circumactus fuit, hinc vagatus, conversus est | the son of Levi, won over both Dathan and hine illinc. Unde hic locus sic vertendus Abiram, the sons of Eliab, and also On, the erit et ne circumagamini, convertamini, aut son of Peleth, sons of Reuben. vagemini post; i. e., sequendo cor vestrum et oculos vestros; i. e., ne indulgeatis animis vestris, ne effrenatis cordis vestris desideriis affectuumque libidine abripiamini. Bene LXX, καὶ οὐ διαστραφήσεσθε ὀπίσω τῶν διαvolov vμ@v. Et Onkelos: nec erretis post cogitationem cordis vestri. Ver. 41. Au. Ver.-I am the LORD your God. CHAP. XVI. 1. Dr. A. Clarke.-The word men is not in the original; and the verb p" vaiyikkach, and he took, is not in the plural but the singular, hence it cannot be applied to the act of all these chiefs. In every part of the scripture where this rebellion is referred to it is attributed to Korah (see chap. xxvi. 3, and Jude, ver. 11), therefore the verb here belongs to him, and the whole verse should be translated thus: Now Korah, son of Yitsar, son of Kohath, son of Levi, HE TOOK [so Pool, Patrick] even Dathan and Abiram, the sons of Eliab, and On, son of Peleth, SON OF REUBEN; and they rose up, &c. This makes a very regular and consistent וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן־פֶלֶת -ilk יקח Father Houbigant, who translates בְּנֵי רְאוּבֵן : καὶ ἐλάληση Κορὲ υἱὸς Ἰσαὰρ υἱοῦ Κααθ vioû Aevì, kaì ▲aðàv kaì ’Aßeipòv vioì 'Eλiàß, καὶ "Αυν υἱὸς Φαλεθ υἱοῦ Ρουβήν. sense, and spares all the learned labour of kach, by rebellionem fecerunt, they rebelled, which scarcely any rule of criticism can ever justify. Instead of 2, beney Au. Ver. 1 Now Korah, the son of Iz- Reuben, sons of Reuben, some MSS. have har, the son of Kohath, the son of Levi,, ben, soN, in the singular; this reading, and Dathan and Abiram, the sons of Eliab, supported by the Septuagint and the Samaand On, the son of Peleth, sons of Reuben, took men: ritan text, I have followed in the above translation. But as Eliab and Peleth were both Reubenites, the common reading, sons, may be safely followed. Ken.-Now Korah, the son of Izhar, &c., took. Our English version adds men. But so material a word cannot be understood; Rosen., Et sumsit Corachus. and indeed, the whole turn of the verse calls Sed quid sumsit? Id ad hunc locum supfor a different construction. A short at- plere, mire sese exercuerunt interpretes. tention to the history, and a few critical Alii subaudiunt: socios sceleris; alii exremarks, will clear up the difficulties attend- plicant: sumsit, tulit se ipsum ad unam ing this verse at present. Korah was cer- partem castrorum, ut surgeret et discederet tainly at the head of this rebellion; see a Mose, h. e., divisus est a toto coetu Israel, verses 5, 12, 16, 22, 40, 49; xxvii. 4, &c. quia seditionem excitare parabat. Ita Syrus It is also certain, that the verb, which is et Onkelos, cum quibus consentit Arabs singular and begins the verse, signifies to Erpenii. Sed in prima conjugatione take (or take in) in the sense of alluring, nusquam habet significationem reciprocam, winning, or gaining by persuasion: see Prov. ut taceam modum loquendi plane inusitatum. vi. 25 and xi. 30. The beginning of the Hubigantius derivavit a quod verse therefore should be: Now Korah won verbum Syris denotare ait rixatus est; tunc over both Dathan and Abiram. One thing, autem ex excidere debet dagesch. Nec which has kept this sense of the passage out certa est illa verbi Syriaci significatio. of sight, has been the conjunction (and) Dathius (quocum consentit Michaelis) before Dathan; which (agreeably to Bp. Patrick) is here rendered both as it is rendered now, in Num. ix. 14; Neh. i. 6, &c.; Ps. lxxvi. 