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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The date of the history contained in this chapter is altogether uncertain. Probably these mutinies happened after their removal back again from Kadesh-barnea, when they were fixed (if I may so speak) for their wandering in the wilderness, and began to look upon that as their settlement. Presently after new laws given follows the story of a new rebellion, as if sin took occasion from the commandment to become more exceedingly sinful. Here is, I. A daring and dangerous rebellion raised against Moses and Aaron, by Korah, Dathan, and Abiram, ver. 1-15. 1. Korah and his accomplices contend for the priesthood against Aaron, ver. 3. Moses reasons with them, and appeals to God for a decision of the controversy, ver. 4-11. 2. Dathan and Abiram quarrel with Moses, and refuse to obey his summons, which greatly grieves him, ver. 12-15. II. A solemn appearance of the pretenders to the priesthood before God, according to order, and a public appearance of the glory of the Lord, which would have consumed the whole congregation if Moses and Aaron had not interceded, ver. 16-22. III. The deciding of the controversy, and the crushing of the rebellion, by the cutting off of the rebels. 1. Those in their tents were buried alive, ver. 23-34. 2. Those at the door of the tabernacle were consumed by fire (ver. 35), and their censers preserved for a memorial, ver. 37-40. IV. A new insurrection of the people, ver. 41-43. 1. God stayed in the insurrection by a plague, ver. 45. 2. Aaron stayed the plague by offering incense, ver. 46-50. The manner and method of recording this story plainly show the ferment to have been very great.
Adam Clarke: Commentary on the Bible - 1831
The rebellion of Korah and his company against Moses, Num 16:1-3. He directs them how to try, in the course of the next day, whom God had called to the priesthood, Num 16:4-11. Dathan and Abiram use the most seditious speeches, Num 16:12-14. Moses is wroth, Num 16:15; and orders Korah and his company to be ready on the morrow with their censers and incense, Num 16:16-18. Korah gathers his company together, Num 16:19. The glory of the Lord appears, and he threatens to consume them, Num 16:20, Num 16:21. Moses and Aaron intercede for them, Num 16:22. The people are commanded to leave the tents of the rebels, Num 16:23-26. They obey, and Korah and his company come out and stand before the door of their tents, Num 16:27. Moses in a solemn address puts the contention to issue, Num 16:28-30. As soon as he had done speaking, the earth clave and swallowed them, and all that appertained to them, Num 16:31-34; and the 250 men who offered incense are consumed by fire, Num 16:35. The Lord commands Eleazar to preserve the censers, because they were hallowed, Num 16:36-38. Eleazar makes of them a covering for the altar, Num 16:39, Num 16:40. The next day the people murmur anew, the glory of the Lord appears, and Moses and Aaron go to the tabernacle, Num 16:41-43. They are commanded to separate themselves from the congregation, Num 16:44, Num 16:45. Moses, perceiving that God had sent a plague among them, directs Aaron to hasten and make an atonement, Num 16:46. Aaron does so, and the plague is stayed, Num 16:47, Num 16:48. The number of those who died by the plague, 14,700 men, Num 16:49, Num 16:50.
Albert Barnes: Notes on the Bible - 1834
16:0: The date of this rebellion cannot be determined, but Num 16:13-14 probably point to a period not much later than that of the rebellion at Kadesh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 16:1, The rebellion of Korah, Dathan, and Abiram; Num 16:23, Moses separates the people from the rebels' tents; Num 16:31, The earth swallows up Korah, and a fire consumes others; Num 16:36, The censers are reserved to holy use; Num 16:41, Fourteen thousand and seven hundred are slain by a plague, for murmuring against Moses and Aaron; Num 16:46, Aaron by incense stays the plague.
Carl Friedrich Keil and Franz Delitzsch

Rebellion of Korah's Company - Numbers 16:1-40(17:1-5)
The sedition of Korah and his company, with the renewed sanction of the Aaronic priesthood on the part of God which it occasioned, is the only important occurrence recorded in connection with the thirty-seven years' wandering in the wilderness. The time and place are not recorded. The fact that the departure from Kadesh is not mentioned in Num 14, whilst, according to Deut 1:46, Israel remained there many days, is not sufficient to warrant the conclusion that it took place in Kadesh. The departure from Kadesh is not mentioned even after the rebellion of Korah; and yet we read, in Num 20:1, that the whole congregation came again into the desert of Zin to kadesh at the beginning of the fortieth year, and therefore must previously have gone away. All that can be laid down as probable is, that it occurred in one of the earliest of the thirty-seven years of punishment, though we have no firm ground even for this conjecture.
John Gill
INTRODUCTION TO NUMBERS 16
This chapter gives an account of a sedition of Korah and others against Moses and Aaron, Num 16:1, with whom Moses expostulates, and shows the unreasonableness of their clamour against Aaron, Num 16:5; sends for Dathan and Abiram, who were in the confederacy, but refused to come, which greatly angered Moses, Num 16:12; orders Korah and his company to appear before the Lord the next day, with Aaron, to have the controversy decided, Num 16:16; when all the congregation gathered together would have been, consumed had it not been for the intercession of Moses and Aaron, Num 16:19; and who, being separated from the rebels by the command of the Lord, some of the rebels were swallowed up in the earth, and others destroyed by fire from heaven, Num 16:23; and their censers were made a covering for the altar, as a memorial of their sin, Num 16:36; on which there was a new insurrection of the people, which brought a plague upon them, and destroyed 14,700 persons, and which was stopped at the intercession of Aaron, Num 16:41.
16:116:1: Եւ խօսեցա՛ւ Կորխ՝ որդի Սահառայ որդւո՛յ Կահաթու որդւոյ Ղեւեայ. եւ Դաթան եւ Աբիրոն որդիք Եղիաբայ որդւոյ Ռուբինի, եւ Աւնան որդի Փաղեթայ որդւոյ Ռուբինի.
1 Խօսեցին Ղեւիի որդի Կահաթի, սրա որդի Իսահառի որդի Կորխը, Ռուբէնի որդի Եղիաբի որդիներ Դաթանն ու Աբիրոնը, Ռուբէնի որդի Փաղէթի որդի Օնանը, եւ իրար հետ պայմանաւորուելով՝
16 Ղեւիի որդիին Կահաթին որդիին Իսահառին որդին Կորխ եւ Ռուբէնի որդիներէն Եղիաբին որդիները՝ Դաթան ու Աբիրոն եւ Փաղեթի որդին Օն ելան*
Եւ [242]խօսեցաւ Կորխ` որդի Իսահառայ որդւոյ Կահաթու որդւոյ Ղեւեայ, եւ Դաթան եւ Աբիրոն որդիք Եղիաբայ [243]որդւոյ Ռուբենի, եւ Աւնան որդի Փաղեթայ որդւոյ`` Ռուբենի:

16:1: Եւ խօսեցա՛ւ Կորխ՝ որդի Սահառայ որդւո՛յ Կահաթու որդւոյ Ղեւեայ. եւ Դաթան եւ Աբիրոն որդիք Եղիաբայ որդւոյ Ռուբինի, եւ Աւնան որդի Փաղեթայ որդւոյ Ռուբինի.
1 Խօսեցին Ղեւիի որդի Կահաթի, սրա որդի Իսահառի որդի Կորխը, Ռուբէնի որդի Եղիաբի որդիներ Դաթանն ու Աբիրոնը, Ռուբէնի որդի Փաղէթի որդի Օնանը, եւ իրար հետ պայմանաւորուելով՝
16 Ղեւիի որդիին Կահաթին որդիին Իսահառին որդին Կորխ եւ Ռուբէնի որդիներէն Եղիաբին որդիները՝ Դաթան ու Աբիրոն եւ Փաղեթի որդին Օն ելան*
zohrab-1805▾ eastern-1994▾ western am▾
16:11: Корей, сын Ицгара, сын Каафов, сын Левиин, и Дафан и Авирон, сыны Елиава, и Авнан, сын Фалефа, сыны Рувимовы,
16:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak Κορε κορε Kore υἱὸς υιος son Ισσααρ ισσααρ son Κααθ κααθ son Λευι λευι Leuΐ; Lei καὶ και and; even Δαθαν δαθαν and; even Αβιρων αβιρων son Ελιαβ ελιαβ and; even Αυν αυν son Φαλεθ φαλεθ son Ρουβην ρουβην Reuben
16:1 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take קֹ֔רַח qˈōraḥ קֹרַח Korah בֶּן־ ben- בֵּן son יִצְהָ֥ר yiṣhˌār יִצְהָר Izhar בֶּן־ ben- בֵּן son קְהָ֖ת qᵊhˌāṯ קְהָת Kohath בֶּן־ ben- בֵּן son לֵוִ֑י lēwˈî לֵוִי Levi וְ wᵊ וְ and דָתָ֨ן ḏāṯˌān דָּתָן Dathan וַ wa וְ and אֲבִירָ֜ם ʔᵃvîrˈām אֲבִירָם Abiram בְּנֵ֧י bᵊnˈê בֵּן son אֱלִיאָ֛ב ʔᵉlîʔˈāv אֱלִיאָב Eliab וְ wᵊ וְ and אֹ֥ון ʔˌôn אֹון On בֶּן־ ben- בֵּן son פֶּ֖לֶת pˌeleṯ פֶּלֶת Peleth בְּנֵ֥י bᵊnˌê בֵּן son רְאוּבֵֽן׃ rᵊʔûvˈēn רְאוּבֵן Reuben
16:1. ecce autem Core filius Isaar filii Caath filii Levi et Dathan atque Abiram filii Heliab Hon quoque filius Pheleth de filiis RubenAnd 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,
1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took :
16:1. Then, behold, Korah the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and also On the son of Peleth, of the sons of Ruben,
16:1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took [men]:
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took:

1: Корей, сын Ицгара, сын Каафов, сын Левиин, и Дафан и Авирон, сыны Елиава, и Авнан, сын Фалефа, сыны Рувимовы,
16:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Κορε κορε Kore
υἱὸς υιος son
Ισσααρ ισσααρ son
Κααθ κααθ son
Λευι λευι Leuΐ; Lei
καὶ και and; even
Δαθαν δαθαν and; even
Αβιρων αβιρων son
Ελιαβ ελιαβ and; even
Αυν αυν son
Φαλεθ φαλεθ son
Ρουβην ρουβην Reuben
16:1
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
קֹ֔רַח qˈōraḥ קֹרַח Korah
בֶּן־ ben- בֵּן son
יִצְהָ֥ר yiṣhˌār יִצְהָר Izhar
בֶּן־ ben- בֵּן son
קְהָ֖ת qᵊhˌāṯ קְהָת Kohath
בֶּן־ ben- בֵּן son
לֵוִ֑י lēwˈî לֵוִי Levi
וְ wᵊ וְ and
דָתָ֨ן ḏāṯˌān דָּתָן Dathan
וַ wa וְ and
אֲבִירָ֜ם ʔᵃvîrˈām אֲבִירָם Abiram
בְּנֵ֧י bᵊnˈê בֵּן son
אֱלִיאָ֛ב ʔᵉlîʔˈāv אֱלִיאָב Eliab
וְ wᵊ וְ and
אֹ֥ון ʔˌôn אֹון On
בֶּן־ ben- בֵּן son
פֶּ֖לֶת pˌeleṯ פֶּלֶת Peleth
בְּנֵ֥י bᵊnˌê בֵּן son
רְאוּבֵֽן׃ rᵊʔûvˈēn רְאוּבֵן Reuben
16:1. ecce autem Core filius Isaar filii Caath filii Levi et Dathan atque Abiram filii Heliab Hon quoque filius Pheleth de filiis Ruben
And 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,
16:1. Then, behold, Korah the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and also On the son of Peleth, of the sons of Ruben,
16:1. Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took [men]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Страх от рассказов соглядатаев земли Ханаанской, неудача самовольного вторжения в заповедные пределы, предстоящее скитание по только что пройденным пустыням произвели в народе общий упадок духа и вместе с тем крайнее недовольство своим положением. Влияние Моисея ослабело; с упадком этого влияния ослабла и дисциплина. Пользуясь таким состоянием народа, левит Корей со знатнейшими рувимлянами Дафаном, Авироном и Авнаном составили заговор с целью произвести коренное изменение в церковно-гражданском устройстве общины. Вскоре на сторону заговорщиков перешли еще 250: «именитых» людей. Заговор прикрывался высокой идеей святости всего народа. «Полно вам! — говорили заговорщики Моисею и Аарону. — Все общество свято, среди всех Господь! Зачем же вы ставите себя выше всех в народе Господнем?…» Опасность бунта была очевидна: это не было скоропреходящим возмущением людей, лишенных воды или пищи, — возмущением так же скоро прекращающимся, как и возникающим. На суд возбужденного народа были представлены основные принципы строя его социально-церковной жизни… В случае успеха задуманного заговорщиками предприятия, дезорганизованной еврейской массе могла угрожать серьезная опасность: часть евреев возвратилась бы, вероятно, в Египет, к котлам египетского мяса; часть затерялась бы в пустынях и часть ассимилировалась бы с туземными обитателями Ханаана.

Отсюда понятна та страшная кара, которая обрушилась на зачинщиков движения и которая должна была отрезвить их единомышленников.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Korah, Dathan, and Abiram.B. C. 1490.
1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: 2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: 3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? 4 And when Moses heard it, he fell upon his face: 5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will show 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. 6 This do; Take you censers, Korah, and all his company; 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. 8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi: 9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them? 10 And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also? 11 For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?
Here is, I. An account of the rebels, who and what they were, not, as formerly, the mixed multitude and the dregs of the people, who are therefore never named, but men of distinction and quality, that made a figure. Korah was the ring-leader: he formed and headed the faction; therefore it is called the gainsaying of Korah, Jude 11. He was cousin-german to Moses, they were brothers' children, yet the nearness of the relation could not restrain him from being insolent and rude to Moses. Think it not strange if a man's foes be those of his own house. With him joined Dathan and Abiram, chief men of the tribe of Reuben, the eldest son of Jacob. Probably Korah was disgusted both at the preferment of Aaron to the priesthood and the constituting of Elizaphan to the head of the Kohathites (ch. iii. 30); and perhaps the Reubenites were angry that the tribe of Judah had the first post of honour in the camp. On is mentioned (v. 1) as one of the heads of the faction, but never after in the whole story, either because, as some think, he repented and left them, or because he did not make himself so remarkable as Dathan and Abiram did. The Kohathites encamped on the same side of the tabernacle that the Reubenites did, which perhaps gave Korah an opportunity of drawing them in, whence the Jews say, Woe to the wicked man, and woe to his neighbour, who is in danger of being infected by him. And, these being themselves men of renown, they seduced into the conspiracy two hundred and fifty princes of the assembly (v. 2); probably they were first-born, or at least heads of families, who, before the elevation of Aaron, had themselves ministered in holy things. Note, The pride, ambition, and emulation, of great men, have always been the occasion of a great deal of mischief both in churches and states. God by his grace make great men humble, and so give peace in our time, O Lord! Famous men, and men of renown, as these are described to be, were the great sinners of the old world, Gen. vi. 4. The fame and renown which they had did not content them; they were high, but would be higher, and thus the famous men became infamous.
II. The rebels' remonstrance, v. 3. That which they quarrel with is the settlement of the priesthood upon Aaron and his family, which they think an honour too great for Moses to give and Aaron to accept, and so they are both charged with usurpation: You take too much upon you; or, "Let it suffice you to have domineered thus long, and now think of resigning your places to those who have as good a title to them and are as well able to manage them." 1. They proudly boast of the holiness of the congregation, and the presence of God in it. "They are holy, every one of them, and as fit to be employed in offering sacrifice as Aaron is, and as masters of families formerly were, and the Lord is among them, to direct and own them." Small reason they had to boast of the people's purity, or of God's favour, as the people had been so frequently and so lately polluted with sin, and were now under the marks of God's displeasure, which should have made them thankful for priests to mediate between them and God; but, instead of that, they envy them. 2. They unjustly charge Moses and Aaron with taking the honour they had to themselves, whereas it was evident, beyond contradiction, that they were called of God to it, Heb. v. 4. So that they would either have no priests at all, nor any government, none to preside either in civil or sacred things, none over the congregation, none above it, or they would not acquiesce in that constitution of the government which God had appointed. See here, (1.) What spirit levellers are of, and those that despise dominions, and resist the powers that God has set over them; they are proud, envious, ambitious, turbulent, wicked, and unreasonable men. (2.) What usage even the best and most useful men may expect, even from those they have been serviceable to. If those be represented as usurpers that have the best titles, and those as tyrants that govern best, let them recollect that Moses and Aaron were thus abused.
III. Moses's conduct when their remonstrance was published against him. How did he take it?
1. He fell on his face (v. 4), as before, ch. xiv. 5. Thus he showed how willing he would have been to yield to them, and how gladly he would have resigned his government, if it would have consisted with his duty to God and his fidelity to the trust reposed in him. Thus also he applied to God, by prayer, for direction what to say and to do upon this sad occasion. He would not speak to them till he had thus humbled and composed his own spirit (which could not but begin to be heated), and had received instruction from God. The heart of the wise in such a case studies to answer, and asks counsel at God's mouth.
2. He agrees to refer the case to God, and leave it to him to decide it, as one well assured of the goodness of his title, and yet well content to resign, if God thought fit, to gratify this discontented people with another nomination. An honest cause fears not a speedy trial; even to-morrow let it be brought on, v. 5-7. Let Korah and his partisans bring their censers, and offer incense before the Lord, and, if he testify his acceptance of them, well and good; Moses is now as willing that all the Lord's people should be priests, if God so pleased, as before that they should all be prophets, ch. xi. 29. But if God, upon an appeal to him, determine (as no doubt he would) for Aaron, they would find it highly dangerous to make the experiment: and therefore he puts it off till to-morrow, to try whether, when they had slept upon it, they would desist, and let fall their pretensions.
3. He argues the case fairly with them, to still the mutiny with fair reasoning, if possible, before the appeal came to God's tribunal, for then he knew it would end in the confusion of the complainants.
(1.) He calls them the sons of Levi, v. 7, and again v. 8. They were of his own tribe, nay, they were of God's tribe; it was therefore the worse in them thus to mutiny both against God and against him. It was not long since the sons of Levi had bravely appeared on God's side, in the matter of the golden calf, and got immortal honour by it; and shall those that were then the only innocents now be the leading criminals, and lose all the honour they had won? Could there be such chaff on God's floor? Levites, and yet rebels?
(2.) He retorts their charge upon themselves. They had unjustly charged Moses and Aaron with taking too much upon them, though they had done no more than what God put upon them; nay, says Moses, You take too much upon you, you sons of Levi. Note, Those that take upon them to control and contradict God's appointment take too much upon them. It is enough for us to submit; it is too much to prescribe.
(3.) He shows them the privilege they had as Levites, which was sufficient for them, they needed not to aspire to the honour of the priesthood, v. 9, 10. He reminds them how great the honour was to which they were preferred, as Levites. [1.] They were separated from the congregation of Israel, distinguished from them, dignified above them; instead of complaining that Aaron's family was advanced above theirs, they ought to have been thankful that their tribe was advanced above the rest of the tribes, though they had been in all respects upon the level with them. Note, It will help to keep us from envying those that are above us duly to consider how many there are below us. Instead of fretting that any are preferred before us in honour, power, estate, or interest, in gifts, graces, or usefulness, we have reason to bless God if we, who are less than the least, are not put among the very last. Many perhaps who deserve better are not preferred so well. [2.] They were separated to very great and valuable honours, First, To draw near to God, nearer than the common Israelites, though they also were a people near unto him; the nearer any are to God the greater is their honour. Secondly, To do the service of the tabernacle. It is honour enough to bear the vessels of the sanctuary, and to be employed in any part of the service of the tabernacle. God's service is not only perfect freedom, but high preferment. Thirdly, To stand before the congregation to minister unto them. Note, Those are truly great that serve the public, and it is the honour of God's ministers to be the church's ministers; nay, which adds to the dignity put upon them, [3.] It was the God of Israel himself that separated them. It was his act and deed to put them into their place, and therefore they ought not to have been discontented: and he it was likewise that put Aaron into his place, and therefore they ought not to have envied him.
(4.) He convicts them of the sin of undervaluing those privileges: Seemeth it a small thing unto you? As if he had said, "It ill becomes you of all men to grudge Aaron the priesthood, when at the same time that he was advanced to that honour you were designed for another honour dependent upon it, and shine with rays borrowed from him." Note, [1.] The privilege of drawing near to the God of Israel is not a small thing in itself, and therefore must not appear small to us. To those who neglect opportunities of drawing near to God, who are careless and formal in it, to whom it is a task and not a pleasure, we may properly put this question: "Seemeth it a small thing to you that God has made you a people near unto him?" [2.] Those who aspire after and usurp the honours forbidden them put a great contempt upon the honours allowed them. We have each of us as good a share of reputation as God sees fit for us, and sees us fit for, and much better than we deserve; and we ought to rest satisfied with it, and not, as these, exercise ourselves in things too high for us: Seek you the priesthood also? They would not own that they sought it, but Moses saw that they had this in their eye; the law had provided very well for those that served at the altar, and therefore they would put in for the office.
(5.) He interprets their mutiny to be a rebellion against God (v. 11); while they pretended to assert the holiness and liberty of the Israel of God, they really took up arms against the God of Israel: You are gathered together against the Lord. Note, Those that strive against God's ordinances and providences, whatever they pretend, and whether they are aware of it or no, do indeed strive with their Maker. Those resist the prince who resist those that are commissioned by him: for, alas! says Moses, What is Aaron, that you murmur against him? If murmurers and complainers would consider that the instruments they quarrel with are but instruments whom God employs, and that they are but what he makes them, and neither more nor less, better nor worse, they would not be so bold and free in their censures and reproaches as they are. Those that found the priesthood, as it was settled, a blessing, must give all the praise to God; but if any found it a burden they must not therefore quarrel with Aaron, who is but what he is made, and does but as he is bidden. Thus he interested God in the cause, and so might be sure of speeding well in his appeal.
Adam Clarke: Commentary on the Bible - 1831
16:1: Now Korah - took men - Had not these been the most brutish of men, could they have possibly so soon forgotten the signal displeasure of God manifested against them so lately for their rebellion. The word men is not in the original; and the verb ויקח 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 Num 26:3, and Jde 1:11), 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 even Dathan and Abiram, the sons of Eliab, and On, son of Peleth, Son Of Reuben; and they rose up, etc. This makes a very regular and consistent sense, and spares all the learned labor of Father Houbigant, who translates יקח yikkach, by rebellionem fecerunt, they rebelled, which scarcely any rule of criticism can ever justify. Instead of בני ראובן beney Reuben, Sons of Reuben, some MSS. have בן ben, Son, in the singular; this reading, supported by the Septuagint and the Samaritan text, I have followed in the above translation. But as Eliab and Peleth were both Reubenites, the common reading, Sons, may be safely followed.
Albert Barnes: Notes on the Bible - 1834
16:1: Amram and Izhar were brothers (compare Exo 6:18), and thus Korah, the "son," i. e. descendant of Izhar, was connected by distant cousinship with Moses and Aaron. Though being a Kohathite, he was of that division of the Levites which had the most honorable charge, yet as Elizaphan, who had been made "chief of the families of the Kohathites" Num 3:30, belonged to the youngest branch descended from Uzziel Num 3:27, Korah probably regarded himself as injured; and therefore took the lead in this rebellion. Of the others, On is not again mentioned. He probably withdrew from the conspiracy. Dathan, Abiram, and On were Reubenites; and were probably discontented because the birthright had been taken away from their ancestor Gen 49:3, and with it the primacy of their own tribe among the tribes of Israel. The Reubenites encamped near to the Kohathites (compare Num 2:25 and plan), and thus the two families were conveniently situated for taking counsel together. One pretext of the insurrection probably was to assert the rights of primogeniture - on the part of the Reubenites against Moses, on the part of Korah against the appointment of Uzziel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: Korah: Num 26:9, Num 26:10, Num 27:3; Exo 6:18, Exo 6:21; Jde 1:11
sons of Reuben: Gen 49:3, Gen 49:4; Ch1 5:1, Ch1 5:2
took men: As the word men is not in the text, some read "took counsel;" and some "took courage." Houbigant renders yikkach, rebellionem fecerunt, "they rebelled;" which scarcely any rule of criticism can ever justify. Dr. Geddes' translation is, "Another insurrection was raised against Moses by Korah," etc. Others think that it may mean, "behaved with insolence." But, as Dr. A. Clarke observes, the verb wyyikkach, "and he took" which though at the end of the sentence in English, is the first word in Hebrew, is not in the plural, but the singular; and hence cannot be applied to the acts of all these chiefs. In every part of the Scripture, where this rebellion is referred to, it is attributed to Korah, therefore the verb here belongs to him; and the whole verse should be translated, "Now Korah, son of Izhar, son of Kohath, son of Levi, he took even Dathan and Abiram, the sons of Eliab, and On, son of Peleth, son of Reuben, and they rose up," etc.; reading, with some manuscripts, the Samaritan, and Septuagint, ben, son, instead of beney, sons.
Carl Friedrich Keil and Franz Delitzsch
16:1
Num 16:1-2
The authors of the rebellion were Korah the Levite, a descendant of the Kohathite Izhar, who was a brother of Amram, an ancestor (not the father) of Aaron and Moses (see at Ex 6:18), and three Reubenites, viz., Dathan and Abiram, sons of Eliab, of the Reubenitish family of Pallu (Num 26:8-9), and On, the son of Peleth, a Reubenite, not mentioned again. The last of these (On) is not referred to again in the further course of this event, either because he played altogether a subordinate part in the affair, or because he had drawn back before the conspiracy came to a head. The persons named took (יקּח), i.e., gained over to their plan, or persuaded to join them, 250 distinguished men of the other tribes, and rose up with them against Moses and Aaron. On the construction ויּקוּמוּ...ויּקּה (Num 16:1 and Num 16:2), Gesenius correctly observes in his Thesaurus (p. 760), "There is an anakolouthon rather than an ellipsis, and not merely a copyist's error, in these words, 'and Korah,...and Dathan and Abiram, took and rose up against Moses with 250 men,' for they took 250 men, and rose up with them against Moses," etc. He also points to the analogous construction in 2Kings 18:18. Consequently there is no necessity either to force a meaning upon לקח, which is altogether foreign to it, or to attempt an emendation of the text. "They rose up before Moses:" this does not mean, "they stood up in front of his tent," as Knobel explains it, for the purpose of bringing Num 16:2 into contradiction with Num 16:3, but they created an uproar before his eyes; and with this the expression in Num 16:3, "and they gathered themselves together against Moses and Aaron," may be very simply and easily combined. The 250 men of the children of Israel who joined the rebels no doubt belonged to the other tribes, as is indirectly implied in the statement in Num 27:3, that Zelophehad the Manassite was not in the company of Korah. These men were "princes of the congregation," i.e., heads of the tribes, or of large divisions of the tribes, "called men of the congregation," i.e., members of the council of the nation which administered the affairs of the congregation (cf. Num 1:16), "men of name" (שׁם אנשׁי, see Gen 6:4). The leader was Korah; and the rebels are called in consequence "Korah's company" (Num 16:5, Num 16:6; Num 26:9; Num 27:3). He laid claim to the high-priesthood, or at least to an equality with Aaron (Num 16:17). Among his associates were the Reubenites, Dathan and Abiram, who, no doubt, were unable to get over the fact that the birthright had been taken away from their ancestor, and with it the headship of the house of Israel (i.e., of the whole nation). Apparently their present intention was to seize upon the government of the nation under a self-elected high priest, and to force Moses and Aaron out of the post assigned to them by God, - that is to say, to overthrow the constitution which God had given to His people.
Num 16:3
רב־לכם, "enough for you!" (רב, as in Gen 45:28), they said to Moses and Aaron, i.e., "let the past suffice you" (Knobel); ye have held the priesthood and the government quite long enough. It must now come to an end; "for the whole congregation, all of them (i.e., all the members of the nation), are holy, and Jehovah is in the midst of them. Wherefore lift ye yourselves above the congregation of Jehovah?" The distinction between עדה and קהל is the following: עדה signifies conventus, the congregation according to its natural organization; קהל signifies convocatio, the congregation according to its divine calling and theocratic purpose. The use of the two words in the same verse upsets the theory that יהוה עדת belongs to the style of the original work, and יהוה קהל to that of the Jehovist. The rebels appeal to the calling of all Israel to be the holy nation of Jehovah (Ex 19:5-6), and infer from this the equal right of all to hold the priesthood, "leaving entirely out of sight, as blind selfishness is accustomed to do, the transition of the universal priesthood into the special mediatorial office and priesthood of Moses and Aaron, which had their foundation in fact" (Baumgarten); or altogether overlooking the fact that God Himself had chosen Moses and Aaron, and appointed them as mediators between Himself and the congregation, to educate the sinful nation into a holy nation, and train it to the fulfilment of its proper vocation. The rebels, on the contrary, thought that they were holy already, because God had called them to be a holy nation, and in their carnal self-righteousness forgot the condition attached to their calling, "If ye will obey My voice indeed, and keep My covenant" (Ex 19:5).
John Gill
16:1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi,.... A great grandson of Levi's, and own cousin to Moses and Aaron, being brothers children; for Amram the father of Moses and Aaron, and Izhar the father of Korah, were own brothers, both of them the sons of Kohath, and Amram the eldest, and Izhar the next, Ex 6:16; this man is mentioned first, being the contriver, and plotter, and ringleader of the following sedition, and which is called "the gainsaying of Core", Jude 1:11; when this was made is not certain; Aben Ezra thinks this affair happened in the wilderness of Sinai, when the firstborn were exchanged, and the Levites were separated for holy service, Num 3:1; but, according to the Targum of Jonathan, it was after the law concerning the fringes was given, which it here follows, and was on that account; for it says, that Korah took his coat, which was all blue, and that the men with him rose up, and in the face of Moses taught the rite concerning the blue ribbon; when Moses declared he had it from God, that the fringe should be of white, and one thread of blue should be in it; but Korah and his company made their coats and fringes all of blue, which the Lord commanded not: but what Korah is said to take is either himself, or men, or both, and not clothes, as follows:
and Dathan and Abiram, the sons of Eliab, and On the son of Peleth,
sons of Reuben, took men; which men are described in Num 16:2, even princes of the assembly, &c. or he, Korah, took himself, as Ben Melech, or divided himself, as Onkelos, separated himself from the congregation, and set himself at the head of a party he gathered together; and the "vau" or "and" before "Dathan" may be additional or superfluous, as Chaskuni observes, and so Abendana; and then the sense is, that Korah took Dathan, Abiram and On, apart by themselves, and entered into a consultation and confederacy with them against Moses and Aaron, with whom he was offended on account of the priesthood being bestowed on the latter by the former; and these men he associated to him, being the sons of Reuben, who would the rather listen to him, and join with him, because the right of the firstborn was taken from them, and the camp of Judah was placed before them; and with these men he could more easily commune, because the camp of Reuben and the Kohathites lay on the same side of the tabernacle, Num 2:10; Eliab, the father of Dathan and Abiram, was the son of Pallu, the second son of Reuben, Num 26:5; but as for On, no mention is made of him elsewhere, nor any more in this place; it is thought he separated from his company after he had heard what Moses said to them; and the Rabbins say, his wife delivered him out of their hands, as Abendana observes.
John Wesley
16:1 The son of Izhar - Amram's brother, Ex 6:18, therefore Moses and he were cousin germans. Moreover, Izhar was the second son of Kohath, whereas Elizaphan, whom Moses had preferred before him, and made prince or ruler of the Kohathites, Num 3:30, was the son of Uzziel, the fourth son of Kohath. This, the Jewish writers say, made him malcontent, which at last broke forth into sedition. Sons of Reuben - These are drawn into confederacy with Korah, partly because they were his next neighbours, both being encamped on the south - side, partly in hopes to recover their rights of primogeniture, in which the priesthood was comprehended, which was given away from their father.
Robert Jamieson, A. R. Fausset and David Brown
16:1 THE REBELLION OF KORAH. (Num. 16:1-30)
Now Korah, the son of Izhar--Izhar, brother of Amram (Ex 6:18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites (Num 3:30). Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah.
Dathan and Abiram, . . . and On--These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare Num 16:12, Num 16:24-25, Num 16:27; Num 26:9; Deut 11:6; Ps 106:17].
took men--The latter mentioned individuals, being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufficient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled in the breasts of the Reubenites was the advancement of Judah to the leadership among the tribes. These malcontents had been incited by the artful representations of Korah (Jude 1:11), with whom the position of their camp on the south side afforded them facilities of frequent intercourse. In addition to his feeling of personal wrongs, Korah participated in their desire (if he did not originate the attempt) to recover their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly declared its object, and at the head of two hundred fifty princes, charged Moses with an ambitious and unwarrantable usurpation of authority, especially in the appropriation of the priesthood, for they disputed the claim of Aaron also to pre-eminence [Num 16:3].
16:216:2: եւ կացին հակառա՛կ Մովսիսի. եւ երկերիւր եւ յիսուն այր յորդւոցն Իսրայէլի գլխաւորք ժողովրդեանն՝ խորհրդականք խորհրդոց, եւ արք անուանիք։
2 ըմբոստացան Մովսէսի դէմ: Սրանց միացան նաեւ իսրայէլացիներից երկու հարիւր յիսուն տղամարդիկ՝ ժողովրդի առաջնորդներ, խորհրդականներ ու անուանի մարդիկ:
2 Եւ Իսրայէլի որդիներէն երկու հարիւր յիսուն հոգի ժողովուրդին ծանօթ գլխաւորներ ու անուանի մարդիկ իրենց հետ առնելով՝ Մովսէսին առջեւ եկան
եւ կացին հակառակ Մովսիսի, եւ երկերիւր եւ յիսուն այր յորդւոցն Իսրայելի գլխաւորք ժողովրդեանն` խորհրդականք խորհրդոց եւ արք անուանիք:

16:2: եւ կացին հակառա՛կ Մովսիսի. եւ երկերիւր եւ յիսուն այր յորդւոցն Իսրայէլի գլխաւորք ժողովրդեանն՝ խորհրդականք խորհրդոց, եւ արք անուանիք։
2 ըմբոստացան Մովսէսի դէմ: Սրանց միացան նաեւ իսրայէլացիներից երկու հարիւր յիսուն տղամարդիկ՝ ժողովրդի առաջնորդներ, խորհրդականներ ու անուանի մարդիկ:
2 Եւ Իսրայէլի որդիներէն երկու հարիւր յիսուն հոգի ժողովուրդին ծանօթ գլխաւորներ ու անուանի մարդիկ իրենց հետ առնելով՝ Մովսէսին առջեւ եկան
zohrab-1805▾ eastern-1994▾ western am▾
16:22: восстали на Моисея, и [с ними] из сынов Израилевых двести пятьдесят мужей, начальники общества, призываемые на собрания, люди именитые.
16:2 καὶ και and; even ἀνέστησαν ανιστημι stand up; resurrect ἔναντι εναντι next to; in the presence of Μωυσῆ μωσευς Mōseus; Mosefs καὶ και and; even ἄνδρες ανηρ man; husband τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel πεντήκοντα πεντηκοντα fifty καὶ και and; even διακόσιοι διακοσιοι two hundred ἀρχηγοὶ αρχηγος original; originator συναγωγῆς συναγωγη gathering σύγκλητοι συγκλητος intent καὶ και and; even ἄνδρες ανηρ man; husband ὀνομαστοί ονομαστος notable
16:2 וַ wa וְ and יָּקֻ֨מוּ֙ yyāqˈumû קום arise לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man מִ mi מִן from בְּנֵֽי־ bbᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five וּ û וְ and מָאתָ֑יִם māṯˈāyim מֵאָה hundred נְשִׂיאֵ֥י nᵊśîʔˌê נָשִׂיא chief עֵדָ֛ה ʕēḏˈā עֵדָה gathering קְרִאֵ֥י qᵊriʔˌê קָרִיא summoned מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment אַנְשֵׁי־ ʔanšê- אִישׁ man שֵֽׁם׃ šˈēm שֵׁם name
16:2. surrexerunt contra Mosen aliique filiorum Israhel ducenti quinquaginta viri proceres synagogae et qui tempore concilii per nomina vocabanturRose 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.
2. and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the congregation, called to the assembly, men of renown:
16:2. rose up against Moses, with two hundred fifty others of the sons of Israel, leading men of the assembly, and who, at the time of a council, would be called by name.
16:2. And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:
And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:

2: восстали на Моисея, и [с ними] из сынов Израилевых двести пятьдесят мужей, начальники общества, призываемые на собрания, люди именитые.
16:2
καὶ και and; even
ἀνέστησαν ανιστημι stand up; resurrect
ἔναντι εναντι next to; in the presence of
Μωυσῆ μωσευς Mōseus; Mosefs
καὶ και and; even
ἄνδρες ανηρ man; husband
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
διακόσιοι διακοσιοι two hundred
ἀρχηγοὶ αρχηγος original; originator
συναγωγῆς συναγωγη gathering
σύγκλητοι συγκλητος intent
καὶ και and; even
ἄνδρες ανηρ man; husband
ὀνομαστοί ονομαστος notable
16:2
וַ wa וְ and
יָּקֻ֨מוּ֙ yyāqˈumû קום arise
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
מִ mi מִן from
בְּנֵֽי־ bbᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
וּ û וְ and
מָאתָ֑יִם māṯˈāyim מֵאָה hundred
נְשִׂיאֵ֥י nᵊśîʔˌê נָשִׂיא chief
עֵדָ֛ה ʕēḏˈā עֵדָה gathering
קְרִאֵ֥י qᵊriʔˌê קָרִיא summoned
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
אַנְשֵׁי־ ʔanšê- אִישׁ man
שֵֽׁם׃ šˈēm שֵׁם name
16:2. surrexerunt contra Mosen aliique filiorum Israhel ducenti quinquaginta viri proceres synagogae et qui tempore concilii per nomina vocabantur
Rose 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.
16:2. rose up against Moses, with two hundred fifty others of the sons of Israel, leading men of the assembly, and who, at the time of a council, would be called by name.
16:2. And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:2: The "princes" appear to have belonged to the other tribes (compare Num 27:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: famous: Num 26:9; Gen 6:4; Ch1 5:24, Ch1 12:30; Eze 16:14, Eze 23:10
John Gill
16:2 And they rose up before Moses,.... To his face, openly and publicly, in a bold and audacious manner; with impudence, as the Targum of Jonathan:
with certain of the children of Israel; some out of the several tribes, but perhaps chiefly of the tribe of Reuben, as Jarchi:
two hundred and fifty princes of the assembly; or "congregation" (i), who were princes in the several tribes to which they belonged, heads of houses and families of their fathers, rulers of thousands, hundreds, &c.
famous in the congregation; or "called" (k) to the tabernacle of the congregation; who, when the great men among the people were gathered together to consult about any affair, were called, as Ben Melech observes:
men of renown, or "of name" (l); in high esteem among the people for their birth and rank, their wealth and riches, wisdom and prudence; and were so before they came out of Egypt, as Aben Ezra remarks; so that the persons concerned in this rebellion were not the mob and dregs of the people, but men of the greatest figure and fame, and therefore was likely to be of bad consequence.
(i) "congregationis", Pagninus. (k) "vocati", Montanus, Drusius. (l) "viri nominis", Montanus, Drusius.
John Wesley
16:2 Rose up - That is, conspired together, and put their design in execution. Before Moses - Not obscurely, but openly and boldly, not fearing nor regarding the presence of Moses.
16:316:3: Կուտեցա՛ն ՚ի վերայ Մովսիսի եւ Ահարոնի՝ եւ ասեն. Շա՛տ լիցի ձեզ. զի ամենայն ժողովուրդն եւ ամենեքեան սո՛ւրբք են. եւ Տէր ՚ի միջի նոցա. եւ արդ՝ ընդէ՞ր ճոխացեալ էք ՚ի վերայ ժողովրդեանդ Տեառն։
3 Նրանք միացան Մովսէսի ու Ահարոնի դէմ եւ ասացին. «Բաւակա՛ն է, հասկացէ՛ք, որ ժողովուրդը մաքուր է, եւ Տէրը նրա մէջ է: Արդ, ինչո՞ւ էք ձեզ Տիրոջ ժողովրդից բարձր դասում»:
3 Եւ Մովսէսին ու Ահարոնին քով հաւաքուեցան ու ըսին անոնց. «Ալ հերի՛ք է ըրածնիդ. վասն զի բոլոր ժողովուրդը ամէնքն ալ սուրբ են եւ Տէրը անոնց մէջ է եւ ինչո՞ւ Տէրոջը ժողովուրդին վրայ դուք ձեզ կը բարձրացնէք»։
Կուտեցան ի վերայ Մովսիսի եւ Ահարոնի եւ ասեն. Շատ լիցի ձեզ, զի ամենայն ժողովուրդն եւ ամենեքեան սուրբք են, եւ Տէր ի միջի նոցա. եւ արդ ընդէ՞ր ճոխացեալ էք ի վերայ ժողովրդեանդ Տեառն:

16:3: Կուտեցա՛ն ՚ի վերայ Մովսիսի եւ Ահարոնի՝ եւ ասեն. Շա՛տ լիցի ձեզ. զի ամենայն ժողովուրդն եւ ամենեքեան սո՛ւրբք են. եւ Տէր ՚ի միջի նոցա. եւ արդ՝ ընդէ՞ր ճոխացեալ էք ՚ի վերայ ժողովրդեանդ Տեառն։
3 Նրանք միացան Մովսէսի ու Ահարոնի դէմ եւ ասացին. «Բաւակա՛ն է, հասկացէ՛ք, որ ժողովուրդը մաքուր է, եւ Տէրը նրա մէջ է: Արդ, ինչո՞ւ էք ձեզ Տիրոջ ժողովրդից բարձր դասում»:
3 Եւ Մովսէսին ու Ահարոնին քով հաւաքուեցան ու ըսին անոնց. «Ալ հերի՛ք է ըրածնիդ. վասն զի բոլոր ժողովուրդը ամէնքն ալ սուրբ են եւ Տէրը անոնց մէջ է եւ ինչո՞ւ Տէրոջը ժողովուրդին վրայ դուք ձեզ կը բարձրացնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: И собрались против Моисея и Аарона и сказали им: полно вам; все общество, все святы, и среди их Господь! почему же вы ставите себя выше народа Господня?
16:3 συνέστησαν συνιστημι introduce; establish ἐπὶ επι in; on Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even εἶπαν επω say; speak ἐχέτω εχω have; hold ὑμῖν υμιν you ὅτι οτι since; that πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering πάντες πας all; every ἅγιοι αγιος holy καὶ και and; even ἐν εν in αὐτοῖς αυτος he; him κύριος κυριος lord; master καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? κατανίστασθε κατανισταμαι in; on τὴν ο the συναγωγὴν συναγωγη gathering κυρίου κυριος lord; master
16:3 וַ wa וְ and יִּֽקָּהֲל֞וּ yyˈiqqāhᵃlˈû קהל assemble עַל־ ʕal- עַל upon מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֲלֵהֶם֮ ʔᵃlēhem אֶל to רַב־ rav- רַב much לָכֶם֒ lāḵˌem לְ to כִּ֤י kˈî כִּי that כָל־ ḵol- כֹּל whole הָֽ hˈā הַ the עֵדָה֙ ʕēḏˌā עֵדָה gathering כֻּלָּ֣ם kullˈām כֹּל whole קְדֹשִׁ֔ים qᵊḏōšˈîm קָדֹושׁ holy וּ û וְ and בְ vᵊ בְּ in תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why תִּֽתְנַשְּׂא֖וּ tˈiṯnaśśᵊʔˌû נשׂא lift עַל־ ʕal- עַל upon קְהַ֥ל qᵊhˌal קָהָל assembly יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:3. cumque stetissent adversum Mosen et Aaron dixerunt sufficiat vobis quia omnis multitudo sanctorum est et in ipsis est Dominus cur elevamini super populum DominiAnd 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?
3. and they assembled themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the assembly of the LORD?
16:3. And when they had stood against Moses and Aaron, they said: “Let it be sufficient for you that the entire multitude is of holy ones, and that the Lord is among them. Why do you elevate yourselves above the people of the Lord?”
16:3. And they gathered themselves together against Moses and against Aaron, and said unto them, [Ye take] too much upon you, seeing all the congregation [are] holy, every one of them, and the LORD [is] among them: wherefore then lift ye up yourselves above the congregation of the LORD?
And they gathered themselves together against Moses and against Aaron, and said unto them, [Ye take] too much upon you, seeing all the congregation [are] holy, every one of them, and the LORD [is] among them: wherefore then lift ye up yourselves above the congregation of the LORD:

3: И собрались против Моисея и Аарона и сказали им: полно вам; все общество, все святы, и среди их Господь! почему же вы ставите себя выше народа Господня?
16:3
συνέστησαν συνιστημι introduce; establish
ἐπὶ επι in; on
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
εἶπαν επω say; speak
ἐχέτω εχω have; hold
ὑμῖν υμιν you
ὅτι οτι since; that
πᾶσα πας all; every
ο the
συναγωγὴ συναγωγη gathering
πάντες πας all; every
ἅγιοι αγιος holy
καὶ και and; even
ἐν εν in
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
κατανίστασθε κατανισταμαι in; on
τὴν ο the
συναγωγὴν συναγωγη gathering
κυρίου κυριος lord; master
16:3
וַ wa וְ and
יִּֽקָּהֲל֞וּ yyˈiqqāhᵃlˈû קהל assemble
עַל־ ʕal- עַל upon
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֲלֵהֶם֮ ʔᵃlēhem אֶל to
רַב־ rav- רַב much
לָכֶם֒ lāḵˌem לְ to
כִּ֤י kˈî כִּי that
כָל־ ḵol- כֹּל whole
הָֽ hˈā הַ the
עֵדָה֙ ʕēḏˌā עֵדָה gathering
כֻּלָּ֣ם kullˈām כֹּל whole
קְדֹשִׁ֔ים qᵊḏōšˈîm קָדֹושׁ holy
וּ û וְ and
בְ vᵊ בְּ in
תֹוכָ֖ם ṯôḵˌām תָּוֶךְ midst
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why
תִּֽתְנַשְּׂא֖וּ tˈiṯnaśśᵊʔˌû נשׂא lift
עַל־ ʕal- עַל upon
קְהַ֥ל qᵊhˌal קָהָל assembly
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:3. cumque stetissent adversum Mosen et Aaron dixerunt sufficiat vobis quia omnis multitudo sanctorum est et in ipsis est Dominus cur elevamini super populum Domini
And 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?
16:3. And when they had stood against Moses and Aaron, they said: “Let it be sufficient for you that the entire multitude is of holy ones, and that the Lord is among them. Why do you elevate yourselves above the people of the Lord?”
16:3. And they gathered themselves together against Moses and against Aaron, and said unto them, [Ye take] too much upon you, seeing all the congregation [are] holy, every one of them, and the LORD [is] among them: wherefore then lift ye up yourselves above the congregation of the LORD?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:3: Ye take too much upon you - The original is simply רב לכם rab lachem, too much for you. The spirit of this saying appears to me to be the following: - "Holy offices are not equally distributed: you arrogate to yourselves the most important ones, as if your superior holiness entitled you alone to them; whereas all the congregation are holy, and have an equal right with you to be employed in the most holy services." Moses retorts this saying Num 16:7 : Ye take too much upon you, רב לכם rab lachem; Ye have too much already, ye sons of Levi; i.e., by your present spirit and disposition you prove yourselves to be wholly unworthy of any spiritual employment.
Albert Barnes: Notes on the Bible - 1834
16:3: All the congregation are holy - Compare the marginal reference. Korah's object was not to abolish the distinction between the Levites and the people, but to win priestly dignity for himself and his kinsmen Num 16:10. This ultimate design is masked for the present in order to win support from the Reubenites by putting forward claims to spiritual equality on behalf of every Israelite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: gathered: Num 16:11, Num 12:1, Num 12:2, Num 14:1-4; Psa 106:16; Act 7:39, Act 7:51
Ye take too much upon you: Heb. It is much for you
all the: Exo 19:6; Ezr 9:2; Isa 1:11-16; Jer 7:3-12; Mat 3:9, Mat 3:10; Rom 2:28, Rom 2:29
the Lord: Num 14:14, Num 35:34; Exo 29:45, Exo 29:46; Psa 68:17
Geneva 1599
16:3 And they gathered themselves together against Moses and against Aaron, and said unto them, (a) [Ye take] too much upon you, seeing all the congregation [are] holy, (b) every one of them, and the LORD [is] among them: wherefore then lift ye up yourselves above the congregation of the LORD?
(a) Or let it suffice you: meaning, to have abused them this long.
(b) All are equally holy: therefore no one should be preferred above other: thus the wicked reason against God's ordinance.
John Gill
16:3 And they gathered themselves together against Moses, and against Aaron,.... They met together by appointment, and went up in a body to Moses and Aaron:
and said unto them, ye take too much upon you; the one to be king, and the other to be priest; for they imagined that Moses took the civil government into his hands, and Aaron the priesthood, of themselves, without any call of God to either; but the contrary is most certain, Heb 3:2; the Israelites, those of the other tribes besides Levi and Reuben, thought that Moses took too much upon him of his own head, to take the Levites instead of the firstborn, and confer a dignity on his own brethren, the sons of Kohath, who were near akin to him, and on all the sons of Levi, as Aben Ezra observes; and the Levites they conspired against him, because they were given to Aaron and his sons; and Dathan and Abiram entered into a conspiracy, as the same writer thinks, because he had removed the birthright from Reuben their father, and had given it to Joseph; for it is probable they suspected him, because of Joshua his minister; and Jarchi conjectures that Korah was angry because Moses had conferred the government of the Kohathites on Elizaphan, the son of Uzziel, the youngest son of Kohath, when he himself, Korah, was the eldest son of an elder son of Kohath: or "it is", or "let it be enough for you" (m); or more than enough, as Jarchi; it is sufficient that you have had the government, both in things civil and religious, so long as you have; it is time to give it up to others, who are as well qualified as yourselves. The time past may suffice for the exercise of your despotic and arbitrary power; though it seems to be chiefly levelled against Aaron, and his priesthood, which they thought Moses had conferred on his brother of himself, any instruction from God:
seeing all the congregation are holy, everyone of them; having all heard the words of the Lord on Sinai, as Jarchi notes; and were all fit to be priests, and to offer sacrifice in and for their families, as they had used to do, before the separation of Aaron and his sons to the priesthood:
and the Lord is among them; in the tabernacle, to whom they could approach and offer their offerings without a priest to do it for them:
wherefore then lift ye up yourselves above the congregation of the Lord? since they were all upon a level, everyone holy to the Lord, and might draw nigh unto him, and officiate as priests; wherefore they represent it as great pride and vanity in them; in Moses to take upon him to dispose of the priesthood at his pleasure, and make Aaron the high priest of the people; and in Aaron to take this office upon him, and to be an high priest, and not all the sons of Levi, but over all the children of Israel.
(m) "sat est vel satis sit", Pagninus, Vatablus, Drusius, Junius & Tremellius, Piscator; so Aben Ezra.
John Wesley
16:3 They - Korah, Dathan and Abiram, and the rest, who were all together when Moses spake those words, Num 16:5-7, but after that, Dathan and Abiram retired to their tents, and then Moses sent for Korah and the Levites, who had more colourable pretences to the priesthood, and treats with them apart, and speaks what is mentioned, Num 16:8-11. Having dispatched them, he sends for Dathan and Abiram, Num 16:12, that he might reason the case with them also apart. Against Aaron - To whom the priesthood was confined, and against Moses, both because this was done by his order, and because before Aaron's consecration Moses appropriated it to himself. For whatever they intended, they seem not now directly to strike at Moses for his supreme civil government, but only for his influence in the disposal of the priesthood. Ye take too much - By perpetuating the priesthood in yourselves and family, with the exclusion of all others from it. All are holy - A kingdom of priests, an holy nation, as they are called, Ex 19:6, a people separated to the service of God, and therefore no less fit to offer sacrifice and incense, than you are. Among them - By his tabernacle and cloud, the tokens of his gracious presence, and therefore ready to receive sacrifices from their own hands. Ye - Thou Moses, by prescribing what laws thou pleasest about the priesthood, and confining it to thy brother; and thou Aaron by usurping it as thy peculiar privilege.
Robert Jamieson, A. R. Fausset and David Brown
16:3 they gathered themselves together against Moses and against Aaron--The assemblage seems to have been composed of the whole band of conspirators; and they grounded their complaint on the fact that the whole people, being separated to the divine service (Ex 19:6), were equally qualified to present offerings on the altar, and that God, being graciously, present among them by the tabernacle and the cloud, evinced His readiness to receive sacrifices from the hand of any others as well as from theirs.
16:416:4: Եւ լուեալ Մովսիսի՝ անկաւ ՚ի վերայ երեսաց իւրոց[1341]. [1341] Ոմանք. Եւ լուաւ Մովսէս. եւ անկաւ։
4 Այդ լսելով՝ Մովսէսը երեսնիվայր ընկաւ գետին
4 Երբ Մովսէս աս լսեց, իր երեսին վրայ ինկաւ
Եւ լուեալ Մովսիսի` անկաւ ի վերայ երեսաց իւրոց:

16:4: Եւ լուեալ Մովսիսի՝ անկաւ ՚ի վերայ երեսաց իւրոց[1341].
[1341] Ոմանք. Եւ լուաւ Մովսէս. եւ անկաւ։
4 Այդ լսելով՝ Մովսէսը երեսնիվայր ընկաւ գետին
4 Երբ Մովսէս աս լսեց, իր երեսին վրայ ինկաւ
zohrab-1805▾ eastern-1994▾ western am▾
16:44: Моисей, услышав это, пал на лице свое
16:4 καὶ και and; even ἀκούσας ακουω hear Μωυσῆς μωσευς Mōseus; Mosefs ἔπεσεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of
16:4 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּפֹּ֖ל yyippˌōl נפל fall עַל־ ʕal- עַל upon פָּנָֽיו׃ pānˈāʸw פָּנֶה face
16:4. quod cum audisset Moses cecidit pronus in faciemWhen Moses heard this, he fell flat on his face:
4. And when Moses heard it, he fell upon his face:
16:4. When Moses had heard this, he fell prone on his face.
16:4. And when Moses heard [it], he fell upon his face:
And when Moses heard [it], he fell upon his face:

4: Моисей, услышав это, пал на лице свое
16:4
καὶ και and; even
ἀκούσας ακουω hear
Μωυσῆς μωσευς Mōseus; Mosefs
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
16:4
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יִּפֹּ֖ל yyippˌōl נפל fall
עַל־ ʕal- עַל upon
פָּנָֽיו׃ pānˈāʸw פָּנֶה face
16:4. quod cum audisset Moses cecidit pronus in faciem
When Moses heard this, he fell flat on his face:
16:4. When Moses had heard this, he fell prone on his face.
16:4. And when Moses heard [it], he fell upon his face:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: Num 16:45, Num 14:5, Num 20:6; Jos 7:6
Carl Friedrich Keil and Franz Delitzsch
16:4
When Moses heard these words of the rebels, he fell upon his face, to complain of the matter to the Lord, as in Num 14:5. He then said to Korah and his company, "To-morrow Jehovah will show who is His and holy, and will let him come near to Him, and he whom He chooseth will draw near to Him." The meaning of לו אשׁר is evident from בּו יבחר אשׁר. He is Jehovah's, whom He chooses, so that He belongs to Him with his whole life. The reference is to the priestly rank, to which God had chosen Aaron and his sons out of the whole nation, and sanctified them by a special consecration (Ex 28:1; Ex 29:1; Lev 8:12, Lev 8:30), and by which they became the persons "standing near to Him" (Lev 10:3), and were qualified to appear before Him in the sanctuary, and present to Him the sacrifices of the nation.
John Gill
16:4 And when Moses heard it,.... What they said, their complaint against him, for setting up Aaron for an high priest, and against Aaron for taking this honour to himself:
he fell upon his face; through shame, as the Targum of Jonathan, blushing at their sin, in opposing the ordinance of God; and through fear of the divine displeasure, and of the wrath of God coming upon them for such wickedness; and in order to pray to God for them to make them sensible of their sin, and give them repentance for it, and pardon of it, and avert his judgments from them such a conduct called aloud for.
John Wesley
16:4 On his face - Humbly begging that God would direct and vindicate him. Accordingly God answers his prayers, and strengthens him with new courage, and confidence of success.
Robert Jamieson, A. R. Fausset and David Brown
16:4 when Moses heard it, he fell upon his face--This attitude of prostration indicated not only his humble and earnest desire that God would interpose to free him from the false and odious imputation, but also his strong sense of the daring sin involved in this proceeding. Whatever feelings may be entertained respecting Aaron, who had formerly headed a sedition himself [Num 12:1], it is impossible not to sympathize with Moses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom with which, in answer to his prayers, he was endowed.
16:516:5: եւ խօսեցա՛ւ ընդ Կորխայ եւ ընդ ամենայն ժողովրդեան նորա, եւ ասէ. Յա՛յց ել եւ ծանեաւ Աստուած զիւրսն, եւ զսուրբս, եւ մերձեցո՛յց առ ինքն. եւ զոր ո՛չն ընտրեաց՝ ո՛չ մերձեցոյց առ ինքն։
5 եւ դիմելով Կորխին ու նրա բոլոր մարդկանց՝ ասաց. «Աստուած այցի եկաւ, ճանաչեց իւրայիններին եւ մաքուրներին ու նրանց իր մօտ առաւ:
5 Ու խօսեցաւ Կորխին եւ անոր բոլոր ընկերներուն՝ ըսելով. «Վաղը Տէրը պիտի ցուցնէ թէ ո՛րն է իրը եւ ո՛րն է սուրբը ու զանիկա իրեն պիտի մօտեցնէ եւ ո՛րը որ ինք ընտրէ, իրեն պիտի մօտեցնէ։
եւ խօսեցաւ ընդ Կորխայ եւ ընդ ամենայն ժողովրդեան նորա, եւ ասէ. [244]Յայց ել եւ ծանեաւ Աստուած`` զիւրսն եւ զսուրբն, եւ [245]մերձեցոյց առ ինքն. եւ զորս [246]ոչն ընտրեաց` [247]ոչ մերձեցոյց`` առ ինքն:

16:5: եւ խօսեցա՛ւ ընդ Կորխայ եւ ընդ ամենայն ժողովրդեան նորա, եւ ասէ. Յա՛յց ել եւ ծանեաւ Աստուած զիւրսն, եւ զսուրբս, եւ մերձեցո՛յց առ ինքն. եւ զոր ո՛չն ընտրեաց՝ ո՛չ մերձեցոյց առ ինքն։
5 եւ դիմելով Կորխին ու նրա բոլոր մարդկանց՝ ասաց. «Աստուած այցի եկաւ, ճանաչեց իւրայիններին եւ մաքուրներին ու նրանց իր մօտ առաւ:
5 Ու խօսեցաւ Կորխին եւ անոր բոլոր ընկերներուն՝ ըսելով. «Վաղը Տէրը պիտի ցուցնէ թէ ո՛րն է իրը եւ ո՛րն է սուրբը ու զանիկա իրեն պիտի մօտեցնէ եւ ո՛րը որ ինք ընտրէ, իրեն պիտի մօտեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: и сказал Корею и всем сообщникам его, говоря: завтра покажет Господь, кто Его, и кто свят, чтобы приблизить его к Себе; и кого Он изберет, того и приблизит к Себе;
16:5 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward Κορε κορε Kore καὶ και and; even πρὸς προς to; toward πᾶσαν πας all; every αὐτοῦ αυτος he; him τὴν ο the συναγωγὴν συναγωγη gathering λέγων λεγω tell; declare ἐπέσκεπται επισκεπτομαι visit; inspect καὶ και and; even ἔγνω γινωσκω know ὁ ο the θεὸς θεος God τοὺς ο the ὄντας ειμι be αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the ἁγίους αγιος holy καὶ και and; even προσηγάγετο προσαγω lead toward; head toward πρὸς προς to; toward ἑαυτόν εαυτου of himself; his own καὶ και and; even οὓς ος who; what ἐξελέξατο εκλεγω select; choose ἑαυτῷ εαυτου of himself; his own προσηγάγετο προσαγω lead toward; head toward πρὸς προς to; toward ἑαυτόν εαυτου of himself; his own
16:5 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to קֹ֜רַח qˈōraḥ קֹרַח Korah וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole עֲדָתֹו֮ ʕᵃḏāṯˈô עֵדָה gathering לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say בֹּ֠קֶר bōqˌer בֹּקֶר morning וְ wᵊ וְ and יֹדַ֨ע yōḏˌaʕ ידע know יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֛ו lˈô לְ to וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קָּדֹ֖ושׁ qqāḏˌôš קָדֹושׁ holy וְ wᵊ וְ and הִקְרִ֣יב hiqrˈîv קרב approach אֵלָ֑יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִבְחַר־ yivḥar- בחר examine בֹּ֖ו bˌô בְּ in יַקְרִ֥יב yaqrˌîv קרב approach אֵלָֽיו׃ ʔēlˈāʸw אֶל to
16:5. locutusque ad Core et ad omnem multitudinem mane inquit notum faciet Dominus qui ad se pertineant et sanctos adplicabit sibi et quos elegerit adpropinquabunt eiAnd 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.
5. and he spake unto Korah and unto all his company, saying, In the morning the LORD will shew who are his, and who is holy, and will cause him to come near unto him: even him whom he shall choose will he cause to come near unto him.
16:5. And speaking to Korah, and to the entire multitude, he said: “In the morning, the Lord will cause it to be known who belongs to him, and which holy ones he will join to himself. And whomever he will choose, they shall be close to him.
16:5. 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.
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:

5: и сказал Корею и всем сообщникам его, говоря: завтра покажет Господь, кто Его, и кто свят, чтобы приблизить его к Себе; и кого Он изберет, того и приблизит к Себе;
16:5
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
Κορε κορε Kore
καὶ και and; even
πρὸς προς to; toward
πᾶσαν πας all; every
αὐτοῦ αυτος he; him
τὴν ο the
συναγωγὴν συναγωγη gathering
λέγων λεγω tell; declare
ἐπέσκεπται επισκεπτομαι visit; inspect
καὶ και and; even
ἔγνω γινωσκω know
ο the
θεὸς θεος God
τοὺς ο the
ὄντας ειμι be
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
ἁγίους αγιος holy
καὶ και and; even
προσηγάγετο προσαγω lead toward; head toward
πρὸς προς to; toward
ἑαυτόν εαυτου of himself; his own
καὶ και and; even
οὓς ος who; what
ἐξελέξατο εκλεγω select; choose
ἑαυτῷ εαυτου of himself; his own
προσηγάγετο προσαγω lead toward; head toward
πρὸς προς to; toward
ἑαυτόν εαυτου of himself; his own
16:5
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
קֹ֜רַח qˈōraḥ קֹרַח Korah
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
עֲדָתֹו֮ ʕᵃḏāṯˈô עֵדָה gathering
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
בֹּ֠קֶר bōqˌer בֹּקֶר morning
וְ wᵊ וְ and
יֹדַ֨ע yōḏˌaʕ ידע know
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֛ו lˈô לְ to
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קָּדֹ֖ושׁ qqāḏˌôš קָדֹושׁ holy
וְ wᵊ וְ and
הִקְרִ֣יב hiqrˈîv קרב approach
אֵלָ֑יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִבְחַר־ yivḥar- בחר examine
בֹּ֖ו bˌô בְּ in
יַקְרִ֥יב yaqrˌîv קרב approach
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
16:5. locutusque ad Core et ad omnem multitudinem mane inquit notum faciet Dominus qui ad se pertineant et sanctos adplicabit sibi et quos elegerit adpropinquabunt ei
And 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.
16:5. And speaking to Korah, and to the entire multitude, he said: “In the morning, the Lord will cause it to be known who belongs to him, and which holy ones he will join to himself. And whomever he will choose, they shall be close to him.
16:5. 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.
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Adam Clarke: Commentary on the Bible - 1831
16:5: The Lord will show who are his - It is supposed that St. Paul refers to this place, Ti2 2:19 : The foundation of God - the whole sacrificial system, referring to Christ Jesus, the foundation of the salvation of men; standeth sure, notwithstanding the rebellions, intrusions, and false doctrines of men; having this seal - this stamp of its Divine authenticity, The Lord knoweth them that are his; εγνω Κυριος τους οντας αυτου, a literal translation of וידע יהוה את אשר לו veyoda Yehovah eth asher lo; and both signifying, The Lord approveth of his own; or, will own that which is of his own appointment. And let every one that nameth the name of Christ depart from iniquity, alluding to the exhortation of Moses, Num 16:26 : Depart, I pray you, from the tents of these wicked men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: the Lord: Mal 3:18; Ti2 2:19
who is holy: Num 16:3; Lev 21:6-8, Lev 21:12-15; Isa 61:5, Isa 61:6; Pe1 2:5-9; Rev 1:6, Rev 5:9, Rev 5:10
will cause: Exo 28:43; Lev 10:3; Psa 65:4; Eze 40:46, Eze 44:15, Eze 44:16; Eph 2:13; Heb 10:19-22, Heb 12:14
even him: Num 17:5; Exo 28:1; Lev 8:2; Sa1 2:28; Psa 105:26; Joh 15:16; Act 1:2, Act 1:24; Act 13:2, Act 15:7, Act 22:14; Ti2 2:3, Ti2 2:4
Geneva 1599
16:5 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 (c) chosen will he cause to come near unto him.
(c) To be the priest and to offer.
John Gill
16:5 And he spake unto Korah, and unto all his company,.... The two hundred fifty princes that were with him; what follows was said to them apart from Dathan and Abiram, who seem not to be present at this time; and this was after Moses had finished his prayer to God, and had received instructions from him, by an impulse on his mind, what he should say unto them, and was now risen up from the earth he fell upon:
saying, even tomorrow the Lord will show who are his; his priests, whom he had chosen, and put into that office; this he would make known so clearly and plainly, that there would be no room left to doubt of it, and which was revealed to Moses while upon his face in prayer to God:
and who is holy; or whom he has separated to such an holy office and service:
and will cause him to come near unto him; and do his work as a priest, without fear of danger, and without any hurt, which is suggested would befall others; and they may expect it, who intrude themselves into such an office, and engage their hearts in a bold audacious manner, to draw nigh to God in it:
even him whom he hath chosen will he cause to come near unto him: meaning Aaron with his sons, whom the Lord would make to appear that he had chosen, and put into the office of priesthood, and that it was not what Moses did of himself.
John Wesley
16:5 To - morrow - Heb. In the morning, the time appointed by men for administering justice, and chosen by God for that work. Some time is allowed, partly that Korah and his company might prepare themselves and their censers, and partly to give them space for consideration and repentance. He will cause him - He will by some evident token declare his approbation of him and his ministry.
Robert Jamieson, A. R. Fausset and David Brown
16:5 he spake unto Korah and unto all his company--They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment.
Even to-morrow--literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs.
the Lord will show who are his, . . . even him whom he hath chosen will he cause to come near unto him--that is, will bear attestation to his ministry by some visible or miraculous token of His approval.
16:616:6: Արդ զա՛յս արարէք. առէ՛ք ձեզ զբուրուառս ձեր. Կո՛րխ եւ ամենայն ժողովուրդ իւր.
6 Ում որ չընտրեց, իր մօտ չառաւ: Արդ, այսպէ՛ս արէք. Կո՛րխ, դու եւ քո մարդիկ բուրվառներ առէք, դրանց մէջ կրակ դրէք, կրակի վրայ խունկ,
6 Ուստի, առէք ձեզի բուրվառներ, դո՛ւն, ո՛վ Կորխ եւ քու բոլոր ընկերներդ
Արդ զայս արարէք. առէք ձեզ զբուրուառս ձեր, Կորխ եւ ամենայն ժողովուրդդ իւր:

16:6: Արդ զա՛յս արարէք. առէ՛ք ձեզ զբուրուառս ձեր. Կո՛րխ եւ ամենայն ժողովուրդ իւր.
6 Ում որ չընտրեց, իր մօտ չառաւ: Արդ, այսպէ՛ս արէք. Կո՛րխ, դու եւ քո մարդիկ բուրվառներ առէք, դրանց մէջ կրակ դրէք, կրակի վրայ խունկ,
6 Ուստի, առէք ձեզի բուրվառներ, դո՛ւն, ո՛վ Կորխ եւ քու բոլոր ընկերներդ
zohrab-1805▾ eastern-1994▾ western am▾
16:66: вот что сделайте: Корей и все сообщники его возьмите себе кадильницы
16:6 τοῦτο ουτος this; he ποιήσατε ποιεω do; make λάβετε λαμβανω take; get ὑμῖν υμιν you αὐτοῖς αυτος he; him πυρεῖα πυρειον Kore καὶ και and; even πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering αὐτοῦ αυτος he; him
16:6 זֹ֖את zˌōṯ זֹאת this עֲשׂ֑וּ ʕᵃśˈû עשׂה make קְחוּ־ qᵊḥû- לקח take לָכֶ֣ם lāḵˈem לְ to מַחְתֹּ֔ות maḥtˈôṯ מַחְתָּה fire holder קֹ֖רַח qˌōraḥ קֹרַח Korah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲדָתֹֽו׃ ʕᵃḏāṯˈô עֵדָה gathering
16:6. hoc igitur facite tollat unusquisque turibula sua tu Core et omne concilium tuumDo this therefore: Take every man of you your censers, thou Core, and all thy company.
6. This do; take you censers, Korah, and all his company;
16:6. Therefore, do this: Each one of you, Korah and all your associates, take your censer,
16:6. This do; Take you censers, Korah, and all his company;
This do; Take you censers, Korah, and all his company:

6: вот что сделайте: Корей и все сообщники его возьмите себе кадильницы
16:6
τοῦτο ουτος this; he
ποιήσατε ποιεω do; make
λάβετε λαμβανω take; get
ὑμῖν υμιν you
αὐτοῖς αυτος he; him
πυρεῖα πυρειον Kore
καὶ και and; even
πᾶσα πας all; every
ο the
συναγωγὴ συναγωγη gathering
αὐτοῦ αυτος he; him
16:6
זֹ֖את zˌōṯ זֹאת this
עֲשׂ֑וּ ʕᵃśˈû עשׂה make
קְחוּ־ qᵊḥû- לקח take
לָכֶ֣ם lāḵˈem לְ to
מַחְתֹּ֔ות maḥtˈôṯ מַחְתָּה fire holder
קֹ֖רַח qˌōraḥ קֹרַח Korah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲדָתֹֽו׃ ʕᵃḏāṯˈô עֵדָה gathering
16:6. hoc igitur facite tollat unusquisque turibula sua tu Core et omne concilium tuum
Do this therefore: Take every man of you your censers, thou Core, and all thy company.
16:6. Therefore, do this: Each one of you, Korah and all your associates, take your censer,
16:6. This do; Take you censers, Korah, and all his company;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: Num 16:35-40, Num 16:46-48; Lev 10:1, Lev 16:12, Lev 16:13; Kg1 18:21-23
Carl Friedrich Keil and Franz Delitzsch
16:6
To leave the decision of this to the Lord, Korah and his company, who laid claim to this prerogative, were to take censers, and bring lighted incense before Jehovah. He whom the Lord should choose was to be the sanctified one. This was to satisfy them. With the expression רב־לכם in Num 16:7, Moses gives the rebels back their own words in Num 16:3. The divine decision was connected with the offering of incense, because this was the holiest function of the priestly service, which brought the priest into the immediate presence of God, and in connection with which Jehovah had already shown to the whole congregation how He sanctified Himself, by a penal judgment on those who took this office upon themselves without a divine call (Lev 10:1-3). Num 16:8. He then set before them the wickedness of their enterprise, to lead them to search themselves, and avert the judgment which threatened them. In doing this, he made a distinction between Korah the Levite, and Dathan and Abiram the Reubenites, according to the difference in the motives which prompted their rebellion, and the claims which they asserted. He first of all (Num 16:8-11) reminded Korah the Levite of the way in which God had distinguished his tribe, by separating the Levites from the rest of the congregation, to attend to the service of the sanctuary (Num 3:5., Num 8:6.), and asked him, "Is this too little for you? The God of Israel (this epithet is used emphatically for Jehovah) has brought thee near to Himself, and all thy brethren the sons of Levi with thee, and ye strive after the priesthood also. Therefore...thou and thy company, who have leagued themselves against Jehovah:...and Aaron, what is he, that he murmur against him?" These last words, as an expression of wrath, are elliptical, or rather an aposiopesis, and are to be filled up in the following manner: "Therefore,...as Jehovah has distinguished you in this manner,...what do ye want? Ye rebel against Jehovah! why do ye murmur against Aaron? He has not seized upon the priesthood of his own accord, but Jehovah has called him to it, and he is only a feeble servant of God" (cf. Ex 16:7). Moses then (Num 16:12-14) sent for Dathan and Abiram, who, as is tacitly assumed, had gone back to their tents during the warning given to Korah. But they replied, "We shall not come up." עלה, to go up, is used either with reference to the tabernacle, as being in a spiritual sense the culminating point of the entire camp, or with reference to appearance before Moses, the head and ruler of the nation. "Is it too little that thou hast brought us out of a land flowing with milk and honey (they apply this expression in bitter irony to Egypt), to kill us in the wilderness (deliver us up to death), that thou wilt be always playing the lord over us?" The idea of continuance, which is implied in the inf. abs., השׂתּרר, from שׂרר, to exalt one's self as ruler (Ges. 131, 36), is here still further intensified by גּם. "Moreover, thou hast not brought us into a land flowing with milk and honey, or given us fields and vineyards for an inheritance (i.e., thou hast not kept thy promise, Ex 4:30 compared with Num 3:7.). Wilt thou put out the eyes of these people?" i.e., wilt thou blind them as to thy doings and designs?
John Gill
16:6 This do, take you censers,.... Vessels to put incense in to offer, which was the business of the priests:
Korah, and all his company; the two hundred fifty princes that were with him, for so many we read took censers, and offered incense, Num 16:18.
Robert Jamieson, A. R. Fausset and David Brown
16:6 Take your censers, Korah, and all his company, &c.--that is, since you aspire to the priesthood, then go, perform the highest function of the office--that of offering incense; and if you are accepted well. How magnanimous the conduct of Moses, who was now as willing that God's people should be priests, as formerly that they should be prophets (Num 11:29). But he warned them that they were making a perilous experiment.
16:716:7: եւ դի՛ք ՚ի նոսա հուր, եւ արկէ՛ք ՚ի նոսա խունկ՝ առաջի՛ Տեառն ՚ի վաղիւ. եւ եղիցի այր զոր ընտրեսցէ Տէր՝ նա՛ է սուրբ. շա՛տ լիցի ձեզ որդիք Ղեւեայ[1342]։ [1342] Ոմանք. Առաջի Տեառն առ վաղիւ։
7 որ վաղը խնկարկէք Տիրոջ առաջ: Տէրը ում որ ընտրի, նա՛ է սուրբ: Բաւակա՛ն է ձեզ, Ղեւիի՛ որդիներ»:
7 Եւ վաղը անոնց մէջ կրակ դրէ՛ք ու Տէրոջը առջեւ անոնց վրայ խունկ դրէ՛ք եւ այն մարդը սուրբ պիտի ըլլայ, որ Տէրը կ’ընտրէ։ Ալ հերի՛ք է ըրածնիդ, ո՛վ Ղեւիի որդիներ»։
եւ դիք ի նոսա հուր, եւ արկէք ի նոսա խունկ առաջի Տեառն ի վաղիւ. եւ եղիցի այր զոր ընտրեսցէ Տէր` նա է սուրբ. շատ լիցի ձեզ, որդիք Ղեւեայ:

16:7: եւ դի՛ք ՚ի նոսա հուր, եւ արկէ՛ք ՚ի նոսա խունկ՝ առաջի՛ Տեառն ՚ի վաղիւ. եւ եղիցի այր զոր ընտրեսցէ Տէր՝ նա՛ է սուրբ. շա՛տ լիցի ձեզ որդիք Ղեւեայ[1342]։
[1342] Ոմանք. Առաջի Տեառն առ վաղիւ։
7 որ վաղը խնկարկէք Տիրոջ առաջ: Տէրը ում որ ընտրի, նա՛ է սուրբ: Բաւակա՛ն է ձեզ, Ղեւիի՛ որդիներ»:
7 Եւ վաղը անոնց մէջ կրակ դրէ՛ք ու Տէրոջը առջեւ անոնց վրայ խունկ դրէ՛ք եւ այն մարդը սուրբ պիտի ըլլայ, որ Տէրը կ’ընտրէ։ Ալ հերի՛ք է ըրածնիդ, ո՛վ Ղեւիի որդիներ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: и завтра положите в них огня и всыпьте в них курения пред Господом; и кого изберет Господь, тот и будет свят. Полно вам, сыны Левиины!
16:7 καὶ και and; even ἐπίθετε επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὰ αυτος he; him πῦρ πυρ fire καὶ και and; even ἐπίθετε επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὰ αυτος he; him θυμίαμα θυμιαμα incense ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master αὔριον αυριον tomorrow; next day καὶ και and; even ἔσται ειμι be ὁ ο the ἀνήρ ανηρ man; husband ὃν ος who; what ἂν αν perhaps; ever ἐκλέξηται εκλεγω select; choose κύριος κυριος lord; master οὗτος ουτος this; he ἅγιος αγιος holy ἱκανούσθω ικανοω make adequate; sufficient ὑμῖν υμιν you υἱοὶ υιος son Λευι λευι Leuΐ; Lei
16:7 וּ û וְ and תְנ֣וּ ṯᵊnˈû נתן give בָהֵ֣ן׀ vāhˈēn בְּ in אֵ֡שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and שִׂימוּ֩ śîmˌû שׂים put עֲלֵיהֶ֨ן ʕᵃlêhˌen עַל upon קְטֹ֜רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מָחָ֔ר māḥˈār מָחָר next day וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִבְחַ֥ר yivḥˌar בחר examine יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he הַ ha הַ the קָּדֹ֑ושׁ qqāḏˈôš קָדֹושׁ holy רַב־ rav- רַב much לָכֶ֖ם lāḵˌem לְ to בְּנֵ֥י bᵊnˌê בֵּן son לֵוִֽי׃ lēwˈî לֵוִי Levi
16:7. et hausto cras igne ponite desuper thymiama coram Domino et quemcumque elegerit ipse erit sanctus multum erigimini filii LeviAnd 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.
7. and put fire therein, and put incense upon them before the LORD tomorrow: and it shall be that the man whom the LORD doth choose, he holy: ye take too much upon you, ye sons of Levi.
16:7. and drawing fire into it tomorrow, place incense upon it before the Lord. And whomever he will choose, the same shall be holy. You sons of Levi have been raised up greatly.”
16:7. 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.
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:

7: и завтра положите в них огня и всыпьте в них курения пред Господом; и кого изберет Господь, тот и будет свят. Полно вам, сыны Левиины!
16:7
καὶ και and; even
ἐπίθετε επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
πῦρ πυρ fire
καὶ και and; even
ἐπίθετε επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
θυμίαμα θυμιαμα incense
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
αὔριον αυριον tomorrow; next day
καὶ και and; even
ἔσται ειμι be
ο the
ἀνήρ ανηρ man; husband
ὃν ος who; what
ἂν αν perhaps; ever
ἐκλέξηται εκλεγω select; choose
κύριος κυριος lord; master
οὗτος ουτος this; he
ἅγιος αγιος holy
ἱκανούσθω ικανοω make adequate; sufficient
ὑμῖν υμιν you
υἱοὶ υιος son
Λευι λευι Leuΐ; Lei
16:7
וּ û וְ and
תְנ֣וּ ṯᵊnˈû נתן give
בָהֵ֣ן׀ vāhˈēn בְּ in
אֵ֡שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
שִׂימוּ֩ śîmˌû שׂים put
עֲלֵיהֶ֨ן ʕᵃlêhˌen עַל upon
קְטֹ֜רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מָחָ֔ר māḥˈār מָחָר next day
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
הָ הַ the
אִ֛ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִבְחַ֥ר yivḥˌar בחר examine
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
ה֣וּא hˈû הוּא he
הַ ha הַ the
קָּדֹ֑ושׁ qqāḏˈôš קָדֹושׁ holy
רַב־ rav- רַב much
לָכֶ֖ם lāḵˌem לְ to
בְּנֵ֥י bᵊnˌê בֵּן son
לֵוִֽי׃ lēwˈî לֵוִי Levi
16:7. et hausto cras igne ponite desuper thymiama coram Domino et quemcumque elegerit ipse erit sanctus multum erigimini filii Levi
And 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.
16:7. and drawing fire into it tomorrow, place incense upon it before the Lord. And whomever he will choose, the same shall be holy. You sons of Levi have been raised up greatly.”
16:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: that the man: Num 16:3, Num 16:5; Eph 1:4; Th2 2:13; Pe1 2:9
too much: Num 16:3; Kg1 18:17, Kg1 18:18; Mat 21:23-27
Geneva 1599
16:7 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: (d) [ye take] too much upon you, ye sons of Levi.
(d) He lays the same to their charge justly, with which they wrongfully charged him.
John Gill
16:7 And put fire therein,.... Into the censers:
and put incense in them; on the coals of fire in the censers:
before the Lord; not at the altar of incense in the holy place, into which none but Aaron and his sons might come, but at the door of the tabernacle of the congregation, where the glory of the Lord appeared, Num 16:18; and this they were to do
tomorrow; the day following that on which the insurrection was made, and in the morning of that day, which was the usual time of judgment; this was delayed until the morrow, that they might have opportunity to reflect upon what they had done, and repent of their sin, and consider what they were to do, and the danger which might attend it; as in the case of Nadab and Abihu, who, though sons of the high priest, yet offering strange fire, were consumed by fire, Num 10:1; and so might they for assuming the priesthood, and officiating in any part of it, which did not belong to them:
and it shall be, that the man whom the Lord doth choose, he shall be holy: meaning Aaron, with his sons; for though the Lord had already chosen him, and ordered him and his family to be separated from the rest of the Israelites, to exercise the priestly office, and he was actually invested with it, and had entered upon it; yet he would at this time, in a visible way and manner, make it manifest that he had done it, and therefore should be as it were afresh set apart for holy service, and be continued in it:
ye take too much upon you, ye sons of Levi: of which tribe Korah was; and it looks as if those with him were chiefly of that tribe; however, these here addressed certainly were, and Moses retorts their own language upon them; they had said, that he and Aaron had taken too much upon them, though no more than what God had called them to; and now he says that they had taken too much upon them, to resist the ordinance of God, and to endeavour to remove from their office whom God had put into it, in order to substitute themselves: or "it is enough for you", or "let it suffice you"; be content with the honour put upon you, the dignity you are raised to, to be next to the priests, and assistants to them; be not ambitious of more; let what you have satisfy you.
16:816:8: Եւ ասէ Մովսէս ցԿորխ. Լուարո՛ւք ինձ որդիք Ղեւեայ.
8 Մովսէսն ասաց Կորխին. «Լսեցէ՛ք ինձ, Ղեւիի՛ որդիներ:
8 Մովսէս ըսաւ Կորխին. «Լսեցէ՛ք, ո՛վ Ղեւիի որդիներ.
Եւ ասէ Մովսէս ցԿորխ. Լուարուք ինձ, որդիք Ղեւեայ:

16:8: Եւ ասէ Մովսէս ցԿորխ. Լուարո՛ւք ինձ որդիք Ղեւեայ.
8 Մովսէսն ասաց Կորխին. «Լսեցէ՛ք ինձ, Ղեւիի՛ որդիներ:
8 Մովսէս ըսաւ Կորխին. «Լսեցէ՛ք, ո՛վ Ղեւիի որդիներ.
zohrab-1805▾ eastern-1994▾ western am▾
16:88: И сказал Моисей Корею: послушайте, сыны Левия!
16:8 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Κορε κορε Kore εἰσακούσατέ εισακουω heed; listen to μου μου of me; mine υἱοὶ υιος son Λευι λευι Leuΐ; Lei
16:8 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to קֹ֑רַח qˈōraḥ קֹרַח Korah שִׁמְעוּ־ šimʕû- שׁמע hear נָ֖א nˌā נָא yeah בְּנֵ֥י bᵊnˌê בֵּן son לֵוִֽי׃ lēwˈî לֵוִי Levi
16:8. dixitque rursum ad Core audite filii LeviAnd he said again to Core: Hear ye sons of Levi.
8. And Moses said unto Korah, Hear now, ye sons of Levi:
16:8. And he said again to Korah: “Listen, sons of Levi.
16:8. And Moses said unto Korah, Hear, I pray you, ye sons of Levi:
And Moses said unto Korah, Hear, I pray you, ye sons of Levi:

8: И сказал Моисей Корею: послушайте, сыны Левия!
16:8
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Κορε κορε Kore
εἰσακούσατέ εισακουω heed; listen to
μου μου of me; mine
υἱοὶ υιος son
Λευι λευι Leuΐ; Lei
16:8
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
קֹ֑רַח qˈōraḥ קֹרַח Korah
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֖א nˌā נָא yeah
בְּנֵ֥י bᵊnˌê בֵּן son
לֵוִֽי׃ lēwˈî לֵוִי Levi
16:8. dixitque rursum ad Core audite filii Levi
And he said again to Core: Hear ye sons of Levi.
16:8. And he said again to Korah: “Listen, sons of Levi.
16:8. And Moses said unto Korah, Hear, I pray you, ye sons of Levi:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
16:8 And Moses said unto Korah,.... Continued his discourse to him, as the head of the conspiracy, and the ringleader of it:
hear, I pray you, ye sons of Levi; to whom also he had been before speaking; though Aben Ezra thinks the first speech was made to Korah and his company, and what follows to the Levites.
John Wesley
16:8 Ye sons of Levi - They were of his own tribe, nay, they were of God's tribe. It was therefore the worse in them thus to mutiny against God and against him.
16:916:9: միթէ փո՛քր ինչ իցէ ձեզ այդ. զի զատո՛յց զձեզ Աստուած Իսրայէլի ՚ի ժողովրդենէ իւրմէ, եւ մերձեցո՛յց զձեզ առ ինքն պաշտե՛լ զպաշտօն խորանին Տեառն. եւ կա՛լ առաջի ժողովրդեանն պաշտել զնա[1343]. [1343] Ոմանք. Եւ կալ առաջի ամենայն ժողովրդեան։
9 Մի՞թէ քիչ բան է ձեզ համար, որ Իսրայէլի Աստուածը ձե՛զ առանձնացրեց իր ժողովրդի միջից եւ ձե՛զ մերձեցրեց իրեն, որպէսզի սպասաւորէք Տիրոջ խորանում եւ ժողովրդին ծառայելու համար կանգնէք նրա առջեւ:
9 Պզտի՞կ բան կ’երեւնայ ձեզի՝ որ Իսրայէլի Աստուածը ձեզ իրեն մօտեցնելու համար Իսրայէլի ժողովուրդէն զատեց ձեզ, որպէս զի Տէրոջը վկայութեան խորանին պաշտամունքը կատարէք եւ ժողովուրդին առջեւ կայնիք՝ անոնց սպասաւորութիւնը ընելու
միթէ փո՞քր ինչ իցէ ձեզ այդ, զի զատոյց զձեզ Աստուած Իսրայելի ի ժողովրդենէ իւրմէ, եւ մերձեցոյց զձեզ առ ինքն` պաշտել զպաշտօն խորանին Տեառն, եւ կալ առաջի ժողովրդեանն պաշտել զնա:

16:9: միթէ փո՛քր ինչ իցէ ձեզ այդ. զի զատո՛յց զձեզ Աստուած Իսրայէլի ՚ի ժողովրդենէ իւրմէ, եւ մերձեցո՛յց զձեզ առ ինքն պաշտե՛լ զպաշտօն խորանին Տեառն. եւ կա՛լ առաջի ժողովրդեանն պաշտել զնա[1343].
[1343] Ոմանք. Եւ կալ առաջի ամենայն ժողովրդեան։
9 Մի՞թէ քիչ բան է ձեզ համար, որ Իսրայէլի Աստուածը ձե՛զ առանձնացրեց իր ժողովրդի միջից եւ ձե՛զ մերձեցրեց իրեն, որպէսզի սպասաւորէք Տիրոջ խորանում եւ ժողովրդին ծառայելու համար կանգնէք նրա առջեւ:
9 Պզտի՞կ բան կ’երեւնայ ձեզի՝ որ Իսրայէլի Աստուածը ձեզ իրեն մօտեցնելու համար Իսրայէլի ժողովուրդէն զատեց ձեզ, որպէս զի Տէրոջը վկայութեան խորանին պաշտամունքը կատարէք եւ ժողովուրդին առջեւ կայնիք՝ անոնց սպասաւորութիւնը ընելու
zohrab-1805▾ eastern-1994▾ western am▾
16:99: неужели мало вам того, что Бог Израилев отделил вас от общества Израильского и приблизил вас к Себе, чтобы вы исполняли службы при скинии Господней и стояли пред обществом, служа для них?
16:9 μὴ μη not μικρόν μικρος little; small ἐστιν ειμι be τοῦτο ουτος this; he ὑμῖν υμιν you ὅτι οτι since; that διέστειλεν διαστελλω enjoin; distinctly command ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὑμᾶς υμας you ἐκ εκ from; out of συναγωγῆς συναγωγη gathering Ισραηλ ισραηλ.1 Israel καὶ και and; even προσηγάγετο προσαγω lead toward; head toward ὑμᾶς υμας you πρὸς προς to; toward ἑαυτὸν εαυτου of himself; his own λειτουργεῖν λειτουργεω employed; minister τὰς ο the λειτουργίας λειτουργια function; ministry τῆς ο the σκηνῆς σκηνη tent κυρίου κυριος lord; master καὶ και and; even παρίστασθαι παριστημι stand by; present ἔναντι εναντι next to; in the presence of τῆς ο the συναγωγῆς συναγωγη gathering λατρεύειν λατρευω employed by αὐτοῖς αυτος he; him
16:9 הַ ha הֲ [interrogative] מְעַ֣ט mᵊʕˈaṭ מְעַט little מִכֶּ֗ם mikkˈem מִן from כִּֽי־ kˈî- כִּי that הִבְדִּיל֩ hivdîl בדל separate אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַקְרִ֥יב haqrˌîv קרב approach אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] אֵלָ֑יו ʔēlˈāʸw אֶל to לַ la לְ to עֲבֹ֗ד ʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] עֲבֹדַת֙ ʕᵃvōḏˌaṯ עֲבֹדָה work מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לַ la לְ to עֲמֹ֛ד ʕᵃmˈōḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering לְ lᵊ לְ to שָׁרְתָֽם׃ šārᵊṯˈām שׁרת serve
16:9. num parum vobis est quod separavit vos Deus Israhel ab omni populo et iunxit sibi ut serviretis ei in cultu tabernaculi et staretis coram frequentia populi et ministraretis eiIs 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?
9. a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself; to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them;
16:9. Is it a small thing to you, that the God of Israel has separated you from all the people, and has joined you to himself, so that you would serve him in the rituals of the tabernacle, and stand before gatherings of the people, and minister to him?
16:9. [Seemeth it but] a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?
Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them:

9: неужели мало вам того, что Бог Израилев отделил вас от общества Израильского и приблизил вас к Себе, чтобы вы исполняли службы при скинии Господней и стояли пред обществом, служа для них?
16:9
μὴ μη not
μικρόν μικρος little; small
ἐστιν ειμι be
τοῦτο ουτος this; he
ὑμῖν υμιν you
ὅτι οτι since; that
διέστειλεν διαστελλω enjoin; distinctly command
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ὑμᾶς υμας you
ἐκ εκ from; out of
συναγωγῆς συναγωγη gathering
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
προσηγάγετο προσαγω lead toward; head toward
ὑμᾶς υμας you
πρὸς προς to; toward
ἑαυτὸν εαυτου of himself; his own
λειτουργεῖν λειτουργεω employed; minister
τὰς ο the
λειτουργίας λειτουργια function; ministry
τῆς ο the
σκηνῆς σκηνη tent
κυρίου κυριος lord; master
καὶ και and; even
παρίστασθαι παριστημι stand by; present
ἔναντι εναντι next to; in the presence of
τῆς ο the
συναγωγῆς συναγωγη gathering
λατρεύειν λατρευω employed by
αὐτοῖς αυτος he; him
16:9
הַ ha הֲ [interrogative]
מְעַ֣ט mᵊʕˈaṭ מְעַט little
מִכֶּ֗ם mikkˈem מִן from
כִּֽי־ kˈî- כִּי that
הִבְדִּיל֩ hivdîl בדל separate
אֱלֹהֵ֨י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הַקְרִ֥יב haqrˌîv קרב approach
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
אֵלָ֑יו ʔēlˈāʸw אֶל to
לַ la לְ to
עֲבֹ֗ד ʕᵃvˈōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
עֲבֹדַת֙ ʕᵃvōḏˌaṯ עֲבֹדָה work
מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לַ la לְ to
עֲמֹ֛ד ʕᵃmˈōḏ עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
לְ lᵊ לְ to
שָׁרְתָֽם׃ šārᵊṯˈām שׁרת serve
16:9. num parum vobis est quod separavit vos Deus Israhel ab omni populo et iunxit sibi ut serviretis ei in cultu tabernaculi et staretis coram frequentia populi et ministraretis ei
Is 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?
16:9. Is it a small thing to you, that the God of Israel has separated you from all the people, and has joined you to himself, so that you would serve him in the rituals of the tabernacle, and stand before gatherings of the people, and minister to him?
16:9. [Seemeth it but] a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:9: "Seemeth" is not in the original. Render it as: Is it too little for you, i. e. "is it less than your dignity demands?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: Seemeth it but: Num 16:13; Gen 30:15; Sa1 18:23; Sa2 7:19; Isa 7:13; Eze 34:18; Co1 4:3
separated: Num 1:53, Num 3:41-45, Num 8:14-16, Num 18:2-6; Deu 10:8; Ch2 35:3; Neh 12:44; Eze 44:10, Eze 44:11; Act 13:2
John Gill
16:9 Seemeth it but a small thing unto you,.... It should not; for it was a great thing which the Lord had done for them, and with which they should have been satisfied, and for it thankful:
that the God of Israel hath separated you from the congregation of Israel: this was a special favour, and ought to have been esteemed such, that God, who was the God of the whole people of Israel in common, should separate the tribe of Levi from all the rest of the tribes of Israel:
to bring you near to himself; next to the priests their brethren of the same tribe, to be joined to them, and assist them in their service, and officiate in the court of the tabernacle, where the divine Majesty dwelt:
to do the service of the tabernacle of the Lord; to watch it, and guard it, and keep out persons until to enter into it; to take it down and set it up, as occasion required, and bear and carry the holy things in it, and take care of them:
and to stand before the congregation to minister unto them? which Jarchi interprets of their singing in the desk songs of praise before them; but Aben Ezra, better, of the service they did for them, when they brought their offerings and sacrifices, which they took of them, and carried to the priests to offer for them.
John Wesley
16:9 To minister to them - So they were the servants both of God and of the church, which was an high dignity, though not sufficient for their ambitious minds.
16:1016:10: եւ մերձեցոյց զքեզ առ ինքն, եւ զամենայն եղբա՛րս քո զորդի՛սն Ղեւեայ ընդ քեզ. եւ քահանայանա՞լ եւս խնդրես[1344]։ [1344] Յօրինակին. Եւ մերձեցոյց զձեզ։ Ոմանք. Զքեզ առ իւր.. քո եւ զորդիս Ղեւեայ ընդ։ Այլք. Եւ քահանայանա՞լ եւս խնդրէք։
10 Չէ՞ որ նա քեզ եւ քեզ հետ քո բոլոր եղբայրներին՝ Ղեւիի յետնորդներին իր մօտ վերցրեց: Հիմա պահանջում էք քահանա՞յ էլ դառնալ:
10 Եւ քեզ ու քեզի հետ քու բոլոր եղբայրներդ՝ Ղեւիի որդիները՝ իրեն մօտեցուց ու դուք քահանայութի՞ւն ալ կը փնտռէք։
եւ մերձեցոյց զքեզ առ ինքն, եւ զամենայն եղբարս քո զորդիսն Ղեւեայ ընդ քեզ, եւ քահանայանա՞լ եւս խնդրէք:

16:10: եւ մերձեցոյց զքեզ առ ինքն, եւ զամենայն եղբա՛րս քո զորդի՛սն Ղեւեայ ընդ քեզ. եւ քահանայանա՞լ եւս խնդրես[1344]։
[1344] Յօրինակին. Եւ մերձեցոյց զձեզ։ Ոմանք. Զքեզ առ իւր.. քո եւ զորդիս Ղեւեայ ընդ։ Այլք. Եւ քահանայանա՞լ եւս խնդրէք։
10 Չէ՞ որ նա քեզ եւ քեզ հետ քո բոլոր եղբայրներին՝ Ղեւիի յետնորդներին իր մօտ վերցրեց: Հիմա պահանջում էք քահանա՞յ էլ դառնալ:
10 Եւ քեզ ու քեզի հետ քու բոլոր եղբայրներդ՝ Ղեւիի որդիները՝ իրեն մօտեցուց ու դուք քահանայութի՞ւն ալ կը փնտռէք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: Он приблизил тебя и с тобою всех братьев твоих, сынов Левия, и вы домогаетесь еще и священства.
16:10 καὶ και and; even προσηγάγετό προσαγω lead toward; head toward σε σε.1 you καὶ και and; even πάντας πας all; every τοὺς ο the ἀδελφούς αδελφος brother σου σου of you; your υἱοὺς υιος son Λευι λευι Leuΐ; Lei μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ζητεῖτε ζητεω seek; desire ἱερατεύειν ιερατευω do sacred duty; priest
16:10 וַ wa וְ and יַּקְרֵב֙ yyaqrˌēv קרב approach אֹֽתְךָ֔ ʔˈōṯᵊḵˈā אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אַחֶ֥יךָ ʔaḥˌeʸḵā אָח brother בְנֵי־ vᵊnê- בֵּן son לֵוִ֖י lēwˌî לֵוִי Levi אִתָּ֑ךְ ʔittˈāḵ אֵת together with וּ û וְ and בִקַּשְׁתֶּ֖ם viqqaštˌem בקשׁ seek גַּם־ gam- גַּם even כְּהֻנָּֽה׃ kᵊhunnˈā כְּהֻנָּה priesthood
16:10. idcirco ad se fecit accedere te et omnes fratres tuos filios Levi ut vobis etiam sacerdotium vindicetisDid 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,
10. and that he hath brought thee near, and all thy brethren the sons of Levi with thee? and seek ye the priesthood also?
16:10. Was the reason that he caused you and all your brothers, the sons of Levi, to approach him, so that you would even claim for yourselves the priesthood too,
16:10. And he hath brought thee near [to him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?
And he hath brought thee near [to him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also:

10: Он приблизил тебя и с тобою всех братьев твоих, сынов Левия, и вы домогаетесь еще и священства.
16:10
καὶ και and; even
προσηγάγετό προσαγω lead toward; head toward
σε σε.1 you
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἀδελφούς αδελφος brother
σου σου of you; your
υἱοὺς υιος son
Λευι λευι Leuΐ; Lei
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
ζητεῖτε ζητεω seek; desire
ἱερατεύειν ιερατευω do sacred duty; priest
16:10
וַ wa וְ and
יַּקְרֵב֙ yyaqrˌēv קרב approach
אֹֽתְךָ֔ ʔˈōṯᵊḵˈā אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אַחֶ֥יךָ ʔaḥˌeʸḵā אָח brother
בְנֵי־ vᵊnê- בֵּן son
לֵוִ֖י lēwˌî לֵוִי Levi
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וּ û וְ and
בִקַּשְׁתֶּ֖ם viqqaštˌem בקשׁ seek
גַּם־ gam- גַּם even
כְּהֻנָּֽה׃ kᵊhunnˈā כְּהֻנָּה priesthood
16:10. idcirco ad se fecit accedere te et omnes fratres tuos filios Levi ut vobis etiam sacerdotium vindicetis
Did 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,
16:10. Was the reason that he caused you and all your brothers, the sons of Levi, to approach him, so that you would even claim for yourselves the priesthood too,
16:10. And he hath brought thee near [to him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: and seek: Pro 13:10; Mat 20:21, Mat 20:22; Luk 22:24; Rom 12:10; Phi 2:3; Jo3 1:9
Geneva 1599
16:10 And he hath brought thee near [to (e) him], and all thy brethren the sons of Levi with thee: and seek ye the priesthood also?
(e) To serve in the congregation, as in the verse before.
John Gill
16:10 And he hath brought thee near to him,.... To be in his courts, to watch in his house, and wait on his priests, for which an ample provision was made by tithes. Korah is there personally addressed:
and all thy brethren, the sons of Levi, with thee; the whole tribe of them, excepting Aaron and his family, who were advanced to be priests:
and seek ye the priesthood also? the high priesthood, as the Targums of Onkelos and Jonathan; this opens the true cause of their discontent and rebellion; they could not be satisfied with being the ministers of the priests, but wanted to be priests themselves, and Korah perhaps to be high priest.
16:1116:11: Եւ ա՛յդպէս դո՛ւ եւ ժողովուրդ քո գումարեալ էք զԱստուծոյ. եւ Ահարոն ո՞վ է զի տրտնջէ՛ք զնմանէ[1345]։ [1345] Ոմանք. Ո՞վ իցէ զի տրտնջեցէք զնմանէ։
11 Դրանով դու եւ քո մարդիկ Աստծու դէմ էք ելնում: Մի՞թէ չգիտէք, թէ ով է Ահարոնը, որ նրա դէմ էք տրտնջում»:
11 Ուրեմն դուն ու քու բոլոր ընկերներդ Տէրոջը դէմ հաւաքուեցաք եւ Ահարոնը ո՞վ է, որ անոր դէմ դուք տրտունջ կ’ընէք»։
Եւ այդպէս դու եւ ժողովուրդ քո գումարեալ էք զԱստուծոյ. եւ Ահարոն ո՞վ է զի տրտնջէք զնմանէ:

16:11: Եւ ա՛յդպէս դո՛ւ եւ ժողովուրդ քո գումարեալ էք զԱստուծոյ. եւ Ահարոն ո՞վ է զի տրտնջէ՛ք զնմանէ[1345]։
[1345] Ոմանք. Ո՞վ իցէ զի տրտնջեցէք զնմանէ։
11 Դրանով դու եւ քո մարդիկ Աստծու դէմ էք ելնում: Մի՞թէ չգիտէք, թէ ով է Ահարոնը, որ նրա դէմ էք տրտնջում»:
11 Ուրեմն դուն ու քու բոլոր ընկերներդ Տէրոջը դէմ հաւաքուեցաք եւ Ահարոնը ո՞վ է, որ անոր դէմ դուք տրտունջ կ’ընէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: Итак ты и все твое общество собрались против Господа. Что Аарон, что вы ропщете на него?
16:11 οὕτως ουτως so; this way σὺ συ you καὶ και and; even πᾶσα πας all; every ἡ ο the συναγωγή συναγωγη gathering σου σου of you; your ἡ ο the συνηθροισμένη συναθροιζω congregate; collect πρὸς προς to; toward τὸν ο the θεόν θεος God καὶ και and; even Ααρων ααρων Aarōn; Aaron τίς τις.1 who?; what? ἐστιν ειμι be ὅτι οτι since; that διαγογγύζετε διαγογγυζω keep muttering κατ᾿ κατα down; by αὐτοῦ αυτος he; him
16:11 לָכֵ֗ן lāḵˈēn לָכֵן therefore אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲדָ֣תְךָ֔ ʕᵃḏˈāṯᵊḵˈā עֵדָה gathering הַ ha הַ the נֹּעָדִ֖ים nnōʕāḏˌîm יעד appoint עַל־ ʕal- עַל upon יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron מַה־ mah- מָה what ה֔וּא hˈû הוּא he כִּ֥י kˌî כִּי that תַלִּ֖ינוּתלונו *ṯallˌînû לון murmur עָלָֽיו׃ ʕālˈāʸw עַל upon
16:11. et omnis globus tuus stet contra Dominum quid est enim Aaron ut murmuretis contra eumAnd that all thy company should stand against the Lord? for what is Aaron that you murmur against him?
11. Therefore thou and all thy company are gathered together against the LORD: and Aaron, what is he that ye murmur against him?
16:11. and so that your entire group would stand against the Lord? For what is Aaron that you should murmur against him?”
16:11. For which cause [both] thou and all thy company [are] gathered together against the LORD: and what [is] Aaron, that ye murmur against him?
For which cause [both] thou and all thy company [are] gathered together against the LORD: and what [is] Aaron, that ye murmur against him:

11: Итак ты и все твое общество собрались против Господа. Что Аарон, что вы ропщете на него?
16:11
οὕτως ουτως so; this way
σὺ συ you
καὶ και and; even
πᾶσα πας all; every
ο the
συναγωγή συναγωγη gathering
σου σου of you; your
ο the
συνηθροισμένη συναθροιζω congregate; collect
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
τίς τις.1 who?; what?
ἐστιν ειμι be
ὅτι οτι since; that
διαγογγύζετε διαγογγυζω keep muttering
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
16:11
לָכֵ֗ן lāḵˈēn לָכֵן therefore
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲדָ֣תְךָ֔ ʕᵃḏˈāṯᵊḵˈā עֵדָה gathering
הַ ha הַ the
נֹּעָדִ֖ים nnōʕāḏˌîm יעד appoint
עַל־ ʕal- עַל upon
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
מַה־ mah- מָה what
ה֔וּא hˈû הוּא he
כִּ֥י kˌî כִּי that
תַלִּ֖ינוּתלונו
*ṯallˌînû לון murmur
עָלָֽיו׃ ʕālˈāʸw עַל upon
16:11. et omnis globus tuus stet contra Dominum quid est enim Aaron ut murmuretis contra eum
And that all thy company should stand against the Lord? for what is Aaron that you murmur against him?
16:11. and so that your entire group would stand against the Lord? For what is Aaron that you should murmur against him?”
16:11. For which cause [both] thou and all thy company [are] gathered together against the LORD: and what [is] Aaron, that ye murmur against him?
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Albert Barnes: Notes on the Bible - 1834
16:11: The words of Moses in his wrath are broken. The Aaronic priesthood was of divine appointment; and thus in rejecting it, the conspirators were really rebelling against God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: against: Num 16:3; Sa1 8:7; Luk 10:16; Joh 13:20; Rom 13:2
what is Aaron: Exo 16:7, Exo 16:8, Exo 17:2; Act 5:4; Co1 3:5
John Gill
16:11 For which cause, both thou and all thy company are gathered together against the Lord,.... For gathering together against his ministers, whom he had put into office to act under him, and endeavouring to overturn a constitution of his erecting, and resisting and not submitting to an ordinance of his, is interpreted gathering against him, and acting in opposition to him; see Rom 13:1,
and what is Aaron, that ye murmur against him? what is his transgression? what has he done? as Aben Ezra paraphrases it; he is not chargeable with any fault, he did not take upon him the office of high priest of himself, God called him to it, and put him in it; he is only his minister, and by no means to be blamed, and therefore it is unreasonable to envy him, or murmur against him; and, indeed, murmuring against him is murmuring against the Lord.
John Wesley
16:11 Against the Lord - Whose chosen servant Aaron is. You strike at God through Aaron's sides.
16:1216:12: Եւ առաքեաց Մովսէս կոչել զԴաթան եւ զԱբիրոն զորդիսն Եղիաբու. եւ ասեն. Ո՛չ եկեսցուք.
12 Եւ Մովսէսը մարդ ուղարկեց, որ կանչեն Եղիաբի որդիներ Դաթանին ու Աբիրոնին: Սրանք ասացին. «Չենք գայ:
12 Եւ Մովսէս Եղիաբին որդիները՝ Դաթանն ու Աբիրոնը՝ կանչելու համար մարդ ղրկեց եւ անոնք ըսին. «Չենք գար.
Եւ առաքեաց Մովսէս կոչել զԴաթան եւ զԱբիրոն, զորդիսն Եղիաբու. եւ ասեն. Ոչ եկեսցուք:

16:12: Եւ առաքեաց Մովսէս կոչել զԴաթան եւ զԱբիրոն զորդիսն Եղիաբու. եւ ասեն. Ո՛չ եկեսցուք.
12 Եւ Մովսէսը մարդ ուղարկեց, որ կանչեն Եղիաբի որդիներ Դաթանին ու Աբիրոնին: Սրանք ասացին. «Չենք գայ:
12 Եւ Մովսէս Եղիաբին որդիները՝ Դաթանն ու Աբիրոնը՝ կանչելու համար մարդ ղրկեց եւ անոնք ըսին. «Չենք գար.
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: И послал Моисей позвать Дафана и Авирона, сынов Елиава. Но они сказали: не пойдем!
16:12 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Μωυσῆς μωσευς Mōseus; Mosefs καλέσαι καλεω call; invite Δαθαν δαθαν and; even Αβιρων αβιρων son Ελιαβ ελιαβ and; even εἶπαν επω say; speak οὐκ ου not ἀναβαίνομεν αναβαινω step up; ascend
16:12 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לִ li לְ to קְרֹ֛א qᵊrˈō קרא call לְ lᵊ לְ to דָתָ֥ן ḏāṯˌān דָּתָן Dathan וְ wᵊ וְ and לַ la לְ to אֲבִירָ֖ם ʔᵃvîrˌām אֲבִירָם Abiram בְּנֵ֣י bᵊnˈê בֵּן son אֱלִיאָ֑ב ʔᵉlîʔˈāv אֱלִיאָב Eliab וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say לֹ֥א lˌō לֹא not נַעֲלֶֽה׃ naʕᵃlˈeh עלה ascend
16:12. misit ergo Moses ut vocaret Dathan et Abiram filios Heliab qui responderunt non venimusThen Moses sent to call Dathan and Abiron the sons of Eliab. But they answered: We will not come.
12. And Moses sent to call Dathan and Abiram, the sons of Eliab: and they said, We will not come up:
16:12. Therefore, Moses sent to call for Dathan and Abiram, the sons of Eliab, who responded: “We will not come.
16:12. And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:

12: И послал Моисей позвать Дафана и Авирона, сынов Елиава. Но они сказали: не пойдем!
16:12
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Μωυσῆς μωσευς Mōseus; Mosefs
καλέσαι καλεω call; invite
Δαθαν δαθαν and; even
Αβιρων αβιρων son
Ελιαβ ελιαβ and; even
εἶπαν επω say; speak
οὐκ ου not
ἀναβαίνομεν αναβαινω step up; ascend
16:12
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
לִ li לְ to
קְרֹ֛א qᵊrˈō קרא call
לְ lᵊ לְ to
דָתָ֥ן ḏāṯˌān דָּתָן Dathan
וְ wᵊ וְ and
לַ la לְ to
אֲבִירָ֖ם ʔᵃvîrˌām אֲבִירָם Abiram
בְּנֵ֣י bᵊnˈê בֵּן son
אֱלִיאָ֑ב ʔᵉlîʔˈāv אֱלִיאָב Eliab
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
לֹ֥א lˌō לֹא not
נַעֲלֶֽה׃ naʕᵃlˈeh עלה ascend
16:12. misit ergo Moses ut vocaret Dathan et Abiram filios Heliab qui responderunt non venimus
Then Moses sent to call Dathan and Abiron the sons of Eliab. But they answered: We will not come.
16:12. Therefore, Moses sent to call for Dathan and Abiram, the sons of Eliab, who responded: “We will not come.
16:12. And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? 14 Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up. 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. 16 And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow: 17 And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer. 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. 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. 20 And the LORD spake unto Moses and unto Aaron, saying, 21 Separate yourselves from among this congregation, that I may consume them in a moment. 22 And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
Here is, I. The insolence of Dathan and Abiram, and their treasonable remonstrance. Moses had heard what Korah had to say, and had answered it; now he summons Dathan and Abiram to bring in their complaints (v. 12); but they would not obey his summons, either because they could not for shame say that to his face which they were resolved to say, and then it is an instance of some remains of modesty in them; or, rather, because they would not so far own his authority, and then it is an instance of the highest degree of impudence. They spoke the language of Pharaoh himself, who set Moses at defiance, but they forgot how dearly he paid for it. Had not their heads been wretchedly heated, and their hearts hardened, they might have considered that, if they regarded not these messengers, Moses could soon in God's name send messengers of death for them. But thus the God of this world blinds the minds of those that believe not. But by the same messengers they send their articles of impeachment against Moses; and the charge runs very high. 1. They charge him with having done them a great deal of wrong in bringing them out of Egypt, invidiously calling that a land flowing with milk and honey, v. 13. Onions, and garlick, and fish, they had indeed plenty of in Egypt, but it never pretended to milk and honey; only they would thus banter the promise of Canaan. Ungrateful wretches, to represent that as an injury to them which was really the greatest favour that ever was bestowed upon any people! 2. They charge him with a design upon their lives, that he intended to kill them in the wilderness, though they were so well provided for. And, if they were sentenced to die in the wilderness, they must thank themselves. Moses would have healed them, and they would not be healed. 3. They charge him with a design upon their liberties, that he meant to enslave them, by making himself a prince over them. A prince over them! Was he not a tender father to them? nay, their devoted servant for the Lord's sake? Had they not their properties secured, their order preserved, and justice impartially administered? Did they not live in ease and honour? And yet they complain as if Moses's yoke were heavier than Pharaoh's. And did Moses make himself a prince? Far from it. How gladly would he have declined the office at first! How gladly would he have resigned it many a time since! And yet he is thus put under the blackest characters of a tyrant and a usurper. 4. They charge him with cheating them, raising their expectations of a good land, and then defeating them (v. 14): Thou hast not brought us, as thou promisedst us, into a land that floweth with milk and honey; and pray whose fault was that? He had brought them to the borders of it, and was just ready, under God, to put them in possession of it; but they thrust it away from them, and shut the door against themselves; so that it was purely their own fault that they were not now in Canaan, and yet Moses must bear the blame. Thus when the foolishness of man perverteth his way his heart fretteth against the Lord, Prov. xix. 3. 5. They charge him in the general with unfair dealing, that he put out the eyes of these men, and then meant to lead them blindfold as he pleased. The design of all he did for them was to open their eyes, and yet they insinuate that he intended to put out their eyes, that they might not see themselves imposed upon. Note, The wisest and best cannot please every body, nor gain the good word of all. Those often fall under the heaviest censures who have merited the highest applause. Many a good work Moses had shown them from the Father, and for which of these do they reproach him?
II. Moses's just resentment of their insolence, v. 15. Moses, though the meekest man, yet, finding God reproached in him, was very wroth; he could not bear to see a people ruining themselves for whose salvation he had done so much. In this discomposure,
1. He appeals to God concerning his own integrity; whereas they basely reflected upon him as ambitious, covetous, and oppressive, in making himself a prince over them, God was his witness, (1.) That he never got any thing by them: I have not taken one ass from them, not only not by way of bribery and extortion, but not by way of recompence or gratuity for all the good offices he had done them; he never took the pay of a general, or the salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro's flock than when he came to be king in Jeshurun. (2.) That they never lost any thing by him: Neither have I hurt any one of them, no, not the least, no, not the worst, no, not those that had been most peevish and provoking to him: he never abused his power to the support of wrong. Note, Those that have never blemished themselves need not fear being slurred by others: when men condemn us we may be easy, if our own hearts condemn us not.
2. He begs of God to plead his cause, and clear him, by showing his displeasure at the incense which Korah and his company were to offer, with whom Dathan and Abiram were in confederacy. Lord, says he, Respect not thou their offering. Herein he seems to refer to the history of Cain, lately written by his own hand, of whom it is said that to him and his offering God had not respect, Gen. iv. 5. These that followed the gainsaying of Korah walked in the way of Cain (these are put together, Jude 11), and therefore he prays that they might be frowned upon as Cain was, and put to the same confusion.
III. Issue joined between Moses and his accusers. 1. Moses challenges them to appear with Aaron next morning, at the time of offering up the morning incense, and refer the matter to God's judgment, v. 16, 17. Since he could not convince them by his calm and affectionate reasoning, he is ready to enter into bonds to stand God's award, not doubting but that God would appear, to decide the controversy. This reference he had agreed to before (v. 6, 7), and here adds only one clause, which bespeaks his great condescension to the plaintiffs, that Aaron, against whose advancement they excepted, though now advanced by the divine institution to the honour of burning incense within the tabernacle, yet, upon this trial, should put himself into the place of a probationer, and stand upon the level with Korah, at the door of the tabernacle; nay, and Moses himself would stand with them, so that the complainant shall have all the fair dealing he can desire; and thus every mouth shall be stopped. 2. Korah accepts the challenge, and makes his appearance with Moses and Aaron at the door of the tabernacle, to make good his pretensions, v. 18, 19. If he had not had a very great stock of impudence, he could not have carried on the matter thus far. Had not he lately seen Nadab and Abihu, the consecrated priests, struck dead for daring to offer incense with unhallowed fire? and could he and his accomplices expect to fare any better in offering incense with unhallowed hands? Yet, to confront Moses and Aaron, in the height of his pride he thus bids defiance to Heaven, and pretends to demand the divine acceptance without a divine warrant; thus wretchedly is the heart hardened through the deceitfulness of sin. They took every man his censer. Perhaps these were some of the censers which these heads of families had made use of at their family-altars, before this part of religious service was confined to the priesthood and the altar in the tabernacle (and they would bring them into use and reputation again); or they might be common chafing-dishes, which were for their ordinary use. Now to attend the solemn trial, and to be witness of the issue, one would have thought Moses should have gathered the congregation against the rebels, but it seems Korah gathered them against Moses (v. 19), which intimates that a great part of the congregation sided with Korah, were at his beck, and wished him success, and that Korah's hopes were very high of carrying the point against Aaron; for, had he suspected the event, he would not have coveted to make the trial thus public: but little did he think that he was now calling the congregation together to be the witnesses of his own confusion! Note, Proud and ambitious men, while they are projecting their own advancement, often prove to have been hurrying on their own shameful fall.
IV. The judgment set, and the Judge taking the tribunal, and threatening to give sentence against the whole congregation. 1. The glory of the Lord appeared, v. 19. The same glory that appeared to instal Aaron in his office at first (Lev. ix. 23) now appeared to confirm him in it, and to confound those that oppose him, and set up themselves in competition with him. The Shechinah, or divine Majesty, the glory of the eternal Word, which ordinarily dwelt between the cherubim within the veil, now was publicly seen over the door of the tabernacle, to the terror of the whole congregation; for, though they saw no manner of similitude, yet probably the appearances of the light and fire were such as plainly showed God to be angry with them; as when he appeared, ch. xiv. 10. Nothing is more terrible to those who are conscious of guilt than the appearances of divine glory; for such a glorious Being must needs be a formidable enemy. 2. God threatened to consume them all in a moment, and, in order to that, bade Moses and Aaron stand from among them, v. 21. God thus showed what their sin deserved, and how very provoking it was to him. See what a dangerous thing it is to have fellowship with sinners, and in the least to partake with them. Many of the congregation, it is likely, came only for company, following the crowd, or for curiosity, to see the issue, yet not coming, as they ought to have done, to bear their testimony against the rebels, and openly to declare for God and Moses, they had like to have been all consumed in a moment. If we follow the herd into which the devil has entered, it is at our peril.
V. The humble intercession of Moses and Aaron for the congregation, v. 22. 1. Their posture was importuning: they fell on their faces, prostrating themselves before God, as supplicants in good earnest, that they might prevail for sparing mercy. Though the people had treacherously deserted them, and struck in with those that were in arms against them, yet they approved themselves faithful to the trusts reposed in them, as shepherds of Israel, who were to stand in the breach when they saw the flock in danger. Note, If others fail in their duty to us, this does not discharge us from our duty to them, nor take off the obligations we lie under to seek their welfare. 2. Their prayer was a pleading prayer, and it proved a prevailing one. Now God would have destroyed them if Moses had not turned away his wrath (Ps. cvi. 23); yet far be it from us to imagine that Moses was more considerate or more compassionate than God in such a case as this: but God saw fit to show his just displeasure against the sin of sinners by the sentence, and at the same time to show his gracious condescension to the prayers of the saints, by the revocation of the sentence at the intercession of Moses. Observe in the prayer, (1.) The title they give to God: The God of the spirits of all flesh. See what man is; he is a spirit in flesh, a soul embodied, a creature wonderfully compounded of heaven and earth. See what God is; he is the God of the spirits of all mankind. He forms the spirit, Zech. xii. 1. He fathers it, Heb. xii. 9. He has an ability to fashion it (Ps. xxxiii. 15), and authority to dispose of it, for he has said, All souls are mine, Ezek. xviii. 4. They insinuate hereby that though, as the God of the spirits of all flesh, he might in sovereignty consume this congregation in a moment, yet it was to be hoped that he would in mercy spare them, not only because they were the work of his own hands, and he had a propriety in them, but because, being the God of spirits, he knew their frame, and could distinguish between the leaders and the led, between those who sinned maliciously and those who were drawn in by their wiles, and would make a difference accordingly in his judgments. (2.) The argument they insist on; it is much the same with that which Abraham urged in his intercession for Sodom (Gen. xviii. 23): Wilt thou destroy the righteous with the wicked? Such is the plea here: Shall one man sin and wilt thou be wroth with all the congregation? Not but that it was the sin of them all to join in this matter, but the great transgression was his that first hatched the treason. Note, Whatever God may do in sovereignty and strict justice, we have reason to hope that he will not destroy a congregation for the sin of one, but that, righteousness and peace having kissed each other in the undertaking of the Redeemer, mercy shall rejoice against judgment. Moses knew that all the congregation must perish in the wilderness by degrees, yet he is thus earnest in prayer that they might not be consumed at once, and would reckon it a favour to obtain a reprieve. Lord, let it alone this year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: Pro 29:9; Isa 3:5; Pe1 2:13, Pe1 2:14; Jde 1:8
John Gill
16:12 And Moses sent to call Dathan and Abiram, the sons of Eliab,.... He sent messengers to call them to the house of judgment, as the Targum of Jonathan, to the court of judicature, where the Jews suppose Moses, with the seventy elders, were now sitting: it seems these two men departed either before. Moses rose up from prayer, or however before he had finished his speech to Korah and the Levites; which being particularly directed to them, these men might think they had no concern in it, and went away to their own tents:
which said, we will not come up; this answer they returned to the messengers, and by them to Moses, declaring that they denied his power, despised his authority, and would not obey his orders, and therefore refused to come up to the tabernacle, or to the tent of Moses, or to the court of judicature, wherever it was; perhaps the first is best. Aben Ezra thinks, that as the tabernacle was in the midst of the camp, it was on an eminence, wherefore those that came to it might be said to come up to it.
John Wesley
16:12 Dathan and Abiram - To treat with them and give them, as he had done Korah and his company, a timely admonition. Come up - To Moses's tabernacle, whither the people used to go up for judgment. Men are said in scripture phrase to go up to places of judgment.
Robert Jamieson, A. R. Fausset and David Brown
16:12 Moses sent to call Dathan and Abiram--in a separate interview, the ground of their mutiny being different; for while Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and selfish purposes of the leader, who was conducting them like blind men wherever it suited him.
16:1316:13: միթէ փո՞քր իցէ այն՝ զի հանե՛ր զմեզ յերկրէն որ բղխէր զկաթն եւ զմեղր, սպանանել զմեզ յանապատի աստ. եւ արդ՝ սաստե՞ս եւս մեզ. եւ դո՞ւ ես իշխան[1346]. [1346] Օրինակ մի.. Սաստե՞ս եւս զմեզ։
13 Մի՞թէ քիչ բան է այն, որ մեզ հանեցիր Եգիպտոսից, ուր կաթ ու մեղր էր բխում, որպէսզի սպանես մեզ այստեղ՝ անապատում: Իսկ հիմա մեզ սաստո՞ւմ ես եւ դո՞ւ ես ղեկավարը:
13 Մեզ անապատին մէջ մեռցնելու համար՝ կաթ ու մեղր բղխող երկրէ մը մեզ հանելդ քի՞չ բան է, որ նաեւ մեր վրայ տիրապետել կ’ուզես։
միթէ փո՞քր իցէ այն զի հաներ զմեզ յերկրէն որ բղխէր զկաթն եւ զմեղր, սպանանել զմեզ յանապատի աստ. եւ արդ սաստե՞ս եւս մեզ. եւ դո՞ւ ես իշխան:

16:13: միթէ փո՞քր իցէ այն՝ զի հանե՛ր զմեզ յերկրէն որ բղխէր զկաթն եւ զմեղր, սպանանել զմեզ յանապատի աստ. եւ արդ՝ սաստե՞ս եւս մեզ. եւ դո՞ւ ես իշխան[1346].
[1346] Օրինակ մի.. Սաստե՞ս եւս զմեզ։
13 Մի՞թէ քիչ բան է այն, որ մեզ հանեցիր Եգիպտոսից, ուր կաթ ու մեղր էր բխում, որպէսզի սպանես մեզ այստեղ՝ անապատում: Իսկ հիմա մեզ սաստո՞ւմ ես եւ դո՞ւ ես ղեկավարը:
13 Մեզ անապատին մէջ մեռցնելու համար՝ կաթ ու մեղր բղխող երկրէ մը մեզ հանելդ քի՞չ բան է, որ նաեւ մեր վրայ տիրապետել կ’ուզես։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: разве мало того, что ты вывел нас из земли, в которой течет молоко и мед, чтобы погубить нас в пустыне? и ты еще хочешь властвовать над нами!
16:13 μὴ μη not μικρὸν μικρος little; small τοῦτο ουτος this; he ὅτι οτι since; that ἀνήγαγες αναγω lead up; head up ἡμᾶς ημας us ἐκ εκ from; out of γῆς γη earth; land ῥεούσης ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey ἀποκτεῖναι αποκτεινω kill ἡμᾶς ημας us ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὅτι οτι since; that κατάρχεις καταρχω our ἄρχων αρχων ruling; ruler
16:13 הַ ha הֲ [interrogative] מְעַ֗ט mᵊʕˈaṭ מְעַט little כִּ֤י kˈî כִּי that הֶֽעֱלִיתָ֨נוּ֙ hˈeʕᵉlîṯˈānû עלה ascend מֵ mē מִן from אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth זָבַ֤ת zāvˈaṯ זוב flow חָלָב֙ ḥālˌāv חָלָב milk וּ û וְ and דְבַ֔שׁ ḏᵊvˈaš דְּבַשׁ honey לַ la לְ to הֲמִיתֵ֖נוּ hᵃmîṯˌēnû מות die בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert כִּֽי־ kˈî- כִּי that תִשְׂתָּרֵ֥ר ṯiśtārˌēr שׂרר rule עָלֵ֖ינוּ ʕālˌênû עַל upon גַּם־ gam- גַּם even הִשְׂתָּרֵֽר׃ hiśtārˈēr שׂרר rule
16:13. numquid parum est tibi quod eduxisti nos de terra quae lacte et melle manabat ut occideres in deserto nisi et dominatus fueris nostriIs 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?
13. is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us?
16:13. Is it a small matter to you, that you have led us away from a land that was flowing with milk and honey, so as to kill us in the desert, unless you could also be a ruler over us?
16:13. [Is it] a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?
Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us:

13: разве мало того, что ты вывел нас из земли, в которой течет молоко и мед, чтобы погубить нас в пустыне? и ты еще хочешь властвовать над нами!
16:13
μὴ μη not
μικρὸν μικρος little; small
τοῦτο ουτος this; he
ὅτι οτι since; that
ἀνήγαγες αναγω lead up; head up
ἡμᾶς ημας us
ἐκ εκ from; out of
γῆς γη earth; land
ῥεούσης ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
ἀποκτεῖναι αποκτεινω kill
ἡμᾶς ημας us
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὅτι οτι since; that
κατάρχεις καταρχω our
ἄρχων αρχων ruling; ruler
16:13
הַ ha הֲ [interrogative]
מְעַ֗ט mᵊʕˈaṭ מְעַט little
כִּ֤י kˈî כִּי that
הֶֽעֱלִיתָ֨נוּ֙ hˈeʕᵉlîṯˈānû עלה ascend
מֵ מִן from
אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth
זָבַ֤ת zāvˈaṯ זוב flow
חָלָב֙ ḥālˌāv חָלָב milk
וּ û וְ and
דְבַ֔שׁ ḏᵊvˈaš דְּבַשׁ honey
לַ la לְ to
הֲמִיתֵ֖נוּ hᵃmîṯˌēnû מות die
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
כִּֽי־ kˈî- כִּי that
תִשְׂתָּרֵ֥ר ṯiśtārˌēr שׂרר rule
עָלֵ֖ינוּ ʕālˌênû עַל upon
גַּם־ gam- גַּם even
הִשְׂתָּרֵֽר׃ hiśtārˈēr שׂרר rule
16:13. numquid parum est tibi quod eduxisti nos de terra quae lacte et melle manabat ut occideres in deserto nisi et dominatus fueris nostri
Is 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?
16:13. Is it a small matter to you, that you have led us away from a land that was flowing with milk and honey, so as to kill us in the desert, unless you could also be a ruler over us?
16:13. [Is it] a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:13: With perverse contempt for the promises, Dathan and Abiram designate Egypt by the terms appropriated elsewhere to the land of Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: a small: Num 16:9
out of a: Num 11:5; Exo 1:11, Exo 1:22, Exo 2:23
to kill: Num 20:3, Num 20:4; Exo 16:3, Exo 17:3
thou make: Exo 2:14; Psa 2:2, Psa 2:3; Luk 19:14; Act 7:25-27, Act 7:35
Geneva 1599
16:13 [Is it] a small thing that thou hast brought us up (f) out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?
(f) Thus they spoke contemptuously, preferring Egypt to Canaan.
John Gill
16:13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey?.... Meaning Egypt, as the Targum of Jonathan expresses it; which, though a plentiful country, never had, nor deserved to have this epithet given it, which is peculiar to the land of Canaan, and is here given, in opposition to the description of that land, which the Lord himself had so described; and argues great impudence and want of reverence of the divine Being, as well as great ingratitude to Moses, the instrument of their being brought out of Egypt, where they laboured under bondage and servitude intolerable; and yet here represent it as an injury done to them, and as if the intent and design of it was purely to destroy them: for they add:
to kill us in the wilderness; with want of food, of which they had plenty in Egypt, they suggest; referring, it may be, to what the Lord by Moses had said to them, that their carcasses should fall in the wilderness; but that would not be for want of provisions, but because of their sins. It was bad enough, they intimate, to be brought out of such a plentiful country, into a barren wilderness; but what was still worse, the despotic and tyrannical government of Moses, as they represent it, they were brought under:
except thou make thyself altogether a prince over us? ruling in an arbitrary way, making laws, and setting up offices and officers at pleasure, so that it is more eligible to be in bondage in Egypt than under thy government. Aben Ezra takes their meaning to be, as if the end of bringing them out of Egypt was to assume and exercise such rule and authority over them. His words are,"hast thou brought us up out of Egypt, that thou mayest exercise dominion over us as a prince, yea, many dominions, thou and thy brother?''and who also observes, that Egypt lay to the south of the land of Israel, so that one that came from Egypt to the land of Canaan may be truly said to come up, that part of Canaan lying higher than Egypt.
16:1416:14: միթէ՝ յերկի՞րն որ բղխէր զկաթն եւ զմեղր՝ տարար զմեզ. եւ ետուր մեզ անդ ժառանգութիւն անդո՛ց եւ այգեաց. եթէ զա՛չս մեր բրեսցես՝ ո՛չ եկեսցուք առ քեզ։
14 Մի՞թէ դու մեզ բերել ես մի երկիր, ուր կաթ ու մեղր է բխում, եւ մեզ դաշտեր ու այգիներ ես ժառանգութիւն տուել այնտեղ: Մեր աչքերն էլ փորես, քեզ մօտ չենք գայ»:
14 Եւ մեզ կաթ ու մեղր բղխող երկիր մը չտարիր, ո՛չ ալ մեզի արտ ու այգի տուիր իբր ժառանգութիւն։ Միթէ այս մարդոց աչքե՞րը պիտի հանես. մենք չենք գար»։
Միթէ յերկի՞րն որ բղխէր զկաթն եւ զմեղր տարար զմեզ, եւ ետուր մեզ անդ ժառանգութիւն անդոց եւ այգեաց. [248]եթէ զաչս մեր բրեսցես, ոչ եկեսցուք առ քեզ:

16:14: միթէ՝ յերկի՞րն որ բղխէր զկաթն եւ զմեղր՝ տարար զմեզ. եւ ետուր մեզ անդ ժառանգութիւն անդո՛ց եւ այգեաց. եթէ զա՛չս մեր բրեսցես՝ ո՛չ եկեսցուք առ քեզ։
14 Մի՞թէ դու մեզ բերել ես մի երկիր, ուր կաթ ու մեղր է բխում, եւ մեզ դաշտեր ու այգիներ ես ժառանգութիւն տուել այնտեղ: Մեր աչքերն էլ փորես, քեզ մօտ չենք գայ»:
14 Եւ մեզ կաթ ու մեղր բղխող երկիր մը չտարիր, ո՛չ ալ մեզի արտ ու այգի տուիր իբր ժառանգութիւն։ Միթէ այս մարդոց աչքե՞րը պիտի հանես. մենք չենք գար»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: привел ли ты нас в землю, где течет молоко и мед, и дал ли нам во владение поля и виноградники? глаза людей сих ты хочешь ослепить? не пойдем!
16:14 εἰ ει if; whether καὶ και and; even εἰς εις into; for γῆν γη earth; land ῥέουσαν ρεω flow γάλα γαλα milk καὶ και and; even μέλι μελι honey εἰσήγαγες εισαγω lead in; bring in ἡμᾶς ημας us καὶ και and; even ἔδωκας διδωμι give; deposit ἡμῖν ημιν us κλῆρον κληρος lot; allotment ἀγροῦ αγρος field καὶ και and; even ἀμπελῶνας αμπελων vineyard τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight τῶν ο the ἀνθρώπων ανθρωπος person; human ἐκείνων εκεινος that ἂν αν perhaps; ever ἐξέκοψας εκκοπτω cut out; cut off οὐκ ου not ἀναβαίνομεν αναβαινω step up; ascend
16:14 אַ֡ף ʔˈaf אַף even לֹ֣א lˈō לֹא not אֶל־ ʔel- אֶל to אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth זָבַ֨ת zāvˌaṯ זוב flow חָלָ֤ב ḥālˈāv חָלָב milk וּ û וְ and דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey הֲבִ֣יאֹתָ֔נוּ hᵃvˈîʔōṯˈānû בוא come וַ wa וְ and תִּ֨תֶּן־ ttˌitten- נתן give לָ֔נוּ lˈānû לְ to נַחֲלַ֖ת naḥᵃlˌaṯ נַחֲלָה heritage שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field וָ wā וְ and כָ֑רֶם ḵˈārem כֶּרֶם vineyard הַ ha הֲ [interrogative] עֵינֵ֞י ʕênˈê עַיִן eye הָ hā הַ the אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man הָ hā הַ the הֵ֛ם hˈēm הֵם they תְּנַקֵּ֖ר tᵊnaqqˌēr נקר bore out לֹ֥א lˌō לֹא not נַעֲלֶֽה׃ naʕᵃlˈeh עלה ascend
16:14. re vera induxisti nos in terram quae fluit rivis lactis et mellis et dedisti nobis possessiones agrorum et vinearum an et oculos nostros vis eruere non venimusThou 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.
14. Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.
16:14. You have led us, it is true, to a land that flows with streams of milk and honey, and you have given us possession of fields and vineyards. But will you also tear out our eyes? We will not come.”
16:14. Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.
Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up:

14: привел ли ты нас в землю, где течет молоко и мед, и дал ли нам во владение поля и виноградники? глаза людей сих ты хочешь ослепить? не пойдем!
16:14
εἰ ει if; whether
καὶ και and; even
εἰς εις into; for
γῆν γη earth; land
ῥέουσαν ρεω flow
γάλα γαλα milk
καὶ και and; even
μέλι μελι honey
εἰσήγαγες εισαγω lead in; bring in
ἡμᾶς ημας us
καὶ και and; even
ἔδωκας διδωμι give; deposit
ἡμῖν ημιν us
κλῆρον κληρος lot; allotment
ἀγροῦ αγρος field
καὶ και and; even
ἀμπελῶνας αμπελων vineyard
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐκείνων εκεινος that
ἂν αν perhaps; ever
ἐξέκοψας εκκοπτω cut out; cut off
οὐκ ου not
ἀναβαίνομεν αναβαινω step up; ascend
16:14
אַ֡ף ʔˈaf אַף even
לֹ֣א lˈō לֹא not
אֶל־ ʔel- אֶל to
אֶרֶץ֩ ʔerˌeṣ אֶרֶץ earth
זָבַ֨ת zāvˌaṯ זוב flow
חָלָ֤ב ḥālˈāv חָלָב milk
וּ û וְ and
דְבַשׁ֙ ḏᵊvˌaš דְּבַשׁ honey
הֲבִ֣יאֹתָ֔נוּ hᵃvˈîʔōṯˈānû בוא come
וַ wa וְ and
תִּ֨תֶּן־ ttˌitten- נתן give
לָ֔נוּ lˈānû לְ to
נַחֲלַ֖ת naḥᵃlˌaṯ נַחֲלָה heritage
שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field
וָ וְ and
כָ֑רֶם ḵˈārem כֶּרֶם vineyard
הַ ha הֲ [interrogative]
עֵינֵ֞י ʕênˈê עַיִן eye
הָ הַ the
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
הָ הַ the
הֵ֛ם hˈēm הֵם they
תְּנַקֵּ֖ר tᵊnaqqˌēr נקר bore out
לֹ֥א lˌō לֹא not
נַעֲלֶֽה׃ naʕᵃlˈeh עלה ascend
16:14. re vera induxisti nos in terram quae fluit rivis lactis et mellis et dedisti nobis possessiones agrorum et vinearum an et oculos nostros vis eruere non venimus
Thou 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.
16:14. You have led us, it is true, to a land that flows with streams of milk and honey, and you have given us possession of fields and vineyards. But will you also tear out our eyes? We will not come.”
16:14. Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:14: Wilt thou put out the eyes of these men? - i. e. "blind them to the fact that you keep none of your promises;" "throw dust in their eyes."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: Moreover: Num 36:8-10; Exo 3:8, Exo 3:17; Lev 20:24
put out: Heb. bore out
Geneva 1599
16:14 Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou (g) put out the eyes of these men? we will not come up.
(g) Will you make those who searched the land believe that they did not see that which they saw?
John Gill
16:14 Moreover, thou hast not brought us into a land that floweth with milk and honey,.... Meaning the land of Canaan; but this was no fault of Moses, he had brought them to the borders of it, he had bid them go up and possess it; but they refused, and chose to have spies first sent into it, who brought an ill report of it, which they listened to, and had so provoked the Lord thereby, that he ordered them to turn back, and threatened them with a consumption of them in the wilderness; or "certainly" (n), verily thou hast not brought us, &c. though the Septuagint version renders it affirmatively, "thou hast brought us"; and the Vulgate Latin version, indeed thou hast brought, directly contrary to the text; unless it is to be understood ironically, as it is by some:
or given us inheritance of fields and vineyards; that is, in the land of Canaan, as were promised them; they suggest, had this been the case, they could have been content that he should have been their prince, and they would have submitted to his government; but having received no advantage from him, but a great deal of hurt and damage, they could not but consider him not only as a tyrant, but as an impostor and deceiver:
wilt thou put out the eyes of these men? or "dig" them out (o); either in a literal sense, wilt thou be so cruel and merciless as to put out the eyes of these men, Korah and his company, and us for our opposition to thy government? or though thou shouldest do so:
we will not come up; we are determined not to obey thee, but to shake off the yoke, let our punishment be what it will; or figuratively, dost thou take us for blind persons, whose eyes thou hast put out, and think to lead us at thy pleasure? or dost thou cast a mist before the eyes of this whole congregation, that they are not able to see through thy designs? are the people so bewitched by them, as not to see thy deceits and impostures? pretending to bring them into a land flowing with milk and honey, which thou art not able to do, and now sayest that thou hast a message from God to return again towards the Red sea, and talkest of our posterity inheriting the land forty years hence; who is it that cannot see through all this? Aben Ezra thinks, by "these men" are meant the elders that were with Moses, whom he led as he pleased, and so blinded them with his delusions, as these pretended, that they could not see through them.
(n) "certe", Noldius, p. 97. No. 468. so Onkelos. (o) "effodies", Pagninus, Piscator; "vis effodere", Fagius; "fodies", Junius & Tremellius, Drusius.
John Wesley
16:14 These men - Of all the people who are of our mind: wilt thou make them blind, or persuade them that they do not see what is visible to all that have eyes, to wit, that thou hast deceived them, and broken thy faith and promise given to them?
16:1516:15: Եւ ծանրացասումն եղեւ յոյժ, եւ ասէ ցՏէր. Մի՛ հայիր ՚ի զո՛հսն նոցա. զի զցանկալի ինչ ուրուք ՚ի նոցանէ ես ո՛չ առի, եւ ո՛չ զոք ՚ի նոցանէ չարչարեցի։
15 Մովսէսը խիստ դառնացաւ եւ Տիրոջն ասաց. «Մի՛ ընդունիր նրանց զոհաբերութիւնները, որովհետեւ նրանցից ես ոչինչ չեմ առել եւ նրանցից որեւէ մէկի հանդէպ անարդար բան չեմ արել»:
15 Մովսէս խիստ բարկացաւ ու ըսաւ Տէրոջը. «Մի՛ նայիր անոնց ընծաներուն. անոնցմէ էշ մըն ալ չառի եւ անոնց մէկո՛ւն չարիք մը չըրի»։
Եւ ծանրացասումն եղեւ յոյժ Մովսէս, եւ ասէ ցՏէր. Մի՛ հայիր ի զոհսն նոցա. [249]զի զցանկալի ինչ`` ուրուք ի նոցանէ ես ոչ առի, եւ ոչ զոք ի նոցանէ չարչարեցի:

16:15: Եւ ծանրացասումն եղեւ յոյժ, եւ ասէ ցՏէր. Մի՛ հայիր ՚ի զո՛հսն նոցա. զի զցանկալի ինչ ուրուք ՚ի նոցանէ ես ո՛չ առի, եւ ո՛չ զոք ՚ի նոցանէ չարչարեցի։
15 Մովսէսը խիստ դառնացաւ եւ Տիրոջն ասաց. «Մի՛ ընդունիր նրանց զոհաբերութիւնները, որովհետեւ նրանցից ես ոչինչ չեմ առել եւ նրանցից որեւէ մէկի հանդէպ անարդար բան չեմ արել»:
15 Մովսէս խիստ բարկացաւ ու ըսաւ Տէրոջը. «Մի՛ նայիր անոնց ընծաներուն. անոնցմէ էշ մըն ալ չառի եւ անոնց մէկո՛ւն չարիք մը չըրի»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Моисей весьма огорчился и сказал Господу: не обращай взора Твоего на приношение их; я не взял ни у одного из них осла и не сделал зла ни одному из них.
16:15 καὶ και and; even ἐβαρυθύμησεν βαρυθυμεω Mōseus; Mosefs σφόδρα σφοδρα vehemently; tremendously καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward κύριον κυριος lord; master μὴ μη not προσχῇς προσεχω pay attention; beware εἰς εις into; for τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτῶν αυτος he; him οὐκ ου not ἐπιθύμημα επιθυμημα no one; not one αὐτῶν αυτος he; him εἴληφα λαμβανω take; get οὐδὲ ουδε not even; neither ἐκάκωσα κακοω do bad; turn bad οὐδένα ουδεις no one; not one αὐτῶν αυτος he; him
16:15 וַ wa וְ and יִּ֤חַר yyˈiḥar חרה be hot לְ lᵊ לְ to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תֵּ֖פֶן tˌēfen פנה turn אֶל־ ʔel- אֶל to מִנְחָתָ֑ם minḥāṯˈām מִנְחָה present לֹ֠א lˌō לֹא not חֲמֹ֨ור ḥᵃmˌôr חֲמֹור he-ass אֶחָ֤ד ʔeḥˈāḏ אֶחָד one מֵהֶם֙ mēhˌem מִן from נָשָׂ֔אתִי nāśˈāṯî נשׂא lift וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֲרֵעֹ֖תִי hᵃrēʕˌōṯî רעע be evil אֶת־ ʔeṯ- אֵת [object marker] אַחַ֥ד ʔaḥˌaḏ אֶחָד one מֵהֶֽם׃ mēhˈem מִן from
16:15. iratusque Moses valde ait ad Dominum ne respicias sacrificia eorum tu scis quod ne asellum quidem umquam acceperim ab eis nec adflixerim quempiam eorumMoses 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.
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.
16:15. And Moses, being very angry, said to the Lord: “Do not look with favor on their sacrifices. You know that I have not accepted from them, at any time, so much as a young donkey, nor have I afflicted any of them.”
16:15. 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.
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:

15: Моисей весьма огорчился и сказал Господу: не обращай взора Твоего на приношение их; я не взял ни у одного из них осла и не сделал зла ни одному из них.
16:15
καὶ και and; even
ἐβαρυθύμησεν βαρυθυμεω Mōseus; Mosefs
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
κύριον κυριος lord; master
μὴ μη not
προσχῇς προσεχω pay attention; beware
εἰς εις into; for
τὴν ο the
θυσίαν θυσια immolation; sacrifice
αὐτῶν αυτος he; him
οὐκ ου not
ἐπιθύμημα επιθυμημα no one; not one
αὐτῶν αυτος he; him
εἴληφα λαμβανω take; get
οὐδὲ ουδε not even; neither
ἐκάκωσα κακοω do bad; turn bad
οὐδένα ουδεις no one; not one
αὐτῶν αυτος he; him
16:15
וַ wa וְ and
יִּ֤חַר yyˈiḥar חרה be hot
לְ lᵊ לְ to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תֵּ֖פֶן tˌēfen פנה turn
אֶל־ ʔel- אֶל to
מִנְחָתָ֑ם minḥāṯˈām מִנְחָה present
לֹ֠א lˌō לֹא not
חֲמֹ֨ור ḥᵃmˌôr חֲמֹור he-ass
אֶחָ֤ד ʔeḥˈāḏ אֶחָד one
מֵהֶם֙ mēhˌem מִן from
נָשָׂ֔אתִי nāśˈāṯî נשׂא lift
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הֲרֵעֹ֖תִי hᵃrēʕˌōṯî רעע be evil
אֶת־ ʔeṯ- אֵת [object marker]
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
מֵהֶֽם׃ mēhˈem מִן from
16:15. iratusque Moses valde ait ad Dominum ne respicias sacrificia eorum tu scis quod ne asellum quidem umquam acceperim ab eis nec adflixerim quempiam eorum
Moses 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.
16:15. And Moses, being very angry, said to the Lord: “Do not look with favor on their sacrifices. You know that I have not accepted from them, at any time, so much as a young donkey, nor have I afflicted any of them.”
16:15. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:15: Respect not thou their offering - There was no danger of this: they wished to set up a priesthood and a sacrificial system of their own; and God never has blessed, and never can bless, any scheme of salvation which is not of his own appointment. Man is ever supposing that he can mend his Maker's work, or that he can make one of his own that will do in its place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: very wroth: Num 12:3; Exo 32:19; Mat 5:22; Mar 3:5; Eph 4:26
Respect: Num 16:6, Num 16:7; Gen 4:4, Gen 4:5; Isa 1:10-15
I have not: Though Moses was their ruler, under God, yet, so far from oppressing them, he had not imposed the smallest tax, nor taken, as a present, so much as an ass from one of them. The common present that is now made to the great, in these countries, is a horse; but there is reason to believe, that an ass might formerly have answered the same purpose. "If it is a visit of ceremony from a bashaw," says Dr. Russell, "or other person in power, a fine horse, sometimes with furniture, or some such valuable present, is made to him at his departure." As asses were esteemed no dishonourable beasts for the saddle, Sir. J. Chardin, in his manuscript, supposes, that when Samuel disclaimed having taken the ass of any one (Sa1 12:3), he is to be understood of not having taken any ass for his riding. In the same light, he considers this similar declaration of Moses. His reason is "asses being then esteemed very honourable creatures for riding on (Num 22:21, Num 22:30; Jdg 5:10; Sa2 16:2), as they are at this very time in Persia, being rode with saddles." Sa1 12:3, Sa1 12:4; Act 20:33, Act 20:34; Co1 9:15; Co2 1:12, Co2 7:2, Co2 12:14-17; Th1 2:10
Carl Friedrich Keil and Franz Delitzsch
16:15
Moses was so disturbed by these scornful reproaches, that he entreated the Lord, with an assertion of his own unselfishness, not to have respect to their gift, i.e., not to accept the sacrifice which they should bring (cf. Gen 4:4). "I have not taken one ass from them, nor done harm to one of them," i.e., I have not treated them as a ruler, who demands tribute of his subjects, and oppresses them (cf. 1Kings 12:3).
John Gill
16:15 And Moses was very wroth,.... Or "it heated Moses exceedingly" (p); made him very angry, caused him to burn with wrath against them; even the speech they made, the words they uttered, not so much on account of their ill usage of him, as for the dishonour cast upon the Lord:
and said unto the Lord, respect not thou their offering; their "Minchah", the word is commonly used for the meat or bread offering. Aben Ezra observes, that Dathan and Abiram were great men, and had offered such kind of offerings before this fact; and therefore Moses desires that the Lord would have no respect to any they had offered, but have respect to him, who had never injured any of them. Jarchi gives it as the sense of some, that whereas these men had a part in the daily sacrifices of the congregation (with which a meat offering always went), the request is, that it might not be received with acceptance by the Lord; but he himself thinks it is to be understood of the offering of incense they were to offer on the morrow; and Moses desires that God would show his disapprobation of it, and which is the common interpretation. The Targums of Jonathan and Jerusalem render it, "their gift":
I have not taken one ass from them; either by force, or as a bribe, or by way of gratuity for any service done them; the sense is, that he had not taken from them the least thing in the world, anything of the meanest worth and value, on any consideration. Aben Ezra interprets the word "take", of taking and laying any burden upon an ass of theirs; so far was he from laying any burdens on them, and using them in a cruel and tyrannical manner, as they suggested, that he never laid the least burden on any ass of theirs, and much less on them:
neither have I hurt any of them; never did any injury to the person or property of anyone of them, but, on the contrary, had done them many good offices.
(p) "et excanduit Mosi valde", Drusius.
John Wesley
16:15 Respect not their offering - Accept not their incense which they are now going to offer, but shew some eminent dislike of it. He calls it their offering, though it was offered by Korah and his companions, because it was offered in the name and by the consent of all the conspirators, for the decision of the present controversy between them and Moses. I have not hurt one of them - I have never injured them, nor used my power to defraud or oppress them, as I might have done; I have done them many good offices, but no hurt: therefore their crime is without any cause or provocation.
Robert Jamieson, A. R. Fausset and David Brown
16:15 Moses was very wroth--Though the meekest of all men [Num 12:3], he could not restrain his indignation at these unjust and groundless charges; and the highly excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an impassioned assertion of his integrity. (Compare 1Kings 12:3).
and said unto the Lord, Respect not thou their offering--He calls it their offering, because, though it was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron.
16:1616:16: Եւ ասէ Մովսէս ցԿորխ. Սրբեա՛ զժողովուրդ քո, եւ եղիջիք պատրաստք առաջի Տեառն՝ դու եւ Ահարոն առ վաղիւ.
16 Եւ Մովսէսն ասաց Կորխին. «Մաքրի՛ր քո մարդկանց, եւ առաւօտեան Տիրոջ առաջ պատրաստ եղէք դու եւ Ահարոնը:
16 Մովսէս ըսաւ Կորխին. «Վաղը դուն ու քու բոլոր ժողովուրդդ Տէրոջը առջեւ ներկայացէք, դուն եւ անոնք ու Ահարոն։
Եւ ասէ Մովսէս ցԿորխ. [250]Սրբեա զժողովուրդ քո, եւ`` եղիջիք պատրաստք առաջի Տեառն, դու [251]եւ Ահարոն`` առ վաղիւ:

16:16: Եւ ասէ Մովսէս ցԿորխ. Սրբեա՛ զժողովուրդ քո, եւ եղիջիք պատրաստք առաջի Տեառն՝ դու եւ Ահարոն առ վաղիւ.
16 Եւ Մովսէսն ասաց Կորխին. «Մաքրի՛ր քո մարդկանց, եւ առաւօտեան Տիրոջ առաջ պատրաստ եղէք դու եւ Ահարոնը:
16 Մովսէս ըսաւ Կորխին. «Վաղը դուն ու քու բոլոր ժողովուրդդ Տէրոջը առջեւ ներկայացէք, դուն եւ անոնք ու Ահարոն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: И сказал Моисей Корею: завтра ты и все общество твое будьте пред лицем Господа, ты, они и Аарон;
16:16 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Κορε κορε Kore ἁγίασον αγιαζω hallow τὴν ο the συναγωγήν συναγωγη gathering σου σου of you; your καὶ και and; even γίνεσθε γινομαι happen; become ἕτοιμοι ετοιμος ready; prepared ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master σὺ συ you καὶ και and; even αὐτοὶ αυτος he; him καὶ και and; even Ααρων ααρων Aarōn; Aaron αὔριον αυριον tomorrow; next day
16:16 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to קֹ֔רַח qˈōraḥ קֹרַח Korah אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲדָ֣תְךָ֔ ʕᵃḏˈāṯᵊḵˈā עֵדָה gathering הֱי֖וּ hᵉʸˌû היה be לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אַתָּ֥ה ʔattˌā אַתָּה you וָ wā וְ and הֵ֛ם hˈēm הֵם they וְ wᵊ וְ and אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron מָחָֽר׃ māḥˈār מָחָר next day
16:16. dixitque ad Core tu et omnis congregatio tua state seorsum coram Domino et Aaron die crastino separatimAnd he said to Core: Do thou and thy congregation stand apart before the Lord to morrow, and Aaron apart.
16. And Moses said unto Korah, Be thou and all thy congregation before the LORD, thou, and they, and Aaron, tomorrow:
16:16. And he said to Korah: “You and your congregation, stand alone before the Lord, and apart from Aaron, tomorrow.
16:16. And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow:
And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow:

16: И сказал Моисей Корею: завтра ты и все общество твое будьте пред лицем Господа, ты, они и Аарон;
16:16
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Κορε κορε Kore
ἁγίασον αγιαζω hallow
τὴν ο the
συναγωγήν συναγωγη gathering
σου σου of you; your
καὶ και and; even
γίνεσθε γινομαι happen; become
ἕτοιμοι ετοιμος ready; prepared
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
σὺ συ you
καὶ και and; even
αὐτοὶ αυτος he; him
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
αὔριον αυριον tomorrow; next day
16:16
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
קֹ֔רַח qˈōraḥ קֹרַח Korah
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲדָ֣תְךָ֔ ʕᵃḏˈāṯᵊḵˈā עֵדָה gathering
הֱי֖וּ hᵉʸˌû היה be
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אַתָּ֥ה ʔattˌā אַתָּה you
וָ וְ and
הֵ֛ם hˈēm הֵם they
וְ wᵊ וְ and
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
מָחָֽר׃ māḥˈār מָחָר next day
16:16. dixitque ad Core tu et omnis congregatio tua state seorsum coram Domino et Aaron die crastino separatim
And he said to Core: Do thou and thy congregation stand apart before the Lord to morrow, and Aaron apart.
16:16. And he said to Korah: “You and your congregation, stand alone before the Lord, and apart from Aaron, tomorrow.
16:16. And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И все общество твое», т. е. все твои сторонники.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: Be thou: Num 16:6, Num 16:7
before: Sa1 12:3, Sa1 12:7; Ti2 2:14
Carl Friedrich Keil and Franz Delitzsch
16:16
In conclusion, he summoned Korah and his associates once more, to present themselves the following day before Jehovah with censers and incense.
Geneva 1599
16:16 And Moses said unto Korah, Be thou and all thy company (h) before the LORD, thou, and they, and Aaron, to morrow:
(h) At the door of the tabernacle.
John Gill
16:16 And Moses said unto Korah,.... Who was still with him, when the messenger returned from Dathan and Abiram, and who heard what Moses said in his own defence:
be thou and all thy company before the Lord; at the tabernacle, at the door of it; the Targum of Jonathan is, at the house of judgment, the court of judicature, where this affair was to be tried, and that was at the tabernacle, as appears by what follows:
thou, and they, and Aaron, tomorrow; the day after Moses had sent to Dathan and Abiram, on the morning of the next day; which as it was the time of sitting in judgment, so of offering incense; meaning Korah and his company, the two hundred fifty men with him, and not Dathan and Abiram; and Aaron also, he was ordered to appear, whom they opposed, and with whom the trial was to be made.
John Wesley
16:16 Before the Lord - Not in the tabernacle, which was not capable of so many persons severally offering incense, but at the door of the tabernacle, where they might offer it by Moses's direction upon this extraordinary occasion. This work could not be done in that place, which alone was allowed for the offering up of incense; not only for its smallness, but also because none but priests might enter to do this work. Here also the people, who were to be instructed by this experiment, might see the proof and success of it.
Robert Jamieson, A. R. Fausset and David Brown
16:16 Moses said unto Korah, Be thou and all thy company before the Lord--that is, at "the door of the tabernacle" (Num 16:18), that the assembled people might witness the experiment and be properly impressed by the issue.
16:1716:17: եւ առէք իւրաքանչիւր զբուրուառ իւր, եւ դիջիք ՚ի վերայ նոցա խո՛ւնկս. եւ մատուսջիք առաջի Տեառն իւրաքանչիւր զբուրուա՛ռ իւր. զերկերիւր եւ զյիսուն բուրուառսն. եւ դո՛ւ եւ Ահարոն զիւրաքանչի՛ւր բուրուառ իւր[1347]։ [1347] Ոմանք. Եւ զերկերիւր եւ զյիսուն բուր՛՛... իւրաքանչիւր զբուր՛՛։
17 Իւրաքանչիւրը թող առնի իր բուրվառը եւ դրա մէջ խունկ թող դնի: Իւրաքանչիւրն իր բուրվառը մատուցի Տիրոջը՝ ընդամէնը երկու հարիւր յիսուն բուրվառ: Դու եւ Ահարոնը նոյնպէս մատուցեցէ՛ք ձեր բուրվառները»:
17 Ամէնքդ ձեր բուրվառները առէք եւ անոնց մէջ խունկ դրէք։ Ամէն մէկը իր բուրվառը առնելով, (այսինքն երկու հարիւր յիսուն բուրվառները,) դուն ու Ահարոնն ալ ձեր բուրվառները Տէրոջը մօտեցուցէք»։
եւ առէք իւրաքանչիւր զբուրուառ իւր, եւ դիջիք ի վերայ նոցա խունկս, եւ մատուսջիք առաջի Տեառն իւրաքանչիւր զբուրուառ իւր, զերկերիւր եւ զյիսուն բուրուառսն, եւ դու եւ Ահարոն զիւրաքանչիւր բուրուառ իւր:

16:17: եւ առէք իւրաքանչիւր զբուրուառ իւր, եւ դիջիք ՚ի վերայ նոցա խո՛ւնկս. եւ մատուսջիք առաջի Տեառն իւրաքանչիւր զբուրուա՛ռ իւր. զերկերիւր եւ զյիսուն բուրուառսն. եւ դո՛ւ եւ Ահարոն զիւրաքանչի՛ւր բուրուառ իւր[1347]։
[1347] Ոմանք. Եւ զերկերիւր եւ զյիսուն բուր՛՛... իւրաքանչիւր զբուր՛՛։
17 Իւրաքանչիւրը թող առնի իր բուրվառը եւ դրա մէջ խունկ թող դնի: Իւրաքանչիւրն իր բուրվառը մատուցի Տիրոջը՝ ընդամէնը երկու հարիւր յիսուն բուրվառ: Դու եւ Ահարոնը նոյնպէս մատուցեցէ՛ք ձեր բուրվառները»:
17 Ամէնքդ ձեր բուրվառները առէք եւ անոնց մէջ խունկ դրէք։ Ամէն մէկը իր բուրվառը առնելով, (այսինքն երկու հարիւր յիսուն բուրվառները,) դուն ու Ահարոնն ալ ձեր բուրվառները Տէրոջը մօտեցուցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: и возьмите каждый свою кадильницу, и положите в них курения, и принесите пред лице Господне каждый свою кадильницу, двести пятьдесят кадильниц; ты и Аарон, каждый свою кадильницу.
16:17 καὶ και and; even λάβετε λαμβανω take; get ἕκαστος εκαστος each τὸ ο the πυρεῖον πυρειον he; him καὶ και and; even ἐπιθήσετε επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὰ αυτος he; him θυμίαμα θυμιαμα incense καὶ και and; even προσάξετε προσαγω lead toward; head toward ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master ἕκαστος εκαστος each τὸ ο the πυρεῖον πυρειον he; him πεντήκοντα πεντηκοντα fifty καὶ και and; even διακόσια διακοσιοι two hundred πυρεῖα πυρειον and; even σὺ συ you καὶ και and; even Ααρων ααρων Aarōn; Aaron ἕκαστος εκαστος each τὸ ο the πυρεῖον πυρειον he; him
16:17 וּ û וְ and קְח֣וּ׀ qᵊḥˈû לקח take אִ֣ישׁ ʔˈîš אִישׁ man מַחְתָּתֹ֗ו maḥtāṯˈô מַחְתָּה fire holder וּ û וְ and נְתַתֶּ֤ם nᵊṯattˈem נתן give עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon קְטֹ֔רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice וְ wᵊ וְ and הִקְרַבְתֶּ֞ם hiqravtˈem קרב approach לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אִ֣ישׁ ʔˈîš אִישׁ man מַחְתָּתֹ֔ו maḥtāṯˈô מַחְתָּה fire holder חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five וּ û וְ and מָאתַ֖יִם māṯˌayim מֵאָה hundred מַחְתֹּ֑ת maḥtˈōṯ מַחְתָּה fire holder וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you וְ wᵊ וְ and אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron אִ֥ישׁ ʔˌîš אִישׁ man מַחְתָּתֹֽו׃ maḥtāṯˈô מַחְתָּה fire holder
16:17. tollite singuli turibula vestra et ponite super ea incensum offerentes Domino ducenta quinquaginta turibula Aaron quoque teneat turibulum suumTake 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.
17. and take ye every man his censer, and put incense upon them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each his censer.
16:17. Let each one of you take censers, and place incense in them, offering to the Lord two hundred fifty censers. Let Aaron also hold his censer.”
16:17. And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each [of you] his censer.
And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each [of you] his censer:

17: и возьмите каждый свою кадильницу, и положите в них курения, и принесите пред лице Господне каждый свою кадильницу, двести пятьдесят кадильниц; ты и Аарон, каждый свою кадильницу.
16:17
καὶ και and; even
λάβετε λαμβανω take; get
ἕκαστος εκαστος each
τὸ ο the
πυρεῖον πυρειον he; him
καὶ και and; even
ἐπιθήσετε επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
θυμίαμα θυμιαμα incense
καὶ και and; even
προσάξετε προσαγω lead toward; head toward
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
ἕκαστος εκαστος each
τὸ ο the
πυρεῖον πυρειον he; him
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
διακόσια διακοσιοι two hundred
πυρεῖα πυρειον and; even
σὺ συ you
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἕκαστος εκαστος each
τὸ ο the
πυρεῖον πυρειον he; him
16:17
וּ û וְ and
קְח֣וּ׀ qᵊḥˈû לקח take
אִ֣ישׁ ʔˈîš אִישׁ man
מַחְתָּתֹ֗ו maḥtāṯˈô מַחְתָּה fire holder
וּ û וְ and
נְתַתֶּ֤ם nᵊṯattˈem נתן give
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
קְטֹ֔רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
וְ wᵊ וְ and
הִקְרַבְתֶּ֞ם hiqravtˈem קרב approach
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אִ֣ישׁ ʔˈîš אִישׁ man
מַחְתָּתֹ֔ו maḥtāṯˈô מַחְתָּה fire holder
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
וּ û וְ and
מָאתַ֖יִם māṯˌayim מֵאָה hundred
מַחְתֹּ֑ת maḥtˈōṯ מַחְתָּה fire holder
וְ wᵊ וְ and
אַתָּ֥ה ʔattˌā אַתָּה you
וְ wᵊ וְ and
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
אִ֥ישׁ ʔˌîš אִישׁ man
מַחְתָּתֹֽו׃ maḥtāṯˈô מַחְתָּה fire holder
16:17. tollite singuli turibula vestra et ponite super ea incensum offerentes Domino ducenta quinquaginta turibula Aaron quoque teneat turibulum suum
Take 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.
16:17. Let each one of you take censers, and place incense in them, offering to the Lord two hundred fifty censers. Let Aaron also hold his censer.”
16:17. And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each [of you] his censer.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: Sa1 12:7
John Gill
16:17 And take every man his censer, and put incense therein,.... Which they were to bring with them the next day from their own tents; and these might be censers which they had in their several families, and which they had used in them before the order of priesthood was set up in Aaron's family, and limited to that; or they might be a sort of chafing dishes, or vessels like censers, and would serve the present purpose; they were ordered to put fire into them, that was to be taken from the altar of burnt offering; for strange fire might not be used:
and bring ye before the Lord every man his censer, two hundred and fifty censers: according to the number of the men that were gathered with Korah:
thou also, and Aaron, each of you his censer; Korah and Aaron were to bring each their censers, between whom lay the contest concerning the high priesthood; which was to be determined by their offering incense before the Lord, and by his approbation or disapprobation of it.
Robert Jamieson, A. R. Fausset and David Brown
16:17 two hundred fifty censers--probably the small platters, common in Egyptian families, where incense was offered to household deities and which had been among the precious things borrowed at their departure [Ex 12:35-36].
16:1816:18: Եւ եդի՛ն ՚ի նոսա հուր, եւ արկին ՚ի նոսա խունկ, եւ կացին առ դրան խորանին վկայութեան Մովսէ՛ս եւ Ահարոն։
18 Նրանք կրակ դրեցին դրանց մէջ, կրակի վրայ խունկ լցրին, եւ Մովսէսն ու Ահարոնը կանգնեցին վկայութեան խորանի դռանը:
18 Ամէն մէկը իր բուրվառը առնելով՝ անոնց մէջ կրակ դրին ու անոնց վրայ խունկ դրին եւ վկայութեան խորանին դուռը կեցան Մովսէսին ու Ահարոնին հետ։
[252]Եւ եդին ի նոսա հուր, եւ արկին ի նոսա խունկ, եւ կացին առ դրան խորանին վկայութեան, [253]Մովսէս եւ Ահարոն:

16:18: Եւ եդի՛ն ՚ի նոսա հուր, եւ արկին ՚ի նոսա խունկ, եւ կացին առ դրան խորանին վկայութեան Մովսէ՛ս եւ Ահարոն։
18 Նրանք կրակ դրեցին դրանց մէջ, կրակի վրայ խունկ լցրին, եւ Մովսէսն ու Ահարոնը կանգնեցին վկայութեան խորանի դռանը:
18 Ամէն մէկը իր բուրվառը առնելով՝ անոնց մէջ կրակ դրին ու անոնց վրայ խունկ դրին եւ վկայութեան խորանին դուռը կեցան Մովսէսին ու Ահարոնին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: И взял каждый свою кадильницу, и положили в них огня, и всыпали в них курения, и стали при входе в скинию собрания; также и Моисей и Аарон.
16:18 καὶ και and; even ἔλαβεν λαμβανω take; get ἕκαστος εκαστος each τὸ ο the πυρεῖον πυρειον he; him καὶ και and; even ἐπέθηκαν επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὰ αυτος he; him πῦρ πυρ fire καὶ και and; even ἐπέβαλον επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὸ αυτος he; him θυμίαμα θυμιαμα incense καὶ και and; even ἔστησαν ιστημι stand; establish παρὰ παρα from; by τὰς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron
16:18 וַ wa וְ and יִּקְח֞וּ yyiqḥˈû לקח take אִ֣ישׁ ʔˈîš אִישׁ man מַחְתָּתֹ֗ו maḥtāṯˈô מַחְתָּה fire holder וַ wa וְ and יִּתְּנ֤וּ yyittᵊnˈû נתן give עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon קְטֹ֑רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice וַֽ wˈa וְ and יַּעַמְד֗וּ yyaʕamᵊḏˈû עמד stand פֶּ֛תַח pˈeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment וּ û וְ and מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
16:18. quod cum fecissent stantibus Mosen et AaronWhen they had done this, Moses and Aaron standing,
18. And they took every man his censer, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron.
16:18. When they had done this, Moses and Aaron stood up,
16:18. 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.
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:

18: И взял каждый свою кадильницу, и положили в них огня, и всыпали в них курения, и стали при входе в скинию собрания; также и Моисей и Аарон.
16:18
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἕκαστος εκαστος each
τὸ ο the
πυρεῖον πυρειον he; him
καὶ και and; even
ἐπέθηκαν επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
πῦρ πυρ fire
καὶ και and; even
ἐπέβαλον επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
θυμίαμα θυμιαμα incense
καὶ και and; even
ἔστησαν ιστημι stand; establish
παρὰ παρα from; by
τὰς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
16:18
וַ wa וְ and
יִּקְח֞וּ yyiqḥˈû לקח take
אִ֣ישׁ ʔˈîš אִישׁ man
מַחְתָּתֹ֗ו maḥtāṯˈô מַחְתָּה fire holder
וַ wa וְ and
יִּתְּנ֤וּ yyittᵊnˈû נתן give
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
אֵ֔שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
קְטֹ֑רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
וַֽ wˈa וְ and
יַּעַמְד֗וּ yyaʕamᵊḏˈû עמד stand
פֶּ֛תַח pˈeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
וּ û וְ and
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
16:18. quod cum fecissent stantibus Mosen et Aaron
When they had done this, Moses and Aaron standing,
16:18. When they had done this, Moses and Aaron stood up,
16:18. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
16:18
The next day the rebels presented themselves with censers before the tabernacle, along with Moses and Aaron; and the whole congregation also assembled there at the instigation of Korah. The Lord then interposed in judgment. Appearing in His glory to the whole congregation (just as in Num 14:10), He said to Moses and Aaron, "Separate yourselves from this congregation; I will destroy them in a moment." By assembling in front of the tabernacle, the whole congregation had made common cause with the rebels. God threatened them, therefore, with sudden destruction. But the two men of God, who ere so despised by the rebellious faction, fell on their faces, interceding with God, and praying, "God, Thou God of the spirits of all flesh! this one man (i.e., Korah, the author of the conspiracy) hath sinned, and wilt Thou be wrathful with all the congregation?" i.e., let Thine anger fall upon the whole congregation. The Creator and Preserver of all beings, who has given and still gives life and breath to all flesh, is God of the spirits of all flesh. As the author of the spirit of life in all perishable flesh, God cannot destroy His own creatures in wrath; this would be opposed to His own paternal love and mercy. In this epithet, as applied to God, therefore, Moses appeals "to the universal blessing of creation. It is of little consequence whether these words are to be understood as relating to all the animal kingdom, or to the human race alone; because Moses simply prayed, that as God was the creator and architect of the world, He would not destroy the men whom He had created, but rather have mercy upon the works of His own hands" (Calvin). The intercession of the prophet Isaiah, in Is 64:8, is similar to this, though that is founded upon the special relation in which God stood to Israel.
John Gill
16:18 And they took every man his censer, and that fire in them,.... That is, they came the next morning, according to order, prepared with their censers and incense; and they took fire from off the altar of burnt offering, which stood in the court of the tabernacle:
and laid incense thereon: upon the fire in their censers, and so burned it:
and stood in the door of the tabernacle of the congregation; not in the holy place, where the altar of incense was, for that would not hold them; nor indeed in the court of the tabernacle, but at the door of it, or the outside of it, that so they might be seen by all the people who came to be spectators and witnesses of this affair: and they stood
with Moses and Aaron; in a bold and presumptuous manner, as if they were their equals, disputing their authority, and putting themselves upon their trial before the Lord about it: the Targum of Jonathan says, these men stood on one side (of the door of the tabernacle), and Moses and Aaron stood on the other side of it.
John Wesley
16:18 Fire - Taken from the altar which stood in that place, for Aaron might not use other fire. And it is likely the rememberance of the death of Nadab and Abihu deterred them from offering any strange fire.
16:1916:19: Եւ կուտեաց ՚ի վերայ նոցա Կո՛րխ զամենայն ժողովուրդն իւր ՚ի դո՛ւռն խորանին վկայութեան. եւ երեւեցան փա՛ռք Տեառն ամենայն ժողովրդեանն։
19 Կորխն իր բոլոր մարդկանց հաւաքեց նրանց դիմաց, վկայութեան խորանի դռան մօտ: Եւ Տիրոջ փառքը երեւաց ամբողջ ժողովրդին:
19 Կորխ անոնց դէմ վկայութեան խորանին դուռը հաւաքեց բոլոր ժողովուրդը։ Տէրոջը փառքը բոլոր ժողովուրդին երեւցաւ։
Եւ կուտեաց ի վերայ նոցա Կորխ զամենայն ժողովուրդն իւր ի դուռն խորանին վկայութեան. եւ երեւեցան փառք Տեառն ամենայն ժողովրդեանն:

16:19: Եւ կուտեաց ՚ի վերայ նոցա Կո՛րխ զամենայն ժողովուրդն իւր ՚ի դո՛ւռն խորանին վկայութեան. եւ երեւեցան փա՛ռք Տեառն ամենայն ժողովրդեանն։
19 Կորխն իր բոլոր մարդկանց հաւաքեց նրանց դիմաց, վկայութեան խորանի դռան մօտ: Եւ Տիրոջ փառքը երեւաց ամբողջ ժողովրդին:
19 Կորխ անոնց դէմ վկայութեան խորանին դուռը հաւաքեց բոլոր ժողովուրդը։ Տէրոջը փառքը բոլոր ժողովուրդին երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: И собрал против них Корей все общество ко входу скинии собрания. И явилась слава Господня всему обществу.
16:19 καὶ και and; even ἐπισυνέστησεν επισυνιστημι in; on αὐτοὺς αυτος he; him Κορε κορε Kore τὴν ο the πᾶσαν πας all; every αὐτοῦ αυτος he; him συναγωγὴν συναγωγη gathering παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ὤφθη οραω view; see ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master πάσῃ πας all; every τῇ ο the συναγωγῇ συναγωγη gathering
16:19 וַ wa וְ and יַּקְהֵ֨ל yyaqhˌēl קהל assemble עֲלֵיהֶ֥ם ʕᵃlêhˌem עַל upon קֹ֨רַח֙ qˈōraḥ קֹרַח Korah אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וַ wa וְ and יֵּרָ֥א yyērˌā ראה see כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָֽה׃ פ ʕēḏˈā . f עֵדָה gathering
16:19. et coacervassent adversum eos omnem multitudinem ad ostium tabernaculi apparuit cunctis gloria DominiAnd had drawn up all the multitude against them to the door of the tabernacle, the glory of the Lord appeared to them all.
19. And Korah assembled all the congregation against them unto the door of the tent of meeting: and the glory of the LORD appeared unto all the congregation.
16:19. and, having crowded the entire multitude close to them at the door of the tabernacle, the glory of the Lord appeared to them all.
16:19. 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.
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:

19: И собрал против них Корей все общество ко входу скинии собрания. И явилась слава Господня всему обществу.
16:19
καὶ και and; even
ἐπισυνέστησεν επισυνιστημι in; on
αὐτοὺς αυτος he; him
Κορε κορε Kore
τὴν ο the
πᾶσαν πας all; every
αὐτοῦ αυτος he; him
συναγωγὴν συναγωγη gathering
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ὤφθη οραω view; see
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
πάσῃ πας all; every
τῇ ο the
συναγωγῇ συναγωγη gathering
16:19
וַ wa וְ and
יַּקְהֵ֨ל yyaqhˌēl קהל assemble
עֲלֵיהֶ֥ם ʕᵃlêhˌem עַל upon
קֹ֨רַח֙ qˈōraḥ קֹרַח Korah
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
אֶל־ ʔel- אֶל to
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וַ wa וְ and
יֵּרָ֥א yyērˌā ראה see
כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָֽה׃ פ ʕēḏˈā . f עֵדָה gathering
16:19. et coacervassent adversum eos omnem multitudinem ad ostium tabernaculi apparuit cunctis gloria Domini
And had drawn up all the multitude against them to the door of the tabernacle, the glory of the Lord appeared to them all.
16:19. and, having crowded the entire multitude close to them at the door of the tabernacle, the glory of the Lord appeared to them all.
16:19. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: Korah: Num 16:1, Num 16:2
and the glory: Num 16:42, Num 12:5, Num 14:10; Exo 16:7, Exo 16:10; Lev 9:6, Lev 9:23
Geneva 1599
16:19 And Korah gathered all the (l) congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation.
(l) All that were of their faction.
John Gill
16:19 And Korah gathered all the congregation against them,.... Not his own company only, but as many of the whole congregation of Israel as he could get together, and especially the principal men; so that it seems there was a, general prevailing inclination in the people to take part with him against Moses and Aaron, who wished him success in his undertaking, and readily came together to animate and encourage him in it, and to see the issue of it. Jarchi suggests, that all night he was going to the several tribes, persuading them that it was not for his own private interest, but for the public good, that he acted against two men, who had taken to themselves, the one the kingdom, and the other the priesthood, and by this means got a great multitude together:
unto the door of the tabernacle of the congregation; that is, before it, where Korah and his company stood, whose part they took, and had like to have suffered severely for it, had it not been for the interposition of Moses and Aaron:
and the glory of the Lord appeared unto all the congregation; the Shechinah, or divine Majesty, which dwelt between the cherubim in the most holy place, removed and came to the door of the tabernacle, where the people were assembled, in the sight of them, showing some visible token of his presence, though no similitude of himself was seen; or, however, he appeared in the cloud that was over the tabernacle, in which was seen a glory, a brightness and splendour, or such coruscations and flashes of lightning as were very unusual and amazing, and plainly showed the Lord was there; so Jarchi says, that he came in the pillar of cloud.
John Wesley
16:19 Against them - That they might be witnesses of the event, and, upon their success, which they doubted not of, might fall upon Moses and Aaron. And it seems by this that the people were generally incensed against Moses, and inclined to Korah's side. The glory appeared - In the cloud, which then shone with greater brightness and majesty, as a token of God's approach and presence.
16:2016:20: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
20 Տէրը խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
20 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի եւ ասէ:

16:20: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
20 Տէրը խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
20 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: И сказал Господь Моисею и Аарону, говоря:
16:20 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare
16:20 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
16:20. locutusque Dominus ad Mosen et Aaron aitAnd the Lord speaking to Moses and Aaron, said:
20. And the LORD spake unto Moses and unto Aaron, saying,
16:20. And the Lord, speaking to Moses and Aaron, said:
16:20. And the LORD spake unto Moses and unto Aaron, saying,
And the LORD spake unto Moses and unto Aaron, saying:

20: И сказал Господь Моисею и Аарону, говоря:
16:20
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
16:20
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
16:20. locutusque Dominus ad Mosen et Aaron ait
And the Lord speaking to Moses and Aaron, said:
16:20. And the Lord, speaking to Moses and Aaron, said:
16:20. And the LORD spake unto Moses and unto Aaron, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ all ▾
John Gill
16:20 And the Lord spake unto Moses, and unto Aaron,.... Out of the cloud:
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
16:20 the Lord spake unto Moses and Aaron, saying, Separate yourselves from among this congregation--Curiosity to witness the exciting spectacle attracted a vast concourse of the people, and it would seem that the popular mind had been incited to evil by the clamors of the mutineers against Moses and Aaron. There was something in their behavior very offensive to God; for after His glory had appeared--as at the installation of Aaron (Lev 9:23), so now for his confirmation in the sacred office--He bade Moses and Aaron withdraw from the assembly "that He might consume them in a moment."
16:2116:21: Մեկնեցարո՛ւք ՚ի միջոյ ժողովրդեա՛նդ այդորիկ, եւ սատակեցի՛ց զդոսա միանգամայն։
21 «Հեռացէ՛ք այդ ժողովրդի մօտից, որ ես միանգամից կոտորեմ սրանց»:
21 «Այդ ժողովուրդին մէջէն զատուեցէք, որպէս զի շուտով կորսնցնեմ զանոնք»։
Մեկնեցարուք ի միջոյ ժողովրդեանդ այդորիկ, եւ սատակեցից զդոսա միանգամայն:

16:21: Մեկնեցարո՛ւք ՚ի միջոյ ժողովրդեա՛նդ այդորիկ, եւ սատակեցի՛ց զդոսա միանգամայն։
21 «Հեռացէ՛ք այդ ժողովրդի մօտից, որ ես միանգամից կոտորեմ սրանց»:
21 «Այդ ժողովուրդին մէջէն զատուեցէք, որպէս զի շուտով կորսնցնեմ զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: отделитесь от общества сего, и Я истреблю их во мгновение.
16:21 ἀποσχίσθητε αποσχιζω from; out of μέσου μεσος in the midst; in the middle τῆς ο the συναγωγῆς συναγωγη gathering ταύτης ουτος this; he καὶ και and; even ἐξαναλώσω εξαναλισκω he; him εἰς εις into; for ἅπαξ απαξ once
16:21 הִבָּ֣דְל֔וּ hibbˈāḏᵊlˈû בדל separate מִ mi מִן from תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst הָ hā הַ the עֵדָ֣ה ʕēḏˈā עֵדָה gathering הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וַ wa וְ and אַכַלֶּ֥ה ʔaḵallˌeh כלה be complete אֹתָ֖ם ʔōṯˌām אֵת [object marker] כְּ kᵊ כְּ as רָֽגַע׃ rˈāḡaʕ רֶגַע moment
16:21. separamini de medio congregationis huius ut eos repente disperdamSeparate yourselves from among this congregation, that I may presently destroy them.
21. Separate yourselves from among this congregation, that I may consume them in a moment.
16:21. “Separate yourselves from the midst of this congregation, so that I may suddenly destroy them.”
16:21. Separate yourselves from among this congregation, that I may consume them in a moment.
Separate yourselves from among this congregation, that I may consume them in a moment:

21: отделитесь от общества сего, и Я истреблю их во мгновение.
16:21
ἀποσχίσθητε αποσχιζω from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
συναγωγῆς συναγωγη gathering
ταύτης ουτος this; he
καὶ και and; even
ἐξαναλώσω εξαναλισκω he; him
εἰς εις into; for
ἅπαξ απαξ once
16:21
הִבָּ֣דְל֔וּ hibbˈāḏᵊlˈû בדל separate
מִ mi מִן from
תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst
הָ הַ the
עֵדָ֣ה ʕēḏˈā עֵדָה gathering
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וַ wa וְ and
אַכַלֶּ֥ה ʔaḵallˌeh כלה be complete
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
כְּ kᵊ כְּ as
רָֽגַע׃ rˈāḡaʕ רֶגַע moment
16:21. separamini de medio congregationis huius ut eos repente disperdam
Separate yourselves from among this congregation, that I may presently destroy them.
16:21. “Separate yourselves from the midst of this congregation, so that I may suddenly destroy them.”
16:21. Separate yourselves from among this congregation, that I may consume them in a moment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: Separate: Gen 19:15-22; Jer 5:16; Act 2:40; Co2 6:17; Eph 5:6, Eph 5:7; Rev 18:4
that I may: Num 16:45, Num 14:12, Num 14:15; Exo 32:10, Exo 33:5; Psa 73:19; Isa 37:36; Heb 12:28, Heb 12:29
John Gill
16:21 Separate yourselves, from among this congregation,.... Not only from Korah's company, but from the congregation of the children of Israel, whom Korah had got together, besides the two hundred fifty men that were at first with him; who by their words and behaviour, and particularly by their association and standing along with him, showed them to be on his side, which greatly provoked the Lord:
that I may consume them in a moment; by fire from him, as the two hundred fifty men were afterwards consumed, Num 16:35.
16:2216:22: Անկա՛ն ՚ի վերայ երեսաց իւրեանց՝ եւ ասեն. Աստուած Աստուած հոգւոց եւ ամենայն մարմնոյ. եթէ մի մարդ մեղաւ, ՚ի վերայ ամենայն ժողովրդե՞անդ գայցէ բարկութիւն Տեառն։
22 Մովսէսն ու Ահարոնը երեսնիվայր ընկնելով՝ ասացին. «Ո՛վ Աստուած, հոգիների ու բոլոր մարմինների Աստուած, եթէ մի մարդ մեղք է գործում, միթէ ամբողջ ժողովրդի՞ վրայ պիտի թափուի Տիրոջ զայրոյթը»:
22 Բայց անոնք երեսնուն վրայ ինկան ու ըսին. «Ո՛վ Աստուած, բոլոր մարդոց* հոգիներուն Աստուածը, մէկ մարդու մեղանչելովը՝ բոլոր ժողովուրդին վրա՞յ պիտի գայ քու բարկութիւնդ»։
Անկան ի վերայ երեսաց իւրեանց եւ ասեն. Աստուած, Աստուած հոգւոց ամենայն մարմնոյ. եթէ մի մարդ մեղաւ, ի վերայ ամենայն ժողովրդե՞անդ գայցէ բարկութիւն Տեառն:

16:22: Անկա՛ն ՚ի վերայ երեսաց իւրեանց՝ եւ ասեն. Աստուած Աստուած հոգւոց եւ ամենայն մարմնոյ. եթէ մի մարդ մեղաւ, ՚ի վերայ ամենայն ժողովրդե՞անդ գայցէ բարկութիւն Տեառն։
22 Մովսէսն ու Ահարոնը երեսնիվայր ընկնելով՝ ասացին. «Ո՛վ Աստուած, հոգիների ու բոլոր մարմինների Աստուած, եթէ մի մարդ մեղք է գործում, միթէ ամբողջ ժողովրդի՞ վրայ պիտի թափուի Տիրոջ զայրոյթը»:
22 Բայց անոնք երեսնուն վրայ ինկան ու ըսին. «Ո՛վ Աստուած, բոլոր մարդոց* հոգիներուն Աստուածը, մէկ մարդու մեղանչելովը՝ բոլոր ժողովուրդին վրա՞յ պիտի գայ քու բարկութիւնդ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: Они же пали на лица свои и сказали: Боже, Боже духов всякой плоти! один человек согрешил, и Ты гневаешься на все общество?
16:22 καὶ και and; even ἔπεσαν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even εἶπαν επω say; speak θεὸς θεος God θεὸς θεος God τῶν ο the πνευμάτων πνευμα spirit; wind καὶ και and; even πάσης πας all; every σαρκός σαρξ flesh εἰ ει if; whether ἄνθρωπος ανθρωπος person; human εἷς εις.1 one; unit ἥμαρτεν αμαρτανω sin ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the συναγωγὴν συναγωγη gathering ὀργὴ οργη passion; temperament κυρίου κυριος lord; master
16:22 וַ wa וְ and יִּפְּל֤וּ yyippᵊlˈû נפל fall עַל־ ʕal- עַל upon פְּנֵיהֶם֙ pᵊnêhˌem פָּנֶה face וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֵ֕ל ʔˈēl אֵל god אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הָ hā הַ the רוּחֹ֖ת rûḥˌōṯ רוּחַ wind לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּשָׂ֑ר bāśˈār בָּשָׂר flesh הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man אֶחָד֙ ʔeḥˌāḏ אֶחָד one יֶחֱטָ֔א yeḥᵉṭˈā חטא miss וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering תִּקְצֹֽף׃ פ tiqṣˈōf . f קצף be angry
16:22. qui ceciderunt proni in faciem atque dixerunt fortissime Deus spirituum universae carnis num uno peccante contra omnes tua ira desaevietThey 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?
22. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
16:22. But they fell prone on their faces, and they said, “O most strong One, the God of the spirits of all flesh, should your anger rage against all, for the sin of one?”
16:22. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation:

22: Они же пали на лица свои и сказали: Боже, Боже духов всякой плоти! один человек согрешил, и Ты гневаешься на все общество?
16:22
καὶ και and; even
ἔπεσαν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
θεὸς θεος God
θεὸς θεος God
τῶν ο the
πνευμάτων πνευμα spirit; wind
καὶ και and; even
πάσης πας all; every
σαρκός σαρξ flesh
εἰ ει if; whether
ἄνθρωπος ανθρωπος person; human
εἷς εις.1 one; unit
ἥμαρτεν αμαρτανω sin
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
συναγωγὴν συναγωγη gathering
ὀργὴ οργη passion; temperament
κυρίου κυριος lord; master
16:22
וַ wa וְ and
יִּפְּל֤וּ yyippᵊlˈû נפל fall
עַל־ ʕal- עַל upon
פְּנֵיהֶם֙ pᵊnêhˌem פָּנֶה face
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
אֵ֕ל ʔˈēl אֵל god
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הָ הַ the
רוּחֹ֖ת rûḥˌōṯ רוּחַ wind
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בָּשָׂ֑ר bāśˈār בָּשָׂר flesh
הָ הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
יֶחֱטָ֔א yeḥᵉṭˈā חטא miss
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
תִּקְצֹֽף׃ פ tiqṣˈōf . f קצף be angry
16:22. qui ceciderunt proni in faciem atque dixerunt fortissime Deus spirituum universae carnis num uno peccante contra omnes tua ira desaeviet
They 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?
16:22. But they fell prone on their faces, and they said, “O most strong One, the God of the spirits of all flesh, should your anger rage against all, for the sin of one?”
16:22. And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
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Adam Clarke: Commentary on the Bible - 1831
16:22: O God, the God of the spirits of all flesh - אל אלהי הרוחת לכל בשר El Elohey haruchoth lechol basar. This address sufficiently proves that these holy men believed that man is a being compounded of flesh and spirit, and that these principles are perfectly distinct. Either the materiality of the human soul is a human fable, or, if it be a true doctrine, these men did not pray under the influence of the Divine Spirit. In Num 27:16 there is a similar form of expression: Let the Lord, the God of the spirits of all flesh. And in Job 12:10 : In whose hand is the soul (נפש nephesh) of all living; and the spirit (רוח ruach) of all flesh of man. Are not these decisive proofs that the Old Testament teaches that there is an immortal spirit in man? "But does not רוח ruach signify wind or breath?" Sometimes it does, but certainly not here; for how absurd would it be to say, O God, the God of the breaths of all flesh!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: they fell: Num 16:4, Num 16:45, Num 14:5
the God: Num 27:16; Job 12:10; Ecc 12:7; Isa 57:16; Zac 12:1; Heb 12:9
one man sin: Gen 18:23-25, Gen 18:32; jos 7:1-26; Sa2 24:1, Sa2 24:17; Rom 5:18; Co1 13:7
John Gill
16:22 And they fell upon their faces,.... That is, Moses and Aaron, in order to deprecate the wrath of God, and beseech him to avert the threatened judgment; and so the Targum of Jonathan has it,"they bowed themselves in prayer upon their faces;"
and said, O God, the God of the spirits of all flesh; the Maker of all men, as of their bodies, which are flesh, so of their souls or spirits, which are immaterial and immortal; hence he is called "the Father of spirits", Heb 12:9, who, as the Targum, puts the spirit in the bodies of men; or, as others, who knows the spirits of men; their thoughts, as Jarchi, the inward frames and dispositions of their minds; who knows who have sinned, and who not; and whether their sins proceed from weakness, and being misled, or whether from a malevolent disposition, presumption, and self-will:
shall one man sin: meaning Korah, who was the ringleader:
and wilt thou be wroth with all the congregation? who, through ignorance and weakness, and by artifice and imposition, are drawn in to join with him; the plea is much the same with that of Abraham, Gen 18:25.
John Wesley
16:22 The spirits - And this is no empty title here, but very emphatical. Thou art the maker of spirits, destroy not thy own workmanship! O thou who art the preserver of men, and of their spirits, the Lord of spirits, Job 12:10, who as thou mayst justly destroy this people, so thou canst preserve whom thou pleasest: the father of spirits, the souls. Deal mercifully with thy own children: the searcher of spirits, thou canst distinguish between those who have maliciously railed this tumult, and those whose ignorance and simple credulity hath made them a prey to crafty seducers. Of all flesh - Of all mankind: the word flesh is often put for men. One man - Korah, the ringleader of this sedition.
Robert Jamieson, A. R. Fausset and David Brown
16:22 they fell upon their faces, and said, O God, the God of the spirits of all flesh--The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies.
16:2316:23: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ.
23 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
23 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

