Men of destruction seek the priesthood.

Then shall the end come

Old Testament (Hebrew) for "end"

H314

'acharown

last, after(ward)(s), latter, end, utmost, following, hinder, hindermost, hindmost, rereward, uttermost

H319

'achariyth

end, latter, last, posterity, reward, hindermost, misc.

H656

'aphec

fail, gone, end, brought to nought

H1104

bala`

swallow ..., destroy, devour, covered, at...end

to swallow down, swallow up, engulf, eat up

(Qal)

to swallow down

to swallow up, engulf

(Niphal) to be swallowed up

(Piel)

to swallow

to swallow up, engulf

squandering (fig.)

(Pual) to be swallowed up

(Hithpael) to be ended

 Gen 41:7             And the seven thin ears devoured ^H1104 the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

 Gen 41:24           And the thin ears devoured ^H1104 the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

 Exd 7:12              For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up ^H1104 their rods.

 Exd 15:12           Thou stretchedst out thy right hand, the earth swallowed ^H1104 them.

                              

 Num 4:20            But they shall not go in to see when the holy things are covered, ^H1104 lest they die.

 Num 16:30          But if the LORD make a new thing, and the earth open her mouth, and swallow them up, ^H1104 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.

 Num 16:32          And the earth opened her mouth, and swallowed them up, ^H1104 and their houses, and all the men that appertained unto Korah, and all their goods.

appertained - belong, be associated with,

Num 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.

appertain (v.) 

late 14c., from Anglo-French apartenir, Old French apartenir (12c.) "be related to; be incumbent upon," from Late Latin appertinere "to pertain to," from ad- "to, completely" (see ad-) + pertinere "to belong to" (see pertain). To belong as parts to the whole, or as members to a family or class. Related: Appertained; appertaining.

ad- 

word-forming element expressing direction toward or in addition to, from Latin ad "to, toward" in space or time; "with regard to, in relation to," as a prefix, sometimes merely emphatic, from PIE *ad- "to, near, at" (cognate with Old English æt; see at). Simplified to a- before sc-, sp- and st-; modified to ac- before many consonants and then re-spelledaf-, ag-, al-, etc., in conformity with the following consonant (e.g. affection, aggression). In Old French, reduced to a- in all cases (an evolution already underway in Merovingian Latin), but written forms were refashioned after Latin in 14c. in French and 15c. in English words picked up from Old French. In many cases pronunciation followed the shift.

pertain (v.) 

early 14c., from Old French partenir "to belong to" and directly from Latin pertinere "to reach, stretch; relate, have reference to; belong, be the right of; be applicable," from per-"through" (see per) + tenere "to hold" (see tenet). Related: Pertained; pertaining.

per (prep.) 

1580s (earlier in various Latin and French phrases), from Latin per "through, during, by means of, on account of, as in," from PIE root *per- (1) "Base of prepositions and preverbs with the basic meanings of 'forward,' 'through,' and a wide range of extended senses such as 'in front of,' 'before,' 'early,' 'first,' 'chief,' 'toward,' 'against,' 'near,' 'at,' 'around'" [Watkins]. Cf. Sanskrit pari- "around, about, through," pura "before, formerly;" Avestan pairi- "around," paro "before;" Old Persian pariy; Hittite para- "on, forth;" Greek peri"around, about, near, beyond," paros "before," para "from beside, beyond," pro "before;" Latin pro "before, for, on behalf of, instead of," porro "forward," prae "before;" Old English fore (prep.) "before, in front of;" (adv.) "before, previously;" German vor "for;" Old Church Slavonic pra-dedu "great-grandfather;" Russian pere- "through;" Lithuanianper "through;" Old Irish air- Gothic fair-, German ver-, Old English fer-, intensive prefixes.

tenet (n.) 

ideology, theory, belief, principle, precept, view, opinion, rule, hypothesis, speculation, assumption, conjecture, presumption, supposition, guess, premise, philosophy, model, concept, system, scheme, idea, notion,

"principle," properly "a thing held (to be true)," early 15c., from Latin tenet "he holds," third person singular present indicative of tenere "to hold, to keep, to maintain" from PIE root *ten- "to stretch" (cf. Sanskrit tantram "loom," tanoti "stretches, lasts;" Persian tar "string;" Lithuanian tankus "compact," i.e. "tightened;" Greek teinein "to stretch," tasis"a stretching, tension," tenos "sinew," tetanos "stiff, rigid," tonos "string," hence "sound, pitch;" Latin tendere "to stretch," tenuis "thin, rare, fine;" Old Church Slavonic tento"cord;" Old English thynne "thin"). Connection notion between "stretch" and "hold" is "to cause to maintain." The modern sense is probably because tenet was used in Medieval Latin to introduce a statement of doctrine.

H7585

sh^e'ôl  sh^e'ôl

From H7592; hades or the world of the dead (as if a subterranian retreat), including its accessories and inmates: - grave, hell, pit.

H7585

she'ôl

BDB Definition:

1) sheol, underworld, grave, hell, pit

1a) the underworld

1b) Sheol - the OT designation for the abode of the dead

1b1) place of no return

1b2) without praise of God

1b3) wicked sent there for punishment

1b4) righteous not abandoned to it

1b5) of the place of exile (figuratively)

1b6) of extreme degradation in sin

Part of Speech: noun feminine

A Related Word by BDB/Strong’s Number: from H7592

Same Word by TWOT Number: 2303c

H7585

she'ôl

Total KJV Occurrences: 65

hell, 31

Deu_32:22, 2Sa_22:6, Job_11:8, Job_26:6, Psa_9:17, Psa_16:10, Psa_18:5, Psa_55:15, Psa_86:13, Psa_116:3, Psa_139:8, Pro_5:5, Pro_7:27, Pro_9:18, Pro_15:11, Pro_15:24, Pro_23:14, Pro_27:20, Isa_5:14, Isa_14:9, Isa_28:15 (2), Isa_28:18, Isa_57:9, Eze_31:16-17 (2), Eze_32:21, Eze_32:27, Jon_2:2 (2), Hab_2:5

grave, 30

Gen_37:35, Gen_42:38, Gen_44:29, Gen_44:31, 1Ki_2:6 (2), 1Ki_2:9, Job_7:9, Job_21:13 (3), Job_24:19, Psa_6:5, Psa_30:3, Psa_31:17, Psa_49:14-15 (3), Psa_88:3, Psa_89:48, Pro_1:12, Pro_30:16, Ecc_9:10, Son_8:6, Isa_14:11, Isa_38:10, Isa_38:18, Eze_31:15, Hos_13:14 (2)

pit, 3

Num_16:30, Num_16:33, Job_17:16

grave’s, 1

Psa_141:7

H7592

shâ'al  shâ'êl

A primitive root; to inquire; by implication to request; by extension to demand: - ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, X earnestly, enquire, + greet, obtain leave, lend, pray, request, require, + salute, X straitly, X surely, wish.

H776

'erets

From an unused root probably meaning to be firm; the earth (at large, or partitively a land): -  X common, country, earth, field, ground, land, X nations, way, + wilderness, world.

common, 1

Lev_4:27

field, 1

Eze_29:5

nations, 1

Isa_37:18

H3680

kâsâh

A primitive root; properly to plump, that is, fill up hollows; by implication to cover (for clothing or secrecy): - clad self, close, clothe, conceal, cover (self), (flee to) hide, overwhelm. Compare H3780.

H3680

kâsâh

BDB Definition:

1) to cover, conceal, hide

1a) (Qal) conceal, covered (participle)

1b) (Niphal) to be covered

1c) (Piel)

1c1) to cover, clothe

1c2) to cover, conceal

1c3) to cover (for protection)

1c4) to cover over, spread over

1c5) to cover, overwhelm

1d) (Pual)

1d1) to be covered

1d2) to be clothed

1e) (Hithpael) to cover oneself, clothe oneself

Part of Speech: verb

A Related Word by BDB/Strong’s Number: a primitive root

Same Word by TWOT Number: 1008

H3780

kâśâh

A primitive root; to grow fat (that is, be covered with flesh): - be covered. Compare H3680.

H3780

kâśâh

BDB Definition:

1) (Qal) to become sated, be gorged with food

swollen,

, overstuffed, full, overfed, blown up, puffy, ballooned, overfed, inflated, bloated, bulbous, bulging,

Part of Speech: verb

A Related Word by BDB/Strong’s Number: a primitive root

Same Word by TWOT Number: 1049

H6

'âbad

A primitive root; properly to wander away, that is lose oneself; by implication to perish (causatively, destroy): - break, destroy (-uction), + not escape, fail, lose, (cause to, make) perish, spend, X and surely, take, be undone, X utterly, be void of, have no way to flee.

H6

'âbad

BDB Definition:

1) perish, vanish, go astray, be destroyed

1a) (Qal)

1a1) perish, die, be exterminated

1a2) perish, vanish (figuratively)

1a3) be lost, strayed

1b) (Piel)

1b1) to destroy, kill, cause to perish, to give up

1b2) to blot out, do away with, cause to vanish, (figuratively)

1b3) cause to stray, lose

1c) (Hiphil)

1c1) to destroy, put to death

1c1a) of divine judgment

1c2) object name of kings (figuratively)

Part of Speech: verb

A Related Word by BDB/Strong’s Number: a primitive root

Same Word by TWOT Number: 2

congregation

Old Testament (Hebrew) for "congregation"

H482

'elem

ā'·lem

congregation

H4150

mow`ed

mō·ād'

congregation, feast, season, appointed, time, assembly, solemnity, solemn, days, sign, synagogues

H4721

maqhel

mak·hāl'

congregation

H5712

`edah

ā·dä'

congregation, company, assembly, multitude, people, swarm

H6951

qahal

kä·häl'

congregation, assembly, company, multitude

H6952

qĕhillah

keh·hil·lä'

congregation, assembly

New Testament (Greek) for "congregation"

G4864

synagōgē

sün-ä-gō-gā'

synagogue, congregation, assembly

 Jam 2:2                   For if there come unto your assembly ^G4864 a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;

Rev 2:9                     I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue ^G4864 of Satan.

