCIII above.
CCXXIII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
CCXXIV “cloud” = anan. May be from anan (cover, cloud over; figuratively, acting in a secret way, practicing magic or soothsaying). This is a cloud as something that covers the sky.
CCXXV “covered” = kasah. Same as “closed” in v33. See note CLXXVII above.

43 Then Moses and Aaron cameCCXXVI to the frontCCXXVII of the tent of meeting, 44 and the Lord spoke to Moses, saying, 45 “Get awayCCXXVIII fromCCXXIX this congregation, so that I may consumeCCXXX them in a moment.” And they fell on their faces.CCXXXI 

Notes on verses 43-45

CCXXVI “came” = bo. Same as “brought” in v14. See note LXXXIII above.
CCXXVII “front” = paneh. Same as {untranslated} in v2. See note XXIII above.
CCXXVIII “get away” = ramam. 7x in OT. This is to rise in a literal or figurative sense. So, it can be to get up or exalt.
CCXXIX “from” = tavek. Same as “among” in v3. See note XXXII above.
CCXXX “consume” = kalah. Same as “consume” in v21. See note CXIV above.
CCXXXI “faces” = paneh. Same as {untranslated} in v2. See note XXIII above.

46 Moses said to Aaron, “TakeCCXXXII your censer, put fire on it from the altar and lay incense on it and carryCCXXXIII it quicklyCCXXXIV to the congregation and make atonementCCXXXV for them.

Notes on verse 46a

CCXXXII “take” = laqach. Same as “took” in v1. See note XII above.
CCXXXIII “carry” = halak. Same as “went” in v25. See note CXXVIII above.
CCXXXIV “quickly” = meherah. From mahar (being liquid, which implies flowing; hurrying forward, whether in a positive or negative sense). This is speed, quickly, shortly, promptly.
CCXXXV “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.

For wrathCCXXXVI has gone outCCXXXVII fromCCXXXVIII the Lord; the plagueCCXXXIX has begun.”CCXL 

Notes on verse 46b

CCXXXVI “wrath” = qetseph. Related to “become angry” in v22. From qatsaph (see note CXXIII above). This is indignation, rage, strife, foam, a splinter.
CCXXXVII “gone out” = yatsa. Same as “came out” in v27. See note CXLII above.
CCXXXVIII {untranslated} = paneh. Same as {untranslated} in v2. See note XXIII above.
CCXXXIX “plague” = negeph. 7x in OT. From nagaph (to strike, beat, hurt, stumble, defeat, inflict disease). This is stumbling or any kind of blow. Figuratively, it can also refer to a disease or plague.
CCXL “begun” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.

47 So Aaron tookCCXLI it as Moses had orderedCCXLII and ranCCXLIII into the middleCCXLIV of the assembly,CCXLV

Notes on verse 47a

CCXLI “took” = laqach. Same as “took” in v1. See note XII above.
CCXLII “ordered” = dabar. Same as “spoke” in v5. See note XXXIX above.
CCXLIII “ran” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.
CCXLIV “middle” = tavek. Same as “among” in v3. See note XXXII above.
CCXLV “assembly” = qahal. Same as “assembly” in v3. See note XXXV above.

whereCCXLVI the plague had already begun among the people.CCXLVII He put on the incense and made atonement for the people.CCXLVIII 48 He stoodCCXLIX betweenCCL the deadCCLI

Notes on verses 47b-48a

CCXLVI {untranslated} = hinneh. Same as {untranslated} in v42. See note CCXXIII above.
CCXLVII “people” = am. Same as “people” in v41. See note CCXX above.
CCXLVIII “people” = am. Same as “people” in v41. See note CCXX above.
CCXLIX “stood” = amad. Same as “stand” in v9. See note LXII above.
CCL “between” = bayin. Same as “out of” in v37. See note CXCII above.
CCLI “dead” = mut. Same as “kill” in v13. See note LXXIX above.

andCCLII the living,CCLIII and the plagueCCLIV was stopped.CCLV 

Notes on verse 48b

CCLII {untranslated} = bayin. Same as “out of” in v37. See note CXCII above.
CCLIII “living” = chay. Same as “alive” in v30. See note CLXIII above.
CCLIV “plague” = maggephah. Related to “plague” in v46. From nagaph (see note CCXXXIX above). This is a blow, calamity, plague, or defeat.
CCLV “stopped” = atsar. To inclose, restrain, keep, hold back, or prevail. It can also mean to maintain, rule, or gather together.

49 Those who died by the plagueCCLVI were fourteenCCLVII thousandCCLVIII sevenCCLIX hundred,

Notes on verse 49a

CCLVI “plague” = maggephah. Same as “plague” in v48. See note CCLIV above.
CCLVII “fourteen” = arba + asar. Arba is from raba (to make square or be four-sided). This is four. Asar is from eser (ten). This is -teen or -teenth.
CCLVIII “thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
CCLIX “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.

besidesCCLX those who died in the affairCCLXI of Korah. 50 When the plagueCCLXII was stopped, Aaron returnedCCLXIII to Moses at the entrance of the tent of meeting.

Notes on verses 49b-50

CCLX “besides” = bad. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is apart, alone, separation, body part, tree branch, except. It can also be a city’s chief.
CCLXI “affair” = dabar. Same as “words” in v31. See note CLXIX above.
CCLXII “plague” = maggephah. Same as “plague” in v48. See note CCLIV above.
CCLXIII “returned” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”

Image credit: “Great Day of Judgment” by John Martin, between 1851 to 1853.

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