The schism of Core and his adherents: their punishment.
Core and his complices, making schisme against Moyses and Aaron, 31. some are swalowed in the earth, with their families and substance; 35. other two hundred and fiftie offering incense, 41. and fourtene thousand seuen hundred of the common people, murmuring in behalfe of the sedicious, are consumed with fire from heauen.
1And behold Core the son of Isaar, the son of Caath, the son of Levi, and Dathan and Abiron the sons of Eliab, and Hon the son of Pheleth of the children of Ruben,Allora Core figliuolo di Isaar figliuolo di Caath figliuolo di Levi, e Dathan e Abiron figliuoli di Eliab, e Hon figliuolo di Pheleth della stirpe di RubenAND behold Core the sonne of Isaar, the sonne of Caath, the sonne of Leui, and Dathan and Abiron the sonnes of Eliab, Hon also the sonne of Pheleth of the children of Ruben,Ecce autem Core filius Isaar, filii Caath, filii Levi, et Dathan atque Abiron filii Eliab, Hon quoque filius Pheleth de filiis Ruben, 2Rose up against Moses, and with them two hundred and fifty others of the children of Israel, leading men of the synagogue, and who in the time of assembly were called by name.Si levaron su contro Mosè insieme con altri dugento cinquanta figliuoli d'Israele de' più illustri della sinagoga, e i quali in occasion di adunanze erano nominatamente invitati.rose against Moyses, and other of the children of Israel two hundred fiftie men, princes of the synagogue, and which in the time of assemblie were called by name.surrexerunt contra Moysen, aliique filiorum Israël ducenti quinquaginta viri proceres synagogæ, et qui tempore concilii per nomina vocabantur. 3And when they had stood up against Moses and Aaron, they said: Let it be enough for you, that all the multitude consisteth of holy ones, and the Lord is among them: Why lift you up yourselves above the people of the Lord?E portatisi al cospetto di Mosè e di Aronne, dissero: Contentatevi un poco, conciossiaché questo è un popolo tutto di santi; e con essi si sta il Signore: con qual titolo v'innalzate voi sopra il popolo del Signore?And when they had stoode vp against Moyses and Aaron, they said: Let it suffice you, that al the multitude consisteth of holie ones, and our Lord is among them: Why lift you vp your selues aboue the people of our Lord?Cumque stetissent adversum Moysen et Aaron, dixerunt: Sufficiat vobis, quia omnis multitudo sanctorum est, et in ipsis est Dominus: cur elevamini super populum Domini ? 4When Moses heard this, he fell flat on his face:Udita tal cosa, Mosè si prostrò boccone per terra:Which when Moyses had heard, he fel flatte on his face:Quod cum audisset Moyses, cecidit pronus in faciem: 5And speaking to Core and all the multitude, he said: In the morning the Lord will make known who belong to him, and the holy he will join to himself: and whom he shall choose, they shall approach to him.E disse a Core, e a tutta quella gente: Domani il Signore farà manifesto, chi sien quelli che son suoi, e chiamerà a sé que' che son santi: e si appresseranno a lui quei ch'egli avrà eletti.and speaking to Core and al the multitude, he said: In the morning our Lord wil make it knowne who pertaine to him, and the holie the wil ioyne to him selfe: and whom he shal choose, they shal approch to him.locutusque ad Core et ad omnem multitudinem: Mane, inquit, notum faciet Dominus qui ad se pertineant, et sanctos applicabit sibi: et quos elegerit, appropinquabunt ei.
6Do this therefore: Take every man of you your censers, thou Core, and all thy company.Fate adunque così: Prenda ciascuno il sua turibolo, tu, Core, e tutta la tua sequela:This do therfore: Take euerie man their censars, thou Core, and al thy councel:Hoc igitur facite: tollat unusquisque thuribula sua, tu Core, et omne concilium tuum: 7And putting fire in them to morrow, put incense upon it before the Lord: and whomsoever he shall choose, the same shall be holy: you take too much upon you, ye sons of Levi.E domani, messovi il fuoco, ponetevi sopra l'incenso dinanzi al Signore: e chiunque da lui sarà eletto, quegli sarà santo: voi v'inalberate assai, o figliuoli di Levi.and taking fire in them to morrow, put vpon it incense before our Lord: and whom soeuer he shal choose, the same shal be holie: you do much exalt your selues ye sonnes of Leui.et hausto cras igne, ponite desuper thymiama coram Domino: et quemcumque elegerit, ipse erit sanctus: multum erigimini filii Levi. 8And he said again to Core: Hear ye sons of Levi.E disse di più a Core: Figliuoli di Levi, udite:And he said againe to Core: Heare ye sonnes of Leui,Dixitque rursum ad Core: Audite, filii Levi: 9Is it a small thing unto you, that the God of Israel hath spared you from all the people, and joined you to himself, that you should serve him in the service of the tabernacle, and should stand before the congregation of the people, and should minister to him?È egli poco per voi l'avervi il Dio d'Israele separati da tutto il popolo, e uniti a sé, affinché lo serviste nel culto del tabernacolo, e steste dinanzi alla moltitudine del popolo, esercitando il suo ministero?Is it a smal thing vnto you, that the God of Israel hath separated you from al the people, and ioyned you to him selfe, that you should serue him in the seruice of the tabernacle, and should stand before the ful assemblie of the people, and should minister to him?num parum vobis est quod separavit vos Deus Israël ab omni populo, et junxit sibi, ut serviretis ei in cultu tabernaculi, et staretis coram frequentia populi, et ministraretis ei ? 10Did he therefore make thee and all thy brethren the sons of Levi to approach unto him, that you should challenge to yourselves the priesthood also,A questo fine ha egli fatto accostare a sé e te, e tutti i tuoi fratelli figliuoli di Levi, affinché vi usurpiate anche il sacerdozio,did he therfore make thee and al thy brethren the sonnes of Leui to approch vnto him, that you should chalenge vnto you the priesthood also,idcirco ad se fecit accedere te et omnes fratres tuos filios Levi, ut vobis etiam sacerdotium vindicetis, 11And that all thy company should stand against the Lord? for what is Aaron that you murmur against him?E perché tutta la tua sequela si metta in battaglia contro il Signore? che è egli Aronne, che vi mettiate a mormorare contro di lui?and al thy companie should stand against our Lord? for what is Aaron that you murmur against him?et omnis globus tuus stet contra Dominum ? quid est enim Aaron ut murmuretis contra eum ?
12Then Moses sent to call Dathan and Abiron the sons of Eliab. But they answered: We will not come.Mandò adunque Mosè a chiamare Dathan e Abiron figliuoli di Eliab. I quali risposero: Noi non venghiamo:Moyses therfore sent to cal Dathan and Abiron the sonnes of Eliab. Who answered: We come not.Misit ergo Moyses ut vocaret Dathan et Abiron filios Eliab. Qui responderunt: Non venimus. 13Is it a small matter to thee, that thou hast brought us out of a land that flowed with milk and honey, to kill us in the desert, except thou rule also like a lord over us?Ti par forse poco l'averci levati da una terra, che scorre latte e miele, per ammazzarci nel deserto, se di più non ci tiranneggi?Why, is it a smal matter to thee that thou hast brought vs out of a land, that folowed with milke and honie, to kil vs in the desert, vnles thou rule also like a lord ouer vs?Numquid parum est tibi quod eduxisti nos de terra, quæ lacte et melle manabat, ut occideres in deserto, nisi et dominatus fueris nostri ? 14Thou hast brought us indeed into a land that floweth with rivers of milk and honey, and hast given us possessions of fields and vineyards; wilt thou also pull out our eyes? We will not come.Veramente tu ci hai condotti in una terra, che scorre latte e miele, e ci hai date delle tenute di campi, e di vigne: vuoi tu ancora cavarci gli occhi? noi non venghiamo.In deede hast thou brought vs into a land, that floweth with riuers of milke and honie, & hast thou geuen vs possessions of fieldes & vineyardes? What, wilt thou plucke out our eies also? We come not.Revera induxisti nos in terram, quæ fluit rivis lactis et mellis, et dedisti nobis possessiones agrorum et vinearum: an et oculos nostros vis eruere ? non venimus. 15Moses therefore being very angry, said to the Lord: Respect not their sacrifices: thou knowest that I have not taken of them so much as a young ass at any time, nor have injured any of them.E sdegnato forte Mosè disse al Signore: Non volgere gli occhi a' loro sacrifizii: tu sai, com'io non ho mai preso da costoro neppur un asinello, e non ho fatto torto ad alcuno di essi.Moyses therfore being very wrath, said to our Lord: Respect not their sacrifices: thou knowest that I haue not taken of them so much as a little asse at anie time, neither haue afflicted anie of them.Iratusque Moyses valde, ait ad Dominum: Ne respicias sacrificia eorum: tu scis quod ne asellum quidem umquam acceperim ab eis, nec afflixerim quempiam eorum. 16And he said to Core: Do thou and thy congregation stand apart before the Lord to morrow, and Aaron apart.E disse a Core: Tu, e tutta la tua sequela state da una parte dinanzi al Signore, ed Aronne domani dall'altra parte:And he said to Core: Thou, and al thy congregation stand ye apart before our Lord, and Aaron to morrow apart.Dixitque ad Core: Tu, et omnis congregatio tua, state seorsum coram Domino, et Aaron die crastino separatim.