 Rev 3:9                    Behold, I will make them of the synagogue ^G4864 of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.

 Mat 6:2                Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues ^G4864 and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.

 Mat 6:5                And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues ^G4864 and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

 Mat 9:35              And Jesus went about all the cities and villages, teaching in their synagogues, ^G4864 and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

 Mat 10:17            But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; ^G4864

 Mat 23:6                And love the uppermost rooms at feasts, and the chief seats in the synagogues, ^G4864

 Mat 23:34              Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, ^G4864 and persecute them from city to city:

 Mar 1:39                   And he preached in their synagogues ^G4864 throughout all Galilee, and cast out devils.

 Mar 12:39             And the chief seats in the synagogues, ^G4864 and the uppermost rooms at feasts:

 Mar 13:9              But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ^G4864 ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.

Luk 4:28                           And all they in the synagogue, ^G4864 when they heard these things, were filled with wrath,

 Luk 11:43                        Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, ^G4864 and greetings in the markets.

 Luk 12:11       And when they bring you unto the synagogues, ^G4864 and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

Luk 12:12  For the Holy Ghost shall teach you in the same hour what ye ought to say.

Luk 20:46            Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, ^G4864and the chief rooms at feasts;

 Luk 21:12           But before all these, they shall lay their hands on you, and persecuteyou, delivering you up to the synagogues, ^G4864 and into prisons, being brought before kings and rulers for my name's sake.

 Jhn 6:59             These things said he in the synagogue, ^G4864 as he taught in Capernaum.

 Jhn 18:20           Jesus answered him, I spake openly to the world; I ever taught in the synagogue, ^G4864 and in the temple, whither the Jews always resort; and in secret have I said nothing.

 Act 6:9                Then there arose certain of the synagogue, ^G4864 which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

 Act 9:2                And desired of him letters to Damascus to the synagogues, ^G4864 that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.

 Act 9:20           And straightway he preached Christ in the synagogues, ^G4864 that he is the Son of God.

Act 17:17              Therefore disputed he in the synagogue ^G4864 with the Jews, and with the devout persons, and in the market daily with them that met with him.

 Act 18:4              And he reasoned in the synagogue ^G4864 every sabbath, and persuaded the Jews and the Greeks.

 Act 18:7              And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. ^G4864

 Act 18:19             And he came to Ephesus, and left them there: but he himself entered into the synagogue, ^G4864 and reasoned with the Jews.

 Act 18:26             And he began to speak boldly in the synagogue: ^G4864 whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.

Numbers 16:33

(ABP+)  And^G2532 these went down,^{G2597 G1473} and^G2532 all^G3956 as many as^G3745 is^G1510.2.3 to them,^G1473 alive^G2198 into^G1519 Hades;^G86 and^G2532 [³covered^{G2572 4}them^{G1473 1}the^{G3588 2}earth],^G1093 and^G2532 they were destroyed^G622 from out of^G1537 the midst^G3319 of the^G3588 congregation.^G4864

Tsk

Numbers 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: Jud_1:11

BI

Numbers 16:1-35

Korah . . . Dathan, and Abiram . . . gathered themselves together against Moses and against Aaron.

Korah, Dathan, and Abiram

I. The rebels.

1. Influential.

2. Numerous,

3. Deluded—

delude - deceive, take in, cheat, mislead, con, fool, trick, dupe, hoodwink, pull the wool over somebody's eyes, swindle, con,

(1) Concerning Moses, who they asserted, wrongly, was a self-elected leader and an arbitrary prince.

(2) Concerning the people, who they assumed (Num_16:14) would have willingly followed Moses to the promised land, had he tried to lead them hither. Self-deceived, and deceiving others.

II. Their sin. Rebellion against the authority of God which was invested in Moses.

1. Cause in Korah (see Num_3:30); whence it appears that for some unexplained cause a younger relative was appointed to the headship of the Kohathites. Korah was descended from the second son of Kohath (Num_6:18), whilst the present head was descended from the fourth son.

2. Cause in Dathan and Abiram. The priesthood transferred from the first-born of every family to one particular tribe, and that a branch of the house of Moses. But this was done by command of God, not of Moses alone.

3. Cause in the two hundred and fifty. Their own assumed rights might be interfered with, so they thought.

4. Cause in their followers. General dissatisfaction. They charged upon Moses the effects of their own selfishness. Pride in all of them.

III. Their punishment.

1. Of Divine selection. Left on both sides to Divine arbitration. On the part of the rebels, a defiance; on the side of Moses, humble agreement.

2. Manifest. All should see it, and know thereby the Divine will.

3. Of Divine infliction. God took the matter into His own hands. It was a rebellion against Him, more than Moses.

4. Terrible.

5. Complete.

All pertaining to them perished. God could do without men who had thought so much of themselves. Learn:

1. “Our God is a consuming fire.” “A fearful thing to fall into the hands of the living God.”

2. Beware of resisting Divine authority. “How shall ye escape,” &c.

3. Have we not all rebelled?

4. God was in Christ, making reconciliation, &c. (J. C. Gray.)

Korah, Dathan, and Abiram

The particular characters of these three men, Korah, Dathan, and Abiram, are not given in Scripture; but they seem to represent generally all those who rise up against the powers ordained of God: Korah the Levite against Aaron; Dathan and Abiram of the tribe of Reuben against Moses; but both conspiracies being combined together, indicates that it is the same temper of mind which rejects the ordinances of God whether it be in Church or State. Their sin was like that of the fallen angels who from envy, it is supposed, arose against the Son of God. But let us consider how far the case is applicable to ourselves now; as it is in some degree peculiar; for Moses and Aaron had their authority all along confirmed of God by outward signs and miracles. Add to which that their characters were such as less than any other to justify opposition or envy. For Moses was the meekest of men; and Aaron was inoffensive in all his conduct toward them. Their pre-eminence, too, was in hardship rather than in wealth or worldly power: in journeyings in the wilderness, not in the riches of Canaan. But these circumstances do not in fact prevent the application to ourselves; for the Pharisees afterwards had no miracles to prove their authority from God; and moreover they were great oppressors, covetous and cruel: yet our Lord says of them, “The Scribes and the Pharisees sit in Moses’ seat: all therefore whatsoever they bid you observe, that observe and do”; and this He says at the very time when He is cautioning His disciples against their wickedness. They had to obey the ordinance of God, though it had neither outward sign nor holiness to support it. Nor indeed is the presence of God denied by the company of Korah as being vouchsafed to them under the guidance of Moses and Aaron; they say that “the Lord is among them,” as He was seen in the pillar of fire and the cloud, in the holy tabernacle, in the manna from heaven: but what they complained of was the want of visible fruits and enjoyments, “Thou hast not brought us into a land that floweth with milk and honey”; “Wilt thou put out the eyes of these men?” as men may say now, “We see not our tokens”; where are our spiritual privileges? where is the fulfilment of all the glorious things which the prophets have spoken of the Christian Church? But if this case is of universal application and for general warning, then the question will arise, are there no allowances, no limitations, to be made; and is there no relief in the case of oppressive governors and bad pastors? must all resistance be like that of Korah, Dathan, and Abiram, displeasing to God? and is it never without sin? Let us consider this a little more particularly. If such powers are of God, then He gives such as are suitable to the people over whom they are placed; not necessarily such as they like, but such as are good for them to have, and such as they deserve. For instance, the Roman emperors during the early days of Christianity, were many of them monsters of cruelty and wickedness; but when we come to inquire into the character of the people over whom they were placed, we find the corruption of morals so deep and extensive that they were as bad as the tyrants that governed them. And it was to these Romans and living under some of the worst of these governors that St. Paul says, “Let every one be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God.” And St. Peter unto Christians under the same rule, “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king as supreme; or unto governors, as unto them that are sent by Him.” Moreover, in consequence of this, we find in Scripture that kings and people are often together condemned and visited alike. Pharaoh and Egypt both together oppressed Israel; both hardened their hearts; both were cut off together. The same order of Divine providence applies also to spiritual governors; it is so with the Church of God in all times and places; the angels of the Churches and the Churches themselves are tended on, and in each case addressed together as one by their Lord, who has the seven stars in His hand, while He walks in the midst of the seven golden candlesticks. We may therefore consider it as a general law of God’s providence, that their rulers both spiritual and temporal will be such as the people are worthy of; that if they need better rulers, the only way in which this can be produced efficiently and effectively, is by becoming better themselves. But a case of difficulty which may arise is this, if a signal repentance should take place among the people, the spirit of grace and supplication should be poured out upon them, and there should be a general awakening; then the deficiency of their pastors and rulers will come before them in a striking light; and then will be their great temptation to take the amendment of such things into their own hands. But yet not well nor wisely. Surely no reformation can be equal to that which took place suddenly and simultaneously, when the disciples of Christ were yet under the Scribes and Pharisees, yet He said, as they sat in Moses’ seat they must be obeyed. Or again, when the apostles wrote to Christians, that they must submit themselves to the powers that be, while those powers were the most corrupt of heathen governments. It is true that the change had not then become extensive, or leavened the general state of society, but the law of God’s providence was the same, for it was the gradual progress of that change which would bring over them in God’s own good time their own true governors, such as were meet for them. And in the meanwhile those evil rulers formed a part of that discipline of faith by which they were perfected and established, being purified thereby as gold in the fire. Moreover, it is observed that the Church of God has flourished more under heathen than under its own Christian rulers. This consideration may allay our impatience; we are at best so weak and frail that we need the iron rod more than the golden sceptre; in our present state the Cross is more suited for us than the crown. In prosperity we lean on an arm of flesh, and are weakened; in adversity we lean on God, and are strengthened. But then it may be said that there is a case far more grievous than this, that of evil ministers in the Church itself, whether it be of chief pastors, or of those in their own nearer and subordinate sphere. These are trials peculiarly heavy to a good man; and there are some cases which can only be considered as severe visitations of God, and the scourge of sin. But if God does not afford the power of remedying this great evil, then the same law of patience must be applied. In one ruler or pastor you may read God’s wrath, in another His love. You cannot reject either; take His wrath in meekness, and He may show you His love. And in the meanwhile, with regard to any particular case of great trial, we must practise forbearance, and God will remember us in His own good time. This duty of meekness and patience applies to a case so far as it is one we cannot remedy, like any evil or scourge that comes to us from God’s hand, we must take it as our punishment from Him. But then it may be said, when the case is one that implies grievous sin, an example which dishonours God, corrupts Christ’s little ones, and poisons the fount of life, are we to acquiesce in this? Does not the love of God constrain us not to resign ourselves to such evil—to lift up our voice and cry—to move heaven and earth? This is most true: for surely there is a remedy with God. When He has forbidden one way of redress, He has pointed out another and a better. Our Lord has pointed out the one and only way, and that is the way of prayer. He did not even Himself send forth apostles without it.