16:23: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ.
23 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
23 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: и сказал Господь Моисею, говоря:
16:23 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
16:23 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
16:23. et ait Dominus ad MosenAnd the Lord said to Moses:
23. And the LORD spake unto Moses, saying,
16:23. And the Lord said to Moses:
16:23. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

23: и сказал Господь Моисею, говоря:
16:23
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
16:23
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
16:23. et ait Dominus ad Mosen
And the Lord said to Moses:
16:23. And the Lord said to Moses:
16:23. And the LORD spake unto Moses, saying,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
23 And the LORD spake unto Moses, saying, 24 Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. 25 And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. 26 And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins. 27 So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. 28 And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. 29 If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. 30 But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. 31 And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: 32 And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. 33 They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. 34 And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also.
We have here the determining of the controversy with Dathan and Abiram, who rebelled against Moses, as in the next paragraph the determining of the controversy with Korah and his company, who would be rivals with Aaron. It should seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents of their families, where they kept court, met in council, and hung out their flag of defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram, v. 24, 27. There, as in the place of rendezvous, Dathan and Abiram staid, when Korah and his friends went up to the tabernacle of the Lord, waiting the issue of their trial; but here we are told how they had their business done, before that trial was over. For God will take what method he pleases in his judgments.
I. Public warning is given to the congregation to withdraw immediately from the tents of the rebels. 1. God bids Moses speak to this purport, v. 24. This was in answer to Moses's prayer. He had begged that God would not destroy the whole congregation. "Well," says God, "I will not, provided they be so wise as to shift for their own safety, and get out of the way of danger. If they will quit the rebels, well and good, they shall not perish with them; otherwise, let them take what follows." Note, We cannot expect to reap benefit by the prayers of our friends for our salvation, unless we ourselves be diligent and faithful in making use of the means of salvation; for God never promised to save by miracles those that would not save themselves by means. Moses that had prayed for them must preach this to them, and warn them to flee from this wrath to come. 2. Moses accordingly repairs to the head-quarters of the rebels, leaving Aaron at the door of the tabernacle, v. 25. Dathan and Abiram had contumaciously refused to come up to him (v. 12), yet he humbly condescends to go down to them, to try if he could yet convince and reclaim them. Ministers must thus with meekness instruct those that oppose themselves, and not think it below them to stoop to those that are most stubborn, for their good. Christ himself stretches out his hand to a rebellious and gainsaying people. The seventy elders of Israel attend Moses and his guard, to secure him from the insolence of the rabble, and by their presence to put an honour upon him, and if possible to strike an awe upon the rebels. It is our duty to contribute all we can to the countenance and support of injured innocency and honour. 3. Proclamation is made that all manner of persons, as they tendered their own safety, should forthwith depart from the tents of these wicked men (v. 26), and thus should signify that they deserted their cause and interest, detested their crimes and counsels, and dreaded the punishment coming upon them. Note, Those that would not perish with sinners must come out from among them, and be separate. In vain do we pray, Gather not our souls with sinners, if we save not ourselves from the untoward generation. God's people are called out of Babylon, lest they share both in her sins and in her plagues, Rev. xviii. 4.
II. The congregation takes the warning, but the rebels themselves continue obstinate, v. 27. 1. God, in mercy, inclined the people to forsake the rebels: They got up from the tabernacle of Korah, Dathan, and Abiram, both those whose lot it was to pitch near them (who doubtless with themselves removed their families, and all their effects) and those also who had come from all parts of their camp to see the issue. It was in answer to the prayer of Moses that God thus stirred up the hearts of the congregation to shift for their own preservation. Note, To those whom God will save he gives repentance, that they may recover themselves out of the snare of the devil. Grace to separate from evil doers is one of the things that accompany salvation. 2. God, in justice, left the rebels to the obstinacy and hardness of their own hearts. Though they saw themselves abandoned by all their neighbours, and set up as a mark to the arrows of God's justice, yet instead of falling down and humbling themselves before God and Moses, owning their crime and begging pardon, instead of fleeing and dispersing themselves to seek for shelter in the crowd, they impudently stood in the doors of their tents, as if they would out-face God himself, and dare him to his worst. Thus were their hearts hardened to their own destruction, and they were fearless when their case was most fearful. But what a pity was it that their little children, who were not capable of guilt or fear, should by the presumption of their parents be put in this audacious posture! Happy they who are taught betimes to bow before God, and not as those unhappy little ones to stand it out against him!
III. Sentence is solemnly pronounced upon them by Moses in the name of the Lord, and the decision of the controversy is put upon the execution of that sentence by the almighty power of God. Moses, by divine instinct and direction, when the eyes of all Israel were fastened upon him, waiting the event, moved with a just and holy indignation at the impudence of the rebels, boldly puts the whole matter to a surprising issue, v. 28-30. 1. If the rebels die a common death, he will be content to be called and counted an impostor; not only if they die a natural death, but if they die by any sort of judgment that has formerly been executed on other malefactors. "If they die by the plague, or by fire from heaven, or by the sword, then say, God has disowned Moses;" but, 2. "If the earth open and swallow them up" (a punishment without precedent), "then let all the house of Israel know assuredly that I am God's servant, sent by him, and employed for him, and that those that fight against me fight against him." The judgment itself would have been proof enough of God's displeasure against the rebels, and would have given all men to understand that they had provoked the Lord; but when it was thus solemnly foretold and appealed to by Moses beforehand, when there was not the least previous indication of it from without, the convincing evidence of it was much the stronger, and it was put beyond dispute that he was not only a servant but a favourite of Heaven, who was so intimately acquainted with the divine counsels, and could obtain such extraordinary appearances of the divine power in his vindication.
IV. Execution is immediately done. It appeared that God and his servant Moses understood one another very well; for, as soon as ever Moses had spoken the word, God did the work, the earth clave asunder (v. 31), opened her mouth, and swallowed them all up, them and theirs (v. 32), and then closed upon them, v. 33. This judgment was, 1. Unparalleled. God, in it, created a new thing, did what he never did before; for he has many arrows in his quiver; and there are diversities of operations in wrath as well as mercy. Dathan and Abiram thought themselves safe because they were at a distance from the shechinah, whence the fire of the Lord had sometimes issued, qui procul à Jove (they say) procul à fulmine--he who is far from Jove is far from the thunderbolt. But God made them to know that he was not tied up to one way of punishing; the earth, when he pleases, shall serve his justice as effectually as the fire. 2. It was very terrible to the sinners themselves to go down alive into their own graves, to be dead and buried in an instant, to go down thus to the bars of the pit when they were in their full strength wholly at ease and quiet. 3. It was severe upon their poor children, who, for the greater terror of the judgment, and fuller indication of the divine wrath, perished as parts of their parents, in which, though we cannot particularly tell how bad they might be to deserve it or how good God might be otherwise to them to compensate it, yet of this we are sure in the general, that Infinite Justice did them no wrong. Far be it from God that he should do iniquity. 4. It was altogether miraculous. The cleaving of the earth was as wonderful, and as much above the power of nature, as the cleaving of the sea, and the closing of the earth again more so than the closing of the waters. God has all the creatures at his command, and can make any of them, when he pleases, instruments of his justice; nor will any of them be our friends if he be our enemy. God now confirmed to Israel what Moses had lately taught them in that prayer of his, Ps. xc. 11, Who knows the power of thy anger? He has, when he pleases, strange punishments for the workers of iniquity, Job xxxi. 3. Let us therefore conclude, Who is able to stand before this holy Lord God? 5. It was very significant. They set their mouths against the heavens, and their throat was an open sepulchre; justly therefore does the earth open her mouth upon them and swallow them up. They made a rent in the congregation; justly therefore is the earth rent under them. Presumptuous sinners, that hate to be reformed, are a burden to the earth, the whole creation groans under them, which here was signified by this, that the earth sunk under these rebels, as weary of bearing them and being under them. And, considering how the earth is still in like manner loaded with the weight of iniquity, we have reason to wonder that this was the only time it ever sunk under its load. 6. It was typical of the eternal ruin of sinners who die impenitent, who, perhaps in allusion to this, are said to sink down into the pit (Ps. ix. 15) and to go down quickly into hell, Ps. lv. 15. But David, even when he sinks in deep mire, yet prays in faith, Let not the pit shut her mouth upon me, as it does on the damned, between whom and life there is a gulf fixed, Ps. lxix. 2-15. His case was bad, but not, like this, desperate.
V. All Israel is alarmed at the judgment: They fled at the cry of them, v. 34. They cried for help when it was too late. Their doleful shrieks, instead of fetching their neighbours in to their relief, drove them so much the further off; for knowing their own guilt, and one another's, they hastened one another, saying, Lest the earth swallow us up also. Note, Others' ruins should be our warnings. Could we by faith hear the outcries of those that have gone down to the bottomless pit, we should give more diligence than we do to escape for our lives, lest we also come into that condemnation.
Carl Friedrich Keil and Franz Delitzsch
16:23
Jehovah then instructed Moses, that the congregation was to remove away (עלה, to get up and away) from about the dwelling-place of Korah, Dathan, and Abiram; and, as we may supply from the context, the congregation fell back from Korah's tent, whilst Dathan and Abiram, possibly at the very first appearance of the divine glory, drew back into their tents. Moses therefore betook himself to the tents of Dathan and Abiram, with the elders following him, and there also commanded the congregation to depart from the tents of these wicked men, and not touch anything they possessed, that they might not be swept away in all their sins.
John Gill
16:23 And the Lord spake unto Moses,.... When on his face in prayer, and bid him rise up, and told him he had granted his request, and then spoke to him:
saying; as follows.
16:2416:24: Խօսեա՛ց ընդ ժողովրդեանն եւ ասասցես. Զատարո՛ւք շուրջ զժողովրդեամբդ Կորխայ եւ Դաթանայ եւ Աբիրոնի[1348]։ [1348] Ոմանք. Խօսեաց դու ընդ ժողովրդ՛՛։ Օրինակ մի. Զատացարուք շուրջ զժողո՛՛։
24 «Խօսի՛ր ժողովրդի հետ եւ ասա՛. “Հեռացէ՛ք Կորխի, Դաթանի ու Աբիրոնի բնակավայրի շրջապատից”»:
24 «Խօսէ՛ ժողովուրդին ու ըսէ՛, Կորխի, Դաթանի ու Աբիրոնի բնակարանին բոլորտիքէն հեռացէք»։
Խօսեաց ընդ ժողովրդեանն եւ ասասցես. Զատարուք շուրջ [254]զժողովրդեամբդ Կորխայ եւ Դաթանայ եւ Աբիրոնի:

16:24: Խօսեա՛ց ընդ ժողովրդեանն եւ ասասցես. Զատարո՛ւք շուրջ զժողովրդեամբդ Կորխայ եւ Դաթանայ եւ Աբիրոնի[1348]։
[1348] Ոմանք. Խօսեաց դու ընդ ժողովրդ՛՛։ Օրինակ մի. Զատացարուք շուրջ զժողո՛՛։
24 «Խօսի՛ր ժողովրդի հետ եւ ասա՛. “Հեռացէ՛ք Կորխի, Դաթանի ու Աբիրոնի բնակավայրի շրջապատից”»:
24 «Խօսէ՛ ժողովուրդին ու ըսէ՛, Կորխի, Դաթանի ու Աբիրոնի բնակարանին բոլորտիքէն հեռացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: скажи обществу: отступите со всех сторон от жилища Корея, Дафана и Авирона.
16:24 λάλησον λαλεω talk; speak τῇ ο the συναγωγῇ συναγωγη gathering λέγων λεγω tell; declare ἀναχωρήσατε αναχωρεω depart; go away κύκλῳ κυκλω circling; in a circle ἀπὸ απο from; away τῆς ο the συναγωγῆς συναγωγη gathering Κορε κορε Kore
16:24 דַּבֵּ֥ר dabbˌēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הֵֽעָלוּ֙ hˈēʕālû עלה ascend מִ mi מִן from סָּבִ֔יב ssāvˈîv סָבִיב surrounding לְ lᵊ לְ to מִשְׁכַּן־ miškan- מִשְׁכָּן dwelling-place קֹ֖רַח qˌōraḥ קֹרַח Korah דָּתָ֥ן dāṯˌān דָּתָן Dathan וַ wa וְ and אֲבִירָֽם׃ ʔᵃvîrˈām אֲבִירָם Abiram
16:24. praecipe universo populo ut separetur a tabernaculis Core et Dathan et AbiramCommand the whole people to separate themselves from the tents of Core and Dathan and Abiron.
24. Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
16:24. “Instruct the entire people to separate from the tents of Korah, and Dathan, and Abiram.”
16:24. Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram:

24: скажи обществу: отступите со всех сторон от жилища Корея, Дафана и Авирона.
16:24
λάλησον λαλεω talk; speak
τῇ ο the
συναγωγῇ συναγωγη gathering
λέγων λεγω tell; declare
ἀναχωρήσατε αναχωρεω depart; go away
κύκλῳ κυκλω circling; in a circle
ἀπὸ απο from; away
τῆς ο the
συναγωγῆς συναγωγη gathering
Κορε κορε Kore
16:24
דַּבֵּ֥ר dabbˌēr דבר speak
אֶל־ ʔel- אֶל to
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הֵֽעָלוּ֙ hˈēʕālû עלה ascend
מִ mi מִן from
סָּבִ֔יב ssāvˈîv סָבִיב surrounding
לְ lᵊ לְ to
מִשְׁכַּן־ miškan- מִשְׁכָּן dwelling-place
קֹ֖רַח qˌōraḥ קֹרַח Korah
דָּתָ֥ן dāṯˌān דָּתָן Dathan
וַ wa וְ and
אֲבִירָֽם׃ ʔᵃvîrˈām אֲבִירָם Abiram
16:24. praecipe universo populo ut separetur a tabernaculis Core et Dathan et Abiram
Command the whole people to separate themselves from the tents of Core and Dathan and Abiron.
16:24. “Instruct the entire people to separate from the tents of Korah, and Dathan, and Abiram.”
16:24. Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
16:24: The tent, "the tabernacle" of Korah, as a Kohathite, stood on the south side of the tabernacle of the Lord; and those of Dathan and Abiram, as Reubenites, in the outer line of encampment on the same side. Yet though the tents of these three were thus contiguous, they did not share the same fate. Korah and his company who dared to intrude themselves on the priestly office were destroyed by fire from the Lord at the door of the tabernacle of the Lord Num 16:35; the Reubenites, who had Rev_iled Moses for the failure of the promises about the pleasant land, were suddenly engulfed while standing at their own tent-doors in the barren wilderness Num 16:31-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: Num 16:21; It should seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents of their families, where they kept court, met in council, and hung out their flag of defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram. There, as in the place of rendezvous, Dathan and Abiram stayed, when Korah and his friends went up to the tabernacle of the Lord, waiting the issue of their trial; but here we are told how they had their business done, before that trial was over. God will take what method he pleases in his judgments.
John Gill
16:24 Speak unto the congregation,.... Not to Korah's company, but to the people of Israel, of the several tribes that were assembled together:
saying, get ye up from about the tabernacle of Korah, and Dathan, and Abiram; which was either the same with their tents, as in Num 16:26; though, as they were of different tribes, Korah of the tribe of Levi, and Dathan and Abiram of the tribe of Reuben, their tents must be in distinct and different places, though both encamped on the same side of the tabernacle, and pretty near to each other; the camp of Levi was nearest the tabernacle, and the camp of Reuben next to it. It may be, there was a single tabernacle erected on this occasion, for all these men to meet at when they judged it necessary. Aben Ezra is of opinion, Korah had a tent for his men and substance, at a distance from the camp of the Levites, and to his tent joined the tents of Dathan and Abiram.
John Wesley
16:24 The congregation - Whom for your sakes I will spare upon the condition following.
Robert Jamieson, A. R. Fausset and David Brown
16:24 Speak unto the congregation, . . . Get you up from about the tabernacle--Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced the desired effect of convincing the people of their crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, they should perish along with them.
16:2516:25: Եւ յարեաւ Մովսէս եւ գնա՛ց առ Դաթան եւ Աբիրոն, եւ գնացին ընդ նմա ամենայն ծերքն Իսրայէլի։
25 Մովսէսը վեր կացաւ եւ գնաց Դաթանի ու Աբիրոնի մօտ: Նրա հետ գնացին նաեւ իսրայէլացիների բոլոր ծերերը:
25 Մովսէս ելաւ ու Դաթանին եւ Աբիրոնին գնաց եւ Իսրայէլի ծերերը անոր ետեւէն գացին։
Եւ յարեաւ Մովսէս եւ գնաց առ Դաթան եւ Աբիրոն, եւ գնացին ընդ նմա [255]ամենայն ծերքն Իսրայելի:

16:25: Եւ յարեաւ Մովսէս եւ գնա՛ց առ Դաթան եւ Աբիրոն, եւ գնացին ընդ նմա ամենայն ծերքն Իսրայէլի։
25 Մովսէսը վեր կացաւ եւ գնաց Դաթանի ու Աբիրոնի մօտ: Նրա հետ գնացին նաեւ իսրայէլացիների բոլոր ծերերը:
25 Մովսէս ելաւ ու Դաթանին եւ Աբիրոնին գնաց եւ Իսրայէլի ծերերը անոր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: И встал Моисей, и пошел к Дафану и Авирону, и за ним пошли старейшины Израилевы.
16:25 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἐπορεύθη πορευομαι travel; go πρὸς προς to; toward Δαθαν δαθαν and; even Αβιρων αβιρων and; even συνεπορεύθησαν συμπορευομαι converge; travel with μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πάντες πας all; every οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel
16:25 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk אֶל־ ʔel- אֶל to דָּתָ֣ן dāṯˈān דָּתָן Dathan וַ wa וְ and אֲבִירָ֑ם ʔᵃvîrˈām אֲבִירָם Abiram וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after זִקְנֵ֥י ziqnˌê זָקֵן old יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:25. surrexitque Moses et abiit ad Dathan et Abiram et sequentibus eum senioribus IsrahelAnd Moses arose, and went to Dathan and Abiron: and the ancients of Israel following him,
25. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.
16:25. And Moses rose up and went to Dathan and Abiram. And the elders of Israel followed him,
16:25. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.
And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him:

25: И встал Моисей, и пошел к Дафану и Авирону, и за ним пошли старейшины Израилевы.
16:25
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
πρὸς προς to; toward
Δαθαν δαθαν and; even
Αβιρων αβιρων and; even
συνεπορεύθησαν συμπορευομαι converge; travel with
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πάντες πας all; every
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
16:25
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֵּ֖לֶךְ yyˌēleḵ הלך walk
אֶל־ ʔel- אֶל to
דָּתָ֣ן dāṯˈān דָּתָן Dathan
וַ wa וְ and
אֲבִירָ֑ם ʔᵃvîrˈām אֲבִירָם Abiram
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
זִקְנֵ֥י ziqnˌê זָקֵן old
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:25. surrexitque Moses et abiit ad Dathan et Abiram et sequentibus eum senioribus Israhel
And Moses arose, and went to Dathan and Abiron: and the ancients of Israel following him,
16:25. And Moses rose up and went to Dathan and Abiram. And the elders of Israel followed him,
16:25. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: Num 11:16, Num 11:17, Num 11:25, Num 11:30
John Gill
16:25 And Moses rose up,.... Either from the ground, upon which he fell on his face, or from the seat on which he sat at the door of the tabernacle; though he seems to have stood there; it may be, it only signifies that he obeyed the divine order, and went about it directly, as often in Scripture persons are said to arise, when they go about any thing they are directed, or choose to do:
and went unto Dathan and Abiram; to endeavour to convince them of their evil, and bring them to repentance for it, and to reclaim them from their folly:
and the elders of Israel followed him; either some principal persons of the tribes, called elders, both from their age and prudence; or the seventy elders lately chosen to assist Moses in the affairs of government, as Aben Ezra thinks these followed him to show their respect unto him, and their approbation of his conduct, and for vindication of his character, which had been aspersed by those men, and to give the more weight to what should be said unto them, for their conviction and reformation.
John Wesley
16:25 Unto Dathan - Because they refused to come to him. The elders - The seventy rulers, whom he carried with him for the greater solemnity of the action, and to encourage them in their work, notwithstanding the obstinate and untractable nature of the people they were to govern.
16:2616:26: Եւ խօսեցաւ ընդ ժողովրդեանն եւ ասէ. Մեկնեցարո՛ւք ՚ի վրանա՛ց արանց խստասրտացդ այդոցիկ, եւ մի՛ մերձենայցէք յինչ ՚ի դոցա. զի մի՛ կորնչիցիք ընդ ամենայն մեղս դոցա[1349]։ [1349] Յօրինակին պակասէր. ՚Ի վրանաց արանց խստասրտացդ։ Ուր Ոսկան ունի՝ խստացդ։
26 Մովսէսը դիմեց ժողովրդին եւ ասաց. «Հեռացէ՛ք այդ խստասիրտ մարդկանց վրաններից, նրանց ոչ մի իրին ձեռք չտաք, որպէսզի կորստեան չմատնուէք դրանց գործած մեղքերի պատճառով»:
26 Եւ խօսեցաւ ժողովուրդին՝ ըսելով. «Այդ չար մարդոց վրաններուն քովէն ետ քաշուեցէք ու անոնց ոեւէ մէ՛կ բանին մի՛ դպչիք, որպէս զի անոնց բոլոր մեղքերով չկորսուիք»։
Եւ խօսեցաւ ընդ ժողովրդեանն եւ ասէ. Մեկնեցարուք ի վրանաց արանց խստասրտացդ այդոցիկ, եւ մի՛ մերձենայցէք յինչ ի դոցա, զի մի՛ կորնչիցիք ընդ ամենայն մեղս դոցա:

16:26: Եւ խօսեցաւ ընդ ժողովրդեանն եւ ասէ. Մեկնեցարո՛ւք ՚ի վրանա՛ց արանց խստասրտացդ այդոցիկ, եւ մի՛ մերձենայցէք յինչ ՚ի դոցա. զի մի՛ կորնչիցիք ընդ ամենայն մեղս դոցա[1349]։
[1349] Յօրինակին պակասէր. ՚Ի վրանաց արանց խստասրտացդ։ Ուր Ոսկան ունի՝ խստացդ։
26 Մովսէսը դիմեց ժողովրդին եւ ասաց. «Հեռացէ՛ք այդ խստասիրտ մարդկանց վրաններից, նրանց ոչ մի իրին ձեռք չտաք, որպէսզի կորստեան չմատնուէք դրանց գործած մեղքերի պատճառով»:
26 Եւ խօսեցաւ ժողովուրդին՝ ըսելով. «Այդ չար մարդոց վրաններուն քովէն ետ քաշուեցէք ու անոնց ոեւէ մէ՛կ բանին մի՛ դպչիք, որպէս զի անոնց բոլոր մեղքերով չկորսուիք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: И сказал обществу: отойдите от шатров нечестивых людей сих, и не прикасайтесь ни к чему, что принадлежит им, чтобы не погибнуть вам во всех грехах их.
16:26 καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward τὴν ο the συναγωγὴν συναγωγη gathering λέγων λεγω tell; declare ἀποσχίσθητε αποσχιζω from; away τῶν ο the σκηνῶν σκηνη tent τῶν ο the ἀνθρώπων ανθρωπος person; human τῶν ο the σκληρῶν σκληρος hard; harsh τούτων ουτος this; he καὶ και and; even μὴ μη not ἅπτεσθε απτομαι grasp; touch ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἐστιν ειμι be αὐτοῖς αυτος he; him μὴ μη not συναπόλησθε συναπολλυμι destroy with ἐν εν in πάσῃ πας all; every τῇ ο the ἁμαρτίᾳ αμαρτια sin; fault αὐτῶν αυτος he; him
16:26 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עֵדָ֜ה ʕēḏˈā עֵדָה gathering לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say ס֣וּרוּ sˈûrû סור turn aside נָ֡א nˈā נָא yeah מֵ mē מִן from עַל֩ ʕˌal עַל upon אָהֳלֵ֨י ʔohᵒlˌê אֹהֶל tent הָ hā הַ the אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man הָֽ hˈā הַ the רְשָׁעִים֙ rᵊšāʕîm רָשָׁע guilty הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּגְּע֖וּ tiggᵊʕˌû נגע touch בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָהֶ֑ם lāhˈem לְ to פֶּן־ pen- פֶּן lest תִּסָּפ֖וּ tissāfˌû ספה sweep away בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole חַטֹּאתָֽם׃ ḥaṭṭōṯˈām חַטָּאת sin
16:26. dixit ad turbam recedite a tabernaculis hominum impiorum et nolite tangere quae ad eos pertinent ne involvamini in peccatis eorumHe said to the multitude: Depart from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins.
26. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.
16:26. and he said to the crowd, “Withdraw from the tabernacles of these impious men, and touch nothing which pertains to them, lest you become involved in their sins.”
16:26. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.
And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of their' s, lest ye be consumed in all their sins:

26: И сказал обществу: отойдите от шатров нечестивых людей сих, и не прикасайтесь ни к чему, что принадлежит им, чтобы не погибнуть вам во всех грехах их.
16:26
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
τὴν ο the
συναγωγὴν συναγωγη gathering
λέγων λεγω tell; declare
ἀποσχίσθητε αποσχιζω from; away
τῶν ο the
σκηνῶν σκηνη tent
τῶν ο the
ἀνθρώπων ανθρωπος person; human
τῶν ο the
σκληρῶν σκληρος hard; harsh
τούτων ουτος this; he
καὶ και and; even
μὴ μη not
ἅπτεσθε απτομαι grasp; touch
ἀπὸ απο from; away
πάντων πας all; every
ὧν ος who; what
ἐστιν ειμι be
αὐτοῖς αυτος he; him
μὴ μη not
συναπόλησθε συναπολλυμι destroy with
ἐν εν in
πάσῃ πας all; every
τῇ ο the
ἁμαρτίᾳ αμαρτια sin; fault
αὐτῶν αυτος he; him
16:26
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
הָ הַ the
עֵדָ֜ה ʕēḏˈā עֵדָה gathering
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
ס֣וּרוּ sˈûrû סור turn aside
נָ֡א nˈā נָא yeah
מֵ מִן from
עַל֩ ʕˌal עַל upon
אָהֳלֵ֨י ʔohᵒlˌê אֹהֶל tent
הָ הַ the
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
הָֽ hˈā הַ the
רְשָׁעִים֙ rᵊšāʕîm רָשָׁע guilty
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תִּגְּע֖וּ tiggᵊʕˌû נגע touch
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לָהֶ֑ם lāhˈem לְ to
פֶּן־ pen- פֶּן lest
תִּסָּפ֖וּ tissāfˌû ספה sweep away
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
חַטֹּאתָֽם׃ ḥaṭṭōṯˈām חַטָּאת sin
16:26. dixit ad turbam recedite a tabernaculis hominum impiorum et nolite tangere quae ad eos pertinent ne involvamini in peccatis eorum
He said to the multitude: Depart from the tents of these wicked men, and touch nothing of theirs, lest you be involved in their sins.
16:26. and he said to the crowd, “Withdraw from the tabernacles of these impious men, and touch nothing which pertains to them, lest you become involved in their sins.”
16:26. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: I pray you: The rebels, with all that belonged to them, were, as an accursed thing, devoted to utter destruction (Lev 27:28, Lev 27:29. Jos 7:13-15, Jos 7:23-26). The people therefore were forbidden to touch anything belonging to them; that they might enter a solemn protest against their wickedness, acknowledge the justice of their punishment, and express their fear of being involved in it. Num 16:21-24; Gen 19:12-14; Deu 13:17; Isa 52:11; Mat 10:14; Act 8:20, Act 13:51; Co2 6:17; Ti1 5:22; Rev 18:4
Geneva 1599
16:26 And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed (k) in all their sins.
(k) With them that have committed so many sins.
John Gill
16:26 And he spake unto the congregation,.... To the people of Israel assembled together on this occasion: some, out of ill will to Moses and Aaron, inclining to the side of Korah and his accomplices, and some out of curiosity to see the issue of this affair
saying, depart, I pray you, from the tents of these wicked men; these turbulent, seditious, and ill-designing men, disturbers of the commonwealth and church of Israel, enemies to the peace of its civil and ecclesiastic state: and when Moses desires the people to depart from their tents, he means not only that they would remove in person, and stand at a distance, but such who had their tents, and families, and substance near them, would take care to remove, lest they should be destroyed with them:
and touch nothing of theirs; not carry off anything belonging to them along with their own, being all devoted to destruction:
lest ye be consumed in all their sins; lest partaking of their sins they should of their plagues, and die in their sins, as they would, or for them.
16:2716:27: Եւ մեկնեցա՛ն ՚ի ժողովրդենէն Կորխայ շուրջ զնոքօք. եւ Դաթան եւ Աբիրոն ելին կային առ դրան վրանաց իւրեանց, եւ կանայք նոցա եւ մանկունք իւրեանց՝ եւ ա՛ղխն իւրեանց[1350]։ [1350] Այլք. Ելին եւ կային։
27 Նրանք հեռացան Կորխի վրանի շուրջը գտնուող ժողովրդից, բայց Դաթանն ու Աբիրոնը, նրանց կանայք, երեխաներն իրենց իրերով դուրս եկան ու կանգնեցին իրենց վրանների դռան մօտ:
27 Այսպէս անոնք Կորխին, Դաթանին ու Աբիրոնին բնակարանին բոլորտիքէն հեռացան եւ Դաթան ու Աբիրոն եւ անոնց կիներն ու անոնց որդիները եւ ընտանիքը իրենց վրաններուն դուռը ելան կեցան։
Եւ մեկնեցան [256]ի ժողովրդենէն Կորխայ`` շուրջ զնոքօք. եւ Դաթան եւ Աբիրոն ելին եւ կային առ դրան վրանաց իւրեանց, եւ կանայք նոցա եւ մանկունք իւրեանց եւ աղխն իւրեանց:

16:27: Եւ մեկնեցա՛ն ՚ի ժողովրդենէն Կորխայ շուրջ զնոքօք. եւ Դաթան եւ Աբիրոն ելին կային առ դրան վրանաց իւրեանց, եւ կանայք նոցա եւ մանկունք իւրեանց՝ եւ ա՛ղխն իւրեանց[1350]։
[1350] Այլք. Ելին եւ կային։
27 Նրանք հեռացան Կորխի վրանի շուրջը գտնուող ժողովրդից, բայց Դաթանն ու Աբիրոնը, նրանց կանայք, երեխաներն իրենց իրերով դուրս եկան ու կանգնեցին իրենց վրանների դռան մօտ:
27 Այսպէս անոնք Կորխին, Դաթանին ու Աբիրոնին բնակարանին բոլորտիքէն հեռացան եւ Դաթան ու Աբիրոն եւ անոնց կիներն ու անոնց որդիները եւ ընտանիքը իրենց վրաններուն դուռը ելան կեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: И отошли они со всех сторон от жилища Корея, Дафана и Авирона; а Дафан и Авирон вышли и стояли у дверей шатров своих с женами своими и сыновьями своими и с малыми детьми своими.
16:27 καὶ και and; even ἀπέστησαν αφιστημι distance; keep distance ἀπὸ απο from; away τῆς ο the σκηνῆς σκηνη tent Κορε κορε Kore κύκλῳ κυκλω circling; in a circle καὶ και and; even Δαθαν δαθαν and; even Αβιρων αβιρων come out; go out καὶ και and; even εἱστήκεισαν ιστημι stand; establish παρὰ παρα from; by τὰς ο the θύρας θυρα door τῶν ο the σκηνῶν σκηνη tent αὐτῶν αυτος he; him καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife αὐτῶν αυτος he; him καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him καὶ και and; even ἡ ο the ἀποσκευὴ αποσκευη he; him
16:27 וַ wa וְ and יֵּעָל֗וּ yyēʕālˈû עלה ascend מֵ mē מִן from עַ֧ל ʕˈal עַל upon מִשְׁכַּן־ miškan- מִשְׁכָּן dwelling-place קֹ֛רֶח qˈōreḥ קֹרַח Korah דָּתָ֥ן dāṯˌān דָּתָן Dathan וַ wa וְ and אֲבִירָ֖ם ʔᵃvîrˌām אֲבִירָם Abiram מִ mi מִן from סָּבִ֑יב ssāvˈîv סָבִיב surrounding וְ wᵊ וְ and דָתָ֨ן ḏāṯˌān דָּתָן Dathan וַ wa וְ and אֲבִירָ֜ם ʔᵃvîrˈām אֲבִירָם Abiram יָצְא֣וּ yāṣᵊʔˈû יצא go out נִצָּבִ֗ים niṣṣāvˈîm נצב stand פֶּ֚תַח ˈpeṯaḥ פֶּתַח opening אָֽהֳלֵיהֶ֔ם ʔˈohᵒlêhˈem אֹהֶל tent וּ û וְ and נְשֵׁיהֶ֥ם nᵊšêhˌem אִשָּׁה woman וּ û וְ and בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son וְ wᵊ וְ and טַפָּֽם׃ ṭappˈām טַף [those unable to march]
16:27. cumque recessissent a tentoriis eorum per circuitum Dathan et Abiram egressi stabant in introitu papilionum suorum cum uxoribus et liberis omnique frequentiaAnd 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.
27. So they gat them up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood at the door of their tents, and their wives, and their sons, and their little ones.
16:27. And when they had withdrawn from their tents all around, Dathan and Abiram came out and stood at the entrance of their pavilions, with their wives and children, and with all their associates.
16:27. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.
So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children:

27: И отошли они со всех сторон от жилища Корея, Дафана и Авирона; а Дафан и Авирон вышли и стояли у дверей шатров своих с женами своими и сыновьями своими и с малыми детьми своими.
16:27
καὶ και and; even
ἀπέστησαν αφιστημι distance; keep distance
ἀπὸ απο from; away
τῆς ο the
σκηνῆς σκηνη tent
Κορε κορε Kore
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
Δαθαν δαθαν and; even
Αβιρων αβιρων come out; go out
καὶ και and; even
εἱστήκεισαν ιστημι stand; establish
παρὰ παρα from; by
τὰς ο the
θύρας θυρα door
τῶν ο the
σκηνῶν σκηνη tent
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
καὶ και and; even
ο the
ἀποσκευὴ αποσκευη he; him
16:27
וַ wa וְ and
יֵּעָל֗וּ yyēʕālˈû עלה ascend
מֵ מִן from
עַ֧ל ʕˈal עַל upon
מִשְׁכַּן־ miškan- מִשְׁכָּן dwelling-place
קֹ֛רֶח qˈōreḥ קֹרַח Korah
דָּתָ֥ן dāṯˌān דָּתָן Dathan
וַ wa וְ and
אֲבִירָ֖ם ʔᵃvîrˌām אֲבִירָם Abiram
מִ mi מִן from
סָּבִ֑יב ssāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
דָתָ֨ן ḏāṯˌān דָּתָן Dathan
וַ wa וְ and
אֲבִירָ֜ם ʔᵃvîrˈām אֲבִירָם Abiram
יָצְא֣וּ yāṣᵊʔˈû יצא go out
נִצָּבִ֗ים niṣṣāvˈîm נצב stand
פֶּ֚תַח ˈpeṯaḥ פֶּתַח opening
אָֽהֳלֵיהֶ֔ם ʔˈohᵒlêhˈem אֹהֶל tent
וּ û וְ and
נְשֵׁיהֶ֥ם nᵊšêhˌem אִשָּׁה woman
וּ û וְ and
בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son
וְ wᵊ וְ and
טַפָּֽם׃ ṭappˈām טַף [those unable to march]
16:27. cumque recessissent a tentoriis eorum per circuitum Dathan et Abiram egressi stabant in introitu papilionum suorum cum uxoribus et liberis omnique frequentia
And 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.
16:27. And when they had withdrawn from their tents all around, Dathan and Abiram came out and stood at the entrance of their pavilions, with their wives and children, and with all their associates.
16:27. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children.
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Albert Barnes: Notes on the Bible - 1834
16:27: Stood in the door of their tents - Apparently in contumacious defiance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: and stood: Kg2 9:30, Kg2 9:31; Job 9:4, Job 40:10, Job 40:11; Pro 16:18, Pro 18:12; Isa 28:14
Carl Friedrich Keil and Franz Delitzsch
16:27
The congregation obeyed; but Dathan and Abiram came and placed themselves in front of the tents, along with their wives and children, to see what Moses would do. Moses then announced the sentence: "By this shall he know that Jehovah hath sent me to do all these works, that not out of my own heart (i.e., that I do not act of my own accord). If these men die like all men (i.e., if these wicked men die a natural death like other men), and the oversight of all men take place over them (i.e., if the same providence watches over them as over all other men, and preserves them from sudden death), Jehovah hath not sent me. But if Jehovah create a creation (בריאה בּרא, i.e., work an extraordinary miracle), and the earth open its mouth and swallow them up, with all that belongs to them, so that they go down alive into hell, ye shall perceive that these men have despised Jehovah."
John Gill
16:27 So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side,.... The place where they met together and made their general rendezvous; this it seems was encompassed on all sides by people out of the several tribes, who either wished them well in their undertaking, or were curious to know how it would issue:
and Dathan and Abiram came out; out of the tabernacle of Korah, and went to their own tents; and came out of them:
and stood in the door of their tents, and their wives, and their sons,
and their little children; in an audacious manner, as not fearing God nor man; they carried their heads high, and were not in the least daunted at what they were threatened with; and by their looks and gestures bid defiance to Moses and the elders with him.
John Wesley
16:27 Stood in the door - An argument of their foolish confidence, obstinacy and impenitency, whereby they declared that they neither feared God, nor reverenced man.
Robert Jamieson, A. R. Fausset and David Brown
16:27 the tabernacle of Korah, Dathan, and Abiram--Korah being a Kohathite, his tent could not have been in the Reubenite camp, and it does not appear that he himself was on the spot where Dathan and Abiram stood with their families. Their attitude of defiance indicated their daring and impenitent character, equally regardless of God and man.
16:2816:28: Եւ ասէ Մովսէս. Այսո՛ւ գիտասջիք, եթէ Տէր առաքեաց զիս գործե՛լ զամենայն գործս զայսոսիկ. եւ եթէ ո՛չ յինէ՛ն ինչ է[1351]. [1351] Բազումք. Զամենայն զգործս զայսոսիկ։
28 Մովսէսն ասաց. «Սրանով դուք կ’իմանաք, որ Տէրն է ուղարկել ինձ այս բոլոր գործերը կատարելու համար, եւ ոչ թէ ես ինձանից եմ անում դրանք.
28 Եւ Մովսէս ըսաւ. «Ասով պիտի գիտնաք թէ Տէրը զիս ղրկած է բոլոր այս գործերը ընելու եւ ոչ թէ ես ինձմէ բան մը ըրի.
Եւ ասէ Մովսէս. Այսու գիտասջիք եթէ Տէր առաքեաց զիս գործել զամենայն զգործս զայսոսիկ, եւ եթէ ոչ յինէն ինչ է:

16:28: Եւ ասէ Մովսէս. Այսո՛ւ գիտասջիք, եթէ Տէր առաքեաց զիս գործե՛լ զամենայն գործս զայսոսիկ. եւ եթէ ո՛չ յինէ՛ն ինչ է[1351].
[1351] Բազումք. Զամենայն զգործս զայսոսիկ։
28 Մովսէսն ասաց. «Սրանով դուք կ’իմանաք, որ Տէրն է ուղարկել ինձ այս բոլոր գործերը կատարելու համար, եւ ոչ թէ ես ինձանից եմ անում դրանք.
28 Եւ Մովսէս ըսաւ. «Ասով պիտի գիտնաք թէ Տէրը զիս ղրկած է բոլոր այս գործերը ընելու եւ ոչ թէ ես ինձմէ բան մը ըրի.
zohrab-1805▾ eastern-1994▾ western am▾
16:2828: И сказал Моисей: из сего узнаете, что Господь послал меня делать все дела сии, а не по своему произволу [я делаю сие]:
16:28 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in τούτῳ ουτος this; he γνώσεσθε γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master ἀπέστειλέν αποστελλω send off / away με με me ποιῆσαι ποιεω do; make πάντα πας all; every τὰ ο the ἔργα εργον work ταῦτα ουτος this; he ὅτι οτι since; that οὐκ ου not ἀπ᾿ απο from; away ἐμαυτοῦ εμαυτου myself
16:28 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in זֹאת֙ zōṯ זֹאת this תֵּֽדְע֔וּן tˈēḏᵊʕˈûn ידע know כִּֽי־ kˈî- כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH שְׁלָחַ֔נִי šᵊlāḥˈanî שׁלח send לַ la לְ to עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַֽ hˈa הַ the מַּעֲשִׂ֖ים mmaʕᵃśˌîm מַעֲשֶׂה deed הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these כִּי־ kî- כִּי that לֹ֖א lˌō לֹא not מִ mi מִן from לִּבִּֽי׃ llibbˈî לֵב heart
16:28. et ait Moses in hoc scietis quod Dominus miserit me ut facerem universa quae cernitis et non ex proprio ea corde protulerimAnd 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:
28. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for not of mine own mind.
16:28. And Moses said: “By this shall you know that the Lord has sent me to do all that you discern, and that I have not brought these things out of my own heart:
16:28. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for [I have] not [done them] of mine own mind.
And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for [I have] not [done them] of mine own mind:

28: И сказал Моисей: из сего узнаете, что Господь послал меня делать все дела сии, а не по своему произволу [я делаю сие]:
16:28
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
ἐν εν in
τούτῳ ουτος this; he
γνώσεσθε γινωσκω know
ὅτι οτι since; that
κύριος κυριος lord; master
ἀπέστειλέν αποστελλω send off / away
με με me
ποιῆσαι ποιεω do; make
πάντα πας all; every
τὰ ο the
ἔργα εργον work
ταῦτα ουτος this; he
ὅτι οτι since; that
οὐκ ου not
ἀπ᾿ απο from; away
ἐμαυτοῦ εμαυτου myself
16:28
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
זֹאת֙ zōṯ זֹאת this
תֵּֽדְע֔וּן tˈēḏᵊʕˈûn ידע know
כִּֽי־ kˈî- כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
שְׁלָחַ֔נִי šᵊlāḥˈanî שׁלח send
לַ la לְ to
עֲשֹׂ֕ות ʕᵃśˈôṯ עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַֽ hˈa הַ the
מַּעֲשִׂ֖ים mmaʕᵃśˌîm מַעֲשֶׂה deed
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
כִּי־ kî- כִּי that
לֹ֖א lˌō לֹא not
מִ mi מִן from
לִּבִּֽי׃ llibbˈî לֵב heart
16:28. et ait Moses in hoc scietis quod Dominus miserit me ut facerem universa quae cernitis et non ex proprio ea corde protulerim
And 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:
16:28. And Moses said: “By this shall you know that the Lord has sent me to do all that you discern, and that I have not brought these things out of my own heart:
16:28. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for [I have] not [done them] of mine own mind.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: Hereby: Exo 3:12, Exo 4:1-9, Exo 7:9; Deu 18:22; Zac 2:9, Zac 4:9; Joh 5:36, Joh 11:42, Joh 14:11
for I have: Kee lo millibbee, "and that not out of my heart." It was not of my own device or contrivance. It was not out of an ambitious desire to be great myself that I took upon me the government, nor out of private affection to my brother, that I appointed him and his family to the priesthood.
of mine: Num 24:13; Kg1 18:36; Jer 23:16; Eze 13:17; Joh 5:30, Joh 6:38
Geneva 1599
16:28 And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for [I have] not [done them] of mine own (l) mind.
(l) I have not invented them from my own brain.
John Gill
16:28 And Moses said, hereby ye shall know that the Lord hath sent me to do all these works,.... To bring the people of Israel out of Egypt, to exchange the firstborn for the Levites, to make Aaron and his sons priests, to give the Levites to them, and to set Elizaphan over the Kohathites, things which these men found fault with, and questioned his authority for doing them:
for I have not done them of my own mind; or "not out of my heart" (q); he had not devised them himself, and done them of his own head, and in any arbitrary way, without the will of God or any authority from him, as these men suggested.
(q) "quod non de corde meo", Pagninus, Montanus.
John Wesley
16:28 All these works - As the bringing of the people out of Egypt; the conducting of them through the wilderness; the exercising authority among them; and giving laws to them concerning the priesthood.
Robert Jamieson, A. R. Fausset and David Brown
16:28 Moses said, Hereby ye shall know that the Lord hath sent me to do all these works--The awful catastrophe of the earthquake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses and struck the spectators with solemn awe.
16:2916:29: եթէ ըստ մահո՛ւ ամենայն մարդկան մեռանիցին դոքա, կամ ըստ հանդիսի ամենայն մարդկան լինիցի հանդէ՛ս նոցա. ապա զիս Տէր ո՛չ առաքեաց[1352]։ [1352] Ոմանք. Կամ թէ ըստ հանդիսին.. հանդէս դոցա։
29 եթէ Դաթանն ու Աբիրոնը մեռնեն մարդկային սովորական մահով, կամ դրանց պատիժը մարդկային սովորական պատժի նման լինի, ապա Տէրը չէ, որ ուղարկել ինձ:
29 Եթէ ասոնք ամէն մարդու մեռնելուն պէս մեռնին եւ եթէ ամէն մարդու պատահածը ասոնց ալ պատահի, Տէրը զիս ղրկած չէ։
եթէ ըստ մահու ամենայն մարդկան մեռանիցին դոքա, կամ ըստ հանդիսի ամենայն մարդկան լինիցի հանդէս դոցա, ապա զիս Տէր ոչ առաքեաց:

16:29: եթէ ըստ մահո՛ւ ամենայն մարդկան մեռանիցին դոքա, կամ ըստ հանդիսի ամենայն մարդկան լինիցի հանդէ՛ս նոցա. ապա զիս Տէր ո՛չ առաքեաց[1352]։
[1352] Ոմանք. Կամ թէ ըստ հանդիսին.. հանդէս դոցա։
29 եթէ Դաթանն ու Աբիրոնը մեռնեն մարդկային սովորական մահով, կամ դրանց պատիժը մարդկային սովորական պատժի նման լինի, ապա Տէրը չէ, որ ուղարկել ինձ:
29 Եթէ ասոնք ամէն մարդու մեռնելուն պէս մեռնին եւ եթէ ամէն մարդու պատահածը ասոնց ալ պատահի, Տէրը զիս ղրկած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2929: если они умрут, как умирают все люди, и постигнет их такое наказание, какое [постигает] всех людей, то не Господь послал меня;
16:29 εἰ ει if; whether κατὰ κατα down; by θάνατον θανατος death πάντων πας all; every ἀνθρώπων ανθρωπος person; human ἀποθανοῦνται αποθνησκω die οὗτοι ουτος this; he εἰ ει if; whether καὶ και and; even κατ᾿ κατα down; by ἐπίσκεψιν επισκεψις all; every ἀνθρώπων ανθρωπος person; human ἐπισκοπὴ επισκοπη supervision; visitation ἔσται ειμι be αὐτῶν αυτος he; him οὐχὶ ουχι not; not actually κύριος κυριος lord; master ἀπέσταλκέν αποστελλω send off / away με με me
16:29 אִם־ ʔim- אִם if כְּ kᵊ כְּ as מֹ֤ות mˈôṯ מָוֶת death כָּל־ kol- כֹּל whole הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind יְמֻת֣וּן yᵊmuṯˈûn מות die אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וּ û וְ and פְקֻדַּת֙ fᵊquddˌaṯ פְּקֻדָּה commission כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind יִפָּקֵ֖ד yippāqˌēḏ פקד miss עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon לֹ֥א lˌō לֹא not יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שְׁלָחָֽנִי׃ šᵊlāḥˈānî שׁלח send
16:29. si consueta hominum morte interierint et visitaverit eos plaga qua et ceteri visitari solent non misit me DominusIf 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.
29. If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me.
16:29. If these men pass away by the common death of men, or if they will be visited by a scourge, of a kind by which others are often visited, then the Lord did not send me.
16:29. If these men die the common death of all men, or if they be visited after the visitation of all men; [then] the LORD hath not sent me.
If these men die the common death of all men, or if they be visited after the visitation of all men; [then] the LORD hath not sent me:

29: если они умрут, как умирают все люди, и постигнет их такое наказание, какое [постигает] всех людей, то не Господь послал меня;
16:29
εἰ ει if; whether
κατὰ κατα down; by
θάνατον θανατος death
πάντων πας all; every
ἀνθρώπων ανθρωπος person; human
ἀποθανοῦνται αποθνησκω die
οὗτοι ουτος this; he
εἰ ει if; whether
καὶ και and; even
κατ᾿ κατα down; by
ἐπίσκεψιν επισκεψις all; every
ἀνθρώπων ανθρωπος person; human
ἐπισκοπὴ επισκοπη supervision; visitation
ἔσται ειμι be
αὐτῶν αυτος he; him
οὐχὶ ουχι not; not actually
κύριος κυριος lord; master
ἀπέσταλκέν αποστελλω send off / away
με με me
16:29
אִם־ ʔim- אִם if
כְּ kᵊ כְּ as
מֹ֤ות mˈôṯ מָוֶת death
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
יְמֻת֣וּן yᵊmuṯˈûn מות die
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וּ û וְ and
פְקֻדַּת֙ fᵊquddˌaṯ פְּקֻדָּה commission
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
יִפָּקֵ֖ד yippāqˌēḏ פקד miss
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
לֹ֥א lˌō לֹא not
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שְׁלָחָֽנִי׃ šᵊlāḥˈānî שׁלח send
16:29. si consueta hominum morte interierint et visitaverit eos plaga qua et ceteri visitari solent non misit me Dominus
If 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.
16:29. If these men pass away by the common death of men, or if they will be visited by a scourge, of a kind by which others are often visited, then the Lord did not send me.
16:29. If these men die the common death of all men, or if they be visited after the visitation of all men; [then] the LORD hath not sent me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: the common: etc. Heb. as every man dieth
visited: Exo 20:5, Exo 32:34; Job 35:15; Isa 10:3; Jer 5:9; Lam 4:22
the Lord: Kg1 22:28; Ch2 18:27
John Gill
16:29 If these men die the common death of all men,.... Or "as every man dies" (r), or the generality of men, who for the most part die of one disease or another, as a fever, and the like, or through old age:
or if they be visited after the visitation of all men; with such visitations as men in all ages for their sins are visited with, meaning public calamities, such as pestilence, famine, and sword:
then the Lord hath not sent me; it may be concluded that I had no mission nor commission from the Lord to do what I have done, but may be reckoned a deceiver and an impostor; and I am content to be accounted so, should either of the above things be the case of these men.
(r) "ut moriuntur omnes homines", Pagninus; "reliqui homines", Junius & Tremellius; "alii homines", Piscator.
John Wesley
16:29 The death of all men - By a natural death. The visitation of all men - By plague, or sword, or some usual judgment. The Lord hath not sent me - I am content that you take me for an imposter, falsely pretending to be sent of God.
16:3016:30: Այլ թէ նորանշա՛ն ինչ ցուցցէ Տէր, եւ բացեալ երկրի զբերա՛ն իւր կլանիցէ զդոսա, եւ զտո՛ւնս դոցա, եւ զամենայն ինչ որ դոցա՛ իցէ. եւ իջանիցե՛ն կենդանւո՛յն ՚ի դժոխս, գիտասջիք՝ եթէ բարկացուցի՛ն արքդ այդոքիկ զՏէր[1353]։ [1353] Ոմանք յաւելուածով ունին զբանս. Նոր նշան ինչ ցուցանիցէ.. զբերան իւր եւ կլանիցէ.. եւ զտունս դոցա, եւ զխորանս դոցա, եւ զամենայն ինչ որ։
30 Իսկ եթէ որեւէ նոր նշան ցոյց տայ Տէրը, երկիրն իր երախը բացելով կուլ տայ նրանց, նրանց ընտանիքներին վրաններով ու դրանցում եղած ամէն ինչով, ողջ-ողջ դժոխք իջնեն նրանք, ուրեմն իմացէք, որ այդ մարդիկ զայրացրել են Տիրոջը»:
30 Բայց եթէ Տէրը հրաշք* մը ընէ եւ երկիր իր բերանը բանայ ու զանոնք եւ անոնց բոլոր ունեցածը կլլէ ու անոնք ողջ ողջ դժոխք իջնեն, այն ատեն պիտի գիտնաք թէ այս մարդիկը Տէրը անարգեցին»։
Այլ թէ նորանշան ինչ ցուցցէ Տէր, եւ բացեալ երկրի զբերան իւր կլանիցէ զդոսա [257]եւ զտունս դոցա`` եւ զամենայն ինչ որ դոցա իցէ, եւ իջանիցեն կենդանւոյն ի դժոխս, գիտասջիք եթէ բարկացուցին արքդ այդոքիկ զՏէր:

16:30: Այլ թէ նորանշա՛ն ինչ ցուցցէ Տէր, եւ բացեալ երկրի զբերա՛ն իւր կլանիցէ զդոսա, եւ զտո՛ւնս դոցա, եւ զամենայն ինչ որ դոցա՛ իցէ. եւ իջանիցե՛ն կենդանւո՛յն ՚ի դժոխս, գիտասջիք՝ եթէ բարկացուցի՛ն արքդ այդոքիկ զՏէր[1353]։
[1353] Ոմանք յաւելուածով ունին զբանս. Նոր նշան ինչ ցուցանիցէ.. զբերան իւր եւ կլանիցէ.. եւ զտունս դոցա, եւ զխորանս դոցա, եւ զամենայն ինչ որ։
30 Իսկ եթէ որեւէ նոր նշան ցոյց տայ Տէրը, երկիրն իր երախը բացելով կուլ տայ նրանց, նրանց ընտանիքներին վրաններով ու դրանցում եղած ամէն ինչով, ողջ-ողջ դժոխք իջնեն նրանք, ուրեմն իմացէք, որ այդ մարդիկ զայրացրել են Տիրոջը»:
30 Բայց եթէ Տէրը հրաշք* մը ընէ եւ երկիր իր բերանը բանայ ու զանոնք եւ անոնց բոլոր ունեցածը կլլէ ու անոնք ողջ ողջ դժոխք իջնեն, այն ատեն պիտի գիտնաք թէ այս մարդիկը Տէրը անարգեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3030: а если Господь сотворит необычайное, и земля разверзет уста свои и поглотит их и все, что у них, и они живые сойдут в преисподнюю, то знайте, что люди сии презрели Господа.
16:30 ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in φάσματι φασμα show κύριος κυριος lord; master καὶ και and; even ἀνοίξασα ανοιγω open up ἡ ο the γῆ γη earth; land τὸ ο the στόμα στομα mouth; edge αὐτῆς αυτος he; him καταπίεται καταπινω swallow; consume αὐτοὺς αυτος he; him καὶ και and; even τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him καὶ και and; even τὰς ο the σκηνὰς σκηνη tent αὐτῶν αυτος he; him καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be αὐτοῖς αυτος he; him καὶ και and; even καταβήσονται καταβαινω step down; descend ζῶντες ζαω live; alive εἰς εις into; for ᾅδου αδης Hades καὶ και and; even γνώσεσθε γινωσκω know ὅτι οτι since; that παρώξυναν παροξυνω goad; irritate οἱ ο the ἄνθρωποι ανθρωπος person; human οὗτοι ουτος this; he τὸν ο the κύριον κυριος lord; master
16:30 וְ wᵊ וְ and אִם־ ʔim- אִם if בְּרִיאָ֞ה bᵊrîʔˈā בְּרִיאָה what is created יִבְרָ֣א yivrˈā ברא create יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and פָצְתָ֨ה fāṣᵊṯˌā פצה open הָ hā הַ the אֲדָמָ֤ה ʔᵃḏāmˈā אֲדָמָה soil אֶת־ ʔeṯ- אֵת [object marker] פִּ֨יהָ֙ pˈîhā פֶּה mouth וּ û וְ and בָלְעָ֤ה vālᵊʕˈā בלע swallow אֹתָם֙ ʔōṯˌām אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָהֶ֔ם lāhˈem לְ to וְ wᵊ וְ and יָרְד֥וּ yārᵊḏˌû ירד descend חַיִּ֖ים ḥayyˌîm חַי alive שְׁאֹ֑לָה šᵊʔˈōlā שְׁאֹול nether world וִֽ wˈi וְ and ידַעְתֶּ֕ם yḏaʕtˈem ידע know כִּ֧י kˈî כִּי that נִֽאֲצ֛וּ nˈiʔᵃṣˈû נאץ contemn הָ hā הַ the אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:30. sin autem novam rem fecerit Dominus ut aperiens terra os suum degluttiat eos et omnia quae ad illos pertinent descenderintque viventes in infernum scietis quod blasphemaverint DominumBut 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.
30. But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit; then ye shall understand that these men have despised the LORD.
16:30. But if the Lord accomplishes something new, so that the earth opens its mouth and swallows them whole, along with everything that belongs to them, and they descend alive into the underworld, then you shall know that they have blasphemed the Lord.”
16:30. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that [appertain] unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD.
But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that [appertain] unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD:

30: а если Господь сотворит необычайное, и земля разверзет уста свои и поглотит их и все, что у них, и они живые сойдут в преисподнюю, то знайте, что люди сии презрели Господа.
16:30
ἀλλ᾿ αλλα but
η or; than
ἐν εν in
φάσματι φασμα show
κύριος κυριος lord; master
καὶ και and; even
ἀνοίξασα ανοιγω open up
ο the
γῆ γη earth; land
τὸ ο the
στόμα στομα mouth; edge
αὐτῆς αυτος he; him
καταπίεται καταπινω swallow; consume
αὐτοὺς αυτος he; him
καὶ και and; even
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
καὶ και and; even
τὰς ο the
σκηνὰς σκηνη tent
αὐτῶν αυτος he; him
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
αὐτοῖς αυτος he; him
καὶ και and; even
καταβήσονται καταβαινω step down; descend
ζῶντες ζαω live; alive
εἰς εις into; for
ᾅδου αδης Hades
καὶ και and; even
γνώσεσθε γινωσκω know
ὅτι οτι since; that
παρώξυναν παροξυνω goad; irritate
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οὗτοι ουτος this; he
τὸν ο the
κύριον κυριος lord; master
16:30
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בְּרִיאָ֞ה bᵊrîʔˈā בְּרִיאָה what is created
יִבְרָ֣א yivrˈā ברא create
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
פָצְתָ֨ה fāṣᵊṯˌā פצה open
הָ הַ the
אֲדָמָ֤ה ʔᵃḏāmˈā אֲדָמָה soil
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֨יהָ֙ pˈîhā פֶּה mouth
וּ û וְ and
בָלְעָ֤ה vālᵊʕˈā בלע swallow
אֹתָם֙ ʔōṯˌām אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לָהֶ֔ם lāhˈem לְ to
וְ wᵊ וְ and
יָרְד֥וּ yārᵊḏˌû ירד descend
חַיִּ֖ים ḥayyˌîm חַי alive
שְׁאֹ֑לָה šᵊʔˈōlā שְׁאֹול nether world
וִֽ wˈi וְ and
ידַעְתֶּ֕ם yḏaʕtˈem ידע know
כִּ֧י kˈî כִּי that
נִֽאֲצ֛וּ nˈiʔᵃṣˈû נאץ contemn
הָ הַ the
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:30. sin autem novam rem fecerit Dominus ut aperiens terra os suum degluttiat eos et omnia quae ad illos pertinent descenderintque viventes in infernum scietis quod blasphemaverint Dominum
But 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.
16:30. But if the Lord accomplishes something new, so that the earth opens its mouth and swallows them whole, along with everything that belongs to them, and they descend alive into the underworld, then you shall know that they have blasphemed the Lord.”
16:30. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that [appertain] unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD.
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Adam Clarke: Commentary on the Bible - 1831
16:30: If the Lord make a new thing - ואם בריאה יברא יהוה veim beriah yibra Yehovah, and if Jehovah should create a creation, i. e., do such a thing as was never done before.
And they go down quick into the pit - שאלה sheolah, a proof, among many others, that שאל sheol, signifies here a chasm or pit of the earth, and not the place called hell; for it would be absurd to suppose that their houses had gone to hell; and it would be wicked to imagine that their little innocent children had gone thither, though God was pleased to destroy their lives with those of their iniquitous fathers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: make a new thing: Heb. create a creature; weim beriah yivra Yehowah, "And if Jehovah should create a creation," i. e., do such a thing as was never done before. Job 31:3; Isa 28:21, Isa 43:19, Isa 45:7, Isa 45:12; Jer 31:22
and they: Num 16:33; Psa 55:15
Geneva 1599
16:30 But if the LORD make (m) a new thing, and the earth open her mouth, and swallow them up, with all that [appertain] unto them, and they go down quick into (n) the pit; then ye shall understand that these men have provoked the LORD.
(m) Or, show a strange sight.
(n) Or, deep and dark places of the earth.
John Gill
16:30 But if the Lord make a new thing,.... Or "create a creation", or "creature" (s), what never was before, or put those persons to a death that none ever in the world died of yet; what that is he means is next expressed:
and the earth open her mouth and swallow them up, with all that appertain unto them; their persons, their wives, children and substance:
and they go down quick into the pit; alive into the grave the opening earth makes for them; this is the new thing created; though the Rabbins say (t), the mouth of the earth, or the opening of the earth, was created from the days of the creation, that is, it was determined or decreed so early that it should be:
then ye shall understated that these men have provoked the Lord; by rising up against Moses and Aaron, and so against the Lord; by falsely accusing his servants, and endeavouring to set the people against them, and so alter the constitution of things in church and state.
(s) "creationem, creaverit", Pagninus, Montanus, Munster, Fagius; "creaturam", Vatablus, Drusius. (t) Pirke Abot, c. 5. sect. 6. Pirke Eliezer, c. 19.
16:3116:31: Եւ իբրեւ դադարեաց ՚ի խօսելոյ զբանս զայսոսիկ. պատառեցա՛ւ երկիր ՚ի ներքոյ նոցա,
31 Երբ Մովսէսն աւարտեց այս խօսքերը, նրանց ոտքի տակ պատռուեց երկիրը,
31 Երբ այս բոլոր խօսքերը լմնցուց, անոնց տակի գետինը պատռտուեցաւ
Եւ իբրեւ դադարեաց ի խօսելոյ զբանս զայսոսիկ, պատառեցաւ երկիրն ի ներքոյ նոցա:

16:31: Եւ իբրեւ դադարեաց ՚ի խօսելոյ զբանս զայսոսիկ. պատառեցա՛ւ երկիր ՚ի ներքոյ նոցա,
31 Երբ Մովսէսն աւարտեց այս խօսքերը, նրանց ոտքի տակ պատռուեց երկիրը,
31 Երբ այս բոլոր խօսքերը լմնցուց, անոնց տակի գետինը պատռտուեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
16:3131: Лишь только он сказал слова сии, расселась земля под ними;
16:31 ὡς ως.1 as; how δὲ δε though; while ἐπαύσατο παυω stop λαλῶν λαλεω talk; speak πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he ἐρράγη ρηγνυμι gore; burst ἡ ο the γῆ γη earth; land ὑποκάτω υποκατω underneath αὐτῶν αυτος he; him
16:31 וַ wa וְ and יְהִי֙ yᵊhˌî היה be כְּ kᵊ כְּ as כַלֹּתֹ֔ו ḵallōṯˈô כלה be complete לְ lᵊ לְ to דַבֵּ֕ר ḏabbˈēr דבר speak אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and תִּבָּקַ֥ע ttibbāqˌaʕ בקע split הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּחְתֵּיהֶֽם׃ taḥtêhˈem תַּחַת under part
16:31. confestim igitur ut cessavit loqui disrupta est terra sub pedibus eorumAnd immediately as he had made an end of speaking, the earth broke asunder under their feet:
31. And it came to pass, as he made an end of speaking all these words, that the ground clave asunder that was under them:
16:31. Therefore, as soon as he had ceased to speak, the earth broke open under their feet.
16:31. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that [was] under them:
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that [was] under them:

31: Лишь только он сказал слова сии, расселась земля под ними;
16:31
ὡς ως.1 as; how
δὲ δε though; while
ἐπαύσατο παυω stop
λαλῶν λαλεω talk; speak
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
ἐρράγη ρηγνυμι gore; burst
ο the
γῆ γη earth; land
ὑποκάτω υποκατω underneath
αὐτῶν αυτος he; him
16:31
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
כְּ kᵊ כְּ as
כַלֹּתֹ֔ו ḵallōṯˈô כלה be complete
לְ lᵊ לְ to
דַבֵּ֕ר ḏabbˈēr דבר speak
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
תִּבָּקַ֥ע ttibbāqˌaʕ בקע split
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּחְתֵּיהֶֽם׃ taḥtêhˈem תַּחַת under part
16:31. confestim igitur ut cessavit loqui disrupta est terra sub pedibus eorum
And immediately as he had made an end of speaking, the earth broke asunder under their feet:
16:31. Therefore, as soon as he had ceased to speak, the earth broke open under their feet.
16:31. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that [was] under them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: Num 26:10, Num 26:11, Num 27:3; Deu 11:6; Psa 106:17, Psa 106:18
Carl Friedrich Keil and Franz Delitzsch
16:31
And immediately the earth clave asunder, and swallowed them up, with their families and all their possessions, and closed above them, so that they perished without a trace from the congregation. אתם refers to the three ringleaders. "Their houses;" i.e., their families, not their tents, as in Num 18:31; Ex 12:3. "All the men belonging to Korah" were his servants; for, according to Num 26:11, his sons did not perish with him, but perpetuated his family (Num 26:58), to which the celebrated Korahite singers of David's time belonged (1Chron 6:18-22; 1Chron 9:19).
John Gill
16:31 And it came to pass, as he had made an end of speaking all these things,.... As soon as he had finished his discourse, which was addressed to the congregation, and, according to Josephus (u), after a long prayer to God, which that writer gives at large; immediately so it was:
that the ground clave asunder that was under them; on which they stood, not from any natural cause, as by subterranean volcano, forcibly making their way and bursting the earth, and so getting vent, which has been thought to be the cause of earthquakes; but this was by the immediate hand and almighty power of God, and came to pass just as Moses suggested it would, and as soon as he had uttered his words, which made it the more observable.
(u) Antiqu. l. 4. c. 3. Sect. 2.
16:3216:32: եւ բացա՛ւ երկիր եւ եկուլ զնոսա՝ եւ զտունս նոցա. եւ զմարդիկն որ էին ընդ Կորխայ՝ եւ զանասունս նոցա։
32 բացուեց գետինը եւ կուլ տուեց նրանց ու նրանց ընտանիքներին, Կորխին յարած մարդկանց ու նրանց անասուններին:
32 Եւ երկիր իր բերանը բացաւ ու զանոնք եւ անոնց տուները ու Կորխին ունեցած բոլոր մարդիկը եւ բոլոր անոնց ինչքը կլլեց։
եւ [258]բացաւ երկիր`` եւ եկուլ զնոսա եւ զտունս նոցա, եւ զմարդիկն որ էին ընդ Կորխայ եւ զանասունս նոցա:

16:32: եւ բացա՛ւ երկիր եւ եկուլ զնոսա՝ եւ զտունս նոցա. եւ զմարդիկն որ էին ընդ Կորխայ՝ եւ զանասունս նոցա։
32 բացուեց գետինը եւ կուլ տուեց նրանց ու նրանց ընտանիքներին, Կորխին յարած մարդկանց ու նրանց անասուններին:
32 Եւ երկիր իր բերանը բացաւ ու զանոնք եւ անոնց տուները ու Կորխին ունեցած բոլոր մարդիկը եւ բոլոր անոնց ինչքը կլլեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:3232: и разверзла земля уста свои, и поглотила их и домы их, и всех людей Кореевых и все имущество;
16:32 καὶ και and; even ἠνοίχθη ανοιγω open up ἡ ο the γῆ γη earth; land καὶ και and; even κατέπιεν καταπινω swallow; consume αὐτοὺς αυτος he; him καὶ και and; even τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the ἀνθρώπους ανθρωπος person; human τοὺς ο the ὄντας ειμι be μετὰ μετα with; amid Κορε κορε Kore καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal αὐτῶν αυτος he; him
16:32 וַ wa וְ and תִּפְתַּ֤ח ttiftˈaḥ פתח open הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] פִּ֔יהָ pˈîhā פֶּה mouth וַ wa וְ and תִּבְלַ֥ע ttivlˌaʕ בלע swallow אֹתָ֖ם ʔōṯˌām אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּתֵּיהֶ֑ם bāttêhˈem בַּיִת house וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to קֹ֔רַח qˈōraḥ קֹרַח Korah וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the רֲכֽוּשׁ׃ rᵃḵˈûš רְכוּשׁ property
16:32. et aperiens os suum devoravit illos cum tabernaculis suis et universa substantiaAnd opening her mouth, devoured them with their tents and all their substance.
32. and the earth opened her mouth, and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods.
16:32. And opening its mouth, it devoured them with their tabernacles and their entire substance.
16:32. And the earth opened her mouth, and swallowed them up, and their houses, and all the men that [appertained] unto Korah, and all [their] goods.
And the earth opened her mouth, and swallowed them up, and their houses, and all the men that [appertained] unto Korah, and all [their] goods:

32: и разверзла земля уста свои, и поглотила их и домы их, и всех людей Кореевых и все имущество;
16:32
καὶ και and; even
ἠνοίχθη ανοιγω open up
ο the
γῆ γη earth; land
καὶ και and; even
κατέπιεν καταπινω swallow; consume
αὐτοὺς αυτος he; him
καὶ και and; even
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
τοὺς ο the
ὄντας ειμι be
μετὰ μετα with; amid
Κορε κορε Kore
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτῶν αυτος he; him
16:32
וַ wa וְ and
תִּפְתַּ֤ח ttiftˈaḥ פתח open
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֔יהָ pˈîhā פֶּה mouth
וַ wa וְ and
תִּבְלַ֥ע ttivlˌaʕ בלע swallow
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּתֵּיהֶ֑ם bāttêhˈem בַּיִת house
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אָדָם֙ ʔāḏˌām אָדָם human, mankind
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
קֹ֔רַח qˈōraḥ קֹרַח Korah
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
רֲכֽוּשׁ׃ rᵃḵˈûš רְכוּשׁ property
16:32. et aperiens os suum devoravit illos cum tabernaculis suis et universa substantia
And opening her mouth, devoured them with their tents and all their substance.
16:32. And opening its mouth, it devoured them with their tabernacles and their entire substance.
16:32. And the earth opened her mouth, and swallowed them up, and their houses, and all the men that [appertained] unto Korah, and all [their] goods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:32: All the men ... - Not his sons (see Num 26:11), but all belonging to him who had associated themselves with him in this rebellion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: the earth: Num 16:30; Gen 4:11; Isa 5:14; Rev 12:16
all the: Num 16:17, Num 26:11, Num 27:3; Ch1 6:22, Ch1 6:37; Psa 84:1, Psa 85:1, Psa 88:1 *titles
John Gill
16:32 And the earth opened her mouth and swallowed them up,.... Dathan and Abiram, their wives, sons, and little ones, that stood at the door of their tents with them, and all their goods, as follows: the earth, as if it was a living creature or a beast of prey, opened its mouth and swallowed them up, as such a creature does its prey:
and their houses; which may be meant both of their families or households, and of the tents they dwelt in, which were their houses; see Deut 1:6,
and all the men that appertained unto Korah: not Korah himself, for he was with the two hundred fifty men that had censers, and with Aaron at the door of the tabernacle of the congregation offering incense, and thereby making trial to whom the priesthood belonged; and who, it is highly probable, perished by fire with the two hundred fifty men, as Josephus, Aben Ezra, and others are of opinion; but the family of Korah, and not all of them, for his sons died not at that time, Num 26:11; and there were of his posterity in the times of David, to whom several of the psalms are inscribed, Ps 42:1; these were either out of the way upon business, the providence of God so ordering it for their safety; or they disliked the proceedings of their father, and joined not with him; or if they did at first, repented of it and forsook him, as it is probable on of the tribe of Reuben also did, since no mention is made of him in the destruction:
and all their goods: their household goods, their substance and riches, their gold, silver, cattle, and whatever they were possessed of: a very extraordinary case this and which perhaps gave rise to some fabulous things among the Heathens; however, if they can be credited, this ought not to be thought incredible; as Amphiaraus, who with his chariot and its rider are said to be swallowed up in the earth, struck by a thunderbolt from Jupiter, and were never seen more (w); and other stories are told of persons praying to their deities for secrecy and shelter, and the earth has opened and hid them; as Althemenes, when he had slain his father (x); and the nymph Thalia pregnant by Jupiter, who, for fear of Juno, wished the earth might open and take her in, and it accordingly did, as is reported (y).
(w) Apollodorus de Deorum Origine, l. 3. p. 157. (x) lb. p. 134. (y) Macrob. Saturnal. l. 5. c. 19.
John Wesley
16:32 All that appertained unto Korah - That is, all his family which were there, women, children, and servants; but his sons, who were spared, Num 26:11, Num 26:58; 1Chron 6:22, 1Chron 6:37, were absent either upon some service of the tabernacle, or upon some other occasion, God so ordering it by his providence either because they disliked their fathers act, or upon Moses's intercession for them. This expression may intimate, that Korah himself was not here, but that he continued with his two hundred and fifty men before the Lord, where they were waiting for God's decision of the controversy. Nor is it probable that their chief captain would desert them, and leave them standing there without an head, especially, when Aaron his great adversary, abode there still, and did not go with Moses to Dathan. And Korah may seem to have been consumed with those two hundred and fifty. And so much is intimated, Num 16:40, that no stranger come near to offer incense before the Lord, that he be not as Korah, and as his company, that is, destroyed, as they were, by fire from the Lord. And when the Psalmist relates this history, Ps 106:17-18, the earth's swallowing them up is confined to Dathan and Abiram, Ps 106:17, and for all the rest of that conspiracy it is added, Ps 106:18. And a fire was kindled in their company, the flame burnt up the wicked.
16:3316:33: Եւ իջին նոքա եւ որ ինչ է՛ր նոցա կենդանւոյն ՚ի դժոխս. եւ ծածկեա՛ց զնոսա երկիրն. եւ կորեան ՚ի միջոյ ժողովրդեանն։
33 Նրանք եւ նրանց ունեցածները ողջ-ողջ իջան դժոխք, երկիրը ծածկեց նրանց, եւ նրանք վերացան ժողովրդի միջից:
33 Եւ անոնք ու բոլոր անոնց ունեցածները ողջ ողջ դժոխք իջան եւ երկիրը ծածկեց զանոնք ու ժողովուրդին մէջէն կորսուեցան։
Եւ իջին նոքա եւ որ ինչ էր նոցա կենդանւոյն ի դժոխս. եւ ծածկեաց զնոսա երկիրն, եւ կորեան ի միջոյ ժողովրդեանն:

16:33: Եւ իջին նոքա եւ որ ինչ է՛ր նոցա կենդանւոյն ՚ի դժոխս. եւ ծածկեա՛ց զնոսա երկիրն. եւ կորեան ՚ի միջոյ ժողովրդեանն։
33 Նրանք եւ նրանց ունեցածները ողջ-ողջ իջան դժոխք, երկիրը ծածկեց նրանց, եւ նրանք վերացան ժողովրդի միջից:
33 Եւ անոնք ու բոլոր անոնց ունեցածները ողջ ողջ դժոխք իջան եւ երկիրը ծածկեց զանոնք ու ժողովուրդին մէջէն կորսուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:3333: и сошли они со всем, что принадлежало им, живые в преисподнюю, и покрыла их земля, и погибли они из среды общества.
16:33 καὶ και and; even κατέβησαν καταβαινω step down; descend αὐτοὶ αυτος he; him καὶ και and; even ὅσα οσος as much as; as many as ἐστὶν ειμι be αὐτῶν αυτος he; him ζῶντα ζαω live; alive εἰς εις into; for ᾅδου αδης Hades καὶ και and; even ἐκάλυψεν καλυπτω cover αὐτοὺς αυτος he; him ἡ ο the γῆ γη earth; land καὶ και and; even ἀπώλοντο απολλυμι destroy; lose ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῆς ο the συναγωγῆς συναγωγη gathering
16:33 וַ wa וְ and יֵּ֨רְד֜וּ yyˌērᵊḏˈû ירד descend הֵ֣ם hˈēm הֵם they וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לָהֶ֛ם lāhˈem לְ to חַיִּ֖ים ḥayyˌîm חַי alive שְׁאֹ֑לָה šᵊʔˈōlā שְׁאֹול nether world וַ wa וְ and תְּכַ֤ס ttᵊḵˈas כסה cover עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֹּאבְד֖וּ yyōvᵊḏˌû אבד perish מִ mi מִן from תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst הַ ha הַ the קָּהָֽל׃ qqāhˈāl קָהָל assembly
16:33. descenderuntque vivi in infernum operti humo et perierunt de medio multitudinisAnd they went down alive into hell, the ground closing upon them, and they perished from among the people.
33. So they, and all that appertained to them, went down alive into the pit: and the earth closed upon them, and they perished from among the assembly.
16:33. And they descended alive, the ground closing around them, into the underworld, and they perished from the midst of the mulititude.
16:33. They, and all that [appertained] to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
They, and all that [appertained] to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation:

33: и сошли они со всем, что принадлежало им, живые в преисподнюю, и покрыла их земля, и погибли они из среды общества.
16:33
καὶ και and; even
κατέβησαν καταβαινω step down; descend
αὐτοὶ αυτος he; him
καὶ και and; even
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
αὐτῶν αυτος he; him
ζῶντα ζαω live; alive
εἰς εις into; for
ᾅδου αδης Hades
καὶ και and; even
ἐκάλυψεν καλυπτω cover
αὐτοὺς αυτος he; him
ο the
γῆ γη earth; land
καὶ και and; even
ἀπώλοντο απολλυμι destroy; lose
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῆς ο the
συναγωγῆς συναγωγη gathering
16:33
וַ wa וְ and
יֵּ֨רְד֜וּ yyˌērᵊḏˈû ירד descend
הֵ֣ם hˈēm הֵם they
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לָהֶ֛ם lāhˈem לְ to
חַיִּ֖ים ḥayyˌîm חַי alive
שְׁאֹ֑לָה šᵊʔˈōlā שְׁאֹול nether world
וַ wa וְ and
תְּכַ֤ס ttᵊḵˈas כסה cover
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֹּאבְד֖וּ yyōvᵊḏˌû אבד perish
מִ mi מִן from
תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst
הַ ha הַ the
קָּהָֽל׃ qqāhˈāl קָהָל assembly
16:33. descenderuntque vivi in infernum operti humo et perierunt de medio multitudinis
And they went down alive into hell, the ground closing upon them, and they perished from among the people.
16:33. And they descended alive, the ground closing around them, into the underworld, and they perished from the midst of the mulititude.
16:33. They, and all that [appertained] to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
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Adam Clarke: Commentary on the Bible - 1831
16:33: They, and all that appertained to them - Korah, Dathan, and Abiram, and all that appertained to their respective families, went down into the pit caused by this supernatural earthquake; while the fire from the Lord consumed the 250 men that bare censers. Thus there were two distinct punishments, the pit and the fire, for the two divisions of these rebels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: into the: Psa 9:15, Psa 55:23, Psa 69:15, Psa 143:7; Isa 14:9, Isa 14:15; Eze 32:18, Eze 32:30
they perished: Jde 1:11
John Gill
16:33 They, and all that appertained unto them, went down alive into the pit,.... The grave which the opening earth made for them, they and their families:
and the earth closed upon them; and covered them over; this it did of itself, as Aben Ezra remarks: this was a wonderful instance of almighty power, that it should open in such large fissures as to swallow up such a number of men, with their tents, goods, and cattle, and then close again so firmly, as not to have the least appearance upon it of what had happened, as Josephus observes (z):
and they perished from among the congregation; and had a name and a place no more with them.
(z) Antiqu. ut supra, (l. 4. c. 3.) sect. 3.
John Wesley
16:33 Into the pit - Into the earth, which first opened itself to receive them, and then shut itself to destroy them.
16:3416:34: Եւ ամենայն Իսրայէլ որ շուրջ զնոքօք էր՝ փախեա՛ն ՚ի ձայնէ նոցա. զի համարէին թէ գուցէ կլանիցէ եւ զնոսա՛ երկիրն։
34 Նրանց շուրջը գտնուող բոլոր իսրայէլացիները նրանց ճիչը լսելով՝ փախուստի դիմեցին, որովհետեւ հաւատացած էին, թէ գուցէ երկիրն իրենց էլ կուլ տայ:
34 Անոնց բոլորտիքը գտնուող բոլոր Իսրայէլը անոնց ձայնէն փախան. քանզի ըսին. «Չըլլայ թէ երկիրը մեզ ալ կլլէ»։
Եւ ամենայն Իսրայէլ որ շուրջ զնոքօք էր` փախեան ի ձայնէ նոցա. զի համարէին թէ գուցէ կլանիցէ եւ զնոսա երկիրն:

16:34: Եւ ամենայն Իսրայէլ որ շուրջ զնոքօք էր՝ փախեա՛ն ՚ի ձայնէ նոցա. զի համարէին թէ գուցէ կլանիցէ եւ զնոսա՛ երկիրն։
34 Նրանց շուրջը գտնուող բոլոր իսրայէլացիները նրանց ճիչը լսելով՝ փախուստի դիմեցին, որովհետեւ հաւատացած էին, թէ գուցէ երկիրն իրենց էլ կուլ տայ:
34 Անոնց բոլորտիքը գտնուող բոլոր Իսրայէլը անոնց ձայնէն փախան. քանզի ըսին. «Չըլլայ թէ երկիրը մեզ ալ կլլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3434: И все Израильтяне, которые были вокруг них, побежали при их вопле, дабы, говорили они, и нас не поглотила земля.
16:34 καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel οἱ ο the κύκλῳ κυκλω circling; in a circle αὐτῶν αυτος he; him ἔφυγον φευγω flee ἀπὸ απο from; away τῆς ο the φωνῆς φωνη voice; sound αὐτῶν αυτος he; him ὅτι οτι since; that λέγοντες λεγω tell; declare μήποτε μηποτε lest; unless καταπίῃ καταπινω swallow; consume ἡμᾶς ημας us ἡ ο the γῆ γη earth; land
16:34 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] סְבִיבֹתֵיהֶ֖ם sᵊvîvōṯêhˌem סָבִיב surrounding נָ֣סוּ nˈāsû נוס flee לְ lᵊ לְ to קֹלָ֑ם qōlˈām קֹול sound כִּ֣י kˈî כִּי that אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say פֶּן־ pen- פֶּן lest תִּבְלָעֵ֖נוּ tivlāʕˌēnû בלע swallow הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
16:34. at vero omnis Israhel qui stabat per gyrum fugit ad clamorem pereuntium dicens ne forte et nos terra degluttiatBut 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.
34. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up.
16:34. Yet truly, all of Israel, which was standing all around, took flight at the clamor of those who were perishing, saying, “Lest perhaps the earth may swallow us whole also.”
16:34. And all Israel that [were] round about them fled at the cry of them: for they said, Lest the earth swallow us up [also].
And all Israel that [were] round about them fled at the cry of them: for they said, Lest the earth swallow us up:

34: И все Израильтяне, которые были вокруг них, побежали при их вопле, дабы, говорили они, и нас не поглотила земля.
16:34
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
οἱ ο the
κύκλῳ κυκλω circling; in a circle
αὐτῶν αυτος he; him
ἔφυγον φευγω flee
ἀπὸ απο from; away
τῆς ο the
φωνῆς φωνη voice; sound
αὐτῶν αυτος he; him
ὅτι οτι since; that
λέγοντες λεγω tell; declare
μήποτε μηποτε lest; unless
καταπίῃ καταπινω swallow; consume
ἡμᾶς ημας us
ο the
γῆ γη earth; land
16:34
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
סְבִיבֹתֵיהֶ֖ם sᵊvîvōṯêhˌem סָבִיב surrounding
נָ֣סוּ nˈāsû נוס flee
לְ lᵊ לְ to
קֹלָ֑ם qōlˈām קֹול sound
כִּ֣י kˈî כִּי that
אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say
פֶּן־ pen- פֶּן lest
תִּבְלָעֵ֖נוּ tivlāʕˌēnû בלע swallow
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
16:34. at vero omnis Israhel qui stabat per gyrum fugit ad clamorem pereuntium dicens ne forte et nos terra degluttiat
But 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.
16:34. Yet truly, all of Israel, which was standing all around, took flight at the clamor of those who were perishing, saying, “Lest perhaps the earth may swallow us whole also.”
16:34. And all Israel that [were] round about them fled at the cry of them: for they said, Lest the earth swallow us up [also].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:34: fled: Isa 33:3; Zac 14:5; Rev 6:15-17
Lest: Num 17:12, Num 17:13
Carl Friedrich Keil and Franz Delitzsch
16:34
This fearful destruction of the ringleaders, through which Jehovah glorified Moses afresh as His servant in a miraculous way, filled all the Israelites round about with such terror, that they fled לקלם, "at their noise," i.e., at the commotion with which the wicked men went down into the abyss which opened beneath their feet, lest, as they said, the earth should swallow them up also.
John Gill
16:34 And all Israel that were round about them fled at the cry of them,.... Or because of it, as Aben Ezra; their cry was so loud, their shrieks so dreadful and piercing, that the Israelites about them fled to get out of the sound of them, as well as for their own safety. The Targum of Jonathan not only represents their cry as terrible, but gives the words they expressed at it;"and all Israel that were round about them fled, because of the terror of their voice, when they cried and said, the Lord is righteous and his judgments truth, and truth are the words of Moses his servant, but we are wicked who have rebelled against him:"
for they said, lest the earth swallow us up also; which they might fear, since they had provoked the Lord, by associating with these men, and countenancing them by their presence, as they had done; who would have consumed them in a moment at first, had it not been for the intercession of Moses and Aaron.
16:3516:35: Եւ ել հուր ՚ի Տեառնէ՝ եւ եկե՛ր զերկերիւր եւ զյիսո՛ւն այրն՝ որ մատուցանէին զխունկսն[1354]։[1354] Ոսկան. Եւ զյիսուն արսն։
35 Տիրոջ ուղարկած կրակն իջաւ ու ճարակեց այն երկու հարիւր յիսուն մարդկանց, որոնք խնկարկում էին:
35 Եւ Տէրոջմէ կրակ ելաւ ու խունկ մատուցանող երկու հարիւր յիսուն հոգին սպառեց։
Եւ ել հուր ի Տեառնէ եւ եկեր զերկերիւր եւ զյիսուն այրն` որ մատուցանէին զխունկսն:

16:35: Եւ ել հուր ՚ի Տեառնէ՝ եւ եկե՛ր զերկերիւր եւ զյիսո՛ւն այրն՝ որ մատուցանէին զխունկսն[1354]։
[1354] Ոսկան. Եւ զյիսուն արսն։
35 Տիրոջ ուղարկած կրակն իջաւ ու ճարակեց այն երկու հարիւր յիսուն մարդկանց, որոնք խնկարկում էին:
35 Եւ Տէրոջմէ կրակ ելաւ ու խունկ մատուցանող երկու հարիւր յիսուն հոգին սպառեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:3535: И вышел огонь от Господа и пожрал тех двести пятьдесят мужей, которые принесли курение.
16:35 καὶ και and; even πῦρ πυρ fire ἐξῆλθεν εξερχομαι come out; go out παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τοὺς ο the πεντήκοντα πεντηκοντα fifty καὶ και and; even διακοσίους διακοσιοι two hundred ἄνδρας ανηρ man; husband τοὺς ο the προσφέροντας προσφερω offer; bring to τὸ ο the θυμίαμα θυμιαμα incense
16:35 וְ wᵊ וְ and אֵ֥שׁ ʔˌēš אֵשׁ fire יָצְאָ֖ה yāṣᵊʔˌā יצא go out מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תֹּ֗אכַל ttˈōḵal אכל eat אֵ֣ת ʔˈēṯ אֵת [object marker] הַ ha הַ the חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five וּ û וְ and מָאתַ֨יִם֙ māṯˈayim מֵאָה hundred אִ֔ישׁ ʔˈîš אִישׁ man מַקְרִיבֵ֖י maqrîvˌê קרב approach הַ ha הַ the קְּטֹֽרֶת׃ פ qqᵊṭˈōreṯ . f קְטֹרֶת smoke of sacrifice
16:35. sed et ignis egressus a Domino interfecit ducentos quinquaginta viros qui offerebant incensumAnd a fire coming out from the Lord, destroyed the two hundred and fifty men that offered the incense.
35. And fire came forth from the LORD, and devoured the two hundred and fifty men that offered the incense.
16:35. Then, too, a fire, going forth from the Lord, put to death the two hundred fifty men who were offering the incense.
16:35. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense:

35: И вышел огонь от Господа и пожрал тех двести пятьдесят мужей, которые принесли курение.
16:35
καὶ και and; even
πῦρ πυρ fire
ἐξῆλθεν εξερχομαι come out; go out
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τοὺς ο the
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
διακοσίους διακοσιοι two hundred
ἄνδρας ανηρ man; husband
τοὺς ο the
προσφέροντας προσφερω offer; bring to
τὸ ο the
θυμίαμα θυμιαμα incense
16:35
וְ wᵊ וְ and
אֵ֥שׁ ʔˌēš אֵשׁ fire
יָצְאָ֖ה yāṣᵊʔˌā יצא go out
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תֹּ֗אכַל ttˈōḵal אכל eat
אֵ֣ת ʔˈēṯ אֵת [object marker]
הַ ha הַ the
חֲמִשִּׁ֤ים ḥᵃmiššˈîm חָמֵשׁ five
וּ û וְ and
מָאתַ֨יִם֙ māṯˈayim מֵאָה hundred
אִ֔ישׁ ʔˈîš אִישׁ man
מַקְרִיבֵ֖י maqrîvˌê קרב approach
הַ ha הַ the
קְּטֹֽרֶת׃ פ qqᵊṭˈōreṯ . f קְטֹרֶת smoke of sacrifice
16:35. sed et ignis egressus a Domino interfecit ducentos quinquaginta viros qui offerebant incensum
And a fire coming out from the Lord, destroyed the two hundred and fifty men that offered the incense.
16:35. Then, too, a fire, going forth from the Lord, put to death the two hundred fifty men who were offering the incense.
16:35. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
35 And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense. 36 And the LORD spake unto Moses, saying, 37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. 38 The censers of these sinners against their own souls, let them make them broad plates for a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel. 39 And Eleazar the priest took the brazen censers, wherewith they that were burnt had offered; and they were made broad plates for a covering of the altar: 40 To be a memorial unto the children of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.
We must now look back to the door of the tabernacle, where we left the pretenders to the priesthood with their censers in their hands ready to offer incense; and here we find,
I. Vengeance taken on them, v. 35. It is probable that when the earth opened in the camp to swallow up Dathan and Abiram a fire went out from the Lord and consumed the 250 men that offered incense, while Aaron that stood with them was preserved alive. This punishment was not indeed so new a thing as the former, for Nadab and Abihu thus died; but it was not less strange or dreadful, and in it it appeared, 1. That our God is a consuming fire. Is thunder a sensible indication of the terror of his voice? Lightning is also the power of his hand. We must see in this his fiery indignation which devours the adversaries, and infer from it what a fearful thing it is to fall into the hands of the living God, Heb. x. 27-31. 2. That it is at our peril if we meddle with that which does not belong to us. God is jealous of the honour of his own institutions, and will not have them invaded. It is most probable that Korah himself was consumed with those 250 that presumed to offer incense; for the priesthood was the thing he aimed at, and therefore we have reason to think that he would not quit his post at the door of the tabernacle. But, behold, those are made sacrifices to the justice of God who flattered themselves with the hopes of being priests. Had they been content with their office as Levites, which was sacred and honourable, and better than they deserved, they might have lived and died with joy and reputation; but, like the angels that sinned, leaving their first estate, and aiming at the honours that were not appointed them, they were thrust down to Hades, their censers struck out of their hands, and their breath out of their bodies, by a burning which typified the vengeance of eternal fire.
II. Care is taken to perpetuate the remembrance of this vengeance. No mention is made of the taking up of their carcases: the scripture leaves them as dung upon the face of the earth; but orders are given about their censers, 1. That they be secured, because they are hallowed. Eleazar is charged with this, v. 37. Those invaders of the priesthood had proceeded so far, by the divine patience and submission, as to kindle their incense with fire from off the altar, which they were suffered to use by way of experiment: but, as soon as they had kindled their fire, God kindled another, which put a fatal final period to their pretensions; now Eleazar is ordered to scatter the fire, with the incense that was kindled with it, in some unclean place without the camp, to signify God's abhorrence of their offering as a polluted thing: The sacrifice of the wicked is an abomination to the Lord. But he is to gather up the censers out of the mingled burning, God's fire and theirs, because they are hallowed. Having been once put to a holy use, and that by God's own order (though only for trial), they must not return to common service; so some understand it: rather, they are devoted, they are an anathema; and therefore, as all devoted things, they must be made some way or other serviceable to the glory of God. 2. That they be used in the service of the sanctuary, not as censers, which would rather have put honour upon the usurpers whose disgrace was intended; nor was there occasion for brazen censers, the golden altar was served with golden ones; but they must be beaten into broad plates for a covering of the brazen altar, v. 38-40. These pretenders thought to have ruined the altar, by laying the priesthood in common again; but to show that Aaron's office was so far from being shaken by their impotent malice that it was rather confirmed by it, their censers, which offered to rival his, were used both for the adorning and for the preserving of the altar at which he ministered. Yet this was not all; this covering of the altar must be a memorial to the children of Israel, throughout their generations, of this great event. Though there was so much in it astonishing, and though Moses was to record it in his history, yet there was danger of its being forgotten in process of time; impressions that seem deep are not always durable; therefore it was necessary to appoint this record of the judgment, that the Levites who attended this altar, and had their inferior services appointed them, might learn to keep within their bounds, and be afraid of transgressing them, lest they should be made like Korah and his company, who were Levites, and would have been priests. These censers were preserved in terrorem, that others might hear and fear, and do no more presumptuously. Thus God has provided that his wonderful works, both in mercy and judgment, should be had in everlasting remembrance, that the end of them may be answered, and they may serve for instruction and admonition to those on whom the ends of the world are come.
Albert Barnes: Notes on the Bible - 1834
16:35: Compare the marginal references The fire came out from the sanctuary or the altar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:35: And there: Num 11:1, Num 26:10; Lev 10:2; Psa 106:18
two hundred: Num 16:2, Num 16:17
Carl Friedrich Keil and Franz Delitzsch
16:35
The other 250 rebels, who were probably still in front of the tabernacle, were then destroyed by fire which proceeded from Jehovah, as Nadab and Abihu had been before (Lev 10:2).
John Gill
16:35 And there came out a fire from the Lord,.... Flashes of lightning from the cloud in which he was:
and consumed the two hundred and fifty men that offered incense; not that it reduced them to ashes, but took away their lives, struck them dead at once, in like manner as Nadab and Abihu were, who though said to be devoured by the fire, yet their bodies remained, Lev 10:2; and is often the case of persons killed by lightning; though Josephus (a) thinks they were so consumed as that their bodies were no more seen, and who is express for it that Korah perished with them in this manner; which is not improbable, since he took his censer and offered incense with them, and was the ringleader of them, and the person that contended with Aaron for the priesthood, which was to be determined in this way; and though he is not mentioned it may be concluded, as Aben Ezra observes, by an argument from the lesser to the greater, that if the men he drew in perished, much more he himself; and the same writer observes, that in the song of the Red sea, no mention is made of the drowning of Pharaoh in it, only of his chariots and his host, and yet he himself was certainly drowned: now these men burning incense which belonged only to the priests of the Lord, were by just retaliation consumed by fire, and which made it plainly appear they were not the priests of the Lord; and the judgment on them was the more remarkable, that Moses and Aaron, who stood by them, remained unhurt. This was an emblem of the vengeance of eternal fire, of everlasting burnings, Jude 1:11.
(a) Antiq. l. 4. c. 3. sect. 4.
John Wesley
16:35 From the Lord - From the cloud, wherein the glory of the Lord appeared.
Robert Jamieson, A. R. Fausset and David Brown
16:35 there came out a fire from the Lord--that is, from the cloud. This seems to describe the destruction of Korah and those Levites who with him aspired to the functions of the priesthood. (See Num 26:11, Num 26:58; 1Chron 6:22, 1Chron 6:37).
16:3616:36: Եւ ասէ Տէր ցՄովսէս եւ ցԵղիազար ցորդին Ահարոնի ցքահանայ[1355]. [1355] Ոմանք. ՑՄովսէս. Ասա՛ եւ ցԵղիազար ցորդին Ահարոնի ցքահանայն զի բար՛՛։ Ուր Ոսկան. Ահարոնի քահանայի։
36 Տէրն ասաց Մովսէսին ու Ահարոնի որդի Եղիազար քահանային.
36 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ [259]ասէ Տէր ցՄովսէս:

16:36: Եւ ասէ Տէր ցՄովսէս եւ ցԵղիազար ցորդին Ահարոնի ցքահանայ[1355].
[1355] Ոմանք. ՑՄովսէս. Ասա՛ եւ ցԵղիազար ցորդին Ահարոնի ցքահանայն զի բար՛՛։ Ուր Ոսկան. Ահարոնի քահանայի։
36 Տէրն ասաց Մովսէսին ու Ահարոնի որդի Եղիազար քահանային.
36 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
16:3636: И сказал Господь Моисею, говоря:
16:36 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
16:36. locutusque est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
36. And the LORD spake unto Moses, saying,
16:36. And the Lord spoke to Moses, saying:
16:36. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

36: И сказал Господь Моисею, говоря:
16:36
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
16:36. locutusque est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
36. And the LORD spake unto Moses, saying,
16:36. And the Lord spoke to Moses, saying:
16:36. And the LORD spake unto Moses, saying,
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-50: в еврейском тексте отнесены к XVII главе.
Carl Friedrich Keil and Franz Delitzsch
16:36
(Or Numbers 17:1-5). After the destruction of the sinners, the Lord commanded that Eleazar should take up the censers "from between the burning," i.e., from the midst of the men that had been burned, and scatter the fire (the burning coals in the pans) far away, that it might not be used any more. "For they (the censers) are holy;" that is to say, they had become holy through being brought before Jehovah (Num 16:39); and therefore, when the men who brought them were slain, they fell as banned articles to the Lord (Lev 27:28). "The censers of these sinners against their souls" (i.e., the men who have forfeited their lives through their sin: cf. Prov 20:2; Hab 2:10), "let them make into broad plates for a covering to the altar" (of burnt-offering). Through this application of them they became a sign, or, according to Num 16:39, a memorial to all who drew near to the sanctuary, which was to remind them continually of this judgment of God, and warn the congregation of grasping at the priestly prerogatives. The words, יהיה ולא, in Num 16:40, introduce the predicate in the form of an apodosis to the subject, which is written absolutely, and consists of an entire sentence. היה with כּ signifies, "to experience the same fate as" another.
John Gill
16:36 And the Lord spake unto Moses,.... Immediately after these men were consumed by fire from him; out of the same cloud from whence that proceeded, he spoke:
saying: as follows.
16:3716:37: Բարձէ՛ք զբուրուառսդ պղնձիս ՚ի միջոյ այրեցելոցդ, եւ զհո՛ւրդ օտար ցրուեսցես ՚ի բա՛ց. զի սրբեցա՛ն
37 «Վերցրէ՛ք հրոյ ճարակ դարձած մարդկանց պղնձէ բուրվառները, իսկ օտար կրակը սփռեցէ՛ք հեռու,
37 «Խօսէ՛ Ահարոն քահանային որդիին Եղիազարին, որ բուրվառները այն բոցերուն մէջէն վերցնէ եւ դուն անոնց մէջ եղած կրակը անդին ցրուէ՛. քանզի անոնք սուրբ եղան։
Եւ`` ցԵղիազար ցորդին Ահարոնի ցքահանայ. [260]Բարձէք զբուրուառսդ պղնձիս`` ի միջոյ այրեցելոցդ. եւ զհուրդ [261]օտար ցրուեսցես ի բաց:

16:37: Բարձէ՛ք զբուրուառսդ պղնձիս ՚ի միջոյ այրեցելոցդ, եւ զհո՛ւրդ օտար ցրուեսցես ՚ի բա՛ց. զի սրբեցա՛ն
37 «Վերցրէ՛ք հրոյ ճարակ դարձած մարդկանց պղնձէ բուրվառները, իսկ օտար կրակը սփռեցէ՛ք հեռու,
37 «Խօսէ՛ Ահարոն քահանային որդիին Եղիազարին, որ բուրվառները այն բոցերուն մէջէն վերցնէ եւ դուն անոնց մէջ եղած կրակը անդին ցրուէ՛. քանզի անոնք սուրբ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
16:3737: скажи Елеазару, сыну Аарона, священнику, пусть он соберет кадильницы сожженных и огонь выбросит вон; ибо освятились
16:37 אֱמֹ֨ר ʔᵉmˌōr אמר say אֶל־ ʔel- אֶל to אֶלְעָזָ֜ר ʔelʕāzˈār אֶלְעָזָר Eleazar בֶּן־ ben- בֵּן son אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and יָרֵ֤ם yārˈēm רום be high אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּחְתֹּת֙ mmaḥtˌōṯ מַחְתָּה fire holder מִ mi מִן from בֵּ֣ין bbˈên בַּיִן interval הַ ha הַ the שְּׂרֵפָ֔ה śśᵊrēfˈā שְׂרֵפָה burning וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire זְרֵה־ zᵊrē- זרה scatter הָ֑לְאָה hˈālᵊʔā הָלְאָה further כִּ֖י kˌî כִּי that קָדֵֽשׁוּ׃ qāḏˈēšû קדשׁ be holy
16:37. praecipe Eleazaro filio Aaron sacerdotis ut tollat turibula quae iacent in incendio et ignem huc illucque dispergat quoniam sanctificata suntCommand 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 sanctified
37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are holy;
16:37. “Instruct Eleazar, the son of Aaron the priest, to take up the censers which lie in the burning, and to scatter the fire to one side and another, because they were sanctified
16:37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed.
Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed:

37: скажи Елеазару, сыну Аарона, священнику, пусть он соберет кадильницы сожженных и огонь выбросит вон; ибо освятились
16:37
אֱמֹ֨ר ʔᵉmˌōr אמר say
אֶל־ ʔel- אֶל to
אֶלְעָזָ֜ר ʔelʕāzˈār אֶלְעָזָר Eleazar
בֶּן־ ben- בֵּן son
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
יָרֵ֤ם yārˈēm רום be high
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּחְתֹּת֙ mmaḥtˌōṯ מַחְתָּה fire holder
מִ mi מִן from
בֵּ֣ין bbˈên בַּיִן interval
הַ ha הַ the
שְּׂרֵפָ֔ה śśᵊrēfˈā שְׂרֵפָה burning
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
זְרֵה־ zᵊrē- זרה scatter
הָ֑לְאָה hˈālᵊʔā הָלְאָה further
כִּ֖י kˌî כִּי that
קָדֵֽשׁוּ׃ qāḏˈēšû קדשׁ be holy
16:37. praecipe Eleazaro filio Aaron sacerdotis ut tollat turibula quae iacent in incendio et ignem huc illucque dispergat quoniam sanctificata sunt
Command 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 sanctified
37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are holy;
16:37. “Instruct Eleazar, the son of Aaron the priest, to take up the censers which lie in the burning, and to scatter the fire to one side and another, because they were sanctified
16:37. Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Приказание отдается не Аарону, потому что первосвященник ни в коем случае не должен оскверняться прикосновением к умершим (Лев XXI:11).
Adam Clarke: Commentary on the Bible - 1831
16:37: The censers - are hallowed - קדשו kadeshu, are consecrated, i. e., to the service of God though in this instance improperly employed.
Albert Barnes: Notes on the Bible - 1834
16:37: Aaron as High Priest and as one of those that offered incense Num 16:17, could not be defiled by going among the dead.
The censers were not to be used again for censers, nor the coals on them for kindling the incense to be offered before the Lord. Yet neither of them could fittingly be employed for common purposes. The censers therefore were beaten into plates for the altar; the coals were scattered at a distance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:37: the censers: Num 16:7, Num 16:18
hallowed: Kadashoo, consecrated, i. e., to the service of God, though in this instance, improperly employed. Lev 27:28
John Gill
16:37 Speak unto Eleazar the son of Aaron the priest,.... His eldest son, that was to succeed him as high priest, and who perhaps was upon the spot to see the issue of things; and who, rather than Aaron, is bid to do what follows, partly because Aaron was now officiating, burning incense, and that he might not be defiled with the dead bodies; and partly because it was more proper and decent for the son to do it than the father; and it may be also because it was for the further confirmation of the priesthood in the posterity of Aaron:
that he take up the censers out of the burning; either out from among the dead bodies burnt with fire from the Lord, or out of the burning of the incense in them; these were the censers of Korah and the two hundred fifty men with him:
and scatter thou the fire yonder; the fire that was in the censers; the incense burning in them was to be cast out and scattered here and there, or carried to some unclean place at a distance, as a token of the rejection of the services of these men: and thus the Lord answered the prayer of Moses, that he would not have respect to their offering, Num 16:15; if incense is intended there; though that seems to refer only to Dathan and Abiram, and not to these two hundred fifty men:
for they are hallowed, incense being offered in them before the Lord, and therefore were not to be made use of in common service.
John Wesley
16:37 To Eleazer - Rather than to Aaron, partly because the troublesome part of the work was more proper for him, and partly lest Aaron should be polluted by going amongst those dead carcasses; for it is probable this fire consumed them, as lightning sometimes doth, others, by taking away their lives, and leaving their bodies dead upon the place. Out of the burning - From among the dead bodies of those men who were burnt. Yonder - Far from the altar and sanctuary, into an unclean place, where the ashes were wont to be cast: by which God shews his rejection on of their services. They are hallowed - By God's appointment, because they were presented before the Lord by his express order, Num 16:16-17.
Robert Jamieson, A. R. Fausset and David Brown
16:37 Speak unto Eleazar--He was selected lest the high priest might contract defilement from going among the dead carcasses.
16:3816:38: բուրուառքդ մեղաւորացդ այդոցիկ յոգի՛ս իւրեանց։ Եւ արասցես զայդ դրուագս կռածոյս նուարտա՛նս սեղանոյն. զի մատուցա՛ն առաջի Տեառն եւ սրբեցան. եւ եղիցին ՚ի նշանա՛կ որդւոցն Իսրայէլի։
38 որովհետեւ իրենց հոգիների դէմ մեղք գործողների այդ բուրվառները սրբագործուեցին: Այդ բուրվառները դրուագածոյ թիթեղների վերածի՛ր եւ դրանցով ծածկի՛ր զոհասեղանը, որովհետեւ դրանք մատուցուած լինելով Տիրոջը, սրբագործուած են: Դրանք իսրայէլացիների համար ազդանշան պիտի լինեն»:
38 Իրենց հոգիներուն դէմ մեղք գործողներուն բուրվառներէն թիթեղէ տախտակներ թող շինուին՝ սեղանը պատելու համար. վասն զի անոնք Տէրոջը առջեւ մատուցուելով՝ սուրբ եղած են։ Իսրայէլի որդիներուն նշան թող ըլլան»։
զի սրբեցան բուրուառքդ`` մեղաւորացդ այդոցիկ յոգիս իւրեանց, [262]եւ արասցես զայդ`` դրուագս կռածոյս նուարտանս սեղանոյն. զի մատուցան առաջի Տեառն եւ սրբեցան. եւ եղիցին ի նշանակ որդւոցն Իսրայելի:

16:38: բուրուառքդ մեղաւորացդ այդոցիկ յոգի՛ս իւրեանց։ Եւ արասցես զայդ դրուագս կռածոյս նուարտա՛նս սեղանոյն. զի մատուցա՛ն առաջի Տեառն եւ սրբեցան. եւ եղիցին ՚ի նշանա՛կ որդւոցն Իսրայէլի։
38 որովհետեւ իրենց հոգիների դէմ մեղք գործողների այդ բուրվառները սրբագործուեցին: Այդ բուրվառները դրուագածոյ թիթեղների վերածի՛ր եւ դրանցով ծածկի՛ր զոհասեղանը, որովհետեւ դրանք մատուցուած լինելով Տիրոջը, սրբագործուած են: Դրանք իսրայէլացիների համար ազդանշան պիտի լինեն»:
38 Իրենց հոգիներուն դէմ մեղք գործողներուն բուրվառներէն թիթեղէ տախտակներ թող շինուին՝ սեղանը պատելու համար. վասն զի անոնք Տէրոջը առջեւ մատուցուելով՝ սուրբ եղած են։ Իսրայէլի որդիներուն նշան թող ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
16:3838: кадильницы грешников сих смертью их, и пусть разобьют их в листы для покрытия жертвенника, ибо они принесли их пред лице Господа, и они сделались освященными; и будут они знамением для сынов Израилевых.
16:38 אֵ֡ת ʔˈēṯ אֵת [object marker] מַחְתֹּות֩ maḥtôṯ מַחְתָּה fire holder הַֽ hˈa הַ the חַטָּאִ֨ים ḥaṭṭāʔˌîm חַטָּא sinful הָ hā הַ the אֵ֜לֶּה ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in נַפְשֹׁתָ֗ם nafšōṯˈām נֶפֶשׁ soul וְ wᵊ וְ and עָשׂ֨וּ ʕāśˌû עשׂה make אֹתָ֜ם ʔōṯˈām אֵת [object marker] רִקֻּעֵ֤י riqquʕˈê רִקֻּעַ beaten פַחִים֙ faḥîm פַּח plate צִפּ֣וּי ṣippˈûy צִפּוּי plating לַ la לְ to † הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar כִּֽי־ kˈî- כִּי that הִקְרִיבֻ֥ם hiqrîvˌum קרב approach לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יִּקְדָּ֑שׁוּ yyiqdˈāšû קדשׁ be holy וְ wᵊ וְ and יִֽהְי֥וּ yˈihyˌû היה be לְ lᵊ לְ to אֹ֖ות ʔˌôṯ אֹות sign לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:38. in mortibus peccatorum producatque ea in lamminas et adfigat altari eo quod oblatum sit in eis incensum Domino et sanctificata sint ut cernant ea pro signo et monumento filii IsrahelIn 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.
38. even the censers of these sinners against their own lives, and let them be made beaten plates for a covering of the altar: for they offered them before the LORD, therefore they are holy: and they shall be a sign unto the children of Israel.
16:38. in the deaths of these sinners. And let him form them into plates, and affix them to the altar, because incense had been offered in them to the Lord, and they were sanctified, and so that the sons of Israel may discern in them a sign and a memorial.”
16:38. The censers of these sinners against their own souls, let them make them broad plates [for] a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.
The censers of these sinners against their own souls, let them make them broad plates [for] a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel:

38: кадильницы грешников сих смертью их, и пусть разобьют их в листы для покрытия жертвенника, ибо они принесли их пред лице Господа, и они сделались освященными; и будут они знамением для сынов Израилевых.
16:38
אֵ֡ת ʔˈēṯ אֵת [object marker]
מַחְתֹּות֩ maḥtôṯ מַחְתָּה fire holder
הַֽ hˈa הַ the
חַטָּאִ֨ים ḥaṭṭāʔˌîm חַטָּא sinful
הָ הַ the
אֵ֜לֶּה ʔˈēlleh אֵלֶּה these
בְּ bᵊ בְּ in
נַפְשֹׁתָ֗ם nafšōṯˈām נֶפֶשׁ soul
וְ wᵊ וְ and
עָשׂ֨וּ ʕāśˌû עשׂה make
אֹתָ֜ם ʔōṯˈām אֵת [object marker]
רִקֻּעֵ֤י riqquʕˈê רִקֻּעַ beaten
פַחִים֙ faḥîm פַּח plate
צִפּ֣וּי ṣippˈûy צִפּוּי plating
לַ la לְ to
הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כִּֽי־ kˈî- כִּי that
הִקְרִיבֻ֥ם hiqrîvˌum קרב approach
לִ li לְ to
פְנֵֽי־ fᵊnˈê- פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יִּקְדָּ֑שׁוּ yyiqdˈāšû קדשׁ be holy
וְ wᵊ וְ and
יִֽהְי֥וּ yˈihyˌû היה be
לְ lᵊ לְ to
אֹ֖ות ʔˌôṯ אֹות sign
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:38. in mortibus peccatorum producatque ea in lamminas et adfigat altari eo quod oblatum sit in eis incensum Domino et sanctificata sint ut cernant ea pro signo et monumento filii Israhel
In 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.
38. even the censers of these sinners against their own lives, and let them be made beaten plates for a covering of the altar: for they offered them before the LORD, therefore they are holy: and they shall be a sign unto the children of Israel.
16:38. in the deaths of these sinners. And let him form them into plates, and affix them to the altar, because incense had been offered in them to the Lord, and they were sanctified, and so that the sons of Israel may discern in them a sign and a memorial.”
16:38. The censers of these sinners against their own souls, let them make them broad plates [for] a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a sign unto the children of Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Принесенные (хотя и незаконно) пред Господа кадильницы освятились этим приношением и потому их материал не мог быть эксплуатирован в обыденном употреблении.
Albert Barnes: Notes on the Bible - 1834
16:38: These sinners against their own souls - That is, "against their own lives." By their sin they had brought destruction upon themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:38: sinners: Kg1 2:23; Pro 1:18, Pro 8:36, Pro 20:2; Hab 2:10
a sign: Num 16:40, Num 17:10, Num 26:10; Eze 14:8; Co1 10:11; Pe2 2:6
Geneva 1599
16:38 The censers of these sinners (o) against their own souls, let them make them broad plates [for] a covering of the altar: for they offered them before the LORD, therefore they are hallowed: and they shall be a (p) sign unto the children of Israel.
(o) Who caused their own death.
(p) Of God's judgments against rebels.
John Gill
16:38 The censers of these sinners against their own souls,.... Who by burning incense in them sinned, and by sinning hurt and ruined their souls:
let them make them broad plates for a covering of the altar; the altar of burnt offering, which, though it had a covering of brass, another made of these were to be over it, for the further security of it, being of from the fire continually burning on it; these censers were to be beaten into broad plates, by the workmen who understood how to do it:
for they offered them before the Lord, therefore they are hallowed; they offered them in his presence, they burned incense in them, and to him, though it was not their business, but the business of the priests; yet these being done, and by his orders, for an open trial who were his priests and who not, they were not to be put to common use:
and they shall be a sign unto the children of Israel; a memorial sign, a sign bringing this affair to remembrance, as it is explained in Num 16:40; this was a sign to the priests, that they only were to offer every kind of offerings, and to the Levites, who attended the priests at the altar continually, and so had every day a sight of it and of those plates upon it, which would remind them of this fact, and teach them not to usurp the priest's office; and to all the children of Israel, to learn from hence that none were to burn incense but the priests of the Lord, for doing which Uzziah, though a king, was punished, 2Chron 26:18.
John Wesley
16:38 Their own souls - That is, their own lives: who were the authors of their own destruction. The altar - Of burnt - offerings, which was made of wood, but covered with brass before this time, Ex 27:1-2, to which this other covering was added for farther ornament, and security against the fire, continually burning upon it. A sign - A warning to all strangers to take heed of invading the priesthood.
16:3916:39: Եւ ա՛ռ Եղիազար որդի Ահարոնի քահանայի զբուրուառսն պղնձիս՝ զորս մատուցին այրեցեալքն, եւ արա՛ր դրուագս սեղանոյն
39 Ահարոն քահանայի որդի Եղիազարն առաւ հրոյ ճարակ դարձած մարդկանց մատուցած պղնձէ բուրվառները,
39 Ու Եղիազար քահանան այն այրուած մարդոց մատուցանած պղնձէ բուրվառները առաւ եւ անոնցմէ սեղանը պատելու համար թիթեղէ տախտակներ շինեց.
Եւ ա՛ռ Եղիազար [263]որդի Ահարոնի քահանայի`` զբուրուառսն պղնձիս զորս մատուցին այրեցեալքն, եւ արար դրուագս սեղանոյն:

16:39: Եւ ա՛ռ Եղիազար որդի Ահարոնի քահանայի զբուրուառսն պղնձիս՝ զորս մատուցին այրեցեալքն, եւ արա՛ր դրուագս սեղանոյն
39 Ահարոն քահանայի որդի Եղիազարն առաւ հրոյ ճարակ դարձած մարդկանց մատուցած պղնձէ բուրվառները,
39 Ու Եղիազար քահանան այն այրուած մարդոց մատուցանած պղնձէ բուրվառները առաւ եւ անոնցմէ սեղանը պատելու համար թիթեղէ տախտակներ շինեց.
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16:3939: И взял Елеазар священник медные кадильницы, которые принесли сожженные, и разбили их в листы для покрытия жертвенника,
16:39 וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest אֵ֚ת ˈʔēṯ אֵת [object marker] מַחְתֹּ֣ות maḥtˈôṯ מַחְתָּה fire holder הַ ha הַ the נְּחֹ֔שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִקְרִ֖יבוּ hiqrˌîvû קרב approach הַ ha הַ the שְּׂרֻפִ֑ים śśᵊrufˈîm שׂרף burn וַֽ wˈa וְ and יְרַקְּע֖וּם yᵊraqqᵊʕˌûm רקע stamp צִפּ֥וּי ṣippˌûy צִפּוּי plating לַ la לְ to † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
16:39. tulit ergo Eleazar sacerdos turibula aenea in quibus obtulerant hii quos incendium devoravit et produxit ea in lamminas adfigens altariThen 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:
39. And Eleazar the priest took the brasen censers, which they that were burnt had offered; and they beat them out for a covering of the altar:
16:39. Therefore, Eleazar the priest took the bronze censers, by which those whom the burning devoured had made an offering, and he formed them into plates, affixing them to the altar,
16:39. And Eleazar the priest took the brasen censers, wherewith they that were burnt had offered; and they were made broad [plates for] a covering of the altar:
And Eleazar the priest took the brasen censers, wherewith they that were burnt had offered; and they were made broad [plates for] a covering of the altar:

39: И взял Елеазар священник медные кадильницы, которые принесли сожженные, и разбили их в листы для покрытия жертвенника,
16:39
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
אֵ֚ת ˈʔēṯ אֵת [object marker]
מַחְתֹּ֣ות maḥtˈôṯ מַחְתָּה fire holder
הַ ha הַ the
נְּחֹ֔שֶׁת nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִקְרִ֖יבוּ hiqrˌîvû קרב approach
הַ ha הַ the
שְּׂרֻפִ֑ים śśᵊrufˈîm שׂרף burn
וַֽ wˈa וְ and
יְרַקְּע֖וּם yᵊraqqᵊʕˌûm רקע stamp
צִפּ֥וּי ṣippˌûy צִפּוּי plating
לַ la לְ to
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
16:39. tulit ergo Eleazar sacerdos turibula aenea in quibus obtulerant hii quos incendium devoravit et produxit ea in lamminas adfigens altari
Then 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:
39. And Eleazar the priest took the brasen censers, which they that were burnt had offered; and they beat them out for a covering of the altar:
16:39. Therefore, Eleazar the priest took the bronze censers, by which those whom the burning devoured had made an offering, and he formed them into plates, affixing them to the altar,
16:39. And Eleazar the priest took the brasen censers, wherewith they that were burnt had offered; and they were made broad [plates for] a covering of the altar:
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John Gill
16:39 And Eleazar the priest took the brazen censers,.... The metal of which these censers were made is particularly observed, to show that they were fit for the use they were ordered to be put unto, namely, for a covering of the altar of burnt offering, which was covered with brass, that being very suitable, since fire was continually burning on it; and by this it appears that these censers were different from those of Aaron and his sons, for theirs were silver ones; the high priest on the day of atonement indeed made use of golden one, but at all other times he used a silver one (b); and so did the common priests every day, morning and night, when they offered incense (c):
wherewith they that were burnt had offered; the two hundred fifty men burnt with fire from the Lord, having offered incense to him with the brazen censers:
and they were made broad plates for a covering of the altar; not by Eleazar, but by workmen skilled in the art of drawing or beating any kind of metal into thin plates, by the direction and order of Eleazar.
(b) Misn. Yoma, c. 4. sect. 4. (c) Misn. Tamid, c. 5. sect. 5.
Robert Jamieson, A. R. Fausset and David Brown
16:39 the brazen censers . . . made broad plates to be a memorial--The altar of burnt offerings, being made of wood and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as a warning beacon to deter all from future invasions of the priesthood.
16:4016:40: յիշատա՛կ որդւոցն Իսրայէլի. զի մի՛ մերձենայցէ այլազգի ոք՝ որ չիցէ՛ ՚ի զաւակէ Ահարոնի դնել խունկս առաջի Տեառն. զի մի՛ լինիցի իբրեւ զԿո՛րխ եւ զխուժա՛ն նորա. որպէս խօսեցաւ Տէր ՚ի ձեռն Մովսիսի[1356]։[1356] Բազումք. ՚Ի յիշատակ որդւոցն Իսրայէլի։
40 դրանցից զոհասեղանի համար թիթեղ պատրաստեց, որպէսզի իսրայէլացիներին յիշեցնի, որ Ահարոնից չսերած որեւէ օտար մարդ խունկ դնելու համար չմօտենայ Տիրոջը, որպէսզի նրա հետ էլ չպատահի այն, ինչ պատահեց Կորխի ու նրան յարած ամբոխի հետ: Այդ էր Տէրը յայտնել Մովսէսի միջոցով:
40 (Իսրայէլի որդիներուն յիշատակ ըլլալու համար, որպէս զի Ահարոնի սերունդէն չեղող օտար մէկը Տէրոջը առջեւ խունկ մատուցանել չհամարձակի եւ Կորխի պէս ու անոր ընկերներուն պէս չըլլայ.) ինչպէս Տէրը ըսաւ անոր՝ Մովսէսին միջոցով։
ի յիշատակ որդւոցն Իսրայելի, զի մի՛ մերձենայցէ այլազգի ոք որ չիցէ ի զաւակէ Ահարոնի` դնել խունկս առաջի Տեառն, զի մի՛ լինիցի իբրեւ զԿորխ եւ զխուժան նորա. որպէս խօսեցաւ Տէր ի ձեռն Մովսիսի:

16:40: յիշատա՛կ որդւոցն Իսրայէլի. զի մի՛ մերձենայցէ այլազգի ոք՝ որ չիցէ՛ ՚ի զաւակէ Ահարոնի դնել խունկս առաջի Տեառն. զի մի՛ լինիցի իբրեւ զԿո՛րխ եւ զխուժա՛ն նորա. որպէս խօսեցաւ Տէր ՚ի ձեռն Մովսիսի[1356]։
[1356] Բազումք. ՚Ի յիշատակ որդւոցն Իսրայէլի։
40 դրանցից զոհասեղանի համար թիթեղ պատրաստեց, որպէսզի իսրայէլացիներին յիշեցնի, որ Ահարոնից չսերած որեւէ օտար մարդ խունկ դնելու համար չմօտենայ Տիրոջը, որպէսզի նրա հետ էլ չպատահի այն, ինչ պատահեց Կորխի ու նրան յարած ամբոխի հետ: Այդ էր Տէրը յայտնել Մովսէսի միջոցով:
40 (Իսրայէլի որդիներուն յիշատակ ըլլալու համար, որպէս զի Ահարոնի սերունդէն չեղող օտար մէկը Տէրոջը առջեւ խունկ մատուցանել չհամարձակի եւ Կորխի պէս ու անոր ընկերներուն պէս չըլլայ.) ինչպէս Տէրը ըսաւ անոր՝ Մովսէսին միջոցով։
zohrab-1805▾ eastern-1994▾ western am▾
16:4040: в память сынам Израилевым, чтобы никто посторонний, который не от семени Аарона, не приступал приносить курение пред лице Господне, и не было с ним, что с Кореем и сообщниками его, как говорил ему Господь чрез Моисея.
16:40 זִכָּרֹ֞ון zikkārˈôn זִכָּרֹון remembrance לִ li לְ to בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ֠מַעַן lᵊmaʕˌan לְמַעַן because of אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִקְרַ֜ב yiqrˈav קרב approach אִ֣ישׁ ʔˈîš אִישׁ man זָ֗ר zˈār זָר strange אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not מִ mi מִן from זֶּ֤רַע zzˈeraʕ זֶרַע seed אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron ה֔וּא hˈû הוּא he לְ lᵊ לְ to הַקְטִ֥יר haqṭˌîr קטר smoke קְטֹ֖רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֤ה yihyˈeh היה be כְ ḵᵊ כְּ as קֹ֨רַח֙ qˈōraḥ קֹרַח Korah וְ wᵊ וְ and כַ֣ ḵˈa כְּ as עֲדָתֹ֔ו ʕᵃḏāṯˈô עֵדָה gathering כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לֹֽו׃ lˈô לְ to
16:40. ut haberent postea filii Israhel 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 eius loquente Domino ad MosenThat 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.
40. to be a memorial unto the children of Israel, to the end that no stranger, which is not of the seed of Aaron, come near to burn incense before the LORD; that he be not as Korah, and as his company: as the LORD spake unto him by the hand of Moses.
16:40. so that the sons of Israel would have, thereafter, something to admonish them, lest any stranger, or anyone who is not of the offspring of Aaron, might approach to offer incense to the Lord, and lest he endure what happened to Korah, and to all his congregation, when the Lord spoke to Moses.
16:40. [To be] a memorial unto the children of Israel, that no stranger, which [is] not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.
To be a memorial unto the children of Israel, that no stranger, which [is] not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses:

40: в память сынам Израилевым, чтобы никто посторонний, который не от семени Аарона, не приступал приносить курение пред лице Господне, и не было с ним, что с Кореем и сообщниками его, как говорил ему Господь чрез Моисея.
16:40
זִכָּרֹ֞ון zikkārˈôn זִכָּרֹון remembrance
לִ li לְ to
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ֠מַעַן lᵊmaʕˌan לְמַעַן because of
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יִקְרַ֜ב yiqrˈav קרב approach
אִ֣ישׁ ʔˈîš אִישׁ man
זָ֗ר zˈār זָר strange
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
מִ mi מִן from
זֶּ֤רַע zzˈeraʕ זֶרַע seed
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
ה֔וּא hˈû הוּא he
לְ lᵊ לְ to
הַקְטִ֥יר haqṭˌîr קטר smoke
קְטֹ֖רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֤ה yihyˈeh היה be
כְ ḵᵊ כְּ as
קֹ֨רַח֙ qˈōraḥ קֹרַח Korah
וְ wᵊ וְ and
כַ֣ ḵˈa כְּ as
עֲדָתֹ֔ו ʕᵃḏāṯˈô עֵדָה gathering
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לֹֽו׃ lˈô לְ to
16:40. ut haberent postea filii Israhel 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 eius loquente Domino ad Mosen
That 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.
40. to be a memorial unto the children of Israel, to the end that no stranger, which is not of the seed of Aaron, come near to burn incense before the LORD; that he be not as Korah, and as his company: as the LORD spake unto him by the hand of Moses.
16:40. so that the sons of Israel would have, thereafter, something to admonish them, lest any stranger, or anyone who is not of the offspring of Aaron, might approach to offer incense to the Lord, and lest he endure what happened to Korah, and to all his congregation, when the Lord spoke to Moses.
16:40. [To be] a memorial unto the children of Israel, that no stranger, which [is] not of the seed of Aaron, come near to offer incense before the LORD; that he be not as Korah, and as his company: as the LORD said to him by the hand of Moses.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:40: that no: Num 3:10, Num 3:38, Num 18:4-7; Lev 22:10; Ch2 26:18-20; Jde 1:11
come near: Kg1 13:1-3; Ch2 26:16-21
Geneva 1599
16:40 [To be] a memorial unto the children of Israel, that no stranger, which [is] not of the seed of Aaron, come near to offer incense before the LORD; that he be not as (q) Korah, and as his company: as the LORD said to him by the hand of Moses.
(q) Who presumed above his calling.
John Gill
16:40 To be a memorial unto the children of Israel,.... The whole body of them; this explains what is meant by sign, Num 16:38; that it was to put or keep in mind what follows:
that no stranger which is not of the seed of Aaron come near to offer incense before the Lord; not only any Gentile but any Israelite, and not any Israelite only, but any Levite; none but those of the family of Aaron might offer incense before the Lord:
that he be not as Korah and as his company; this makes it clear that Korah perished at this time, though it is nowhere expressed; and it seems pretty plain from hence that he perished by fire, as his company, the two hundred fifty men with censers, did:
as the Lord said unto him by the hand of Moses; either to Korah, who is the immediate antecedent, and who perished as the Lord had told him by Moses he should; so some understand it, mentioned by Aben Ezra and Jarchi; or else to Aaron, as they interpret it; and then the sense is, that none but those of Aaron's seed should offer incense, as the Lord had declared to him by Moses; see Num 3:10; or it may be rather to Eleazar, as Abendana, who did as the Lord spake to him by Moses, took up the censers of the men that were burnt, and got them beaten into broad plates, and covered the altar of burnt offering with them.
John Wesley
16:40 To him - To Eleazer. These words belong to Num 16:38, the meaning is, that Eleazer did as God bade him.
16:4116:41: Եւ տրտնջեցին որդիքն Իսրայէլի ՚ի վաղի՛ւ անդր զՄովսիսէ եւ զԱհարոնէ, եւ ասեն. Դո՛ւք կոտորեցէք զժողովուրդն Տեառն։
41 Հետեւեալ օրն իսրայէլացիները տրտնջացին Մովսէսի ու Ահարոնի դէմ՝ ասելով. «Դուք կոտորեցիք Տիրոջ ժողովրդին»:
41 Հետեւեալ օրը Իսրայէլի որդիներուն բոլոր ժողովուրդը Մովսէսին դէմ ու Ահարոնին դէմ տրտունջ ըրին՝ ըսելով. «Դուք Տէրոջը ժողովուրդը մեռցուցիք»։
Եւ տրտնջեցին [264]որդիքն Իսրայելի ի վաղիւ անդր զՄովսիսէ եւ զԱհարոնէ, եւ ասեն. Դուք կոտորեցէք զժողովուրդն Տեառն:

16:41: Եւ տրտնջեցին որդիքն Իսրայէլի ՚ի վաղի՛ւ անդր զՄովսիսէ եւ զԱհարոնէ, եւ ասեն. Դո՛ւք կոտորեցէք զժողովուրդն Տեառն։
41 Հետեւեալ օրն իսրայէլացիները տրտնջացին Մովսէսի ու Ահարոնի դէմ՝ ասելով. «Դուք կոտորեցիք Տիրոջ ժողովրդին»:
41 Հետեւեալ օրը Իսրայէլի որդիներուն բոլոր ժողովուրդը Մովսէսին դէմ ու Ահարոնին դէմ տրտունջ ըրին՝ ըսելով. «Դուք Տէրոջը ժողովուրդը մեռցուցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
16:4141: На другой день все общество сынов Израилевых возроптало на Моисея и Аарона и говорило: вы умертвили народ Господень.
16:41 וַ wa וְ and יִּלֹּ֜נוּ yyillˈōnû לון murmur כָּל־ kol- כֹּל whole עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day עַל־ ʕal- עַל upon מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אַתֶּ֥ם ʔattˌem אַתֶּם you הֲמִתֶּ֖ם hᵃmittˌem מות die אֶת־ ʔeṯ- אֵת [object marker] עַ֥ם ʕˌam עַם people יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:41. murmuravit autem omnis multitudo filiorum Israhel sequenti die contra Mosen et Aaron dicens vos interfecistis populum DominiThe following day all the multitude of the children of Israel murmured against Moses and Aaron, saying: You have killed the people of the Lord.
41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
16:41. Then, the following day, the entire multitude of the sons of Israel murmured against Moses and Aaron, saying: “You have put to death the people of the Lord.”
16:41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD:

41: На другой день все общество сынов Израилевых возроптало на Моисея и Аарона и говорило: вы умертвили народ Господень.
16:41
וַ wa וְ and
יִּלֹּ֜נוּ yyillˈōnû לון murmur
כָּל־ kol- כֹּל whole
עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
עַל־ ʕal- עַל upon
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אַתֶּ֥ם ʔattˌem אַתֶּם you
הֲמִתֶּ֖ם hᵃmittˌem מות die
אֶת־ ʔeṯ- אֵת [object marker]
עַ֥ם ʕˌam עַם people
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:41. murmuravit autem omnis multitudo filiorum Israhel sequenti die contra Mosen et Aaron dicens vos interfecistis populum Domini
The following day all the multitude of the children of Israel murmured against Moses and Aaron, saying: You have killed the people of the Lord.
41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
16:41. Then, the following day, the entire multitude of the sons of Israel murmured against Moses and Aaron, saying: “You have put to death the people of the Lord.”
16:41. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: Ропот народа на другой день чудесного знамения в пользу c богоизбранности Моисея и Аарона осязательно свидетельствует о широте и серьезности заговора.

Последовавшее вслед за этим «поражение» в народе (ст. 46: и 49) является актом наказания и вразумления.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41 But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD. 42 And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared. 43 And Moses and Aaron came before the tabernacle of the congregation. 44 And the LORD spake unto Moses, saying, 45 Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces. 46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun. 47 And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. 48 And he stood between the dead and the living; and the plague was stayed. 49 Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. 50 And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.
Here is, I. A new rebellion raised the very next day against Moses and Aaron. Be astonished, O heavens, at this, and wonder, O earth! Was there ever such an instance of the incurable corruption of sinners? On the morrow (v. 41) the body of the people mutinied. 1. Though they were so lately terrified by the sight of the punishment of the rebels. The shrieks of those sinking sinners, those sinners against their own souls, were yet sounding in their ears, the smell of the fire yet remained, and the gaping earth was scarcely thoroughly closed, and yet the same sins were re-acted and all these warnings slighted. 2. Though they were so lately saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owed their preservation. Their charge runs very high: You have killed the people of the Lord. Could any thing have been said more unjustly and maliciously? They canonize the rebels, calling those the people of the Lord who died in arms against him. They stigmatize divine justice itself. It was plain enough that Moses and Aaron had no hand in their death (they did what they could to save them), so that in charging them with murder they did in effect charge God himself with it. The continued obstinacy of this people, notwithstanding the terrors of God's law as it was given on Mount Sinai, and the terrors of his judgments as they were here executed on the disobedient, shows how necessary the grace of God is to the effectual change of men's hearts and lives, without which the most likely means will never attain the end. Love will do what fear could not.
II. God's speedy appearance against the rebels. When they had gathered against Moses and Aaron, perhaps with a design to depose or murder them, they looked towards the tabernacle, as if their misgiving consciences expected some frowns thence, and, behold, the glory of the Lord appeared (v. 42), for the protection of his servants, and the confusion of his and their accusers and adversaries. Moses and Aaron thereupon came before the tabernacle, partly for their own safety (there they took sanctuary from the strife of tongues, Ps. xxvii. 5; xxxi. 20), and partly for advice, to know what was the mind of God upon this occasion, v. 43. Justice hereupon declares that they deserve to be consumed in a moment, v. 45. Why should those live an other day who hate to be reformed, and whose rebellions are their daily practices? Let just vengeance take place and do its work, and the trouble will soon be over; only Moses and Aaron must first be secured.
III. The intercession which Moses and Aaron made for them. Though they had as much reason, one would think, as Elias had to make intercession against Israel (Rom. xi. 2), yet they forgive and forget the indignities offered them, and are the best friends their enemies have. 1. They both fell on their faces, humbly to intercede with God for mercy, knowing how great the provocation was. This they had done several times before, upon similar occasions; and, though the people had basely requited them for it, yet, God having graciously accepted them, they still have recourse to the same method. This is praying always. 2. Moses, perceiving that the plague had begun in the congregation of the rebels (that is, that body of them which was gathered against Moses), sent Aaron by an act of his priestly office to make atonement for them, v. 46. And Aaron readily went and burned incense between the living and the dead, not to purify the infected air, but to pacify an offended God, and so stayed the progress of the judgment. By this it appeared, (1.) That Aaron was a very good man, and a man that had a true love for the children of his people, though they hated and envied him. Though God was now avenging his quarrel and pleading the cause of his priesthood, yet he interposes to turn away God's wrath. Nay, forgetting his age and gravity, he ran into the midst of the congregation to help them. He did not say, "Let them smart awhile, and then, when I come, I shall be the more welcome;" but, as one tender of the life of every Israelite, he makes all possible speed into the gap at which death was entering. Moses and Aaron, who had been charged with killing the people of the Lord, might justly have upbraided them now; could they expect those to be their saviours whom they had so invidiously called their murderers? But those good men have taught us here by their example not to be sullen towards those that are peevish with us, nor to take the advantage which men give us by their provoking language to deny them any real kindness which it is in the power of our hands to do them. We must render good for evil. (2.) That Aaron was a very bold man--bold to venture into the midst of an enraged rabble that were gathered together against him, and who, for aught he knew, might be the more exasperated by the plague that had begun--bold to venture into the midst of the infection, where the arrows of death flew thickest, and hundreds, nay thousands, were falling on the right hand and on the left. To save their lives he put his own into his hand, not counting it dear to him, so that he might but fulfil his ministry. (3.) That Aaron was a man of God, and ordained for men, in things pertaining to God. His call to the priesthood was hereby abundantly confirmed and set above all contradiction; God had not only saved his life when the intruders were cut off, but now made him an instrument for saving Israel. Compare the censer of Aaron here with the censers of those sinners against their own souls. Those provoked God's anger, this pacified it; those destroyed men's lives, this saved them; no room therefore is left to doubt of Aaron's call to the priesthood. Note, Those make out the best title to public honours that lay out themselves the most for public good and obtain mercy of the Lord to be faithful and useful. If any man will be great, let him make himself the servant of all. (4.) That Aaron was a type of Christ, who came into the world to make an atonement for sin and to turn away the wrath of God from us, and who, by his mediation and intercession, stands between the living and the dead, to secure his chosen Israel to himself, and save them out of the midst of a world infected with sin and the curse.
IV. The result and issue of the whole matter. 1. God's justice was glorified in the death of some. Great execution the sword of the Lord did in a very little time. Though Aaron made all the haste he could, yet, before he could reach his post of service, there were 14,700 men laid dead upon the spot, v. 49. There were but few comparatively that died about the matter of Korah, the ring-leaders only were made examples; but, the people not being led to repentance by the patience and forbearance of God with them, justice is not now so sparing of the blood of Israelites. They complained of the death of a few hundreds as an unmerciful slaughter made among the people of the Lord, but here God silences that complaint by the slaughter of many thousands. Note, Those that quarrel with less judgments prepare greater for themselves; for when God judges he will overcome. 2. His mercy was glorified in the preservation of the rest. God showed them what he could do by his power, and what he might do in justice, but then showed them what he would do in his love and pity: he would, notwithstanding all this, preserve them a people to himself in and by a mediator. The cloud of Aaron's incense coming from his hand stayed the plague. Note, It is much for the glory of God's goodness that many a time even in wrath he remembers mercy. And, even when judgments have been begun, prayer puts a stop to them; so ready is he to forgive, and so little pleasure does he take in the death of sinners.
Adam Clarke: Commentary on the Bible - 1831
16:41: On the morrow all the congregation - murmured - It is very likely that the people persuaded themselves that Moses and Aaron had used some cunning in this business, and that the earthquake and fire were artificial; else, had they discerned the hand of God in this punishment, could they have dared the anger of the Lord in the very face of justice?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:41: on the morrow: It is not unlikely, that the people persuaded themselves that Moses and Aaron had used some cunning in this business and that the earthquake and fire were artificial; for, had they discerned the hand of God in this punishment, they would scarcely have dared the anger of the Lord in the very face of his justice. And while they thus absurdly imputed this judgment to Moses and Aaron, they impiously called the persons, thus perishing in their rebellion, "the people of the Lord!"
all the: Num 16:1-7, Num 14:2; Psa 106:13, Psa 106:23, Psa 25-48; Isa 26:11
Ye have: Num 16:3; Sa2 16:7, Sa2 16:8; Kg1 18:17; Jer 37:13, Jer 37:14, Jer 38:4, Jer 43:3; Amo 7:10; Mat 5:11; Act 5:28, Act 21:28; Co2 6:8
Carl Friedrich Keil and Franz Delitzsch
16:41
Punishment of the Murmuring Congregation. - The judgment upon the company of Korah had filled the people round about with terror and dismay, but it had produced no change of heart in the congregation that had risen up against its leaders. The next morning the whole congregation began to murmur against Moses and Aaron, and to charge them with having slain the people of Jehovah. They referred to Korah and his company, but especially to the 250 chiefs of renown, whom they regarded as the kernel of the nation, and called "the people of Jehovah." They would have made Moses and Aaron responsible for their death, because in their opinion it was they who had brought the judgment upon their leaders; whereas it was through the intercession of Moses (Num 16:22) that the whole congregation was saved from the destruction which threatened it. To such an extent does the folly of the proud heart of man proceed, and the obduracy of a race already exposed to the judgment of God.
Num 16:42
When the congregation assembled together, Moses and Aaron turned to the tabernacle, and saw how the cloud covered it, and the glory of the Lord appeared. As the cloud rested continually above the tabernacle during the time of encampment (Num 9:18.; Ex 40:38), we must suppose that at this time the cloud covered it in a fuller and much more conspicuous sense, just as it had done when the tabernacle was first erected (Num 9:15; Ex 40:34), and that at the same time the glory of God burst forth from the dark cloud in a miraculous splendour.
Num 16:43-50
Thereupon they both went into the court of (פּני אל, as in Lev 9:5) the tabernacle, and God commanded them to rise up (הרמּוּ, Niphal of רמם = רוּם; see Ges. 65, Anm. 5) out of this congregation, which He would immediately destroy. But they fell upon their faces in prayer, as in Num 16:21-22. This time, however, they could not avert the bursting forth of the wrathful judgment, as they had done the day before (Num 16:22). The plague had already commenced, when Moses told Aaron to take the censer quickly into the midst of the congregation, with coals and incense (הולך, imper. Hiph.), to make expiation for it with an incense-offering. And when this was done, and Aaron placed himself between the dead and the living, the plague, which had already destroyed 14,700 men, was stayed. The plague consisted apparently of a sudden death, as in the case of a pestilence raging with extreme violence, though we cannot regard it as an actual pestilence.
The means resorted to by Moses to stay the plague showed afresh how the faithful servant of God bore the rescue of his people upon his heart. All the motives which he had hitherto pleaded, in his repeated intercession that this evil congregation might be spared, were now exhausted. He could not stake his life for the nation, as at Horeb (Ex 32:32), for the nation had rejected him. He could no longer appeal to the honour of Jehovah among the heathen, seeing that the Lord, even when sentencing the rebellious race to fall in the desert, had assured him that the whole earth should be filled with His glory (Num 14:20.). Still less could he pray to God that He would not be wrathful with all for the sake of one or a few sinners, as in Num 16:22, seeing that the whole congregation had taken part with the rebels. In this condition of things there was but one way left of averting the threatened destruction of the whole nation, namely, to adopt the means which the Lord Himself had given to His congregation, in the high-priestly office, to wipe away their sins, and recover the divine grace which they had forfeited through sin, - viz., the offering of incense which embodied the high-priestly prayer, and the strength and operation of which were not dependent upon the sincerity and earnestness of subjective faith, but had a firm and immovable foundation in the objective force of the divine appointment. This was the means adopted by the faithful servant of the Lord, and the judgment of wrath was averted in its course; the plague was averted. - The effectual operation of the incense-offering of the high priest also served to furnish the people with a practical proof of the power and operation of the true and divinely appointed priesthood. "The priesthood which the company of Korah had so wickedly usurped, had brought down death and destruction upon himself, through his offering of incense; but the divinely appointed priesthood of Aaron averted death and destruction from the whole congregation when incense was offered by him, and stayed the well-merited judgment, which had broken forth upon it" (Kurtz).
John Gill
16:41 But on the morrow,.... The day following the dreadful catastrophe, the earth swallowing up Dathan and Abiram, and all that belonged to them, the burning of Korah and the two hundred fifty men of his company:
all the congregation of the children of Israel murmured against Moses,
and against Aaron; not the princes and heads of the people only, but the whole body of them; though the above persons that murmured against them had but the day before been made such dreadful examples of divine vengeance. This is a most surprising instance of the corruption and depravity of human nature, of the blindness, hardness, and stupidity of the hearts of men, which nothing but the grace of God can remove; the images of the awful sights many of them had seen must be strong in their minds; the shrieks of the wretched creatures perishing must be as yet as it were in their ears; the smell of the fire was scarce out of their nostrils; and yet, notwithstanding this shocking scene of things, they fell into the same evil, and murmur against the men, whose authority, being called in question, had been confirmed by the above awful instances:
saying, ye have killed the people of the Lord; so they called the rebels, and hereby justified them in all the wickedness they had been guilty of; and though their death was so manifestly by the immediate hand of God, yet they lay it to the charge of Moses and Aaron, because it was in vindication of them that it was done, and because they did not intercede by prayer for them; though it is certain they did all they could to reclaim them from their sin, and prevent their ruin; yet the people insist on it that they were the cause or occasion of their death, as the Targums of Onkelos and Jonathan express it.
John Wesley
16:41 On the morrow - Prodigious wickedness and madness so soon to forget such a terrible instance of Divine vengeance! The people of the Lord - So they call those wicked wretches, and rebels against God! Tho' they were but newly saved from sharing in the same punishment, and the survivors were as brands plucked out of the burning, yet they fly in the face of Moses and Aaron, to whose intercession they owe their preservation.
Robert Jamieson, A. R. Fausset and David Brown
16:41 the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord--What a strange exhibition of popular prejudice and passion--to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people--the high priest perilling his own life in doing good to that perverse race.
16:4216:42: Եւ եղեւ ՚ի կուտել ժողովրդեանն ՚ի վերայ Մովսիսի եւ Ահարոնի, դիմեցի՛ն ՚ի խորանն վկայութեան, եւ զնոսա՛ ծածկեաց ամպն. եւ երեւեցա՛ն փառքն Տեառն։
42 Երբ ժողովուրդը խուժեց Մովսէսի ու Ահարոնի վրայ, նրանք դիմեցին դէպի վկայութեան խորան: Ամպը իսկոյն ծածկեց խորանը, եւ երեւաց Տիրոջ փառքը:
42 Եւ երբ ժողովուրդը Մովսէսին ու Ահարոնին դէմ հաւաքուած էին, դէպի խորանը նայեցան եւ ահա ամպը ծածկեց զայն ու Տէրոջը փառքը երեւցաւ։
Եւ եղեւ ի կուտել ժողովրդեանն ի վերայ Մովսիսի եւ Ահարոնի, [265]դիմեցին ի խորանն վկայութեան, [266]եւ ծածկեաց զնա ամպն, եւ երեւեցան փառքն Տեառն:

16:42: Եւ եղեւ ՚ի կուտել ժողովրդեանն ՚ի վերայ Մովսիսի եւ Ահարոնի, դիմեցի՛ն ՚ի խորանն վկայութեան, եւ զնոսա՛ ծածկեաց ամպն. եւ երեւեցա՛ն փառքն Տեառն։
42 Երբ ժողովուրդը խուժեց Մովսէսի ու Ահարոնի վրայ, նրանք դիմեցին դէպի վկայութեան խորան: Ամպը իսկոյն ծածկեց խորանը, եւ երեւաց Տիրոջ փառքը:
42 Եւ երբ ժողովուրդը Մովսէսին ու Ահարոնին դէմ հաւաքուած էին, դէպի խորանը նայեցան եւ ահա ամպը ծածկեց զայն ու Տէրոջը փառքը երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:4242: И когда собралось общество против Моисея и Аарона, они обратились к скинии собрания, и вот, облако покрыло ее, и явилась слава Господня.
16:42 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in הִקָּהֵ֤ל hiqqāhˈēl קהל assemble הָֽ hˈā הַ the עֵדָה֙ ʕēḏˌā עֵדָה gathering עַל־ ʕal- עַל upon מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יִּפְנוּ֙ yyifnˌû פנה turn אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold כִסָּ֖הוּ ḵissˌāhû כסה cover הֶ he הַ the עָנָ֑ן ʕānˈān עָנָן cloud וַ wa וְ and יֵּרָ֖א yyērˌā ראה see כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:42. cumque oreretur seditio et tumultus incresceretAnd when there arose a sedition, and the tumult increased,
42. And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting: and, behold, the cloud covered it, and the glory of the LORD appeared.
16:42. And when there arose a sedition, and the tumult increased,
16:42. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.
And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared:

42: И когда собралось общество против Моисея и Аарона, они обратились к скинии собрания, и вот, облако покрыло ее, и явилась слава Господня.
16:42
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
הִקָּהֵ֤ל hiqqāhˈēl קהל assemble
הָֽ hˈā הַ the
עֵדָה֙ ʕēḏˌā עֵדָה gathering
עַל־ ʕal- עַל upon
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יִּפְנוּ֙ yyifnˌû פנה turn
אֶל־ ʔel- אֶל to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
כִסָּ֖הוּ ḵissˌāhû כסה cover
הֶ he הַ the
עָנָ֑ן ʕānˈān עָנָן cloud
וַ wa וְ and
יֵּרָ֖א yyērˌā ראה see
כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
16:42. cumque oreretur seditio et tumultus incresceret
And when there arose a sedition, and the tumult increased,
42. And it came to pass, when the congregation was assembled against Moses and against Aaron, that they looked toward the tent of meeting: and, behold, the cloud covered it, and the glory of the LORD appeared.
16:42. And when there arose a sedition, and the tumult increased,
16:42. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:42: when the: Num 16:19
the glory: Num 16:19, Num 14:10, Num 20:6; Exo 16:7, Exo 16:10, Exo 24:16, Exo 40:34, Exo 40:35; Lev 9:23
John Gill
16:42 And it came to pass, when the congregation was gathered against Moses and against Aaron,.... To kill them, as the Targum of Jonathan adds; who, perhaps, upon uttering their murmurs, made up to them, and by their gestures showed an intention to murder them:
that they looked toward the tabernacle of the congregation; either the people did, to see whether they could observe any appearance of the displeasure of God against them; or rather Moses and Aaron looked that way for help and deliverance in this extreme danger, knowing there was no salvation for them but of the Lord, Jer 3:23,
and, behold, the cloud covered it; as when it was first erected, and which was a token of the divine Presence, Num 9:15; perhaps it had dispersed immediately upon the death of the rebels, and now returned again in favour of the servants of the Lord:
and the glory of the Lord appeared; in the cloud, as in Num 16:19; to encourage Moses and Aaron, and to deliver them out of the hands of the people, and to the terror of them.
John Wesley
16:42 They - Moses and Aaron, who in all their distresses made God their refuge.
16:4316:43: Եւ կացին Մովսէս եւ Ահարոն յանդիման խորանին վկայութեան։
43 Մովսէսն ու Ահարոնը կանգնեցին վկայութեան խորանի առջեւ:
43 Մովսէս ու Ահարոն վկայութեան խորանին առջեւ եկան։
Եւ կացին Մովսէս եւ Ահարոն յանդիման խորանին վկայութեան:

16:43: Եւ կացին Մովսէս եւ Ահարոն յանդիման խորանին վկայութեան։
43 Մովսէսն ու Ահարոնը կանգնեցին վկայութեան խորանի առջեւ:
43 Մովսէս ու Ահարոն վկայութեան խորանին առջեւ եկան։
zohrab-1805▾ eastern-1994▾ western am▾
16:4343: И пришел Моисей и Аарон к скинии собрания.
16:43 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to פְּנֵ֖י pᵊnˌê פָּנֶה face אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ פ môʕˈēḏ . f מֹועֵד appointment
16:43. Moses et Aaron fugerunt ad tabernaculum foederis quod postquam ingressi sunt operuit nubes et apparuit gloria DominiMoses 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.
43. And Moses and Aaron came to the front of the tent of meeting.
16:43. Moses and Aaron fled to the tabernacle of the covenant. But after they had entered it, the cloud covered it, and the glory of the Lord appeared.
16:43. And Moses and Aaron came before the tabernacle of the congregation.
And Moses and Aaron came before the tabernacle of the congregation:

43: И пришел Моисей и Аарон к скинии собрания.
16:43
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
פְּנֵ֖י pᵊnˌê פָּנֶה face
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ פ môʕˈēḏ . f מֹועֵד appointment
16:43. Moses et Aaron fugerunt ad tabernaculum foederis quod postquam ingressi sunt operuit nubes et apparuit gloria Domini
Moses 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.
43. And Moses and Aaron came to the front of the tent of meeting.
16:43. Moses and Aaron fled to the tabernacle of the covenant. But after they had entered it, the cloud covered it, and the glory of the Lord appeared.
16:43. And Moses and Aaron came before the tabernacle of the congregation.
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John Gill
16:43 And Moses and Aaron came before the tabernacle of the congregation. Whose tent was not far from it, about which the people of Israel were gathered; and from whence they came to the tabernacle, both for shelter and safety, and for advice and instruction how to behave in this crisis; they did not go into it, but stood before it; the Lord being in the cloud over it, they stood in the door of it, Num 16:50; so the Targum of Jonathan,"and Moses and Aaron came from the congregation to the door of the tabernacle.''
John Wesley
16:43 Moses and Aaron came - To hear what God, who now appeared, would say to them.
16:4416:44: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
44 Տէրը խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
44 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Եւ խօսեցաւ Տէր ընդ Մովսիսի [267]եւ ընդ Ահարոնի`` եւ ասէ:

16:44: Եւ խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
44 Տէրը խօսեց Մովսէսի ու Ահարոնի հետ եւ ասաց.
44 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
16:4444: И сказал Господь Моисею, говоря:
16:44 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
16:44. dixitque Dominus ad MosenAnd the Lord said to Moses:
44. And the LORD spake unto Moses, saying,
16:44. And the Lord said to Moses:
16:44. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

44: И сказал Господь Моисею, говоря:
16:44
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
16:44. dixitque Dominus ad Mosen
And the Lord said to Moses:
44. And the LORD spake unto Moses, saying,
16:44. And the Lord said to Moses:
16:44. And the LORD spake unto Moses, saying,
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John Gill
16:44 And the Lord spake unto Moses,.... Out of the cloud:
saying; as follows.
16:4516:45: Մեկնեցարո՛ւք ՚ի միջոյ ժողովրդեանդ այդորիկ՝ եւ սատակեցի՛ց զդոսա միանգամայն։ Եւ անկան ՚ի վերայ երեսաց իւրեանց։
45 «Հեռացէ՛ք այդ ժողովրդի միջից, որ ես միանգամից ոչնչացնեմ նրանց»: Մովսէսն ու Ահարոնը երեսնիվայր ընկան գետին,
45 «Այդ ժողովուրդին մէջէն ելէք, որպէս զի շուտով սպառեմ զանոնք»։ Անոնք երեսնուն վրայ ինկան։
Մեկնեցարուք ի միջոյ ժողովրդեանդ այդորիկ եւ սատակեցից զդոսա միանգամայն. եւ անկան ի վերայ երեսաց իւրեանց:

16:45: Մեկնեցարո՛ւք ՚ի միջոյ ժողովրդեանդ այդորիկ՝ եւ սատակեցի՛ց զդոսա միանգամայն։ Եւ անկան ՚ի վերայ երեսաց իւրեանց։
45 «Հեռացէ՛ք այդ ժողովրդի միջից, որ ես միանգամից ոչնչացնեմ նրանց»: Մովսէսն ու Ահարոնը երեսնիվայր ընկան գետին,
45 «Այդ ժողովուրդին մէջէն ելէք, որպէս զի շուտով սպառեմ զանոնք»։ Անոնք երեսնուն վրայ ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
16:4545: отсторонитесь от общества сего, и Я погублю их во мгновение. Но они пали на лица свои.
16:45 הֵרֹ֗מּוּ hērˈōmmû רמם rise מִ mi מִן from תֹּוךְ֙ ttôḵ תָּוֶךְ midst הָ hā הַ the עֵדָ֣ה ʕēḏˈā עֵדָה gathering הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וַ wa וְ and אֲכַלֶּ֥ה ʔᵃḵallˌeh כלה be complete אֹתָ֖ם ʔōṯˌām אֵת [object marker] כְּ kᵊ כְּ as רָ֑גַע rˈāḡaʕ רֶגַע moment וַֽ wˈa וְ and יִּפְּל֖וּ yyippᵊlˌû נפל fall עַל־ ʕal- עַל upon פְּנֵיהֶֽם׃ pᵊnêhˈem פָּנֶה face
16:45. recedite de medio huius multitudinis etiam nunc delebo eos cumque iacerent in terraGet you out from the midst of this multitude, this moment will I destroy them. And as they were lying on the ground,
45. Get you up from among this congregation, that I may consume them in a moment. And they fell upon their faces.
16:45. “Withdraw from the midst of this multitude, and I will destroy them immediately.” And while they were lying on the ground,
16:45. Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.
Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces:

45: отсторонитесь от общества сего, и Я погублю их во мгновение. Но они пали на лица свои.
16:45
הֵרֹ֗מּוּ hērˈōmmû רמם rise
מִ mi מִן from
תֹּוךְ֙ ttôḵ תָּוֶךְ midst
הָ הַ the
עֵדָ֣ה ʕēḏˈā עֵדָה gathering
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וַ wa וְ and
אֲכַלֶּ֥ה ʔᵃḵallˌeh כלה be complete
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
כְּ kᵊ כְּ as
רָ֑גַע rˈāḡaʕ רֶגַע moment
וַֽ wˈa וְ and
יִּפְּל֖וּ yyippᵊlˌû נפל fall
עַל־ ʕal- עַל upon
פְּנֵיהֶֽם׃ pᵊnêhˈem פָּנֶה face
16:45. recedite de medio huius multitudinis etiam nunc delebo eos cumque iacerent in terra
Get you out from the midst of this multitude, this moment will I destroy them. And as they were lying on the ground,
45. Get you up from among this congregation, that I may consume them in a moment. And they fell upon their faces.
16:45. “Withdraw from the midst of this multitude, and I will destroy them immediately.” And while they were lying on the ground,
16:45. Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:45: They fell upon their faces - In intercession for the people; compare Num 16:22; Num 14:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:45: Get you up: Num 16:21, Num 16:24, Num 16:26
And they: Num 16:22, Num 20:6; Ch1 21:16; Mat 26:39
John Gill
16:45 Get you up from among this congregation,.... That is, withdraw from them, and be separate, that they might not be involved in the same destruction with them, as well as that they might have no concern for them, or plead with the Lord in prayer on their account, but let him alone to destroy them, as follows:
that I may consume them in a moment; as he was able to do, and had proposed to do it before, but they entreated him that he would not, Num 16:21; as they again do:
and they fell upon their faces; in prayer, as the Targums of Jonathan and Jerusalem; and so Aben Ezra observes, it was to pray to deprecate the wrath of God, and to implore his pardoning mercy for this sinful people; which shows what an excellent temper and disposition these men were of, to pray for them that had so despitefully used them as to charge them with murder, and were about to commit it on them; see Mt 5:44.
John Wesley
16:45 They fell upon their faces - To beg mercy for the people; thus rendering Good for Evil.
16:4616:46: Եւ ասէ Մովսէս ցԱհարոն. Ա՛ռ դու զբուրուառն, եւ դիցե՛ս ՚ի նմա հուր ՚ի սեղանոյ անտի, եւ ա՛րկ ՚ի նա խունկ, եւ տա՛ր վաղվաղակի ՚ի բանակն, եւ քաւեսցե՛ս վասն նոցա. քանզի ել բարկութիւն ՚ի Տեառնէ, եւ սկսաւ սատակել զժողովուրդն[1357]։ [1357] Ոսկան. Եւ դի՛ր ՚ի նմա հուր։
46 եւ Մովսէսն ասաց Ահարոնին. «Վերցրո՛ւ բուրվառը, դրա մէջ զոհասեղանի վրայից վերցրած կրակ դի՛ր, դրա վրայ խունկ լցրո՛ւ, շտապ տա՛ր բանակատեղի եւ քաւութիւն խնդրի՛ր նրանց մեղքերի համար, որովհետեւ Տէրը զայրացել է եւ սկսել է կոտորել ժողովրդին»:
46 Եւ Մովսէս ըսաւ Ահարոնին. «Բուրվառը ա՛ռ ու մէջը սեղանին վրայէն կրակ դի՛ր եւ վրան խունկ դի՛ր ու շուտով ժողովուրդին գնա՛ ու անոնց համար քաւութիւն ըրէ, վասն զի Տէրոջը բարկութիւնը բորբոքեցաւ եւ ժանտախտը սկսաւ»։
Եւ ասէ Մովսէս ցԱհարոն. Առ դու զբուրուառն, եւ դիցես ի նմա հուր ի սեղանոյ անտի, եւ արկ ի նա խունկ, եւ տար վաղվաղակի ի բանակն եւ քաւեսցես վասն նոցա. քանզի ել բարկութիւն ի Տեառնէ եւ սկսաւ սատակել զժողովուրդն:

16:46: Եւ ասէ Մովսէս ցԱհարոն. Ա՛ռ դու զբուրուառն, եւ դիցե՛ս ՚ի նմա հուր ՚ի սեղանոյ անտի, եւ ա՛րկ ՚ի նա խունկ, եւ տա՛ր վաղվաղակի ՚ի բանակն, եւ քաւեսցե՛ս վասն նոցա. քանզի ել բարկութիւն ՚ի Տեառնէ, եւ սկսաւ սատակել զժողովուրդն[1357]։
[1357] Ոսկան. Եւ դի՛ր ՚ի նմա հուր։
46 եւ Մովսէսն ասաց Ահարոնին. «Վերցրո՛ւ բուրվառը, դրա մէջ զոհասեղանի վրայից վերցրած կրակ դի՛ր, դրա վրայ խունկ լցրո՛ւ, շտապ տա՛ր բանակատեղի եւ քաւութիւն խնդրի՛ր նրանց մեղքերի համար, որովհետեւ Տէրը զայրացել է եւ սկսել է կոտորել ժողովրդին»:
46 Եւ Մովսէս ըսաւ Ահարոնին. «Բուրվառը ա՛ռ ու մէջը սեղանին վրայէն կրակ դի՛ր եւ վրան խունկ դի՛ր ու շուտով ժողովուրդին գնա՛ ու անոնց համար քաւութիւն ըրէ, վասն զի Տէրոջը բարկութիւնը բորբոքեցաւ եւ ժանտախտը սկսաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:4646: И сказал Моисей Аарону: возьми кадильницу и положи в нее огня с жертвенника и всыпь курения, и неси скорее к обществу и заступи их, ибо вышел гнев от Господа, [и] началось поражение.
16:46 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron קַ֣ח qˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ֠ ha הַ the מַּחְתָּה mmaḥtˌā מַחְתָּה fire holder וְ wᵊ וְ and תֶן־ ṯen- נתן give עָלֶ֨יהָ ʕālˌeʸhā עַל upon אֵ֜שׁ ʔˈēš אֵשׁ fire מֵ mē מִן from עַ֤ל ʕˈal עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and שִׂ֣ים śˈîm שׂים put קְטֹ֔רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice וְ wᵊ וְ and הֹולֵ֧ךְ hôlˈēḵ הלך walk מְהֵרָ֛ה mᵊhērˈā מְהֵרָה haste אֶל־ ʔel- אֶל to הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering וְ wᵊ וְ and כַפֵּ֣ר ḵappˈēr כפר cover עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon כִּֽי־ kˈî- כִּי that יָצָ֥א yāṣˌā יצא go out הַ ha הַ the קֶּ֛צֶף qqˈeṣef קֶצֶף anger מִ mi מִן from לִּ lli לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֵחֵ֥ל hēḥˌēl חלל defile הַ ha הַ the נָּֽגֶף׃ nnˈāḡef נֶגֶף plague
16:46. dixit Moses ad Aaron tolle turibulum et hausto igne de altari mitte incensum desuper pergens cito ad populum ut roges pro eis iam enim egressa est ira a Domino et plaga desaevitMoses 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.
46. And Moses said unto Aaron, Take thy censer, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them: for there is wrath gone out from the LORD; the plague is begun.
16:46. Moses said to Aaron: “Take the censer, and draw fire into it from the altar; place incense upon it, and continue on, quickly, to the people, to pray for them. For already wrath has gone forth from the Lord, and the scourge rages.”
16:46. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun:

46: И сказал Моисей Аарону: возьми кадильницу и положи в нее огня с жертвенника и всыпь курения, и неси скорее к обществу и заступи их, ибо вышел гнев от Господа, [и] началось поражение.
16:46
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
קַ֣ח qˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ֠ ha הַ the
מַּחְתָּה mmaḥtˌā מַחְתָּה fire holder
וְ wᵊ וְ and
תֶן־ ṯen- נתן give
עָלֶ֨יהָ ʕālˌeʸhā עַל upon
אֵ֜שׁ ʔˈēš אֵשׁ fire
מֵ מִן from
עַ֤ל ʕˈal עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
שִׂ֣ים śˈîm שׂים put
קְטֹ֔רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
וְ wᵊ וְ and
הֹולֵ֧ךְ hôlˈēḵ הלך walk
מְהֵרָ֛ה mᵊhērˈā מְהֵרָה haste
אֶל־ ʔel- אֶל to
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
וְ wᵊ וְ and
כַפֵּ֣ר ḵappˈēr כפר cover
עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon
כִּֽי־ kˈî- כִּי that
יָצָ֥א yāṣˌā יצא go out
הַ ha הַ the
קֶּ֛צֶף qqˈeṣef קֶצֶף anger
מִ mi מִן from
לִּ lli לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הֵחֵ֥ל hēḥˌēl חלל defile
הַ ha הַ the
נָּֽגֶף׃ nnˈāḡef נֶגֶף plague
16:46. dixit Moses ad Aaron tolle turibulum et hausto igne de altari mitte incensum desuper pergens cito ad populum ut roges pro eis iam enim egressa est ira a Domino et plaga desaevit
Moses 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.
46. And Moses said unto Aaron, Take thy censer, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them: for there is wrath gone out from the LORD; the plague is begun.
16:46. Moses said to Aaron: “Take the censer, and draw fire into it from the altar; place incense upon it, and continue on, quickly, to the people, to pray for them. For already wrath has gone forth from the Lord, and the scourge rages.”
16:46. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:46: The plague is begun - God now punished them by a secret blast, so as to put the matter beyond all dispute; his hand, and his alone, was seen, not only in the plague, but in the manner in which the mortality was arrested. It was necessary that this should be done in this way, that the whole congregation might see that those men who had perished were not the people of the Lord; and that God, not Moses and Aaron, had destroyed them.
Albert Barnes: Notes on the Bible - 1834
16:46: A censer - Rather, the censer. i. e. that of the high priest which was used by him on the great Day of Atonement: compare Lev 16:12; Heb 9:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:46: from off: Lev 9:24, Lev 10:1, Lev 16:12, Lev 16:13; Isa 6:6, Isa 6:7; Rom 5:9, Rom 5:10; Heb 7:25-27, Heb 9:25, Heb 9:26; Rev 8:3-5
and put: Psa 141:2; Mal 1:11
an atonement: Exo 30:7-10; Lev 16:11-16; Jo1 2:1, Jo1 2:2
there is wrath: Num 1:53, Num 8:19, Num 11:33, Num 18:5; Lev 10:6; Ch1 27:24; Psa 106:29
the plague is begun: God now punished them by a secret blast, so as to put the matter beyond dispute; His hand, and His alone, was seen, not only in the plague, but in the manner in which the mortality was arrested. It was necessary that it should be done in this way, that the whole congregation might see that these men who had perished were not "the people of the Lord," and that God, not Moses and Aaron, had destroyed them.
Geneva 1599
16:46 And Moses said unto Aaron, Take a censer, and put fire therein from off the (r) altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
(r) For it was not lawful to take any other fire, but of the altar of burnt offering, (Lev 10:1).
John Gill
16:46 And Moses said unto Aaron, take a censer,.... Which lay in the tabernacle:
and put fire therein from off the altar; the altar of burnt offering, from whence fire only was to be taken for burning incense; and lest Aaron in his hurry should forget to take it from thence, but elsewhere, and offer strange fire as his sons had done, Moses expresses the place from whence he should take it:
and put on incense: upon the fire, in the censer, which he was to do when he came into the camp, and not as soon as he took the fire from the altar: the censer with fire in it he carried in one hand, and the incense in the other; and when he was in the midst of the congregation, he put the incense on the fire, and burnt it, as appears from Num 16:47, this was an emblem of prayer, and a figure of the intercession and mediation of Christ, Ps 141:2,
and go quickly unto the congregation; the case required haste:
and make an atonement for them; which was usually done by the sacrifice of a sin or trespass offering, but now there was no time for that, and therefore incense, which was of quicker dispatch, was used for that purpose instead of it:
for there is wrath gone out from the Lord; some token of it, some disease was inflicted, which Moses had information of from the Lord, and therefore expressly says:
the plague is begun; a pestilence was sent among the people.
John Wesley
16:46 Incense - Which was a sign of intercession, and was to be accompanied with it. Go unto the congregation - He went with the incense, to stir up the people to repentance and prayer, to prevent their utter ruin. This he might do upon this extraordinary occasion, having God's command for his warrant, though ordinarily incense was to be offered only in the tabernacle.
16:4716:47: Եւ ա՛ռ Ահարոն որպէս խօսեցա՛ւ ընդ նմա՛ Մովսէս. եւ ընթացաւ ՚ի ժողովուրդ անդր, եւ ահա սկսեա՛լ էր սատակումն ՚ի ժողովրդեանն։ Եւ արկ զխունկն, եւ քաւեա՛ց վասն ժողովրդեանն.
47 Ահարոնն առաւ բուրվառը, ինչպէս իրեն ասել էր Մովսէսը, եւ գնաց ժողովրդի մօտ: Մարդկանց կոտորածն արդէն սկսուել էր: Ահարոնը խունկ դրեց եւ քաւութիւն խնդրեց ժողովրդի գործած մեղքերի համար:
47 Եւ Ահարոն Մովսէսին ըսածին պէս բուրվառը առաւ ու ժողովուրդին մէջ վազեց։ Արդէն ժանտախտը սկսած էր ժողովուրդին մէջ։ Բուրվառին վրան խունկ դրաւ ու ժողովուրդին համար քաւութիւն ըրաւ
Եւ ա՛ռ Ահարոն, որպէս խօսեցաւ ընդ նմա Մովսէս, եւ ընթացաւ ի ժողովուրդ անդր, եւ ահա սկսեալ էր սատակումն ի ժողովրդեանն, եւ արկ զխունկն, եւ քաւեաց վասն ժողովրդեանն:

16:47: Եւ ա՛ռ Ահարոն որպէս խօսեցա՛ւ ընդ նմա՛ Մովսէս. եւ ընթացաւ ՚ի ժողովուրդ անդր, եւ ահա սկսեա՛լ էր սատակումն ՚ի ժողովրդեանն։ Եւ արկ զխունկն, եւ քաւեա՛ց վասն ժողովրդեանն.
47 Ահարոնն առաւ բուրվառը, ինչպէս իրեն ասել էր Մովսէսը, եւ գնաց ժողովրդի մօտ: Մարդկանց կոտորածն արդէն սկսուել էր: Ահարոնը խունկ դրեց եւ քաւութիւն խնդրեց ժողովրդի գործած մեղքերի համար:
47 Եւ Ահարոն Մովսէսին ըսածին պէս բուրվառը առաւ ու ժողովուրդին մէջ վազեց։ Արդէն ժանտախտը սկսած էր ժողովուրդին մէջ։ Բուրվառին վրան խունկ դրաւ ու ժողովուրդին համար քաւութիւն ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
16:4747: И взял Аарон, как сказал Моисей, и побежал в среду общества, и вот, уже началось поражение в народе. И он положил курения и заступил народ;
16:47 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron כַּ ka כְּ as אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יָּ֨רָץ֙ yyˈāroṣ רוץ run אֶל־ ʔel- אֶל to תֹּ֣וך tˈôḵ תָּוֶךְ midst הַ ha הַ the קָּהָ֔ל qqāhˈāl קָהָל assembly וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold הֵחֵ֥ל hēḥˌēl חלל defile הַ ha הַ the נֶּ֖גֶף nnˌeḡef נֶגֶף plague בָּ bā בְּ in † הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יִּתֵּן֙ yyittˌēn נתן give אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the קְּטֹ֔רֶת qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice וַ wa וְ and יְכַפֵּ֖ר yᵊḵappˌēr כפר cover עַל־ ʕal- עַל upon הָ hā הַ the עָֽם׃ ʕˈām עַם people
16:47. quod cum fecisset Aaron et cucurrisset ad mediam multitudinem quam iam vastabat incendium obtulit thymiamaWhen Aaron had done this, and had run to the midst of the multitude which the burning fire was now destroying, he offered the incense:
47. And Aaron took as Moses spake, and ran into the midst of the assembly; and, behold, the plague was begun among the people: and he put on the incense, and made atonement for the people.
16:47. When Aaron had done this, and he ran into the midst of the multitude, which the burning fire was now destroying, and he offered the incense.
16:47. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.
And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people:

47: И взял Аарон, как сказал Моисей, и побежал в среду общества, и вот, уже началось поражение в народе. И он положил курения и заступил народ;
16:47
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
כַּ ka כְּ as
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יָּ֨רָץ֙ yyˈāroṣ רוץ run
אֶל־ ʔel- אֶל to
תֹּ֣וך tˈôḵ תָּוֶךְ midst
הַ ha הַ the
קָּהָ֔ל qqāhˈāl קָהָל assembly
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
הֵחֵ֥ל hēḥˌēl חלל defile
הַ ha הַ the
נֶּ֖גֶף nnˌeḡef נֶגֶף plague
בָּ בְּ in
הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יִּתֵּן֙ yyittˌēn נתן give
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
קְּטֹ֔רֶת qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
וַ wa וְ and
יְכַפֵּ֖ר yᵊḵappˌēr כפר cover
עַל־ ʕal- עַל upon
הָ הַ the
עָֽם׃ ʕˈām עַם people
16:47. quod cum fecisset Aaron et cucurrisset ad mediam multitudinem quam iam vastabat incendium obtulit thymiama
When Aaron had done this, and had run to the midst of the multitude which the burning fire was now destroying, he offered the incense:
47. And Aaron took as Moses spake, and ran into the midst of the assembly; and, behold, the plague was begun among the people: and he put on the incense, and made atonement for the people.
16:47. When Aaron had done this, and he ran into the midst of the multitude, which the burning fire was now destroying, and he offered the incense.
16:47. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47-48: Новое наглядное подтверждение богодарованного через Моисея закона, по которому воскурять перед Господом могли только лица, избранные на служение Ему.

Принесенное чуждыми руками, курение фимиама сопровождалось гибелью, а принесенное законно посвященным лицом — спасением для людей. Первосвященник Аарон, заступивший народ, может быть рассматриваем как прообраз великого Первосвященника, ходатая человеков перед Богом.
Albert Barnes: Notes on the Bible - 1834
16:47: A striking proof of the efficacy of that very Aaronic priesthood which the rebels had presumed to reject. The incense offering which had brought down destruction when presented by unauthorised hands, now in the hand of the true priest is the medium of instant salvation to the whole people. Aaron by his acceptable ministration and his personal self-devotion foreshadows emphatically in this transaction the perfect mediation and sacrifice of Himself made by Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:47: and ran: Mat 5:44; Rom 12:21
and behold: Psa 106:29
and he put: Num 16:46; Deu 33:10, Deu 33:11; Isa 53:10-12
Geneva 1599
16:47 And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the (s) plague was begun among the people: and he put on incense, and made an atonement for the people.
(s) God had begun to punish the people.
John Gill
16:47 And Aaron took as Moses commanded,.... A censer with fire in it from the altar, and also incense:
and ran into the midst of the congregation: though a man in years and in so high an office, and had been so ill used by the people; yet was not only so ready to obey the divine command, but so eager to serve this ungrateful people, and save them from utter destruction, that he ran from the tabernacle into the midst of them:
and, behold, the plague was begun among the people; he saw them fall down dead instantly in great numbers:
and he put on incense; upon the fire in the censer, which though it was not in common lawful to burn but in the holy place on the altar of incense, yet, upon this extraordinary occasion, it was dispensed with by the Lord, as it had been the day before when he offered it at the door of the tabernacle with the two hundred fifty men of Korah's company; and perhaps the reason of it now was, that the people might see Aaron perform this kind office for them, and give them a fresh convincing proof of his being invested with the office of priesthood from the Lord, or otherwise he could have done this in its proper place, the sanctuary:
and made an atonement for the people; by offering incense, which God smelt a sweet savour in, and accepted of, and his wrath was appeased and the plague stayed: in this Aaron was a type of our Lord Jesus Christ, and of his mediation, atonement, and intercession; wrath is gone forth from God for the sins of men, which is revealed in the law; and death, the effect of it, has taken place on many in every sense of it, corporeal, spiritual, and eternal: Christ, as Mediator, in pursuance of his suretyship engagements, has made atonement for the sins of his people by the sacrifice of himself; and now ever lives to make intercession for them, which is founded upon his sacrifice and satisfaction, his sufferings and death, signified by the fire in which the incense was put.
16:4816:48: եւ եկաց ՚ի մէջ մեռելո՛ց եւ կենդանեաց. եւ դադարեաց սատակումնն։
48 Նա կանգնեց սպանուած ու կենդանի մարդկանց միջեւ, եւ կոտորածը դադարեց:
48 Եւ մեռելներուն ու ողջերուն մէջտեղ կեցաւ ու ժանտախտը դադրեցաւ։
եւ եկաց ի մէջ մեռելոց եւ կենդանեաց. եւ դադարեաց սատակումնն:

16:48: եւ եկաց ՚ի մէջ մեռելո՛ց եւ կենդանեաց. եւ դադարեաց սատակումնն։
48 Նա կանգնեց սպանուած ու կենդանի մարդկանց միջեւ, եւ կոտորածը դադարեց:
48 Եւ մեռելներուն ու ողջերուն մէջտեղ կեցաւ ու ժանտախտը դադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:4848: стал он между мертвыми и живыми, и поражение прекратилось.
16:48 וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand בֵּֽין־ bˈên- בַּיִן interval הַ ha הַ the מֵּתִ֖ים mmēṯˌîm מות die וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַֽ hˈa הַ the חַיִּ֑ים ḥayyˈîm חַי alive וַ wa וְ and תֵּעָצַ֖ר ttēʕāṣˌar עצר restrain הַ ha הַ the מַּגֵּפָֽה׃ mmaggēfˈā מַגֵּפָה blow
16:48. et stans inter mortuos ac viventes pro populo deprecatus est et plaga cessavitAnd standing between the dead and the living, he prayed for the people, and the plague ceased.
48. And he stood between the dead and the living; and the plague was stayed.
16:48. And standing between the dead and the living, he prayed for the people, and the scourge ceased.
16:48. And he stood between the dead and the living; and the plague was stayed.
And he stood between the dead and the living; and the plague was stayed:

48: стал он между мертвыми и живыми, и поражение прекратилось.
16:48
וַ wa וְ and
יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand
בֵּֽין־ bˈên- בַּיִן interval
הַ ha הַ the
מֵּתִ֖ים mmēṯˌîm מות die
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַֽ hˈa הַ the
חַיִּ֑ים ḥayyˈîm חַי alive
וַ wa וְ and
תֵּעָצַ֖ר ttēʕāṣˌar עצר restrain
הַ ha הַ the
מַּגֵּפָֽה׃ mmaggēfˈā מַגֵּפָה blow
16:48. et stans inter mortuos ac viventes pro populo deprecatus est et plaga cessavit
And standing between the dead and the living, he prayed for the people, and the plague ceased.
48. And he stood between the dead and the living; and the plague was stayed.
16:48. And standing between the dead and the living, he prayed for the people, and the scourge ceased.
16:48. And he stood between the dead and the living; and the plague was stayed.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:48: He stood between the dead and the living; and the plague, etc. - What the plague was we know not, but it seems to have begun at one part of the camp, and to have proceeded regularly onward; and Aaron went to the quarter where it was then prevailing, and stood with his atonement where it was now making its ravages, and the plague was stayed; but not before 14,700 had fallen victims to it, Num 16:49.
If Aaron the high priest, with his censer and incense, could disarm the wrath of an insulted, angry Deity, so that a guilty people, who deserved nothing but destruction, should be spared; how much more effectual may we expect the great atonement to be which was made by the Lord Jesus Christ, of whom Aaron was only the type! The sacrifices of living animals pointed out the death of Christ on the cross; the incense, his intercession. Through his death salvation is purchased for the world; by his intercession the offending children of men are spared. Hence St. Paul, Rom 5:10, says: If, while we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved Through His Life, i. e., by the prevalence of his continual intercession. Co2 5:18, Co2 5:19 : "And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." By the awful transactions recorded in this chapter, we may see how jealous God is of the sole right of appointing the way and means of salvation. Had any priesthood, and any kind of service, no matter how solemn and sincere, been equally available in the sight of Divine justice and mercy, God would not have resented in so awful a manner the attempts of Korah and his company in their new service. The way of God's own appointment, the agony and death of Christ, is the only way in which souls can be saved. His is the priesthood, and his is the only available sacrifice. All other modes and schemes of salvation are the inventions of men or devils, and will in the end prove ruinous to all those who trust in them. Reader, forget not the Lord who bought thee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:48: What the plague was we know not; but it seems from this to have begun at one part of the camp, and to have proceeded regularly onward.
Num 16:18, Num 16:35, Num 25:8-11; Sa2 24:16, Sa2 24:17, Sa2 24:25; Ch1 21:26, Ch1 21:27; Th1 1:10; Ti1 2:5, Ti1 2:6; Heb 7:24, Heb 7:25; Jam 5:16; Joh 5:14
Geneva 1599
16:48 And he stood between the dead and the living; and the (t) plague was stayed.
(t) God drew back his hand and stopped punishing them.
John Gill
16:48 And he stood between the dead and the living,.... The plague beginning at one end of the camp, and so proceeded on, Aaron placed himself between that part of it wherein it had made havoc, and that wherein yet it was not come; the Targum of Jonathan is,"he stood in prayer in the middle, and made a partition, with his censer, between the dead and living;''in this he was a type of Christ, the Mediator between God and man, the living God and dead sinners; for though his atonement and intercession are not made for the dead in a corporeal sense, nor for those who have sinned, and sin unto death, the unpardonable sin, nor for men appointed unto death, but for the living in Jerusalem, or for those who are written in the Lamb's book of life; yet for those who are dead in sin, and as deserving of eternal death as others, whereby they are saved from everlasting ruin:
and the plague was stayed; it proceeded no further than where Aaron stood and offered his incense, and made atonement: so the consequence of the atonement and intercession of Christ is, that the wrath of God sin deserves comes not upon those that have a share therein, the second death shall not seize upon them, nor they be hurt with it; for, being justified by the blood of Christ, and atonement for their sins being made by his sacrifice, they are saved from wrath to come.
John Wesley
16:48 The living - Whereby it may seem that this plague, like that fire, Num 11:1, began in the uttermost parts of the congregation, and so proceeded destroying one after another in an orderly manner, which gave Aaron occasion and direction so to place himself, as a mediator to God on their behalf.
Robert Jamieson, A. R. Fausset and David Brown
16:48 he stood between the living and the dead--The plague seems to have begun in the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.
16:4916:49: Եւ եղեն մեռեալք ՚ի սատակմանն չորեքտասան հազար եւ եւթն հարիւր. թո՛ղ զմեռեալսն վասն Կորխայ[1358]։ [1358] Յօրինակին պակասէր. Թող զմեռեալսն վասն Կորխայ. այլ ՚ի լուս՛՛. նշանակի ՚ի ներքս առնուլ, համաձայն այլոց։
49 Կոտորուածների թիւը հասաւ տասնչորս հազար եօթը հարիւր հոգու՝ չհաշուած Կորխի պատճառով մեռածները:
49 Եւ ժանտախտէն մեռածները տասնըչորս հազար եօթը հարիւր հոգի էին, Կորխի գործին մէջ մեռածներէն զատ։
Եւ եղեն մեռեալք ի սատակմանն չորեքտասան հազար եւ եւթն հարեւր, թող զմեռեալսն վասն Կորխայ:

16:49: Եւ եղեն մեռեալք ՚ի սատակմանն չորեքտասան հազար եւ եւթն հարիւր. թո՛ղ զմեռեալսն վասն Կորխայ[1358]։
[1358] Յօրինակին պակասէր. Թող զմեռեալսն վասն Կորխայ. այլ ՚ի լուս՛՛. նշանակի ՚ի ներքս առնուլ, համաձայն այլոց։
49 Կոտորուածների թիւը հասաւ տասնչորս հազար եօթը հարիւր հոգու՝ չհաշուած Կորխի պատճառով մեռածները:
49 Եւ ժանտախտէն մեռածները տասնըչորս հազար եօթը հարիւր հոգի էին, Կորխի գործին մէջ մեռածներէն զատ։
zohrab-1805▾ eastern-1994▾ western am▾
16:4949: И умерло от поражения четырнадцать тысяч семьсот человек, кроме умерших по делу Корееву.
16:49 וַ wa וְ and יִּהְי֗וּ yyihyˈû היה be הַ ha הַ the מֵּתִים֙ mmēṯîm מות die בַּ ba בְּ in † הַ the מַּגֵּפָ֔ה mmaggēfˈā מַגֵּפָה blow אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֛ר ʕāśˈār עָשָׂר -teen אֶ֖לֶף ʔˌelef אֶלֶף thousand וּ û וְ and שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred מִ mi מִן from לְּ llᵊ לְ to בַ֥ד vˌaḏ בַּד linen, part, stave הַ ha הַ the מֵּתִ֖ים mmēṯˌîm מות die עַל־ ʕal- עַל upon דְּבַר־ dᵊvar- דָּבָר word קֹֽרַח׃ qˈōraḥ קֹרַח Korah
16:49. fuerunt autem qui percussi sunt quattuordecim milia hominum et septingenti absque his qui perierant in seditione CoreAnd the number of them that were slain was fourteen thousand and seven hundred men, besides them that had perished in the sedition of Core.
49. Now they that died by the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah.
16:49. But the number of those who were struck down was fourteen thousand men, and seven hundred, aside from those who had perished in the sedition of Korah.
16:49. Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.
Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah:

49: И умерло от поражения четырнадцать тысяч семьсот человек, кроме умерших по делу Корееву.
16:49
וַ wa וְ and
יִּהְי֗וּ yyihyˈû היה be
הַ ha הַ the
מֵּתִים֙ mmēṯîm מות die
בַּ ba בְּ in
הַ the
מַּגֵּפָ֔ה mmaggēfˈā מַגֵּפָה blow
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֛ר ʕāśˈār עָשָׂר -teen
אֶ֖לֶף ʔˌelef אֶלֶף thousand
וּ û וְ and
שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven
מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred
מִ mi מִן from
לְּ llᵊ לְ to
בַ֥ד vˌaḏ בַּד linen, part, stave
הַ ha הַ the
מֵּתִ֖ים mmēṯˌîm מות die
עַל־ ʕal- עַל upon
דְּבַר־ dᵊvar- דָּבָר word
קֹֽרַח׃ qˈōraḥ קֹרַח Korah
16:49. fuerunt autem qui percussi sunt quattuordecim milia hominum et septingenti absque his qui perierant in seditione Core
And the number of them that were slain was fourteen thousand and seven hundred men, besides them that had perished in the sedition of Core.
49. Now they that died by the plague were fourteen thousand and seven hundred, besides them that died about the matter of Korah.
16:49. But the number of those who were struck down was fourteen thousand men, and seven hundred, aside from those who had perished in the sedition of Korah.
16:49. Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:49: fourteen thousand: Num 16:32-35, Num 25:9; Ch1 21:14; Heb 2:1-3, Heb 10:28, Heb 10:29, Heb 12:25
John Gill
16:49 Now they that died in the plague were fourteen thousand and seven hundred,.... 14,700. Thus what they were threatened with, that their carcasses should fall in the wilderness, Num 14:29, was more and more fulfilled:
beside them that died about the matter of Korah; these are not taken into the number here, even the two hundred fifty men of Korah's company, and the families of Dathan and Abiram, Num 16:32; how many they were is not certain, but they were but few in comparison of these.
16:5016:50: Եւ դարձա՛ւ Ահարոն առ Մովսէս ՚ի դուռն խորանին վկայութեան, եւ դադարեա՛ց սատակումնն։
50 Ահարոնը վերադարձաւ Մովսէսի մօտ, վկայութեան խորանի դուռը, եւ կոտորածը դադարեց:
50 Եւ Ահարոն դարձաւ Մովսէսին՝ վկայութեան խորանին դուռը ու ժանտախտը դադրեցաւ։
Եւ դարձաւ Ահարոն առ Մովսէս ի դուռն խորանին վկայութեան, եւ դադարեաց սատակումնն:

16:50: Եւ դարձա՛ւ Ահարոն առ Մովսէս ՚ի դուռն խորանին վկայութեան, եւ դադարեա՛ց սատակումնն։
50 Ահարոնը վերադարձաւ Մովսէսի մօտ, վկայութեան խորանի դուռը, եւ կոտորածը դադարեց:
50 Եւ Ահարոն դարձաւ Մովսէսին՝ վկայութեան խորանին դուռը ու ժանտախտը դադրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:5050: И возвратился Аарон к Моисею, ко входу скинии собрания, после того как поражение прекратилось.
16:50 וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and הַ ha הַ the מַּגֵּפָ֖ה mmaggēfˌā מַגֵּפָה blow נֶעֱצָֽרָה׃ פ neʕᵉṣˈārā . f עצר restrain
16:50. reversusque est Aaron ad Mosen ad ostium tabernaculi foederis postquam quievit interitusAnd Aaron returned to Moses to the door of the tabernacle of the covenant after the destruction was over.
50. And Aaron returned unto Moses unto the door of the tent of meeting: and the plague was stayed.
16:50. And Aaron returned to Moses at the door of the tabernacle of the covenant, after the destruction quieted.
16:50. And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.
And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed:

50: И возвратился Аарон к Моисею, ко входу скинии собрания, после того как поражение прекратилось.
16:50
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֑ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
הַ ha הַ the
מַּגֵּפָ֖ה mmaggēfˌā מַגֵּפָה blow
נֶעֱצָֽרָה׃ פ neʕᵉṣˈārā . f עצר restrain
16:50. reversusque est Aaron ad Mosen ad ostium tabernaculi foederis postquam quievit interitus
And Aaron returned to Moses to the door of the tabernacle of the covenant after the destruction was over.
50. And Aaron returned unto Moses unto the door of the tent of meeting: and the plague was stayed.
16:50. And Aaron returned to Moses at the door of the tabernacle of the covenant, after the destruction quieted.
16:50. And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:50: Num 16:43; Ch1 21:26-30
John Gill
16:50 And Aaron returned unto Moses,.... After he had by his atonement and intercession put a stop to the wrath of God broken forth upon the people:
unto the door of the tabernacle of the congregation; where Moses was waiting for his return, and to know the issue of this affair:
and the plague was stayed: even before Aaron left the camp, and is here repeated for the certainty of it, and to intimate that it continued to cease, and broke not out again.