17Take every one of you censers, and put incense upon them, offering to the Lord two hundred and fifty censers: let Aaron also hold his censer.Pigliate ciascuno i vostri turiboli, e mettetevi sopra l'incenso, offrendo al Signore dugento cinquanta turiboli: Aronne parimente avrà il suo turibolo.Take euerie one your censars, and put incense vpon them, offering to our Lord two hundred fiftie censars: Let Aaron also hold his censar.Tollite singuli thuribula vestra, et ponite super ea incensum, offerentes Domino ducenta quinquaginta thuribula: Aaron quoque teneat thuribulum suum. 18When they had done this, Moses and Aaron standing,E quelli avendo fatto questo alla presenza di Mosè e di Aronne,Which when they had done, Moyses and Aaron standing,Quod cum fecissent, stantibus Moyses et Aaron, 19And had drawn up all the multitude against them to the door of the tabernacle, the glory of the Lord appeared to them all.E avendo raunato in folla tutta la moltitudine all'ingresso del tabernacolo, si fece a tutti vedere la gloria del Signore.and had heaped together al the multitude against them to the dore of the tabernacle, the glorie of our Lord appeared to them al.et coacervassent adversum eos omnem multitudinem ad ostium tabernaculi, apparuit cunctis gloria Domini. 20And the Lord speaking to Moses and Aaron, said:E il Signore parlò a Mosè e ad Aronne, e disse:And our Lord speaking to Moyses and Aaron, said:Locutusque Dominus ad Moysen et Aaron, ait: 21Separate yourselves from among this congregation, that I may presently destroy them.Segregatevi da quest'adunanza, affinché io tutti a un tratto li disperga.Separate your selues from the middes of this congregation, that I may sodenly destroy them.Separamini de medio congregationis hujus, ut eos repente disperdam. 22They fell flat on their face, and said: O most mighty, the God of the spirits of all flesh, for one man’s sin shall thy wrath rage against all?Si prostraron questi boccone per terra, e dissero: Fortissimo Dio degli spiriti di tutti gli uomini, infierirebb'ella mai l'ira tua contro di tutti pel peccato di un solo?Who felilatte on their face, and said: Most mightie God of the spirites of al flesh, when one sinneth, shal thy wrath rage against al?Qui ceciderunt proni in faciem, atque dixerunt: Fortissime Deus spirituum universæ carnis, num uno peccante, contra omnes ira tua desæviet ? 23And the Lord said to Moses:E il Signore disse a Mosè:And our Lord said to Moyses:Et ait Dominus ad Moysen: 24Command the whole people to separate themselves from the tents of Core and Dathan and Abiron.Comanda a tutto il popolo, che si separi dalle tende di Core, di Dathan, e di Abiron.Command the whole people that they separate them selues from the tabernacles of Core and Dathan and Abiron.Præcipe universo populo ut separetur a tabernaculis Core et Dathan et Abiron.
25And Moses arose, and went to Dathan and Abiron: and the ancients of Israel following him,E Mosè si alzò, e andò a trovare Dathan e Abiron: e seguendolo i seniori d'Israele,And Moyses arose, and went to Dathan and Abiron: and the ancientes of Israel folowing him,Surrexitque Moyses, et abiit ad Dathan et Abiron: et sequentibus eum senioribus Israël, 26He said to the multitude: Depart from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins.E disse al popolo: Ritiratevi dalle tende degli uomini empii, e non toccate nissuna delle cose loro per non essere a parte de' loro peccati.he said to the multitude: Depart from the tabernacles of the impious men, and touch not the thinges that pertaine to them, lest you be wrapped in their sinnes.dixit ad turbam: Recedite a tabernaculis hominum impiorum, et nolite tangere quæ ad eos pertinent, ne involvamini in peccatis eorum. 27And when they were departed from their tents round about, Dathan and Abiron coming out stood in the entry of their pavilions with their wives and children, and all the people.E ritiratosi il popolo d'intorno alle tende di quelli, Dathan e Abiron vennero a porsi all'ingresso dei loro padiglioni insieme colle mogli, e co' figliuoli, e con tutti i compagni.And when they were departed from their tentes round about, Dathan and Abiron coming forth stood in the entrie of their pauilions with their wiues and children, and al the multitude.Cumque recessissent a tentoriis eorum per circuitum, Dathan et Abiron egressi stabant in introitu papilionum suorum cum uxoribus et liberis, omnique frequentia. 28And Moses said: By this you shall know that the Lord hath sent me to do all things that you see, and that I have not forged them of my own head:E Mosè disse: Da questo voi conoscerete, come il Signore mi ha mandato a fare tutte quelle cose, che avete veduto, e come io non le ho cavate dalla mia testa:And Moyses said: In this you shal know that our Lord hath sent me to do al thinges that you see, and that I haue not forged them of my owne mind:Et ait Moyses: In hoc scietis quod Dominus miserit me ut facerem universa quæ cernitis, et non ex proprio ea corde protulerim: 29If these men die the common death of men, and if they be visited with a plague, wherewith others also are wont to be visited, the Lord did not send me.Se costoro morranno di morte ordinaria tra gli uomini, e saran visitati da un flagello, dal quale anche gli altri soglion essere visitati, il Signore non mi ha mandato:If they die the accustomed death of men, and if the plague, wherwith others also are wont to be visited, do visite them, out Lord did not send me:si consueta hominum morte interierint, et visitaverit eos plaga, qua et ceteri visitari solent, non misit me Dominus:
30But if the Lord do a new thing, and the earth opening her mouth swallow them down, and all things that belong to them, and they go down alive into hell, you shall know that they have blasphemed the Lord.Ma se il Signore fa cosa si nuova, che aprendo la terra la sua bocca divori costoro, e tutte le cose loro, e che vivi scendano nell'inferno, voi conoscerete, che hanno bestemmiato il Signore.but if our Lord do a new thing, that the earth opening her mouth swallow them downe, & al thinges that pertaine to them, and they descend quicke into hel, you shal know that they haue blasphemed our Lord.sin autem novam rem fecerit Dominus, ut aperiens terra os suum deglutiat eos et omnia quæ ad illos pertinent, descenderintque viventes in infernum, scietis quod blasphemaverint Dominum. 31And immediately as he had made an end of speaking, the earth broke asunder under their feet:E appena ebbe finito di dire, che spaccatasi la terra sotto i piedi di coloro,Immediatly therfore as he ceased to speake, the earth brake insunder vnder their feete:Confestim igitur ut cessavit loqui, dirupta est terra sub pedibus eorum: 32And opening her mouth, devoured them with their tents and all their substance.E spalancata la sua bocca, li divorò insieme colle tende, e con tutte le cose loro:and opening her mouth, deuoured them with their tabernacles & al their substance.et aperiens os suum, devoravit illos cum tabernaculis suis et universa substantia eorum, 33And they went down alive into hell, the ground closing upon them, and they perished from among the people.E ricoperti dalla terra sceser vivi all'inferno, e perirono in mezzo alla moltitudine.and they went downe into hel quicke couered with the ground, and perished out of the middes of the multitude.descenderuntque vivi in infernum operti humo, et perierunt de medio multitudinis. 34But all Israel, that was standing round about, fled at the cry of them that were perishing: saying: Lest perhaps the earth swallow us up also.Ma tutto Israele, che stava all'intorno, alle strida di que' che perivano, si diede alla fuga, dicendo: Che noi pure non c'ingoi la terra.But al Israel, that stoode round about, fled at the cric of them that perished, saying: Lest perhappes the earth swallow vs also.At vero omnis Israël, qui stabat per gyrum, fugit ad clamorem pereuntium, dicens: Ne forte et nos terra deglutiat. 35And a fire coming out from the Lord, destroyed the two hundred and fifty men that offered the incense.È oltre a questo un fuoco spedito dal Signore uccise i dugento cinquanta uomini, che offerivan l'incenso.But a fire also coming forth from our Lord, slew the two hundred fiftie men, that offered the incense.Sed et ignis egressus a Domino interfecit ducentos quinquaginta viros, qui offerebant incensum.