Many are cast down because the Church is in bonds. It can neither appoint for itself suitable pastors, nor set aside evil ministers, nor manage its own affairs, and the government of it is falling into the hands of its enemies. But these are not the great evils to be feared; the one great cause for apprehension is this, whether in the body of the Church at large the spirit of prayer is sufficiently strong to cast off all these impediments; for where prayer is, all such evils from without are thrown off, even as in the spring of the year nature throws off all the chains of winter. The imprisoned eagle may even yet soar aloft, and unfold her wing in the free expanse of heaven. (Isaac Williams, B. D.)

Korah, Dathan, and Abiram

I. The sin.

1. A jealousy of the privileges and positions of God’s appointed priesthood.

2. A lack of reverence for sacred things.

3. An unauthorised and presumptuous intrusion into Divine mysteries.

II. The conviction.

1. Moses acted wisely.

2. Modestly.

3. Prudently.

III. The punishment.

1. It destroyed the guilty.

2. It involved the innocent.

3. It was deterrent in its tendency.

Lessons:

1. The fatal consequences of extreme irreverence.

2. Before we find fault with others we should take heed to ourselves.

3. All who attempt to get to heaven through their own efforts, instead of by the merits of the great High Priest, Jesus Christ, shall share the fate of these wicked men. (Preacher’s Analyst.)

Korah, Dathan, and Abiram

I. The sin of Korah, Dathan, and Abiram was this: they were discontented with the arrangement made for public worship by the choosing out of Aaron and his family to be priests. The argument they used was a very plausible one, because it depended upon the great truth of the Lord’s being with all His people, consecrating and sanctifying them all, making them all in a certain sense holy to the Lord, in a certain sense priests. It also flattered the vanity of the people, and strengthened them in the notion that they were oppressed by their rulers.

II. The answer to this argument was that Moses and Aaron had not lifted themselves up at all; the Lord had lifted then up. This was the answer which was ultimately given, with very terrible emphasis, by the swallowing up of Korah and his company. Korah and his company had laid great stress on the fact that all the congregation of the Lord were holy. Moses and Aaron might very well have replied, that they for their part by no means questioned the fact. Moses had never represented the choice of Aaron and his family as a declaration that they only of the people were holy. Nothing could be a greater mistake on the part of the people than to take this view of the priestly consecration.

III. Between our own priesthood and that of the Israelites there is still the great common ground of ministry before God in behalf of others which must be at the basis of every religion. Hence both priest and people may learn a lesson. The priest may learn that his office does not imply that he is holier or better than his brethren, but that it does imply greater responsibility, greater opportunities of good, greater sin if he does evil. And the people may learn to be gentle and considerate to those who are over them in the Lord, not to be ready to find fault and condemn, but rather to be charitable, and forbearing, and gentle. (Bp. Harvey Goodwin.)

Korah, Dathan, and Abiram

God has brought the Israelites out of Egypt. One of the first lessons which they have to learn is, that freedom does mean license and discord—does not mean every one doing that which is right in his own eyes. From that springs self-will, division, quarrels, revolt, civil war, weakness, profligacy, and ruin to the whole people. Without order, discipline, obedience to law, there can be no true and lasting freedom; and therefore order must be kept at all risks, the law obeyed, and rebellion punished. Now rebellion ought to be punished far more severely in some cases than in others. If men rebel here, in Great Britain or Ireland, we smile at them, and let them off with a slight imprisonment, because we are not afraid of them. They can do no harm. Bat there are cases.in which rebellion must be punished with a swift and sharp hand. On board a ship at sea, for instance, where the safety of the whole ship, the lives of the whole crew, depend on instant obedience, mutiny may be punished by death on the spot. And so it was with the Israelites in the desert. All depended on their obedience. The word must be, Obey or die. As for any cruelty in putting Korah, Dathan, and Abiram to death, it was worth the death of a hundred such—or a thousand—to preserve the great and glorious nation of the Jews to be the teachers of the world. Moses was not their king. God brought them out of Egypt, God was their king. That was the lesson which they had to learn, and to teach other nations also. And so not Moses, but God must punish, and show that He is not a dead, but a living God, who can defend Himself, and enforce His own laws, and execute judgment, without needing any man to fight His battles for Him. And God does so. The powers of nature—the earthquake and the nether fire—shall punish these rebels; and so they do. Men have thought differently of the story; but I call it a righteous story, and one which agrees with my conscience, and my reason, and my experience also of the way in which God’s world is governed until this day. What, then, are we to think of the earth opening and swallowing them up? This first. That discipline and order are so absolutely necessary for the well-being of a nation that they must be kept at all risks, and enforced by the most terrible punishments. But how hard, some may think, that the wives and the children should suffer for their parents’ sins. We do not know that a single woman or child died then for whom it was not better that he or she should die. And next—what is it, after all, but what we see going on round us all the day long? God does visit the sins of the fathers on the children. But there was another lesson, and a deep lesson, in the earthquake and in the fire. “Who sends the earthquake and the fire? Do they come from the devil—the destroyer? Do they come by chance, from some brute and blind powers of nature?” This chapter answers, “No; they come from the Lord, from whom all good things do come; from the Lord who delivered the Israelites out of Egypt; who so loved the world that He spared not His only-begotten Son, but freely gave Him for us.” Now I say that is a gospel which we want now as much as ever men did; which the children of Israel wanted then, though not one whit more than we. You cannot read your Bibles without seeing how that great lesson was stamped into the very hearts of the Hebrew prophets; how they are continually speaking of the fire and the earthquake, and yet continually declaring that they too obey God and do God’s will, and that the man who fears God need not fear them—that God was their hope and strength, a very present help in trouble. Therefore would they not fear, though the earth was moved, and though the mountains be carried into the midst of the sea. And we, too, need the same lesson in these scientific days. We too need to fix it in our hearts, that the powers of nature are the powers of God; that He orders them by His providence to do what He will, and when and where He will; that, as the Psalmist says, the winds are His messengers and the flames of fire His ministers. And this we shall learn from the Bible, and from no other book whatsoever. God taught the Jews this by a strange and miraculous education, that they might teach it in their turn to all mankind. (C. Kingsley, M. A.)

Korah

God was pleased under the old, as He has done under the present dispensation, to constitute the priesthood of His Church, in accordance with that principle of orderly arrangement which runs through all His ways, in a threefold order, with a regular distribution and gradation of powers from the lowest to the highest. But the wisdom of men does not quietly acquiesce in God’s wisdom when it goes counter to the interests, impulses, and aspirations of self-love. Men are easily brought to doubt the divinity of a system that sets others over them, and assigns them only an inferior station, even though that be honourable and good. The spirit of discontent and rebellion broke out even in the life of Aaron, and during the sojourn in the wilderness. Even thus early did the presumption of man dare to criticise and amend the institutions of God, and under the guise of a zeal for liberty and for right, the favourite pretext of ambition and selfishness, to break the order which God had established, and substitute devices of its own creation. Korah was a Levite, but he aspired also to be a priest, and could not acquiesce in those limitations, which, what he may have called the accident of birth and the arbitrary restraints of the Law, imposed upon him. And he easily drew to him associates in his nefarious enterprise. The sedition was wide-spread, and threatened the most fatal consequences. Jealousy of power and place is contagious, and always finds an answering sentiment in many hearts. Broach it once among any body of men, and it will run “like sparks among the stubble.” Equality and the lowering of eminence and distinction, and disregard of law, are popular doctrines, and easily clothe themselves in specious forms. It is alleged that all society is sacred; there is, there ought to be, no special sacredness in any in eminent place, which inferiors in office or men in private condition are bound to recognise and respect. Thus the bonds of social order in the Church, in the State, are loosened and destroyed. We stand on the dignity of human nature, and the spiritual equality of all Christians: we can have no rulers, we will brook no superiors, we will obey no restrictions—the spurious pleas of presumptuous self-will and ambition, in the State and in the Church, in all ages. God, however, quickly interfered in this instance, to vindicate and protect His own appointments, and keep that sacred polity which His wisdom had provided for His Church from being trampled on and destroyed. What, then, is this “gainsaying of Core” to us? and what may we learn from it that is profitable for admonition and instruction in righteousness?

1. We learn the sacredness of the ministry, and of its divinely appointed order Every man was to know his place and to keep it, and to do the duty of his place and none other, and not, on some specious plea of a higher fitness or a larger usefulness, intrude on work which God had given to others. Now, here are great principles, and these are applicable to the Church in all her periods and in all her forms. There is a ministry now in the Church, and it is there not because man made it, but God. “Let a man,” says St. Paul, “so account of us, as of the ministers of Christ, and stewards of the mysteries of God.” They hold their place, if they are really anything at all, by a Divine commission. Without a ministry recognised as truly Divine, there will never be religious stability, nor long, religious life and true Christian morals. And when these are gone, civil liberty and political order will not last long. And the first, the fatal step towards these dreadful losses is taken when that constitution of the ministry which Christ appointed is changed, and the sacred office begins to be looked upon as a thing which men may mould and alter to their convenience and their fancy.