6. Note also, that Eliab being a Reubenite (Deut. xi. 6) as well as Peleth; the latter word sons is here rightly plural, rendum, ab eadem radice et h. 1. derivari because it refers to these two. And the credibile est. Nec dubitamus nostram facere whole verse may be rendered thus. Now interpretationem R. Moseh Ben-Nachmanis Korah, the son of Izhar, the son of Kohath, (Ramban, ), qui monuit, hic con hic obvium maluit referre ad , quod ex Syrorum quadrilitero, murmuravit, strepuit, explicat. Verum quum ceteris omnibus, quibus in V. T. occurrit locis, sane quam plurimis, ad verbum sit refe silium capere, instituere significare, ut 2 Sam. ut i sint qui vocari solebant ad taberxviii. 18, Absalom insti- naculum conventus. Recte Vulgatus: qui tuerat statuam sibi dum viveret erigere. Quo tempore concilii vocabantur. LXX, σύγ ipso modo Arabes suo i. q., Hebr. 1, KλnToι Bovλns. Michaelis: Beysitzer der cepit utuntur. Hoc vero Numerorum loco Rathsversammlung. esse prima vs. 1 verba cum vs. secundi initio conjungenda, hoc modo: Ver. 3. Abiram, et insurrexerunt rel. Nec obstare קדשִׁים וגו' συνέστησαν ἐπὶ Μωυσῆν καὶ ̓Ααρών, καὶ ἐχέτω ὑμῖν ὅτι πᾶσα ἡ συναγωγὴ p. 713, b.), verbum autem quod sequitur, Távres äɣioi, K.T.λ. , recte in plurali poni. Cum hac Nach- Au. Ver.-3 And they gathered themmanis fil. interpretatione consentit Saadias, selves together against Moses and against vertit: et aggressus est. Ceterum Aaron, and said unto them, Ye take too much upon you [Heb., It is much for you], seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? qui Ye take too much upon you. So Pool, Ged., Booth. Bp. Patrick. Ye take too much upon you.] In the Hebrew the words are rab lachem, "it is sufficient for you:" that is, you have domineered long enough; resign your places to others: for all of us, nay, every man in Israel, is as good as you. Rosen., Multum est vobis. Alii (Arabs Erp.) vertunt: satis sit vobis, sufficiat vobis (ut Gen. xlv. 28; Deut. i. 6), quod vos soli hactenus sacerdotii dignitatem usurpastis, imperium in totum populum tenuistis; date et aliis locum, qui æque atque vos illa præstare possunt. Alii: multum est vobis quod vos soli adscribitis Au. Ver.-2 And they rose up before vobis et usurpastis honorem sacerdotii, Moses, with certain of the children of Israel, nimium vobis arrogatis: qui sensus aptistwo hundred and fifty princes of the as-simus videtur ob id quod sequitur: quum sembly, famous in the congregation, men of tamen nos omnes sancti simus Deique populus, comitia senatorum, ut i. 16; de his legatis vid. Lev. viii. 3. Et hodie Judæi comitia et nos igitur idem jus habemus quod vos (cf. et vs. 10). In hunc sensum Saadias: quanta est æstimatio, arrogantia vestra quoad principatum! Jarchi: multum et plus, quam satis est, dignitatis sumsistis vobis. Ver. 5. . יום המועד vocant בּקֶר וְיָדַע יְהוָה אֶת־אֲשֶׁר־לָוֹ וְאֶת־ Alii intelligunt convocatos ad hanc conspirationem, coll. vs. 11, ubi , conjurati dicuntur. Sed priorem interpretationem commendat usus loquendi. Minus probandi, quibus h. 1. est taber בּוֹ יַקְרִיב אֵלָיו : καὶ ἐλάλησε πρὸς Κορὲ καὶ πρὸς πᾶσαν αὐτοῦ naculum sacrum, quia ad id conveniebatur, τὴν συναγωγὴν, λέγων. ἐπέσκεπται καὶ ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ καὶ τοὺς ἁγίους, καὶ προσηγάγετο πρὸς ἑαυτόν. καὶ οὓς ἐξελέξατο ἑαυτῷ, προσηγάγετο πρὸς ἑαυτόν. Au. Ver.-5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. Bp. Patrick.-Even to morrow the Lord will shew, &c.] In the Hebrew the words "to-morrow (or, in the morning) and the Lord will show," &c. That is, stay but till to-morrow, and it shall appear, without any further delay, whether you or we be in the right. are Ged., Booth.