36And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 37Command Eleazar the son of Aaron the priest to take up the censers that lie in the burning, and to scatter the fire of one side and the other: because they are sanctifiedOrdina ad Eleazaro sacerdote figliuolo di Aronne, che prenda i turiboli sparsi in mezzo all'incendio, e disperga qua e là il fuoco: perocché quegli sono consacratiCommand El•zar the sonne of Aaron the priest that he take vp the censars that lie in the burning fire, and that he sprinkle the fire hither and thither: because they be sanctifiedPræcipe Eleazaro filio Aaron sacerdoti ut tollat thuribula quæ jacent in incendio, et ignem huc illucque dispergat: quoniam sanctificata sunt 38In the deaths of the sinners: and let him beat them into plates, and fasten them to the altar, because incense hath been offered in them to the Lord, and they are sanctified, that the children of Israel may see them for a sign and a memorial.Per la morte de' peccatori; ed egli li riduca in lame, e li conficchi all'altare, perché in essi fu offerto incenso al Signore, onde rimasero consacrati, affinché i figliuoli d'Israele li tengano innanzi agli occhi come un segno, e monumento.in the deathes of the sinners: and let him beate them into plates, and fasten them to the altar, because there hath bene offered incense in them to the Lord, and they are sanctified, that the children of Israel may see them for a signe and a monument.in mortibus peccatorum: producatque ea in laminas, et affigat altari, eo quod oblatum sit in eis incensum Domino, et sanctificata sint, ut cernant ea pro signo et monimento filii Israël. 39Then Eleazar the priest took the brazen censers, wherein they had offered, whom the burning fire had devoured, and beat them into plates, fastening them to the altar:Prese adunque Eleazaro sacerdote i turiboli di bronzo, de' quali si eran serviti coloro, che erano stati divorati dall'incendio, e li tirò in lame, e le affisse all'altare:Eleazar therfore the priest tooke the brasen censars, wherin they had offered, whom the burning fire deuoured, and bette them into plates, fastening them to the altar:Tulit ergo Eleazar sacerdos thuribula ænea, in quibus obtulerant hi quos incendium devoravit, et produxit ea in laminas, affigens altari: 40That the children of Israel might have for the time to come wherewith they should be admonished, that no stranger or any one that is not of the seed of Aaron should come near to offer incense to the Lord, lest he should suffer as Core suffered, and all his congregation, according as the Lord spoke to Moses.Affinché in appresso servissero a' figliuoli d'Israele di documento, perché nissuno estraneo, e che non sia della stirpe di Aronne, si accosti ad offerir l'incenso al Signore, affinché non abbia a soffrire quello che soffrì Core, e tutta la sua sequela, secondo la parola del Signore a Mosè.that the children of Israel afterward might haue, wherwith to be admonished, that no stranger approch, and he that is not of the seede of Aaron, to offer incense to our Lord, lest he suffer as Core hath suffered, and al his congregation, according as our Lord spake to Moyses.ut haberent postea filii Israël, quibus commonerentur ne quis accedat alienigena, et qui non est de semine Aaron ad offerendum incensum Domino, ne patiatur sicut passus est Core, et omnis congregatio ejus, loquente Domino ad Moysen.
41The following day all the multitude of the children of Israel murmured against Moses and Aaron, saying: You have killed the people of the Lord.Ma il dì seguente mormorava tutta la turba de' figliuoli d'Israele contro Mosè ed Aronne, dicendo: Voi avete fatto morire la gente del Signore.And al the multitude of the children of Israel murmured the day folowing against Moyses and Aaron, saying: You haue killed the people of our Lord.Murmuravit autem omnis multitudo filiorum Israël sequenti die contra Moysen et Aaron, dicens: Vos interfecistis populum Domini. 42And when there arose a sedition, and the tumult increased,E pigliando piede la sedizione, e crescendo il tumulto,And when there rose a sedition, and the tumult grew farder,Cumque oriretur seditio, et tumultus incresceret, 43Moses and Aaron fled to the tabernacle of the covenant. And when they were gone into it, the cloud covered it, and the glory of the Lord appeared.Mosè ed Aronne si fuggirono nel tabernacolo dell'alleanza. E quando vi furono entrati, la nuvola lo ricoperse, e apparve la gloria del Signore.Moyses and Aaron fled to the tabernacle of couenant. Which after they were entred the cloude couered it, and the glorie of our Lord appeared.Moyses et Aaron fugerunt ad tabernaculum fœderis. Quod, postquam ingressi sunt, operuit nubes, et apparuit gloria Domini. 44And the Lord said to Moses:E il Signore disse a Mosè.And our Lord said to Moyses:Dixitque Dominus ad Moysen: 45Get you out from the midst of this multitude, this moment will I destroy them. And as they were lying on the ground,Toglietevi di mezzo a questa moltitudine, or ora io gli sterminerò. E stando quelli prostrati per terra,Depart from the middes of this multitude, euen now wil I destroy them. And as they lay vpon the ground,Recedite de medio hujus multitudinis, etiam nunc delebo eos. Cumque jacerent in terra, 46Moses said to Aaron: Take the censer, and putting fire in it from the altar, put incense upon it, and go quickly to the people to pray for them: for already wrath is gone out from the Lord, and the plague rageth.Disse Mosè ad Aronne: Prendi il turibolo, e messovi del fuoco dell'altare, ponvi sopra l'incenso, e va' subito a trovare il popolo per far orazione per lui: imperocché il Signore ha già sciolto il freno all'ira sua, e il flagello infierisce.Moyses said to Aaron: Take the censar, and drawing fire from the altar, put incense vpon it, going quickly to the people to pray for them: for euen now is the wrath come forth from our Lord, and the plague rageth.dixit Moyses ad Aaron: Tolle thuribulum, et hausto igne de altari, mitte incensum desuper, pergens cito ad populum, ut roges pro eis: jam enim egressa est ira a Domino, et plaga desævit.
47When Aaron had done this, and had run to the midst of the multitude which the burning fire was now destroying, he offered the incense:E Aronne avendo ciò fatto, ed essendo corso nel mezzo alla moltitudine, che era già desolata dall'incendio, offerse i timiami:Which when Aaron had done, and had runne to the middes of the multitude, which now the burning fire did waste, he offered the incense:Quod cum fecisset Aaron, et cucurrisset ad mediam multitudinem, quam jam vastabat incendium, obtulit thymiama: 48And standing between the dead and the living, he prayed for the people, and the plague ceased.E stando di mezzo tra i morti e i vivi, pregò pel popolo, e il flagello cessò.and standing betwen the deade and the liuing, he prayed for the people, and the plague ceased.et stans inter mortuos ac viventes, pro populo deprecatus est, et plaga cessavit. 49And the number of them that were slain was fourteen thousand and seven hundred men, besides them that had perished in the sedition of Core.E gli uccisi furono quattordicimila settecento uomini senza quelli che perirono nella sedizione di Core.And there were, that were strooken, fourtene thousand and seuen hundred men, beside them that had perished in the sedition of Core.Fuerunt autem qui percussi sunt, quatuordecim millia hominum, et septingenti, absque his qui perierant in seditione Core. 50And Aaron returned to Moses to the door of the tabernacle of the covenant after the destruction was over.E Aronne ritornò da Mosè alla porta del tabernacolo dell'alleanza, finito che fu lo sterminio.And Aaron returned to Moyses vnto the doore of the tabernacle of couenant after that the destruction was ceased.Reversusque est Aaron ad Moysen ad ostium tabernaculi fœderis postquam quievit interitus.
16:1
Isaar was brother of Amram; and, consequently, his son was the cousin of Moses.
Core engaged the rest in his revolt. Hebrew, "took or replied," interrupting Moses at the very time when he was speaking, in the name of God, and requiring that he should shew, by what right he arrogated to himself alone that authority. "Core separated himself," Chaldean. "He retired," Syriac. "Core spoke....and Dathan....and they rose up," Septuagint. The Caathites encamped near the tribe of Ruben; and hence Core had an opportunity to engage some of them in his revolt, by insinuating that Moses occupied the post in the state which ought to belong to them, as Ruben was the first-born; while Aaron had obtained the high priesthood, and the rest of the Levites, though of equal nobility, were to be treated as his servants. It is not known when this revolt happened. Some place it at the camp of Sinai; others at that of Jetebata, Deuteronomy 10:8.
16:2
Challoner
Rose up. The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the Church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries. (Challoner)
Haydock
Let them dread a similar punishment; not only the authors of such wicked pretensions, but those also who consent to them, Romans 1:32. For we find that Core and all his adherents were buried in hell; (ver. 33,) and those likewise who complained that their punishment was too severe, fell victims to the raging fire, ver. 49. With what earnestness ought we not, therefore, to contend for the faith once delivered to the saints! (Jude 3.) For if those be so severely punished who rise up in opposition to lawful superiors, either in church or state, what swift destruction do they not bring upon their own heads who deny God, who bought them, and make him a liar, by calling in question his most sacred truths? (2 Peter 2:1.) (Haydock)
Worthington
Core and his companions impugned not the law directly, but resisted Moses and Aaron. (St. Ignatius of Antioch, ep. ad Magnes.) They believed in the same God; yet, because they took upon themselves to sacrifice, they were forthwith punished by God, and their unlawful sacrifices could do them no service. (St. Cyprian, ep. 1:6.) Thus we are warned to keep in the true Church, and to obey those who are set over us; and never, for any temporal consideration whatever, to encourage, by our presence, the sermons or meetings of heretics, or of schismatics, lest we perish with them, ver. 26. (Worthington)
Calmet
Assembly. Hebrew, "famous in the assembly, men of name," and distinction, senators. It seems Hom left the rest of the conspirators, as he is mentioned no more. The princes of Ruben were desirous of obtaining the temporal power only. But the Levites aspired at that sacred pre-eminence, which had been given by God to Aaron and his sons. (Calmet)
16:3
Let it be enough. Hebrew rab, "too much you take upon you;" or "suffice it for you," Septuagint.
Calmet
Holy ones, as deserving of the priesthood as yourselves, ver. 10. Why then would you treat them as your inferiors? We will throw off the yoke, and assert our just rights. (Calmet)
Worthington
On the same plea, Luther (de abrog. Missa,) rejects all ecclesiastical hierarchy, and will have no distinct priesthood, because all Christians are called priests, (Apocalypse 1.) and a holy priesthood, 1 Peter 2:5. (Worthington)
Haydock
But they do not take notice that the apostle immediately explains himself, by saying, to offer up spiritual sacrifices, and to declare the virtues of Christ; in which sense, they are also styled a kingly priesthood, 1 Peter 2:9. (Haydock)
16:5
The holy ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, they provoked....Aaron, the holy one of the Lord, Psalm 105:16. (Calmet) See 1 Timothy 2:19.