2. But we must spare a little space for the broader lesson which this “gainsaying of Core” teaches us, namely, that in the social system, we all, ministers and laymen, especially ministers, have our place, which is appointed us of God, and our true wisdom and happiness lie in knowing what it is, and keeping in it. Korah had a place, and a very good place, but he did not like it. He sought a better by unlawful means, and he lost all, and “left his name for a curse unto God’s chosen.” He forgot that God had assigned him his place, and that contentment in it was a part of his religious obedience, the service that God required at his hands.

How full this world is of restless and uncomfortable aspirings! Men see around them higher places, happier ones as they think; places that are certainly grander, that shine more, that seem to contain a greater plenitude of good, and to open larger sources of pleasure and enjoyment. They are discontented. They are envious. They get very little comfort from what they have by reason of their uneasy hankerings after what they have not. The true antidote of this great evil is faith; faith in God and in His overruling Providence; faith in the Divine order into which we find ourselves wrought, faith in the social economy under which we live as a Divine structure and appointment; faith in our own assignment to that place and those relations in it, which, whatever we may think of them, are the mind of God concerning us, the work of that great fashioning Hand which “ordereth all things in heaven and earth,” and which appoints to all inferior agents their place and their work, not in caprice, not in cruelty, not in partiality, not in a reckless disregard of their rights and their welfare, but in wisdom, in equity, in benevolence, for His glory and the greatest good of the greatest number of His creatures. (R. A. Hallam, D. D.)

Whatsoever evil men do, they are ready to justify it

When evil men have committed evil, they are ready to justify their evils that they may seem good. We see this in Saul, 1Sa_13:11; 1Sa_31:12; 1Sa_15:15; Joh_12:5-6. Judas pretended the poor and his great care of them; albeit he cared not for them, but for himself.

1. For men are affected to their actions as they are to themselves. Though they be corrupt, yet they would not be thought to be so; and therefore they seek excuses for themselves, as Adam did fig leaves to cover his shame and his sin.

2. If they should pretend nothing, all would be ready to condemn them; therefore, to blind the eyes of others, they cast a mist before them as jugglers used to do that they may not be espied.

Uses:

1. This serveth to reprove divers sorts that go about to varnish their actions with false colours, thereby to blind the world and to put out their eyes. These show themselves to be rank hypocrites.

2. We are to judge no otherwise of all such as transgress the law of God, whatsoever their allegations be. How many men are there that think even palpable sins to be no sins at all, because they can blanch and colour them over! (W. Attersoll.)

Elevated character exposed to violence

Some years ago I went to see the lighthouse which, standing on Dunnet Head—the Cape Orcas of the Romans—guards the mouth of the Pentland Firth. On ascending the tower, I observed the thick plate-glass windows of the lanthorn cracked—starred in a number of places. I turned to the keeper for an explanation. It appears that is done by stones flung up by the sea. The wave, on being thrown forward against the cliff, strikes it with such tremendous force as to hurl the loose stones at its base right up to the height of 300 feet. So are the great light-bearers, by the exposure of their position, and in spite of the elevation of their character, liable to be cracked and starred by the violence of the world. (T. Guthrie.)

Seek ye the priesthood also?—

Wicked ambition faith fully rebuked

I. The greatness of the privileges conferred upon the Levites.

II. The unrighteousness of the ambition cherished by them. Their ambition involved—

1. The disparagement of their present privileges. Their privileges “seemed but a small thing unto them.” Great as they were, they did not satisfy them. “Ambition,” says Trapp, “is restless and unsatisfiable; for, like the crocodile, it grows as long as it lives.”

2. Interference in the Divine arrangements. “Seek ye the priesthood also?”

III. The heinousness of the rebellion in which they engaged. Moses points out to them concerning their rebellion that—

1. It was unreasonable. “What is Aaron that ye murmur against him?” The high priest was merely an instrument in the hand of the Lord.

2. It was exceedingly sinful. “Thou and all thy company are gathered together against the Lord.” “Those resist the prince who resist those that are commissioned by him” (comp. Mat_10:40; Joh_13:20; Act_9:4).

Conclusion:

1. Let us crush every rising of ambition which is not in harmony with wisdom and righteousness.

2. Let us seek to give to our ambition a righteous and noble direction. (W. Jones.)

The privileges of the 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 be 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 above whom we are placed. Many perhaps who deserve better are not preferred so well.

2. They were separated to very great and valuable honours.

(1) To draw near to God, nearer than common Israelites, though they also were a people near unto Him : the nearer any are to God, the greater is their honour.

(2) 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. 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 in their place, and therefore they ought not to be discontented with that; and He it was likewise that put Aaron into his place, and therefore they ought not to envy that.

3. He convicts them of the sin of under valuing these privileges, “Seemeth it a small thing unto you?” 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 to 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 seem 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 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 here, exercise ourselves in things too high for us: “Seek ye the priesthood also?” They would not own that they sought it, but Moses saw that 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.

4. He interprets their mutiny to be a rebellion against God (Num_16:1).

While they pretended to assert the holiness and liberty of the Israel of God, they really took up arms against the God of Israel: “Ye 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! saith Moses, “What is Aaron that ye 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. They that found the priesthood, as it was settled, a blessing, must give all the praise to God; but if any thought it a burden, they must not therefore quarrel with Aaron, who is but what he is made, and doth as he is bidden. Thus he interested God in the cause, and so might be sure of speeding well in his appeal. (Matthew Henry, D. D.)

Separation for nearness to God

I. God’s separation of His servants.

1. The demand for this may come with the first Divine call of which the soul is conscious. To one living a worldly life there comes a conviction of the folly of this, which is really a Divine call to rise and pass from it, through surrender to Christ, to the number of the redeemed. But that call is not easy to obey at first. The influences under which we have grown hold us where we are; aims to which we have been devoted, and in which we have much at stake, refuse to be lightly abandoned; old associations and pleasures throw their arms about us, like the family of Bunyan’s pilgrim, detaining us when we would flee; the world’s beauty blinds us to the greater beauty of the spiritual, and we fear to cast ourselves into the unknown.

2. This demand is repeated by God’s constant requirement of His people. For it is the law of spiritual life to “die daily,” to “crucify the flesh with the affections and lusts”; and what is that but to sever ourselves for Christ’s sake from objects to which the natural man would cleave!

3. And this demand of God is supplemented by His frequent providence. He calls us to voluntary separation, He also separates us whether we will or no. Evidently spiritual life needs much loneliness.

II. This separation is for nearness to Himself.

1. For apprehending God, we need separation from what is wrong. Every turning, however little, towards the world from the demand of conscience is a turning a little more away from God, till He is behind us and we lose sight of Him, and live as though He were not. Yea, sin not only turns the back on Him, it dims the eye to the spiritual so that though He stand before us we are blind to His presence.

2. Besides this, for communion with God we need separation from engrossing scenes and tasks. “How rare it is,” said Fenelon, “to find a soul still enough to hear God speak!”

3. Moreover, for God’s tenderest ministry we need separation from other joys.

III. This is the answer to the spirit of murmuring. Then is the time to think how we are separated for nearness to God, and to hear the question in the text, “Seemeth it but a small thing unto you?”

1. Let it comfort us in enforced severance from what we love. When we reflect on what we are severed from, let us reflect on the rare compensation—what we are severed to. God is the sum of joy, it is heaven to serve Him and to see His face, all else is nothing compared with conscious nearness to Him, and that is our desire and prayer.

2. Let this impel us to seek Divine nearness in the time of our separation. For nearness has not always followed separation in our experience: on the contrary, the seasons of isolation we have referred to have sometimes left us farther from God than we were. May not that be due to the fact that fellowship with Him requires that we go to Him for reception?

3. And let this give us victory over the temptation to cleave to evil. For when we first hear the call to relinquish sin the demand seems too great, as though we were to leave all for nothing. And after our Christian course has begun, it seems impossible to give up many an object we suddenly find forbidden. From what, then, we are called to leave, let us turn to think of what we are called to have. “Fear not, Abram,” God said to the patriarch, who had refused the spoil at the slaughter of the kings, “Fear not, Abram, I am thy exceeding great reward!” And so He says to us, adding, as we waver, Lovest thou these more than Me; are they more to you than My favour, My fellowship, Myself? (C. New.)

The greater our means are to prevent sin, the more we offend if we reject those means

We learn hereby that the more helps we have to prevent sin, the greater our sin is if we break these bands and east these cords from us. The sins of the Israelites are often aggravated, because the Lord had sent His prophets among them (Jer_7:13-14; Jer_11:7-8; Jer_35:14; Psa_78:17; Psa_78:31; Psa_78:35; Psa_78:56; Mat_11:21-24; Dan_9:5-6). The reasons:

1. First, because those men sin against knowledge, having the Word to inform them and their own consciences to convince them.

2. Secondly, it argueth obstinacy of heart; they have many strokes given them, but they feel none of them. For such as transgress in the midst of those helps that serve to restrain sin do not sin of infirmity, but of wilfulness. Now, the more wilful a man is, the more sinful he is.

Uses:

1. This convinceth our times of much sinfulness, and in these times some places, and in those places sundry persons to be greater sinners than others. And why greater? Because our times have had more means to keep from sin than other times have had. What hath not God done for us and to us to reclaim us? Thus do we turn our blessings to be our bane, and God’s mercies to be curses upon us.

2. Secondly, it admonisheth all that enjoy the means of preventing sin as benefits and blessings, the Scriptures and Word of God, His corrections, His promises and threatenings, His patience and longsufferance, that they labour to make profit by them and to fulfil all righteousness, lest God account their sin greater than others.

3. Lastly, learn from hence that the Word is never preached in vain, whether we be converted by it or not (see Isa_55:10-11). (W. Attersoll.)