-To-morrow Jehovah will show who is his, and who is holy, and who ought to approach him; for himself will choose who shall approach him. , אֶת־אֲשֶׁר־לוֹ Rosen.-6, Mane, sc. crastinæ diei, cf. vs. 7 et 16. Matutinum tempus exspectate et declarabit, etc. LXX, ἐπέσκεπται. Ρro retulerunt, inquiret, quod verbum et alias, ut Lev. xiii. 36; Ez. xxxiv. 11; Ps. xxvii. 4, TOкÉTTOV reddunt. Eum qui sit ei, i. e., eum qui probatus sit ipsi. Et quemnam sibi sacrum ad sacerdotis munere fungendum; cf. Ex. xxviii. 36., Et quem proprius sibi adesse velit; ita describi solent sacerdotes veluti Quem autem elegerit, eum ad se accedere jubebit, i. e., eum sacerdotio fungi jubebit, is ab eo sacerdos constitutus esse intelligetur. Ver. 7. Au. Ver.-7 And put fire therein, and put incense in them before the LORD to morrow and it shall be that the man whom the LORD doth choose, he shall be holy ye take too much upon you, ye sons of Levi. Ye take too much upon you. unto you, that the God of Israel hath sepa rated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them? To do the service. See notes on iv. 23. Bp. Horsley. Rather, "to perform their The Levites ministered not unto service." the congregation, but for them. The service of the tabernacle was a service incumbent upon the whole congregation of the Israelites, which the Levites, by the special appointment of God, were to perform for their brethren. In this duty they were the deputies or proxies of the whole people. Rosen., Ut ministraretis eis sive ei, sc. populo, i. e., ut ejus loco suppellectilia sacra curetis. Cf. iii. 8. Bp. Patrick.-Ye take too much upon you.]| K.T.λ. It is the same phrase which we had before, ver. 3, rablachem you are high enough already; let the station wherein you are suffice you, and aspire not after greater dignity. The following words justify this interpretation. · οὐκ ἐπιθύμημα οὐδενὸς αὐτῶν εἴληφα, Au. Ver.-15 And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them. One ass. So Heb. and most commentators. Houb.-One gift or desirable thing[LXX, καὶ ἔστησαν παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου Μωυσῆς καὶ ̓Ααρών. Au. Ver.-18 And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron. With Moses and Aaron. So most commentators. Houbigant and Horsley follow the Sam., LXX, and one MS., which omit the before "And Moses and Aaron stood at the . משה The present Heb. and Sam. texts have to Moses, but Sept. more properly, pos door," &c. Μωυσῆν καὶ ̓Ααρών. So Syr. and Saadias : 18, &c. Tabernacle of the congregation. words were addressed to both.-Geddes. and it is clear from the context, that the See notes on Exod. xxvii. 21. Ver. 19. Au. Ver.-19 And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation. All the congregation. Ver. 50. Au. Ver.-50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed. And the plague was stayed. Bp. Patrick.-Rather, "for the plague was stayed;" and so, having done his business, he returned to the tabernacle. Ged., Booth. And when the plague was stopped, Aaron returned to Moses, &c. CHAP. XVII. 1, 25. Au. Ver.-And. Bp. Patrick. The LXX translate it, "Korah gathered all his congregation," i. e., all the men of his faction. But the Hebrew words import that he gathered all the congregation of Israel, at least all the great men; who are sometimes called by the name of all the congregation (ch. xiv. 1), whom he got together, that they might be witnesses, at least, of the issue of this trial; thoughien deb ein base conn their coming together with Korah and his company, rather than with Moses and Aaron, is too plain an indication that they were inclined, if not to throw off, yet to doubt of their authority. Heb., 19; Au. Ver. 4. καὶ θήσεις αὐτὰς ἐν τῇ σκηνῇ τοῦ μαρτυρίου, κατέναντι τοῦ μαρτυρίου, ἐν οἷς γνωσθησομαί σοι ἐκεῖ. Au. Fer.