Haydock
Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. (Haydock)
16:6
Haydock
Censers. It was not lawful for the Levites to offer incense: but they had prepared for themselves the ensigns of the priestly power, and Moses permits them to try their success. (Haydock)
Herodotus
They might have brought the censers, or broad plates, bowls, or vials, (Apocalypse 5:8,) out of Egypt, where every family offers incense to their domestic gods and sacred animals. In Sicily and Greece they were also very common, as well as at Babylon; where married people always purified themselves with the smoke of incense. (Herodotus, 1:197.)
16:7
Calmet
Lord, in his sanctuary, where the priests alone offered incense twice a day upon the altar. (Calmet)
Too much. Moses retorts upon them their own words, ver. 3.
16:9
Haydock
To him: Hebrew and Septuagint, "to them," or instead of the people. God had chosen them for that post of honour, to the exclusion of all the rest, so that they ought, the least of all, to have complained. But it often happens, that those who are the most exalted, take occasion to esteem themselves deserving of still higher honours; and thus, like Lucifer, fall into the bottomless pit! (Haydock)
16:11
Him. The injury is offered to God, who made choice of Aaron freely.
16:14
Haydock
Eyes. These princes of Ruben were not desirous of the priesthood, as Core was; they repined, that Moses had got possession of the sovereign authority, and therefore they endeavour to represent him as an imposter, who had promised great things, but in reality had deprived the people of all the happiness which they formerly enjoyed in Egypt, and was now disposed to exercise his tyranny upon their very persons. (Haydock)
Calmet
"Do you wish that we should not see through your impostures?" Hebrew, "wilt thou put out the eyes of these men," who have informed us what sort of a country Chanaan is? Septuagint, "thou hast blinded these men," who are so stupid as to obey thee. (Calmet)
Chaldean, "though thou pull out our eyes, we will not come."
16:15
Challoner
Very angry. This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Exodus 32:19. (Challoner)
Haydock
Respect not. Hebrew, "thou wilt not have regard for their sacrifices," as long as they continue in these sentiments of pride and of rebellion. (Haydock)
Thou knowest. Hebrew, "I have not," etc.
Calmet
Ass. This expression is proverbial, 1 Kings 12:3. The Samaritan and Septuagint read, chamod, "any thing desirable," instead of chamor, "an ass." (Calmet)
16:22
Menochius
God, who givest life to all, and searchest the inmost recesses of the heart. (Menochius)
16:26
Worthington
Depart. If we give any encouragement to schismatics, or go to their meetings, we must expect to be involved in their sins. (St. Cyprian, de Lapsis 5.) (Worthington)
16:27
Calmet
People, (frequentia). The Septuagint generally translate tappam by aposkene, "family and effects," of every denomination. (Calmet)
Haydock
Here was a full assembly waiting for the event, between fear and hope. As these rebels would not come, when Moses sent for them, he condescended to go to them, and denounced the impending ruin, ver. 14, 25. He commits his whole cause to God, and is willing to be rejected as a vile impostor, if God do not shew, by a miraculous and exemplary punishment of his opponents, that what he had hitherto done, as the head of the people, and particularly in the consecration of Aaron, was by his direction. (Haydock)
Worthington
He had before proved his mission by miracles, Exodus 4:(Worthington)
16:30
Calmet
Hell. See Psalm 54:16., and Proverbs 1:12. "They were consigned to the tomb before they were dead," (St. Optatus, B. I.,) while their impenitent souls were buried in hell. The souls of their infant children, which had no share in the rebellion, might be exempted from the latter part of their punishment. (Calmet)
Haydock
If some have the rashness to blame the severity of this judgment of God, let them shew the disparity between it and the various other accidents occasioned by earthquakes, etc., which involve millions of such "smiling infants" in destruction; or, if they do not infer from these misfortunes, that the laws of nature are unjust; neither ought they to conclude that the religion, delivered by God to Moses, was an imposture, or that the Jewish legislator was cruel. He continued a silent spectator of this transaction, which he was informed by the Spirit would surely take place, and could not be averted by his intercession, which had before rescued the less guilty multitude, ver. 22. (Haydock)
St. Augustine
"They descend into hell alive; that is, feeling their own perdition, who, imitating Core,....separate from the Church, and presently fall into heresy." (St. Augustine, ep. 93.)
16:32
Calmet
Tents. Hebrew adds, "all those who belonged to (or sided with) Core, and all their riches." Moses informs us, (Numbers 26:10,) how some of Core's children were miraculously preserved. Their descendants were appointed by David to sing and to guard the doors of the temple, 1 Paralipomenon 9:19. (Calmet)
Tirinus
Samuel was of the same family, 1 Paralipomenon 6:33. (Tirinus)
16:33
Hell. Hebrew adds, "they, and whatsoever belonged to them, descended into hell, or the pit." Sale.
Haydock
The souls of the impenitent into the former, the bodies of the cattle, etc., into the bowels of the earth. (Haydock)
16:35
Haydock
Incense. Core had left them, and was busy in stirring up the people to rebellion, when a fire proceeding from the cloud, or from the altar, or perhaps a thunderbolt, (Calmet) came to arraign them before God's tribunal, there to meet their chief, and to hear the eternal sentence of separation from all good, which was instantly pronounced upon all who died impenitent. (Haydock)
Du Hamel
Perhaps Core might have been offering incense with his 250 men, when the fire seized him, ver. 40. (Du Hamel)
16:38
Calmet
Sinners. These censers were sanctified or set apart for God's altar: 1. By the intention of those who used them, though contrary to his will; 2. by the exemplary vengeance which he exercised upon the rash pretenders to the priesthood; 3. by being a monument of their folly, and therefore placed, by God's order, upon the altar, to deter all others from imitating their conduct. Eleazar was commanded to take them up, and scatter the strange fire; that Aaron might not be defiled with touching the carcasses or ashes of the deceased, nor seem to exult in their death. (Calmet)
Worthington
God was thus also pleased to manifest, that the children of Aaron, and not of the other Levites, should succeed him. (St. Augustine, q. 30.) (Worthington)
16:39
Calmet
Altar of holocausts, which was already covered with plates of brass. (Calmet)
16:40
Haydock
Stranger, though he be even of royal dignity. Thus Osias was afflicted with a perpetual leprosy, which rendered him incapable of exercising even the office of king, because he had attempted to offer incense, 2 Kings 15:5., and 2 Paralipomenon 26:17. (Haydock)
16:45
Haydock
Get ye out. Moses and Aaron complied with the spirit, though not with the letter of this injunction. They lay prostrate on their faces, with all humility and earnestness, begging that the Lord would preserve them, and at the same time take pity on the frailty of the multitude, who had been deluded, and had, in words at least, approved the conduct of the rebels. (Haydock)
God encourages them inwardly to persevere in prayer, in the same manner as when he said to Moses, (Exodus 32:10,) Let me alone, that my wrath may be enkindled, etc.
16:46
Calmet
Take. Moses was inspired by God, on this extraordinary occasion, to pass over the common rules, which forbade the high priest to offer incense any where but in the tabernacle, and never to appear among the dead. (Calmet)
16:49
Haydock
Core. We cannot reckon less than 15,000, who perished in consequence of their adherence to this innovator. Behold the first-fruits of ambition and of rebellion. (Haydock)
16:2
Rose up.... The crime of these men, which was punished in so remarkable a manner, was that of schism, and of rebellion against the authority established by God in the church; and their pretending to the priesthood without being lawfully called and sent: the same is the case of all modern sectaries.
16:15
Very angry.... This anger was a zeal against sin; and an indignation at the affront offered to God; like that which the same holy prophet conceived upon the sight of the golden calf, Ex. 32.19.