Every man in his place

In all the departments of life there are men who are as Moses and Aaron. Take any department of life that may first occur to the imagination. Shall we say the department of commerce? Even in the market-place we have Moses and Aaron, and they cannot be deposed. Where is the man who thinks he could not conduct the largest business in the city? Yet the poor cripple could not conduct it, and the greatest punishment that could befall the creature would be to allow him to attempt to rule a large and intricate commercial concern. But it seems to be hard for a man to see some other man at the very head of commercial affairs whose word is law, whose signature amounts to a species of sovereignty, and to know that all the while he, the observer, is, in his own estimation, quite as good a man—a person of remarkable capacity, and he is only waiting for an opportunity to wear a nimbus of glory—a halo of radiance—that would astound the exchanges of the world. But it cannot be done. There are great business men and small business men: there are wholesale men and retail men, and neither the wholesale nor the retail affects the quality of the man’s soul, or the destiny of the man’s spirit; but, as a matter of fact, these distinctions are made, and they are not arbitrary: in the spirit of them there is a Divine presence. If men could believe this, they would be comforted accordingly. Every preacher knows in his inmost soul that he is fit to be the Dean of St. Paul’s, or the Dean of Westminster—every preacher knows that; but to be something less—something officially lower—and yet to accept the inferior position with a contentment which is inspired by faith in God, is the very conquest of the Spirit of heaven in the heart of man, is a very miracle of grace. (J. Parker, D. D.)

Leaders of disaffection

It is always a most critical moment in the history of an assembly when a spirit of disaffection displays itself; for, if it be not met in the right way, the most disastrous consequences are sure to follow. There are materials in every assembly capable of being acted upon, and it only needs some restless master spirit to arise, in order to work on such materials, and fan into a devouring flame the fire that has been smouldering in secret. There are hundreds and thousands ready to flock around the standard of revolt, when once it has been raised, who have neither the vigour nor the courage to raise it themselves. It is not every one that Satan will take up as an instrument in such work. It needs a shrewd, clever, energetic man—a man of moral power—one possessing influence over the minds of his fellows, and an iron will to carry forward his schemes. No doubt Satan infuses much of all these into the men whom he uses in his diabolical undertakings. At all events, we know, as a fact, that the great leaders in all rebellious movements are generally men of master minds, capable of swaying, according to their own will, the fickle multitude, which, like the ocean, is acted upon by every stormy wind that blows.

Such men know how, in the first place, to stir the passions of the people; and, in the second place, how to wield them when stirred. Their most potent agency—the lever with which they can most effectually raise the masses—is some question as to their liberty and their rights. If they can only succeed in persuading people that their liberty is curtailed, and their rights infringed, they are sure to gather a number of restless spirits around them, and do a vast deal of serious mischief. (C. H. Mackintosh.)

Discontent a rebellion against God

God counts it rebellion (cf. Num_17:10). Murmuring is but as the smoke of a fire; there is first a smoke and a smother before the flame breaks forth: and so before open rebellion in a kingdom there is first a smoke of murmuring, and then it breaks forth into open rebellion. Because it has rebellion in the seeds of it, it is counted before the Lord to be rebellion. When thou feelest thy heart discontented and murmuring against the dispensation of God toward thee, thou shouldest check thy heart thus: “Oh! thou wretched heart! What I wilt thou be a rebel against God?” (J. Burroughs.)

Fatal discontent

A fern told me that it was too bad to be always shut up in a shady place, and float; it wanted to grow beside the red rose in the garden. The fern said, “I have as much right to be out in the sunshine as the rose has, and I will be out.” I transplanted the little malcontent, and in one hot day the sun struck it dead with his dart of fire. Now, if we be where Christ means us to be, in shade or in light, and will grow according to His will, it shall be well with us, but if we touch that which is forbidden, we shall be made to remember that it is written, “In the day that thou eatest thereof, thou shalt surely die.” (J. Parker, D. D.)

Every man should walk as he is called of God

As in an orchard there is variety of fruit, apple trees, pear trees, plum trees, &c., and every tree endeavours to suck juice answerable to his kind, that it may bear such a fruit; and an apple tree doth not turn a plum tree, nor a plum tree a cherry tree, &c.; but every tree contents itself to be of its own kind: so in the Church and commonwealth there are varieties of callings, pastors, people, magistrates, subjects; some higher, some lower. And here now every man is to walk as he is called of God, and learn what belongs thereunto, not to encroach or intermeddle with that which belongs to others: for the saying of that Roman general to the soldier that kept the tents, when he should have been fighting in the field, “Non amo nimium diligentem,” will be one day used of God, if He calls us to one possession, and we busy ourselves about another; if He set us on foot, and we will be on horseback; if He make us subjects, and we must needs be superiors. God will not be pleased with such busybodies. (J. Spencer.)

 "prying, meddlesome" interfering, intrusive, meddling, nosy, officious, prying, bossy, bureaucratic, self-important, overbearing, interfering, intrusive, fussy, "adherent of a pragmatic philosophy"). hard-headed, hard-nosed, shrewd, stubborn, intolerant, cruel, brutal, pitiless, merciless, callous, cold-blooded, unfeeling, hard-hearted, heartless,

Respect not Thou their offering.

The resentment of Moses against sinners

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 anything by them: “I have not taken one ass from them,” not only not by way of bribery and extortion, but not by way of recompense and gratuity for all the good offices he had done them; he never took the pay of a general, or salary of a judge, much less the tribute of a prince. He got more in his estate when he kept Jethro’s flock than since he came to be king in Jeshurun.

(2) That they never lost anything 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 blemished. When men condemn us we may be easy, if our 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,” said he, “respect not Thou their offering.” Wherein 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_4:4). These that followed the gainsaying of Korah walked in the way of Cain (they are put together, Jude verse 11), and therefore he prays they might be frowned upon as Cain was, and put to the same confusion. (Matthew Henry, D. D.)

A fire from the Lord.—

Presumptuous service

No man is indispensable to God. These men had no business to offer incense. God will not have the order of the Church or the order of the universe disturbed without penalty. Things are all fixed, whether you like it or not; the bounds of our habitation are fixed. He who would upset any axiom of God always goes down into the pit, the earth opens and swallows him up. That will be so until the end of time. It is so in literature, it is so in housekeeping, it is so in statesmanship, it is so in preaching. The whole order of creation is God’s; why can we not simply, lovingly accept it, and say, Good is the will of the Lord? Why this chafing against the bars of the cage? Why this discontent with the foundations of things? The Lord placed me here, it is the only place I am fit for, or I have been qualified by Divine compassion and love for this position: good is the will of the Lord! Better that incense be not offered than that it be offered by unworthy hands. There is really nothing in the incense; it is in the motive, in the purpose, it is in the honest handling of the censer, that good is done by any service or by any ceremony. No bad man can preach. He can talk, he can say beautiful words, but he does not preach so as to get at the heart and at the conscience, and so as to bless all the deeper and inner springs of human life and human hope. Officialism is not piety. A man may have a censer, and yet have no right to it. A man may be robed in the clothes of the Church, but be naked before heaven, and be regarded by high heaven as a violator and an intruder. Whoever uses a censer gives himself more or less of publicity: by so much does he become a leader; and by so much as a man is a leader does God’s anger burn hotly against him when he prostitutes his leadership. How many men were there? Two hundred and fifty. That was a great numerical loss. Yes, it was: but numerical losses may be moral gains. The congregation must be weighed as well as numbered. Some churches would be fuller if they were emptier. The Church of Christ would be stronger to-day if all nominal professors were shed off, if the earth would open and swallow them up every one. These were two hundred and fifty trespassers. Whatever they were outside the Church, they had no right to be within it in the sense which they now represent by this action. No true man was ever cut off, let me say again and again. The whole emphasis is upon the word “true.” He may not be a great man or a brilliant man, he may be nothing of a genius, but if he be true, that is the only genius God desiderates as fundamental and permanent. (J. Parker, D. D.)

 Num 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 ^H1104 also.

Numbers 16:34

fled: Isa_33:3; Zec_14:5; Rev_6:15-17

Lest: Num_17:12-13

Rev 6:15  And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;

see cavern

character (n.) 

mid-14c., carecter, "symbol marked or branded on the body;" mid-15c., "symbol or drawing used in sorcery," from Old French caratere "feature, character" (13c., Modern French caractère), from Latin character, from Greek kharakter "engraved mark," also "symbol or imprint on the soul," also "instrument for marking," from kharassein "to engrave," from kharax "pointed stake," from PIE root *gher- "to scrape, scratch." Meaning extended in ancient times by metaphor to "a defining quality."

You remember Eponina, who kept her husband alive in an underground cavern so devotedly and heroically? The force of character she showed in keeping up his spirits would have been used to hide a lover from her husband if they had been living quietly in Rome. Strong characters need strong nourishment. [Stendhal "de l'Amour," 1822]

Meaning "sum of qualities that define a person" is from 1640s. Sense of "person in a play or novel" is first attested 1660s, in reference to the "defining qualities" he or she is given by the author. Meaning "a person" in the abstract is from 1749; especially "eccentric person" (1773). Colloquial sense of "chap, fellow" is from 1931. The Latin ch- spelling was restored from 1500s. Character actor attested from 1861; character assassination from 1888; character-building (n.) from 1886.

makeup, creature, person, individual, charm, appeal, eccentric, oddball, personality,

hell (n.) 

Old English hel, helle, "nether world, abode of the dead, infernal regions," from Proto-Germanic *haljo "the underworld" (cf. Old Frisian helle, Dutch hel, Old Norse hel, GermanHölle, Gothic halja "hell") "the underworld," literally "concealed place" (cf. Old Norse hellir "cave, cavern"), from PIE *kel- "to cover, conceal, save" (see cell).

The English word may be in part from Old Norse Hel (from Proto-Germanic *halija "one who covers up or hides something"), in Norse mythology the name of Loki's daughter, who rules over the evil dead in Niflheim, the lowest of all worlds (nifl "mist").

Transfer of a pagan concept and word to a Christian idiom. In Middle English, also of the Limbus Patrum, place where the Patriarchs, Prophets, etc. awaited the Atonement. Used in the KJV for Old Testament Hebrew Sheol and New Testament Greek Hades, Gehenna. Used figuratively for "state of misery, any bad experience" since at least late 14c. As an expression of disgust, etc., first recorded 1670s.