-4 And thou shalt lay them up in the tabernacle of the congregation before Tabernacle of the congregation. See notes the testimony, where I will meet with you. on Exod. xxvii. 21. Testimony. See notes on Exod. xvi. 34. Where I will meet with you. So the Heb. Ged., Booth.-Where I am wont to meet with [Ged., manifest myself to] thee [Sam., LXX, Vulg., Arab., and four MSS.]. Bp. Patrick. Where I will meet with you.] There he promised to meet with Moses, Was budded. Bp. Patrick. In some places of the rod, I suppose, there was an appearance of buds coming forth; in others, the buds were fully thrust out. The Jews interpret these words: "brought forth leaves;" for the next words speak of its budding. And yielded almonds. Exod. xxv. 22, by whom he communicated for the house of Levi was budded, and his mind unto the people. For he neither brought forth buds, and bloomed blossoms, met with them, nor with Aaron, there, any and yielded almonds. other way but by Moses. And therefore the Vulgar Latin here translates it, minding the sense rather than the words, "Where I will speak to them." And so the LXX, "By which I will be made known to thee there." And indeed meeting with them here, is nothing but declaring, or making known his mind to them all, by what was done there upon Aaron's rod. So it follows in the next verse. And for this reason the tabernacle of the Lord is called ohel moed, the "tabernacle of meeting;" not of men's meeting there (as is commonly supposed, by our translating it "the tabernacle of the congregation "), but of God's meeting there with men for so the Lord himself gives the reason of the name, both here and in Exod. xxix. 42; xxx. 36, where I have noted the same out of Mr. Mede. עֵדוּת De Rosen., Ante legem, i. e., ante arcam in qua leges asservantur. vid. Ex. xvi. 34. IN TEN, Ubi vos convenire soleo. Pro 4 Codd. hebrr., Cod. Sam., LXX, Vulgat., et Arabs habent 7. Quam lectionem Dathius præferendam Ged., Booth. And yielded ripe almonds. Rosen.-Et maturas reddiderat amygdalas. Notionem maturescendi verbum, quod propr. ablactavit significat, etiam obtinet Jes. xviii. 5. Heb. 28; Au. Ver. 13. ἕως εἰς τέλος ἀποθάνωμεν. Au. Ver.-13 Whosoever cometh any shall die: shall we be consumed with dying? thing near unto the tabernacle of the LORD Shall we be consumed with dying? Gesen., &c.-Shall we all die? So Ged., Booth. CHAP. XVIII. 1. ex illo loco. Attamen pluralis cum et vs. 43, . Au. Ver.-5 And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. And I will, &c. Ged., Booth. That I may, &c. Heb. 23; Au. Ver. 8. καὶ εἶπε κύριος πρὸς 'Ααρών, λέγων. σὺ καὶ οἱ υἱοί σου, καὶ ὁ οἶκος τοῦ πατρὸς σου λήψεσθε τὰς ἁμαρτίας τῶν ἁγίων, καὶ σὺ καὶ οἱ υἱοί σου λήψεσθε τὰς ἁμαρτίας τῆς ἱερατείας ὑμῶν. Au. Ver. 1 And the LORD said unto Aaron, Thou and thy sons and thy father's house with thee shall bear the iniquity of the sanctuary and thou and thy sons with thee shall bear the iniquity of your priest שְׁקְרים: : καὶ ἐγένετο τῇ ἐπαύριον, καὶ εἰσῆλθε Μωυσῆς καὶ ̓Ααρὼν ἐν τῇ σκηνῇ τοῦ μαρτυρίου. καὶ ἰδοὺ ἐβλάστησεν ἡ ῥάβδος Ααρὼν εἰς οἶκον Λευὶ, καὶ ἐξήνεγκε βλαστὸν, καὶ ἐξήνθησεν ἄνθη, καὶ ἐβλάστησε κάρυα. Au. Ver.-8 And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron Ged. Then. Shall bear the iniquity of. Ged.-Shall be responsible for every profanation of. Bp. Patrick. Shall bear the iniquity of your priesthood.] Suffer the punishment of it if they permitted any person who was not of the line of Aaron to perform any part of the priest's office; or if they themselves should minister in their uncleanness, or did |