16:2
2. Rose against Moyses.] By this most famous Schisme and terrible punishment This historie ⸢m⸣others others were writtē for our admonition. 1. Cor. 10. Core and his c•plices were not heretikes, but only schismatikes. therof, al are warned to kepe order, vnitie, and peace within the Church of God; and in nowise to communicate with heretikes, or schismatikes in the act of heresie or schisme. A necessarie admonition especially in such times and places as we liue in, and see greater breaches made from ordinarie and lawful Pastors, then this was. For as S. Ignatius wel noteth (Epist. 3. ad Magnatianos) Core Dathan and Abiron impugned not directly the law, but resisted Moyses and Aaron: Yet were they and manie thousandes with them, seuerly punished for their conspiracie. S. Cyprian (lib. 1. Epist. 6.) obserueth the same, saying: Core Dathan and Abiron acknowledged the same God with Aaron and Moyses, liuing vnder the same law and religion, and inuocated one true God, yet because, passing the appointed ministerie of their owne place, opposite to Aaron (who by Gods fauour and ordinance had receiued lawful Priesthood) they tooke vpon them to sacrifice, they were forthwith punished by God for their God accepteth not sacrifice done against his ordinance. vnlawful attempts: neither could their sacrifices irreligiously and vnlawfully offered against Gods ordinance be ratified, nor profite them at al. thus teacheth S. Cyprian the glorious Martyr. And the text is clere, that they were neither Idolaters nor Heretikes, but the chiefe of them being Leuites, of the familie of Caath, (who were nerestin kinred, and in office to the priests) and other principal men of diuets tribes, enuying the superioritie of Moyses and Aaron, and that priesthood was established only in Aarons progenie, arrogated to themselues the office of priests and offered incense, further pretending, for vpholding their schisme, that there should be no Superior at al aboue the holie people of God, which albeit they did not beleue, yet therby they drew the multitude to fauour and folow them. But God deciding this debate, to take God by •pre〈…〉hmēt pre••nted heres⸢ie⸣, wherto al 〈…〉 tendeth. away the contradiction, made the earth to open, and swallow vp those that first refused to obey Moyses, with their tabernacles and substance; and fire from heauen to consume two hundred and fiftie which offered incense; and fourtene thousand seuen hundred of the common people, for imputing to their Superiors the destruction of the sedicious, were also consumed with fire, raging amongst the whole multitude, til Aaron sent by Moyses, and offering incense appeased Gods wrath, and saued the rest. And wil anie Christians, (that know Not only the authores of wickednes, bu• al that con •nt, much more that cooperate, ar• vvorthie of death. Rom. •. they haue immoital soules, and that God is a iust Iudge) thincke to escape with lesse damnation, who for anie worldlie game, fauour, or feare, yeld their bodilie and personal presence at seruice or sermon of heretikes, oranic way communicate with heretikes in practise of heresie?
16:3
So Luther (li. de abrog. Missa) and other enimies of Ecclesiastical Hiererchy, wil haue no proper Priesthood in the Church of Christ because al Christians are called a holie priestbood. 1: Pet. 2 and Priestes. Apoc. 1.
16:26
Those that touch things perteining to impietie, or depart not from the tabernacles of schismatikes are inwrapped in their sinnes: much more to goe vnto bcretical Synagogues is condemned. See • Cyprian. li. de la•••s. •a ag. •.
16:28
Moyses proued before. by miracles, (Exod. 4.) that he was sent of God: and now he proueth againe by miracle, that he and Aaron, and not these schismatikes were called and sent by God to gouerne his people.
16:37
Aaron being already established high Priest, God againe confirmeth in •le• zar the progenie of priestlie succession, in Aarons stock, and no• in other Leuites. S. Aug, q. 30. in •um.
16:45
This multitude did only in wordes fauour schismatikes, what iudgemēt then remaineth to those which 〈◊〉 external ac••• participate 〈◊〉 heretikes.
16:1
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 3
… For God says to Samuel, “They have not mocked thee, but Me.” And Moses declares, “For their murmuring is not against us, but against the Lord God.” No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses,
St John Chrysostom † AD 407 Homilies on Ephesians 11
… if, on the other hand, they hold the same opinions, the reason for not mixing with them is greater still. And why so? Because then the disease is from lust of authority. Know ye not what was the fate of Korah, Dathan, and Abiram? (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.1
… a Psalm of David himself.” These sons of Korah have the title also of some other Psalms, and indicate a sweet mystery, insinuate a great Sacrament: wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.15
15. “The earth opened,” he saith, “and swallowed up Dathan, and covered over the congregation of Abiram” ( ver. 17 ): “swallowed up” answereth to “covered over.” Both Dathan and Abiram were equally concerned in a most sacrilegious schism.
16:2
St Augustine of Hippo † AD 430 The Confessions 8.4
… For the enemy is more overcome in one of whom he hath more hold, and by whom he hath hold of more. But the proud hath he more hold of by reason of their nobility; and by them of more, by reason of their authority.
16:3
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… did not the earthquake swallow up Dathan, Abiron, and Korah because of their dissension? For when Korah, Dathan, and Abiron had stirred up two hundred and fifty men against Moses and Aaron to separate themselves from them, they rose up against them and said: “Let it suffice you that all the congregation are holy, every one, and the Lord is amongst them.”
16:5
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
And he calls it “sure,” and a “foundation”; so ought we to adhere to the faith; “having this seal, The Lord knoweth them that are His.” What is this? He has taken it from Deuteronomy;
16:8
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
54. And Moses said to Korah: “Hear me, ye sons of Levi: Is this a small thing unto you, that God hath separated you from the congregation of Israel, and brought you near to Himself, to minister the service of the Tabernacle of the Lord.”
16:9
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 64.1
… and all the people, when they hear, shall fear, and shall no more do impiously.” And that we may know that this voice of God came forth with His true and highest majesty to honour and avenge His priests; when three of the ministers
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… Is this a small thing unto you, that God hath separated you from the congregation of Israel, and brought you near to Himself, to minister the service of the Tabernacle of the Lord.” And farther on, “Seek ye the priesthood also, so that thou and all thy congregation are gathered against the Lord. And what is Aaron that ye murmur about him?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 106.15
15. “The earth opened,” he saith, “and swallowed up Dathan, and covered over the congregation of Abiram” ( ver. 17 ): “swallowed up” answereth to “covered over.” Both Dathan and Abiram were equally concerned in a most sacrilegious schism.
16:15
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.4
… In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, “I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them.”
16:17
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… The Lord considered and knew those that were His, and drew His saints to Himself; and those whom He chose not, He did not draw to Himself. And the Lord commanded that Korah and all those who had risen up with him against Moses and Aaron the priests of the Lord should take to themselves censers, and put on incense,
16:21
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.12
… For in the book called Numbers He had declared that He would punish the people with death and destroy them, but afterwards, when besought by Moses, He was reconciled again to them. And again, He said to Moses and Aaron: “Separate yourselves from among this congregation that I may consume them in a moment.”
16:22
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 59
… of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,” who “killest and makest to live,” only Benefactor of spirits and God of all flesh,
16:26
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 67.3
… “Separate yourselves,” said He, “from the tents of these wicked and hardened men, and touch not those things which belong to them, lest ye perish together in their sins.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.9
… as the Lord by Moses commands, and says, “Separate yourselves from the tents of these most hardened men, and touch nothing of theirs, lest ye be consumed in their sins.”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… And again, “But let a man prove himself, and so let him come.” What becomes of our Lord’s intimation, “Neither cast your pearls before the swine”? But if you understand the words as a general admonition, how much more must care be exercised in the case of priests when so much precaution is taken where the laity are concerned?
16:31
St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 3
… For God says to Samuel, “They have not mocked thee, but Me.” And Moses declares, “For their murmuring is not against us, but against the Lord God.” No one of those has, [in fact,] remained unpunished, who rose up against their superiors. For Dathan and Abiram did not speak against the law, but against Moses, and were cast down alive into Hades. Korah also,
St Augustine of Hippo † AD 430 Letters of St. Augustin 43.24
… The men who made an idol perished by a common death, being slain with the sword: but when the men endeavoured to make a schism in Israel, the leaders were swallowed up by the opening earth, and the crowd of their accomplices was consumed by fire.
St Augustine of Hippo † AD 430 Letters of St. Augustin 51.1
… the punishment of the sin of schism would not have been more severe than that with which these two were visited, had not the guilt of it been greater. You remember, of course, how the earth opening swallowed up alive the leaders of a schism, and fire from heaven breaking forth destroyed their accomplices.
St Augustine of Hippo † AD 430 Letters of St. Augustin 76.4
4. If the surrendering of the sacred books to destruction is a crime which, in the case of the king who burned the book of Jeremiah, God punished with death as a prisoner of war, how much greater is the guilt of schism! For those authors of schism to whom you have compared the followers of Maximianus, the earth opening, swallowed up alive.
St Augustine of Hippo † AD 430 Letters of St. Augustin 87.4
… For we do not lay any charge against you but the one of schism, which by your obstinate persistence in it you have now made heresy. How great this crime is in the judgment of God Himself, you may see by reading what without doubt you have read ere now. You will find that Dathan and Abiram were swallowed up by an opening of the earth beneath them,
St Augustine of Hippo † AD 430 Letters of St. Augustin 93.52
… such persons descend into the pit alive, that is, conscious of their perdition; whose future doom the death of Dathan and Abiram and Korah, swallowed up by the opening earth, long ago prefigured.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.13
Chapter 13.— 14. If, in the interests of the unity of the party of Donatus, no one rebaptizes those who were baptized in a wicked schism, and men, who are guilty of a crime of such enormity as to be compared by them in their Council to those ancient authors of schism whom the earth swallowed up alive,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.15
… 15 ). How hath he cited and hath made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive.
16:32
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.24
… For it is written that when Korah and his companions made a schism against Moses, the earth opened her mouth and swallowed them up, and they went down alive into Sheol .
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
52. Let those then who dissent learn to fear to rouse up the Lord, and to appease His priests. What! did not the earthquake swallow up Dathan, Abiron, and Korah because of their dissension?
16:33
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 4
… wilt thou kill me, as thou didst kill the Egyptian yesterday?” On account of envy, Aaron and Miriam had to make their abode without the camp. Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God’s servant Moses.
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.2
… But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell ( apud inferos ), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron.