Expression Hell in a handbasket is attested by 1867, in a context implying use from a few years before, and the notion of going to Heaven in a handbasket is from 1853, with a sense of "easy passage" to the destination. Hell or high water (1874) apparently is a variation of between the devil and the deep blue sea. To wish someone would go to hell is in Shakespeare ("Merchant of Venice"). Snowball's chance in hell "no chance" is from 1931; till hell freezes over "never" is from 1832. To ride hell for leather is from 1889, originally with reference to riding on horseback. Hell on wheels is said to be from 1843 in DAS; popularity dates from 1869 in reference to the temporary workers' towns along the U.S. transcontinental railroad and their vices.

 see den

Old Testament (Hebrew) for "den"

H695

'ereb

lie in wait, den

H1358

gob (Aramaic)

den

H3975

mĕuwrah

den

H4492

minharah

den

H4583

ma`own

habitation, dwelling, den, dwelling place, dwellingplace

see also

Eph 2:22

In whom ye also are builded together for an habitation ^G2732 of God through the Spirit.

 Rev 18:2

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation ^G2732 of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

see habitation

ecumenical (adj.) 

late 16c., "representing the entire (Christian) world," formed in English as an ecclesiastical word, from Late Latin oecumenicus "general, universal," from Greek oikoumenikos, from he oikoumene ge "the inhabited world (as known to the ancient Greeks); the Greeks and their neighbors considered as developed human society," from oikoumenos, present passive participle of oikein "inhabit," from oikos "house, habitation" (see villa).

 "master of the house"

catholic (adj.) 

mid-14c., "of the doctrines of the ancient Church," literally "universally accepted," from French catholique, from Church Latin catholicus "universal, general," from Greekkatholikos, from phrase kath' holou "on the whole, in general," from kata "about" + genitive of holos "whole" (see safe (adj.)). Applied to the Church in Rome c.1554, after the Reformation began. General sense of "of interest to all, universal" is from 1550s.

Universal - common, for all, widespread, broad, broad-spectrum, wide-ranging, all-purpose, all-encompassing, marked, mark, blot spot blotch scratch smudge smear stain stain sign indication feature characteristic symbol indicator indicate denote be a sign of celebrate commemorate collective, total, entire, complete, unanimous, undisputed,

common (adj.) 

c.1300, "belonging to all, general," from Old French comun "common, general, free, open, public" (9c., Modern French commun), from Latin communis "in common, public, shared by all or many; general, not specific; familiar, not pretentious," from PIE *ko-moin-i- "held in common," compound adjective formed from *ko- "together" + *moi-n-, suffixed form of root *mei- "change, exchange" (see mutable), hence literally "shared by all." 

Jesuit 

1540s, from Modern Latin Jesuita, member of the Society of Jesus, founded 1533 by Ignatius Loyola to combat Protestantism. Their enemies (in both Catholic and Protestant lands) accused them of belief that ends justify means, hence the sense "a dissembling person" (1630s), and jesuitical "deceitful" (1610s).

H4585

m@`ownah

den, place, dwelling place, refuge, habitation

H4631

m@`arah

cave, den, holes

H5520

cok

den, pavilion, tabernacle, covert

New Testament (Greek) for "den"

G4693

spēlaion

den, cave

Easton

Den:

a lair of wild beasts (Psa 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa 11:8); a recess for secrecy "in dens and caves of the earth" (Hbr 11:38); a resort of thieves (Mat 21:13; Mar 11:17).

Daniel was cast into "the den of lions" (Dan 6:16,17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.

Vine's Expository Dictionary of New Testament Words

1

Strong's Number: g3692

Greek: ope

Cave:

perhaps from ops, "sight," denotes "a hole, an opening," such as a fissure in a rock, Hbr 11:38. In Jam 3:11, the RV has "opening," of the orifice of a fountain (AV, "place"). 

See PLACE.

2

Strong's Number: g4693

Greek: spelaion

Cave:

"a grotto, cavern, den" (Lat., spelunca), "cave," Jhn 11:38, is said of the grave of Lazarus; in the RV in Hbr 11:38; Rev 6:15 (AV, "dens"); in the Lord's rebuke concerning the defilement of the Temple, Mat 21:13; Mar 11:17; Luk 19:46, "den" is used.

see rocks

G4074

Petros

Apparently a primary word; a (piece of) rock (larger than G3037); as a name, Petrus, an apostle: - Peter, rock. Compare G2786.

G3037

lithos

Apparently a primary word; a stone (literally or figuratively): - (mill-, stumbling-) stone.

G3037

lithos

Thayer Definition:

1) a stone

1a) of small stones

1b) of building stones

1c) metaphorically of Christ

Part of Speech: noun masculine

A Related Word by Thayer’s/Strong’s Number: apparently a primary word

Citing in TDNT: 4:268, 534

G4074

Petros

Thayer Definition:

Peter = “a rock or a stone”

1) one of the twelve disciples of Jesus

Part of Speech: noun proper masculine

A Related Word by Thayer’s/Strong’s Number: apparently a primary word

Citing in TDNT: 6:100, 835

Rom_9:32  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

Rom_9:33  As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

men who takes offend, stumbled on, thus bring upon themselves ruin,

2 Cor 3:7 statues of idols

SB

Revelation 6:1-17

Contents: The opening of the seals.

Characters: Christ, John.

Conclusion: Woe to those who dwell upon the earth in the days of the great Tribulation, when the wrath of God is poured forth for the final cleansing of the earth. “Except those days should be shortened no flesh should endure.” There will be terrible wars, famines, pestilence, earthquakes, disturbances in the heavens, and fear among men. (See Mat_24:1-31.)

Key Word: Day of wrath, Rev_6:17.

Strong Verses: Rev_6:15-17.

Striking Facts: Rev_6:16-17. This will be the last great prayer meeting of earth, when men that have rejected Christ shall discover that the Lamb Whom they have slaughtered and insulted is the Judge of all.

 Rev 6:16  And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:

Revelation 6:16

Said (λέγουσιν)

Lit., say. So Rev.

Fall on us

Compare Hos_10:8; Luk_23:30.

Wrath (ὀργῆς)

Denoting a deep-seated wrath. See on Joh_3:36.

fall upon us

fallen, 6

Act_15:16, Rev_14:8 (2), Rev_17:10, Rev_18:2 (2)

G4098

piptō  /  petō

Thayer Definition:

1) to descend from a higher place to a lower

1a) to fall (either from or upon)

1a1) to be thrust down

1b) metaphorically to fall under judgment, came under condemnation

2) to descend from an erect to a prostrate position

2a) to fall down

2a1) to be prostrated, fall prostrate

2a2) of those overcome by terror or astonishment or grief or under the attack of an evil spirit or of falling dead suddenly

2a3) the dismemberment of a corpse by decay

2a4) to prostrate one’s self

2a5) used of suppliants and persons rendering homage or worship to one

2a6) to fall out, fall from, i.e. shall perish or be lost

2a7) to fall down, fall into ruin: of buildings, walls etc.

2b) to be cast down from a state of prosperity

2b1) to fall from a state of uprightness

2b2) to perish, i.e come to an end, disappear, cease

2b2a) of virtues

2b3) to lose authority, no longer have force

2b3a) of sayings, precepts, etc.

2b4) to be removed from power by death

2b5) to fail of participating in, miss a share in

Part of Speech: verb

A Related Word by Thayer’s/Strong’s Number: a reduplicated and contracted form of peto, (which occurs only as an alternate in certain tenses), probably akin to G4072 through the idea of alighting

Citing in TDNT: 6:161, 846

Rev 6:17  For the great day of his wrath is come; and who shall be able to stand?

G2476

histēmi

Thayer Definition:

1) to cause or make to stand, to place, put, set

1a) to bid to stand by, [set up]

1a1) in the presence of others, in the midst, before judges, before members of the Sanhedrin

1a2) to place

1b) to make firm, fix establish

1b1) to cause a person or a thing to keep his or its place

1b2) to stand, be kept intact (of family, a kingdom), to escape in safety

1b3) to establish a thing, cause it to stand

1b3a) to uphold or sustain the authority or force of anything

1c) to set or place in a balance

1c1) to weigh: money to one (because in very early times before the introduction of coinage, the metals used to be weighed)

2) to stand

2a) to stand by or near

2a1) to stop, stand still, to stand immovable, stand firm

2a1a) of the foundation of a building

2b) to stand

2b1) continue safe and sound, stand unharmed, to stand ready or prepared

2b2) to be of a steadfast mind

2b3) of quality, one who does not hesitate, does not waiver

Part of Speech: verb

A Related Word by Thayer’s/Strong’s Number: a prolonged form of a primary stao (of the same meaning, and used for it in certain tenses)

Citing in TDNT: 7:638, 1082

 Num 26:10          And the earth opened her mouth, and swallowed them up ^H1104 together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.

H5251

nês

From H5264; a flag; also a sail; by implication a flagstaff; generally a signal; figuratively a token: - banner, pole, sail, (en-) sign, standard.

H5251

nês

BDB Definition:

1) something lifted up, standard, signal, signal pole, ensign, banner, sign, sail

1a) standard (as rallying point), signal

1b) standard (pole)

1c) ensign, signal

Part of Speech: noun masculine

A Related Word by BDB/Strong’s Number: from H5264

Same Word by TWOT Number: 1379a

H5264

nâsas

A primitive root; to gleam from afar, that is, to be conspicuous as a signal; or rather perhaps a denominative from H5251 (and identical with H5263, through the idea of a flag as fluttering in the wind); to raise a beacon: - lift up as an ensign, standard bearer.

Numbers 26:10

(ABP+)  And^G2532 [³opening^{G455 1}the^{G3588 2}earth]^{G1093 G3588} its mouth^{G4750 G1473} swallowed^G2666 them^G1473 and^G2532 Korah^G* in^G1722 the^G3588 death^{G2288 G3588} of his congregation,^{G4864 G1473} when^G3753 [³devoured^{G2719 1}the^{G3588 2}fire]^G4442 the^G3588 fifty^G4004 and^G2532 two hundred.^G1250 And^G2532 they were made^G1096 as^G1722 a sign.^G4592

G4592

sēmeion

Neuter of a presumed derivative of the base of G4591; an indication, especially ceremonially or supernaturally: - miracle, sign, token, wonder.