16:38
Tertullian † AD 220 A Strain of Sodom 1
By nature rebels ’gainst themselves; and hurts
16:40
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
48. And so He Himself also chose Aaron as priest, that not the will of man but the grace of God should have the chief part in the election of the priest;
16:46
St Jerome † AD 420 The Letters of St. Jerome 128.4
… yet Christ dies before our doors naked and hungry in the persons of His poor. The pontiff Aaron, we read, faced the raging flames, and by putting fire in his censer checked the wrath of God. The High Priest stood between the dead and the living, and the fire dared not pass his feet.
16:48
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.4
11. What of Aaron? When did he ever think himself more blessed than when he stood between the living and the dead, and by his presence stayed death from passing from the bodies of the dead to the lines of the living?
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
51. A man clearly worthy to be proposed that all should follow him was he, for when a terrible death on account of the rebels was spreading over the people, he offered himself between the dead and the living, that he might arrest death, and that no more should perish.
16:1
1. Behold Core the son of Isaar, the son of Caath, the son of Levi. — From this it is clear that Core was a cousin of Moses and Aaron, and therefore Moses and Core were sons of two brothers, namely Amram and Isaar. For Caath begot Amram and Isaar, Amram begot Moses and Aaron: but Isaar begot Core, as is evident partly here, partly in Exodus 6:18. It is evident from Exodus 6:21, and he was a cousin of Aaron, he envied him being preferred to himself, and that he was chosen to be a priest, while he himself was only a Levite. This is evident from verse 10, where Moses accuses him of seeking the priesthood; hence also he ordered this dispute to be settled by censers, by burning incense, which was certainly the office of the priesthood. God permitted this murmuring and sedition of Core, so that through it the priesthood of Aaron might be confirmed and illustrated. For the glory of the faithful and of God's priests cannot shine forth unless the reprobation and punishment of the unfaithful commend it. Wherefore Core here was expressed as a type of heretics and false priests. Thus Origen, Romans 9. Hence it is probable that this sedition was stirred up by Core, shortly after the consecration of Aaron, namely in the same second year of the departure of the Hebrews from Egypt; this will be more evident in chapter 20, verse 1.
16:2
2. They rose up against Moses, — not so much desiring his principality, as envying the priesthood of Aaron, as if it had been unjustly taken from them, inasmuch as they were firstborn (for by the law of nature the priesthood belonged to the firstborn), and transferred by Moses his brother to Aaron alone; especially Core, who was the firstborn of Izaar, as appears from Exodus 6:21, and cousin of Aaron. Morally, let those learn who are raised to honors in the commonwealth or Church, that they are exposed to the envy and emulation of many, and that they should bear and overcome it modestly and generously. Thus Scipio Africanus, when Gracchus and his followers cried out that he should be slain as a tyrant: "Deservedly," said he, "making war against the fatherland, they wish me removed first. For Rome cannot fall while Scipio is safe, nor can Scipio live with Rome overthrown." The same man, accused by two Petillii of grave crimes before the people: "On this very day," said he, "I conquered the Carthaginians and Hannibal, and therefore now crowned I ascend to the Capitol, to perform a sacred rite there: let those who wish cast their votes concerning me;" and having said this he ascended, followed by the people, while those who accused him were abandoned. Thus Plutarch in his Life. Surely the winds seek high places, and lightning strikes the highest mountains. Hence Cato advised that the powerful use their power sparingly: thus they would have it lasting, and would either escape envy or extinguish it. Clemens Alexandrinus truly said, in book VII of the Stromata: "Whatever is beautiful is followed by momus," that is, by a critic, especially by a rival and envious person. The beautiful priesthood of Aaron was followed by the critic Core: the beautiful anointing of Magdalene was followed by the critic Judas, but Christ praised it. How many critics do zealous and religious men have today? How many malicious censors? Whoever you are that attempt something beautiful and great, know that you will be followed by a critic: but do not care for him, since Christ praises your work. The critics will cease to gnaw; your virtue and your praise will be celebrated in the theater of the whole world, and that forever. By names. — In Hebrew, men of name, that is, celebrated, namely the chief men and senators, who were accustomed to be summoned to council.
16:3
3. It is enough for you, — that you live as private persons, and each be content with your own lot. Because all the multitude of the saints is, — as if they say: All this people of the Hebrews is holy, and bound to God by true faith, religion, worship and the covenant made at Sinai, and as if consecrated, equally as you, O Moses and Aaron.
16:4
4. When Moses heard this, he fell prone upon his face, — humbly beseeching the Lord to disperse this sedition of Core, and in prayer he received the answer, which follows:
16:5
5. In the morning the Lord will make known who belong to him. — To these words the Apostle alludes, 1 Timothy 2:19, saying: "The Lord knoweth who are his," as I said there. And will apply the holy ones to himself. — "Holy ones," that is, separated and chosen by him for the priesthood; thus also below verse 7 and elsewhere, holy is called one separated for the priesthood.
16:7
7. Put incense before the Lord, — before the Holy of Holies, on the altar of incense. He shall be holy. — "Holy," that is, separated and chosen by God for the priesthood, as I said verse 5. You lift yourselves up exceedingly, ye sons of Levi. — In Hebrew, much to you, namely you take and arrogate, as if to say: You, O Core the Levite, with your followers are very proud, because you rise up not only against me and Aaron, but against God, who ordained and established these things.
16:9
9. Is it a small thing to you, that God hath separated you, etc., that you should serve him? — In Hebrew it is to them; in Chaldee, for them; but all these things come to the same: for Core and the other Levites served him, that is God, for them, namely for the Israelites. Note here how great is the dignity to be a Clergyman, to be a Levite, to be dedicated to the worship of God, to serve the tabernacle. Blessed Thomas More rejoiced and gloried in this: for in public supplication he himself carried the cross before the priest, and performed the office of a common Clergyman or sacristan, served the sacrificing priest, and to him singing he himself clothed in a surplice girded himself like a Custodian; and when the Duke of Norfolk chancing to come by said this was unbecoming to him, and beyond his dignity (for More was then Chancellor of England) and would displease King Henry, More answered: "It cannot displease my lord the king, that I render obedience to his king, to the Lord, I say, of lords."
16:11
11. And all thy company (thy congregation, thy associates) shall stand against the Lord. For what is Aaron? — as if to say: What did Aaron do? for he did not thrust himself into the priesthood, but was called to it by God.
16:12
12. Moses therefore sent, — namely a messenger, to the absent Dathan and Abiron, and also to Hon; for Core alone was present to Moses. We will not come, — we do not wish to come.
16:14
14. Truly thou hast brought us into a land that floweth with rivers of milk and honey. — This is sarcasm, as if they were saying: Is this the land flowing with milk and honey in the desert, into which thou, O Moses, didst promise to lead us out of Egypt? Whence the Roman Bible reads these words without interrogation. For the Hebrew and Chaldean texts have it assertively: Surely thou hast not brought us into a land of milk and honey.
16:15
15. And Moses being very angry, said to the Lord: Regard not their sacrifices. — By "sacrifices" he means the thurifications: for these rebels did not offer victims, but only incense, as is evident from what follows. Thou knowest that I have never even taken an ass from them, — that is to say, See therefore, O Lord, how unjustly they accuse me of ambition, tyranny and lust for dominion.
16:17
17. Take each of you censers; and put incense upon them, offering to the Lord two hundred and fifty censers. — The seditious leaders, companions of Core, were 250, as is evident from verse 2; the same number of censers is here reckoned, because each one was contending with Aaron for the priesthood and arrogating it to himself. Hence God wished to explore and declare His judgment in this dispute rather by thurification than by the slaughter of victims, because the immolation of 250 victims would have been precious, lengthy and laborious: but incense and censers were at hand. Add that by the custom of all nations God is worshipped with incense, and thurification is the easiest and equally the most worthy sacrifice to God.
16:18
18. When they had done this — the 250 seditious leaders, but not Core, Dathan, Abiron and Hon. For these four were unwilling to come to Moses and to the tabernacle, but remained at home in their own tents out of pride and contumacy: perhaps also because they feared the vengeance of God, which they had seen upon Nadab and Abiu, and which afterwards befell their 250 companions as they were thurifying, verse 35.
16:19
19. And had gathered together (these 250 leaders) against him (Moses) all the multitude. — For these 250 seditious men convoked the multitude of the people against Moses, so that each one might see this trial of their priesthood and applaud it: for they did not doubt that they would thurify easily and excellently. And for this reason the Lord wished to destroy all the multitude, as if consenting to and applauding them: but at the intercession of Moses He spared them, and only the 250 seditious leaders perished. See here how foolish are those who, not content with their own calling, invade that of another, and how wisely it was said, and inscribed by the wise upon the doorposts of houses: Thou (cleric) pray humbly: thou (soldier) protect: and thou (farmer) labour. For if Core with his followers had been content with his own rank and office, he would not have incurred death of body and soul. Theopompus wisely wrote to the Pylians, when they were offering him greater honours: "Moderate honours increase with time, excessive ones are abolished." Thus Plutarch in the Laconian history. The glory of the Lord appeared to all, — namely a wondrous light and most radiant splendour in the pillar of cloud, representing God and the glory and majesty of God.
16:20
20 and 21. And the Lord spoke to Moses and Aaron, saying: Separate yourselves from the midst of this congregation, that I may forthwith destroy them. — Here God commands Moses and Aaron to separate themselves from all the people, that He may destroy them; whence it is evident that the people had applauded the rebellion of Core. Hence Moses prays for them, saying:
16:22
22. O most mighty God of the spirits of all flesh, shall Thy wrath rage against all for the sin of one? — that is to say, Thou, O Lord, art God the creator, preserver and governor of all spirits which are in all bodies, and Thou containest them and penetratest them to their very marrow, so that Thou knowest their inmost thoughts (for Moses speaks in similar phrase and sense in chapter 27, verse 16: "Let the Lord God of the spirits of all flesh provide a man, who may be over this multitude"). Since therefore Thou seest that the people have not sinned by rebellion, but only Core with his followers; and the people, seduced by him, have sinned only indirectly; because, namely, being desirous of novelty, they ran together out of curiosity to this new spectacle of thurification and contention, and smiled upon it: hence I beseech Thee not to destroy the whole innocent people on account of one rebel, Core.
Thus St. Charles Borromaeus, a most humble man, bore and dissembled the curses heaped upon his own person; but when his dignity and ecclesiastical jurisdiction were touched, he defended it intrepidly against kings and princes, and excommunicated them, and for this cause he declared himself willing to undergo death and martyrdom together with St. Thomas, Archbishop of Canterbury. Thus St. Ambrose constantly defended episcopal power against the Emperor Valentinian and his mother Justina, and more than once offered himself to death for it, and to the eunuch threatening death if he did not yield the church to the Arians in obedience to the Emperor, he replied: "You will do what eunuchs do; I will suffer what Bishops do." Thus St. Chrysostom defended his dignity against Eudoxia, St. Basil against Valens, St. Athanasius against Constantine, Constantius and Julian the Apostate, Gregory I against the Emperor Maurice, Gregory VII against Henry IV. In the year of our Lord 552, when the Empress Theodora pressed that Pope Vigilius restore Anthemius the Patriarch, with Menna the Catholic removed, as he had promised before his pontificate, he replied: I would rather suffer any punishment and die a thousand times than recall a heretical man and one condemned by his predecessors, and change my sentence. And when the woman with those who were present pressed him with threats, he said he had come to Diocletian, not to Justinian, as she thought. Wherefore he was beaten so severely that it was a narrow thing that he was not killed then. Fleeing therefore into the temple of St. Euphemia, which was not far away, he is dragged from there by the assailants, and with a rope cast about his neck, like a robber through the whole city, until evening, he is dragged. Then shut up in prison, he lived on bread and water for some time so patiently that he always said he had deserved even greater things, if a punishment worthy of his sins were inflicted. Alphonsus Ciacconus in the Life of Vigilius. In the 25th year of his reign, the impure Anastasius, hearing that Bishop Oenianus was very eloquent, and one who would stop the mouths of all those asserting the passion of God, urged him to go over to his faction, promising him that he would immediately receive whatever he asked. To whom the Bishop said: "You rather go over to the Orthodox, lest, while you embrace the impious opinions of Severus, Eutyches and Dioscorus, you be condemned to eternal fire," and at the same time seizing the Emperor's cloak: "This garment, he said, will by no means follow you after death, O Emperor; but only piety and the habit of virtues will accompany you. Let the Church go free, which Christ redeemed with his own blood. You are unlearned, and ignorant of reasoning, nor do you perfectly understand any decree of the Church, you merely terrify the foolish with impostures and scurrilous calumnies. Let it suffice you for dignity that you are emperor: do not harass the Bishops of the Church." At these words the Emperor, suffused with shame, was silent. But that Bishop, being very poor, did not even wish to accept an obol from the Emperor, so free was he, and having regard only for faith in God and piety; thus Zonaras relates it, book III of the Annals. Leontius, Bishop of Tripolis in Lydia, by nation a Mysian, was of noble spirit toward all, and of free speech. At a certain time, when a Council was convened, and Eusebia, the wife of Constantius, lifted up in pride, was adored by the Bishops, he alone spurned this adulation and remained at home. But she, irritated and inflamed in spirit, sends to him to remonstrate, and also allures the man with promises; that she would build him a very great church, and would provide money in abundance, if he would come to her. To whom he replied in this manner: "If you wish to carry out any of these things, Empress, know that you will do it not so much for me as for your own soul; but if you wish me to come to you, with the reverence due to Bishops preserved, so that I may enter; but you immediately descend from that lofty throne, and reverently come to meet me, and place your head under my hands, to receive a blessing; and then I will sit, you will stand modestly, when I shall have given the sign. If these conditions, I say, please you, I will come to you; but if otherwise, you will not give so much, you will not be able to do so much, that we would neglect the honor due to Bishops and violate the divine institution of the priesthood." When these things were reported, the woman's anger blazed up, considering Leontius's response unbearable, and being vehemently moved, and complaining much, and threatening much with womanly bile and light disposition, she exposes the matter to her husband, and urges him to exact punishment from him. But he rather praises Leontius's noble spirit: and with his anger appeased, he sends his wife away to the women's quarters. Thus Suidas relates it in History, in Leontius, page 526.
16:26
26. Depart from the tabernacles of these wicked men, and touch not the things that belong to them, lest you be involved in their sins (that is, in the punishments of their sins), — whence in Hebrew it is: Lest we be consumed in their sins. See how much God wishes the company of sinners to be avoided, and how much sin is harmful and contagious.
16:27
27. Dathan and Abiron went out and stood in the entrance of their tents, with their wives and children, and all the multitude,—namely, of servants and handmaids, and their little ones. For these little ones are properly signified by the Hebrew taph, which however the Septuagint, as is customary, translate as household goods.
16:28
28. In this you shall know, that the Lord hath sent me, to do all things,—which namely, in your leading out from Egypt, and throughout all my leadership, and especially concerning the election of Aaron and his sons to the priesthood, I have done.
16:29
29. A plague by which others are wont to be visited,—which God is accustomed to inflict upon the Jews, namely pestilence, the sword, famine, etc.
16:30
30. But if the Lord shall make a new thing (in Hebrew, if He shall create a creature, that is a new plague), so that opening the earth its mouth,—its chasm: for here it is called mouth metaphorically. Ridiculously therefore and foolishly do the Hebrews from this place fabricate that the earth properly has a hidden mouth, and that it was created by God on the seventh day of the world, namely on the Sabbath at sunset: for on the Sabbath God rested from all His work, as Scripture teaches, Gen. 2. Let it swallow them up, and all things that pertain to them, etc., you shall know that they have blasphemed the Lord.—For they have calumniated the work of God, namely the priesthood of Aaron, and attributed it not to God, but to Moses, and to his unjust and iniquitous favor; but this is to blaspheme: for this was a great injury and affront to God. For blasphemy is when the work of God is attributed to the devil, or to man, as is evident from Matt. 12:31. Thus Abulensis.
16:31
Except here the sons of Core, of whom it is said in chapter 26, verse 10: "And a great miracle came to pass, so that when Core perished, his sons did not perish," because namely these sons of Core did not consent to their father's rebellion; wherefore by a miracle God brought it about that Core with his tent being swallowed up, his sons were not swallowed up, but hung suspended in the air, until the earth swallowing up the tent of Core, joined itself together again beneath their feet, and closed the chasm. Whence in chapter 26, verse 58, the family of Core, as if surviving, is numbered among the Levites: and these sons of Core were afterwards held to be holy among the Levites, and composed or chanted many psalms, which are still inscribed with their name, namely to the sons of Core, as is evident from Psalm 41, 43, 84, 86, and 1 Paral. chapter 26, verse 1. Substance.—In Hebrew rekhush, which signifies any kind of wealth: whence from the Hebrew rekhush, Vatablus derives the French richesses.
31 and 32. Immediately therefore as he ceased speaking, the earth was split asunder beneath their feet, and opening its mouth swallowed them up, with their tents, and all their substance.—Note: At the time when 250 princes, who were associates of Core in this sedition, offered incense in the tabernacle, and were there struck by fire from God, at that same time Dathan, Abiron, Hon and Core, the leaders of the rebellion, unwilling to go to Moses and the tabernacle, were swallowed up by the earth in their own homes with their tents and their whole family. For that Core did not perish by fire with the 250 in the tabernacle, but remained in his own home, and was there swallowed up by the earth, is evident from this verse and verse 27, in the Hebrew, where it is expressly said that Core with his substance was swallowed up by the earth: the same is gathered from verse 24, where Moses commands the people to depart from the tent of Core, because namely he himself was about to be swallowed up by the earth; the same is expressly stated in chapter 26, verse 10.