G4592

sēmeion

Thayer Definition:

1) a sign, mark, token

1a) that by which a person or a thing is distinguished from others and is known

1b) a sign, prodigy, portent, i.e. an unusual occurrence, transcending the common course of nature

1b1) of signs portending remarkable events soon to happen

1b2) of miracles and wonders by which God authenticates the men sent by him, or by which men prove that the cause they are pleading is God’s

Part of Speech: noun neuter

A Related Word by Thayer’s/Strong’s Number: from a presumed derivative of the base of G4591

Citing in TDNT: 7:200, 1015

wonders, 1

Rev_13:13

G4591

sēmainō

From σῆμα sēma (a mark; of uncertain derivation); to indicate: - signify.

G4591

sēmainō

Thayer Definition:

1) to give a sign, to signify, indicate

2) to make known

Part of Speech: verb

A Related Word by Thayer’s/Strong’s Number: from sema (a mark, of uncertain derivation)

Citing in TDNT: 7:262, 1015

BI

Numbers 26:9-11

The earth opened her mouth, and swallowed them up.

Solemn monitors against sin

Sin and infamy cling to families long after the actors have passed away. Parents ought to strive above all to leave to their children the heritage of a good name. Sin and infamy are long lived; as in the verse of our text, many years after the descendants are reminded of their ancestor’s crime. Their sin was to oppose Moses and God—using their influence as men of note to create a rebellion. God visited them for their sin—“And they became a sign” (see chap. 16.). They became “symbols,” “beacons.” God made use of them to teach great lessons. Visitations like that have tongues; they speak to us from God.

I. The insidious character of sin. Sin grows upon us; never trifle with it; safety in the opposing it. As the moth, dazzled with the light, &c., ends in being scorched or burnt, so it ever is with those who trifle with sin and parley with temptation.

II. They warn us of the terrible evil and danger of sin. Sin becomes our greatest curse; we have, indeed, nothing else to fear.

III. They show us what a curse bad men are to their families and others. If there is any manhood left in one, this thought must arrest his attention.

IV. They show us God’s desire to benefit man. (David Lloyd.)

The victims of sin a warning to others

I. A warning against the commission of sin.

II. A warning against association with sinners.

III. A warning against tempting others. (Lay Preacher.)

Notwithstanding the children of Korah died not.—

Children that live

“Notwithstanding, the children of Korah died not.” May we not read it—that though the sire dies the progeny lives? There is a continuity of evil in the world. We only cut off the tops of iniquities, their deep roots we do not get at; we pass the machine over the sward, and cut off the green tops of things that are offensive to us; but the juicy root is struck many inches down into the earth, and our backs will hardly be turned, and the click of the iron have ceased, before those roots are asserting themselves in new and obvious growths. Iniquity is not to be shaved off the earth—ironed and mowed away like an obnoxious weed—it must be uprooted, torn right up by every thinnest, frailest fibre of its bad self, and then, having been torn out, left for the fire of the sun to deal with—the fire of mid-day is against it and will consume it. And thus only can growths of evil be eradicated and destroyed. It is an awful thing to live! You cannot tell where influence begins, how it operates, or how it ends. The boy sitting next you is partly yourself, and he cannot help it, You cannot turn round and say, “You must look after yourself as I had to do.” That is a fool’s speech. You can never shake off the responsibility of having helped in known and unknown ways and degrees to make that boy what he is. Life is not a surface matter, a loose pebble lying on the road that men can take up and lay down again without any particular harm being done. When the boy drinks himself into madness, he may be but expressing the influences wrought within him by three generations. When the young man tells a lie, he may be surprised at his own audacity, and feel as if he were rather a tool and a victim than a person and a responsible agent—as if generations of liars were blackening his young lips with their falsehoods. When this youth is restive and will not go to the usual church, do not blame the modern spirit of scepticism and restlessness, but go sharply into the innermost places of your own heart, and see how far you have bolted the church doors against your son, or made a place which he would be ashamed to be seen in. Then there is a bright side to all this view. I can, now that I have got my rough reading done, turn this “notwithstanding “into a symbol of hope, a light of history; I can make high and inspiring uses of it. I will blot out the word, “Korah,” and fill in other names, and then the moral lesson of the text will expand itself into gracious meanings, rise above us like a firmament crowded with innumerable and brilliant lights. In days long ago they killed the martyrs—notwithstanding, the children of the martyrs died not. There the light begins to come; there I hear music lifting up sweetest voice of testimony and hope. So, in all the ages, one generation passeth away and another generation cometh, and still Christ’s following enlarges; on the whole, he sums up into higher figures year by year. Not that I care for census-religion, not that I would number people for the purpose of ascertaining Christ’s position in the world. The kingdom of heaven cometh not with observation; is not a matter of census-reckoning or statistic-returns; it is a matter of spiritual quality, inner manhood, meaning and attitude of the soul; and amid all sin, struggle, doubt, difficulty, darkness, the kingdom moves. (J. Parker, D. D.)

The children of Korah

These sons of Korah were afterwards in their prosperity eminently serviceable to the Church, being employed by David as singers in the house of the Lord; hence many psalms are said to be for the sons of Korah; and perhaps they were made to bear his name so long after, rather than the name of any other of their ancestors, for warning to themselves, and as an instance of the power of God, which brought those choice fruits even out of that bitter root. The children of families that have been stigmatised, should endeavour by their eminent virtues to bear away the reproach of their fathers. (Matthew Henry, D. D.)

sons

child, son, boy, offspring, youth

child, son, boy

child, children

descendants

youth

apostate Israelites (fig.)

to bear, bring forth, beget, gender, travail

(Qal)

to bear, bring forth

of child birth

of distress (simile)

of wicked (behaviour)

to beget

(Niphal) to be born

(Piel)

to cause or help to bring forth

to assist or tend as a midwife

midwife (participle)

(Pual) to be born

(Hiphil)

to beget (a child)

to bear (fig. - of wicked bringing forth iniquity)

(Hophal) day of birth, birthday (infinitive)

(Hithpael) to declare one's birth (pedigree)

H1121

bên

From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H1, H251, etc.): -  + afflicted, age, [Ahoh-] [Ammon-] [Hachmon-] [Lev-]ite, [anoint-]ed one, appointed to, (+) arrow, [Assyr-] [Babylon-] [Egypt-] [Grec-]ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant[-est], whelp, worthy, young (one), youth.

sons of men

H120

'âdâm

From H119; ruddy, that is, a human being (an individual or the species, mankind, etc.): - X another, + hypocrite, + common sort, X low, man (mean, of low degree), person.

1Jn_3:1  Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

TSK

Numbers 26:10

earth opened: Num_16:2, Num_16:31-35, Num_16:38, Num_27:3; Exo_16:35; Psa_106:17-18

together: The Samaritan text does not intimate that Korah was swallowed up, but that he was burnt, as appears to have been the fact; and the Psalmist also (Psa_106:17), only mentions Dathan and Abiram as having been swallowed up. "And the earth swallowed them up, what time that company died; and the fire devoured Korah with the 250 men, who became a sign."

they became a sign: Num_16:38; 1Sa_2:34; Jer_29:22; Eze_14:8; 1Co_10:6-10; 2Pe_2:6; Jud_1:7

that company

H5712

‛êdâh

Feminine of H5707 in the original sense of fixture; a stated assemblage (specifically a concourse, or generally a family or crowd): - assembly, company, congregation, multitude, people, swarm. Compare H5713.

H5712

‛êdâh

BDB Definition:

1) congregation, gathering

Part of Speech: noun feminine

A Related Word by BDB/Strong’s Number: from H5707 in the original sense of fixture

Same Word by TWOT Number: 878a

Strongs #           Hb/Gk Word        Pronunciation       English Equivalent

Old Testament (Hebrew) for "company"

H736             'orĕchah         ō·rekh·ä'           company

H1323           bath                bath                   daughter, town, village, owl, first, apple, branches, children, company, daughter, eye, old

H1416           gĕduwd           ghed·üd'           band, troop, army, company, men

H1995           hamown          hä·mōn'             multitude, noise, tumult, abundance, many, store,company, multiplied, riches, rumbling, sounding

H2199           za`aq              zä·ak'                cry, cry out, assemble, called, gathered together, gathered, company, proclaimed

H2256           chebel             kheh'·vel           sorrows, cord, line, coast, portion, region, lot, ropes, company, pangs, bands, country, destruction, pain, snare, tacklings

H2267           cheber            kheh'·ver           wide, enchantment, company, charmer, charming

H2274           chebrah          khev·rä'             company

H3862           lahaqah          lah·hak·ä'          company

H4246           mĕchowlah     mek·ō·lä'           dance, dancing, company

H4264           machaneh      makh·an·eh'      camp, host, company, tents, armies, bands, battle, drove

H5712           `edah              ā·dä'                  congregation, company, assembly, multitude, people, swarm

H6635           tsaba'              tsä·vä'               host, war, army, battle, service, appointed time, warfare, soldiers, company, misc

H6951           qahal              kä·häl'               congregation, assembly, company, multitude

H7218           ro'sh               rōshe                head, chief, top, beginning, company, captain, sum, first, principal, chapiters, rulers, misc

H7285           regesh            reh'·ghesh        company, insurrection

H7462           ra`ah               rä·ä'                   feed, shepherd, pastor, herdmen, keep, companion, broken, company, devour, eat, entreateth, misc

H8229           shiph`ah         shif·ä'                abundance, company, multitude

New Testament (Greek) for "company"

G2828           klisia               klē-sē'-ä            company

G2853           kollaō              kol-lä'-ō             join (one's) self, cleave, be joined, keep company, vr reach

G3461           myrias             mü-rē-ä's           ten thousand times ten thousand, two hundred thousand thousand, innumerable multitude, ten thousand, innumerable company, fifty thousand, thousands

G3658           homilos           ho'-mē-los         company

G3792           ochlopoieō      o-khlo-poi-e'-ō  gather a company

G3793           ochlos             o'-khlos             people, multitude, press, company, number of people, number

G4128           plēthos            plā'-thos            multitude, company, bundle

G4311           propempō       pro-pe'm-pō      bring on (one's) way, bring (forward) on (one's) journey, conduct forth, accompany

ion -

G4849           symposion    süm-po'-sē-on   company, not tr.

see also

dryckeslag dryckesfest, gästabud, symposium, symposion, 1. meeting where experts discuss particular subject. a meeting where experts discuss a particular subject, conference, seminar, meeting, convention, league, association, alliance, union, summit, hilltop, high point, top, peak, meeting, pinnacle, apex, height, acme, zenith, brow, forehead, temple, church, summit, top, crest, high-level meeting, conference, federation, consultation, talks, discussion, meeting, seminar, forum, convention, congress,

G4862           syn                  sü'n                   with, beside, accompany

G4874           synanamignymi                        sün-ä-nä-mē'g-nü-mē     company with, keep company, have company with

G4902           synepomai      sün-e'-po-mī     accompany

G4905           synerchomai   sün-e'r-kho-mī  come together, go with, come with, resort, come, come with, company with, accompany, assemble with

G4923           synodia           sün-o-dē'-ä       company

 Deu 11:6             And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben: how the earth opened her mouth, and swallowed them up, ^H1104 and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel:

 2Sa 17:16            Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, ^H1104 and all the people that are with him.

 2Sa 20:19            I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up ^H1104the inheritance of the LORD?

 2Sa 20:20            And Joab answered and said, Far be it, far be it from me, that I should swallow up ^H1104 or destroy.

Job 2:3                 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy ^H1104 him without cause.

 Job 7:19              How long wilt thou not depart from me, nor let me alone till I swallow down ^H1104 my spittle?

 Job 8:18              If he destroy ^H1104 him from his place, then it shall deny him, saying, I have not seen thee.

 Job 10:8              Thine hands have made me and fashioned me together round about; yet thou dost destroy ^H1104 me.

 Job 20:15            He hath swallowed down ^H1104 riches, and he shall vomit them up again: God shall cast them out of his belly.

 Job 20:18            That which he laboured for shall he restore, and shall not swallow itdown: ^H1104 according to his substance shall the restitution be, and he shall not rejoice therein.

 Job 37:20            Shall it be told him that I speak? if a man speak, surely he shall be swallowed up. ^H1104p

 Psa 21:9              Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up ^H1104 in his wrath, and the fire shall devour them.

 Psa 35:25            Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up. ^H1104

 Psa 55:9              Destroy, ^H1104 O Lord, and divide their tongues: for I have seen violence and strife in the city.

 Psa 69:15            Let not the waterflood overflow me, neither let the deep swallow me up, ^H1104 and let not the pit shut her mouth upon me.

 Psa 106:17         The earth opened and swallowed up ^H1104 Dathan, and covered the company of Abiram.

 Psa 107:27         They reel to and fro, and stagger like a drunken man, and are at their wits' end. ^H1104

 Psa 124:3            Then they had swallowed us up ^H1104 quick, when their wrath was kindled against us:

 Pro 1:12              Let us swallow them up ^H1104 alive as the grave; and whole, as those that go down into the pit:

 Pro 19:28            An ungodly witness scorneth judgment: and the mouth of the wicked devoureth ^H1104 iniquity.'

 Pro 21:20            There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up. ^H1104

 Ecc 10:12            The words of a wise man's mouth are gracious; but the lips of a fool will swallow up ^H1104 himself.

 Isa 3:12                As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy ^H1104 the way of thy paths.

                              

 Isa 9:16                For the leaders of this people cause them to err; and they that are led of them are destroyed. ^H1104

Isaiah 9:16

(ABP+)  And^G2532 [⁶shall be^{G1510.8.6 1}the ones^{G3588 2}declaring ⁵blessed^{G3106 G3588 4}people^{G2992 3}this]^G3778 misleading.^G4105 And^G2532 they misled^G4105 so that^G3704 they should swallow them down.^{G2666 G1473}

(ASV)  For they that lead this people cause them to err; and they that are led of them are destroyed.

(BBE)  For the guides of this people are the cause of their wandering from the right way, and those who are guided by them come to destruction.

(Bibeln)  Ty detta folks ledare föra det vilse, och de som låta leda sig gå i fördärvet.

(Bishops)  (9:15) For the guides of this people are deceauers, and those that be gouerned are vtterly lost.

(Brenton)  And they that pronounce this people blessed shall mislead them; and they mislead them that they may devour them.

(Darby)  For the guides of this people mislead them ; and they that are guided by them are swallowed up.

(DRB)  And they that call this people blessed, shall cause them to err: and they that are called blessed, shall be thrown down, headlong.

(KJV)  For the leaders of this people cause them to err; and they that are led of them are destroyed.

(KJV+)  For the leaders^H833 of this^H2088 people^H5971 cause them to err;^H8582 and they that are led^H833 of them are destroyed.^H1104

(KJV-1611)  For the leaders of this people cause them to erre, and they that are ledde of them, are destroyed.

(KJV-BRG)  For the leaders of this people cause them to err; and they that are led of them are destroyed.

(LITV)  For this people's leaders led them astray, and its guided ones are swallowed up.

(Norsk)  Og dette folks førere er forførere, og de av folket som lar sig føre, er fortapt.

(SFB)  Ty detta folks ledare för det vilse, och de som låter sig ledas går i fördärvet.

(Webster)  For the leaders of this people cause them to err; and they that are led by them are destroyed.

(YLT)  And the eulogists of this people are causing to err, And its eulogised ones are consumed.

worship, deify, pray to, venerate,

see extoled, exalted, wax lyric, glorified, acclaimed, hailed, rave about, praise to the skies,, sing the praises of, laud, praise, extol,

 Isa 19:3                And the spirit of Egypt shall fail in the midst thereof; and I will destroy ^H1104 the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.

 Isa 25:7                And he will destroy ^H1104 in this mountain the face of the covering cast over all people, and the vail that is spread over all nations.

 Isa 25:8                He will swallow up ^H1104 death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.

 Isa 28:4                And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. ^H1104

 Isa 28:7                But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up ^H1104 of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.

 Isa 49:19             For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up ^H1104 shall be far away.

 Jer 51:34             Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up ^H1104like a dragon, he hath filled his belly with my delicates, he hath cast me out.

 Lam 2:2               The Lord hath swallowed up ^H1104 all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof.

 Lam 2:5               The Lord was as an enemy: he hath swallowed up ^H1104 Israel, he hath swallowed up ^H1104 all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation.

 Lam 2:8               The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: ^H1104 therefore he made the rampart and the wall to lament; they languished together.

 Lam 2:16             All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed her up: ^H1104 certainly this is the day that we looked for; we have found, we have seen it.

 Hsa 8:7                For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. ^H1104

 Hsa 8:8                Israel is swallowed up: ^H1104 now shall they be among the Gentiles as a vessel wherein is no pleasure.

 Jon 1:17              Now the LORD had prepared a great fish to swallow up ^H1104 Jonah. And Jonah was in the belly of the fish three days and three nights.

Hab 1:13              Thou art of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth ^H1104 the man that is more righteous than he?

H1584

gamar

gä·mar'

cease, fail, come to an end, perfect, perform

H1700

dibrah

div·rä'

cause, order, estate, end, regard

H2583

chanah

khä·nä'

pitch, encamp, camp, pitch ... tent, abide, dwelt, lie, rested, grows to an end

H3615

kalah

kä·lä'

consume, end, finish, fail, accomplish, done, spend,ended, determined, away, fulfil, fainteth, destroy, left, waste, misc

H3617

kalah

kä·lä'

...end, altogether, consume, consumption, consummation, determined, riddance

H4100

mah

mä

what, how, why, whereby, wherein, how long, how oft, to what end

H4217

mizrach

miz·räkh'

east, eastward, sunrising, rising, east side, east end, sunrising

H4616

ma`an

mah'·an

that, for, to, to the end, because of, lest, to the intent

H5239

nalah

nä·lä'

make an end

H5331

netsach

neh'·tsakh

ever, never, perpetual, always, end, victory, strength, alway, constantly, evermore, never

H5486

cuwph

süf

consume, utterly, have an end, perish

H5490

cowph

sōfe

end, conclusion, hinder part

H5491

cowph (Aramaic)

sōfe

end

H5703

`ad

ad

ever, everlasting, end, eternity, ever, evermore, old, perpetually

H6118

`eqeb

ā'·kev

because, reward, end, because, by, for, if

H6285

pe'ah

side, corner, quarter, end, part

H6310

peh

mouth, commandment, edge, according, word, hole, end, appointment, portion, tenor, sentence, misc

H7078

qenets

end

H7093

qets

end, after, border, infinite, process

H7097

qatseh

end, ...part, edge, border, outside, utmost, uttermost, coast, quarter, misc

H7098

qatsah

end, lowest, uttermost part, edges, selvedge, misc

H7099

qetsev

end, uttermost, variant

H7117

qĕtsath

end, part, some

H7118

qĕtsath (Aramaic)

end, partly

H7999

shalam

pay, peace, recompense, reward, render, restore, repay, perform, good, end, requite, restitution, finished, again, amends, full, misc

H8503

takliyth

end, perfection, perfect

H8552

tamam

consume, end, finished, clean, upright, spent, perfect, done, failed, accomplish, misc

H8622

tĕquwphah

end, circuit, come about

New Testament (Greek) for "end"

G206

akron

uttermost part, one end, other, tip, top

G1545

ekbasis

way of escape, end

G2078

eschatos

last, lowest, uttermost, last state, ends, latter end

G3796

opse

in the end, even, at even

G4009

peras

end, utmost part, uttermost part

G4137

plēroō

fulfil, fill, be full, complete, end, misc

G4930

synteleia

end

G4931

synteleō

end, fulfil, finish, make

G5049

teleiōs

to the end

G5056

telos

end, custom, uttermost, finally, ending, by (one's) continual

Inlagt av Leif Berg