16:33
33. And they went down alive into hell — Properly said; for the Bishop of Avila wrongly interprets hell as the sepulchre. Consider what a cry and lamentation there was of those descending, as they were swallowed up, by which the whole people was struck with fear and fled from them, as is said in verse 34. From this it is sufficiently clear that they were damned eternally and thrust down into hell; for that seems to be clearly stated here. It is added that these men, caught in the very act of transgression, were suddenly swallowed up by the wrath of God: whence they do not appear to have had the spirit or time for repenting. Yet these reasons do not altogether conclude: for by hell could be understood Purgatory, and the Limbo of the Fathers. For they could have been moved to compunction, repented and come to their senses in the very descent through such a calamity, as the Bishop of Avila says: this was possible; but it is scarcely probable that it happened thus. Whence Epiphanius, Jerome, Bede, and from them Bellarmine, in book IV On the Soul of Christ, chapter 10, hold that they descended into hell as the damned. See here how rebels and murmurers are punished: for, as St. Ambrose says, epistle 82: "The earth roaring in the midst of the people is split asunder, the abyss opens its bosom in the depths, the guilty are snatched away, and thus they are banished from all the elements of this world, so that they contaminate neither the air by breathing, nor heaven by sight, nor the sea by touch, nor the earth by burial." You will ask, whether these descending went down alive into hell? Some assert it, and it is probable: for the words of Scripture here seem to bear this out. Yet it is more probable that the contrary is true, namely that they did not go down alive into hell, but began to go down alive, so that "they went down alive" signifies an action begun, not completed. For as the earth devoured them and immediately closed upon them, they died on the way, and their bodies remained there, while their souls descended into hell. The reason is, because the universal law of death was enacted upon all men: for, as it is said in Hebrews 9:27, "it is appointed unto men once to die," from which law no one is to be exempted, unless something else compels it. Again, the law of resurrection is established for all mortals: therefore these also will rise at some time; therefore they died, not lived: otherwise indeed their bodies would now be immortal in hell, nor would they rise on the day of judgment. Thirdly, Moses signifies the same thing, when he says in verse 29: "If they die the common death of men," that is, These will perish not by the common death, but by a new and unaccustomed one; and soon after: "But if the Lord do a new thing, that the earth opening her mouth swallow them up, and all things that belong to them, and they go down alive into hell, you shall know that they have blasphemed the Lord." For the people could not know that they were going down alive, that is, arriving in hell: but it was enough for this to see the earth gaping open and swallowing them, so that they would begin to go down alive toward hell: for thus it appeared to all, and all seeing them believed and said that they had gone down alive into hell. For Scripture speaks in the manner of common men. Thus the Bishop of Avila, Lyra, Hugh, Dionysius. The Antichrist will be punished with a similar death, of whom these rebels were the forerunners and type. For of him and his false prophet it is said in Revelation 19:20: "These two were cast alive into the pool of fire." On which see there Francis Ribera. Covered with earth. — For the earth, having absorbed them, soon closed upon itself and its mouth or chasm again.
16:35
35. And fire going out from the Lord destroyed two hundred and fifty men, that offered incense. — These 250 men came with their censers to the Sanctuary, which Core, Dathan, Abiron and Hon did not wish to enter, and when they took coals from the altar of holocausts, upon which they would place the incense, which having entered the Holy Place they would place and burn upon the altar of incense, immediately before they themselves entered the Holy Place, fire sent by God from the altar of holocausts leaped upon them and consumed them. Whence what is said here: "Who offered incense," understand, who wished to offer and attempted (a similar phrase was in verse 33): for they had not yet offered, indeed they had not yet entered the Holy Place, God not willing it, lest they contaminate it with their guilt and punishment so infamous. Now at the same time that these 250 were struck by fire in the tabernacle of the Lord, Core, Dathan, Abiron and Hon in their own homes with their tabernacles were swallowed up by the earth, as I said in verse 31. See how here those are punished who handle sacred things and arrogate to themselves the priesthood, when they have not been called to it by God, nor chosen, as is said in verse 40.
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37. Let him take the censers that lie in the fire, — in the place of the fire, where the 250 princes were burned. 37 and 38. Because they are sanctified in the deaths of sinners, — that is to say: These censers shall be kept as a monument of the crime and vengeance, because they themselves were offered to God by sacred fire, and the incense which these 250 princes placed upon them, so that they might burn it to God upon the altar of incense, although they were prevented by death before burning it: they were offered, I say, to God "in the deaths of sinners," that is, at that time when God punished these 250 men sinning and rebelling with death, breathing fire upon them. These censers therefore were sanctified as it were. First, by contact with sacred fire, and the incense which the 250 princes placed upon them: for this is what is added here: "Because incense was offered in them to the Lord." Second, they were sanctified by the holy justice and vengeance which God exercised upon the princes abusing them, and this is signified by "in the deaths of sinners." Third, they were sanctified, that is, they were commanded to be offered to the tabernacle, and there to be kept for a holy and perpetual memorial of this vengeance: whence from the Hebrew Vatablus translated, that these censers or fire-pans be for sinners for their souls, namely that they be kept as a monument of sinners, who through them lost their soul, that is, their life.
16:41
41. And the whole multitude of the children of Israel murmured the next day against Moses and Aaron, saying: You have killed the people of the Lord, — namely a part of the people, to wit 250 men and Core, Dathan, Abiron and Hon, with their families.
16:42
42 and 43. And when sedition arose, etc., Moses and Aaron fled to the tabernacle. — For this is a safe asylum in every persecution: and here is a great fruit of persecution, that it compels us to go to God. Whence Jacob the hermit, when a demon threatened him and said: "I will bring such infamy upon you that no one will wish to look upon you," answered: "I will give you thanks, for unwillingly you will benefit my enemy, so that you will cause me to dwell more in the remembrance of God. For the more leisure I have, the more I am occupied in perpetual contemplation of divine beauty." Thus Theodoret in the Philotheos, chapter 21.
16:45
45. Depart from the midst of this multitude, — that is to say: You, O Moses and Aaron, flee outside the camp, so that I may destroy all the camps of the murmurers round about. And when they lay upon the earth — Moses and Aaron supplicating for the people; whence it follows: "Moses said to Aaron: Take the censer, etc., put incense, etc., that you may pray for them." Moses said this as a Prophet, inspired by God, by the will of God: for otherwise it was only permitted to burn incense upon the altar of incense, not outside it, among the people and the bodies of the slain, as Aaron did here, God dispensing it.
16:46
46. Now the wrath has gone forth from the Lord, and the plague has raged. — And it signifies, that is: for the wrath gone forth from the Lord was nothing other than the plague raging; this was a plague of fire, which burned and consumed from the people 14 thousand and 700, as is evident from verse 49. Whether the bodies of these were completely consumed by fire and reduced to ashes, as Abulensis wishes, or whether they were merely burned, is not clear: for neither is expressed here. See how murmuring is here again punished by fire.
16:50
50. Destruction, — the plague of fire and burning already mentioned.
Machine translation from the Latin, not reviewed.
16:1
accomplices (Num. 16:1). The rebels immediately organized a worship different from that prescribed by Moses, probably with the intention of restoring practices that predated the reform. …
… The divine punishment was terrible: D. and Abiram were swallowed up by the earth with their families: Num. 16:1, 12, 24-27; cf. 26:9; Deut. 11:6; Ps. 105 (Heb. 106):17; Ecclus. 45:18 ff.
Eliab (Heb. "Il My God Is Father")
2. Son of Phallu of the tribe of Reuben, and father of Dathan and Abiram, leaders of the expedition against the authority of Moses (Num. 16:1).
16:5
… The prerogative of the priests was "to draw near to Yahweh" (Ex. 19:22); God calls them "those who draw near to me" (qērōbhaj: Lev. 10:3; qērōbhim: Ex. 42:13); God has chosen them to bring them near to himself (Num. 16:5; Ex. 44:13) and to them he entrusts the Levites "given to Yahweh, that they may do the work of the tabernacle of meeting" (Num. 18:6). It was therefore a most grave crime to arrogate …
16:7
Already in the Mosaic Tabernacle there was a special altar (v.) of perfumes, on which morning and evening the priest burned a mixture of aromatic substances, namely storax, onycha, galbanum and incense (Ex. 30, 34). This mixture, called thymiana (ibid. 30, 9; Num. 16, 7, 47), was reserved for cultic use under penalty of death (Ex. 30, 38).
16:25
… In the ideological struggle God intervened directly in favor of Moses, causing the earth to open and swallow the rebels (Num. 16:25-34). The episode remained famous in Jewish tradition (besides the detailed account of Num. 16:1-50, cf. Ps. 105:17; Deut. 11:6; Ecclus. 45:22; Wis. 18:20-25; Jude 11).
16:29
… "revelation" (ἀποκάλυψις: I Cor. 1:7; II Thess. 1:7; I Pt. 1:7, 13; 4:13). It is also called "visitation" (ἐπισκοπή: Lk. 19:44; cf. 1:68, 78; 7:16; I Pt. 2:12 [cf. 5:6]) according to the prophetic expression (pēquddāh: Is. 10:3; Hos. 9:7; Num. 16:29 is "the death that is the lot of all").
16:30
… This interpretation is confirmed by Gen. 37, 35; Num. 16, 30; Deut. 32, 22; Iob. 10, 21-22; Ps. 85, 13; Prov. 15, 24;
… and identity with the Babylonian expressions, and because such a sense is often formally excluded by the text itself. Gen. 37, 35: "I will go down mourning to my son into šē'ōl," says Jacob, certain that Joseph has been devoured by a wild beast! Num. 16, 30: the earth opens and swallows the guilty who "descend alive into šē'ōl; cf. Judic. 2, 10. David, Omri, Manasseh "were gathered to their fathers," but were not buried in the family …
… Like death, the f. is connected with sin. Already in Num. 16:30-33 it is associated with the idea of divine punishment: there the rebels of Korah "go down alive"; in Ps. 54:24 it is the "pit of perdition" into which God "brings down" the perverse. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.