Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1134

 before Moses:” this does not mean, “they stood up in front of his tent,” as Knobel explains it, for the purpose of bringing Num 16:2 into contradiction with Num 16:3, but they created an uproar before his eyes; and with this the expression in Num 16:3, “and they gathered themselves together against Moses and Aaron,” may be very simply and easily combined. The 250 men of the children of Israel who joined the rebels no doubt belonged to the other tribes, as is indirectly implied in the statement in Num 27:3, that Zelophehad the Manassite was not in the company of Korah. These men were “princes of the congregation,” i.e., heads of the tribes, or of large divisions of the tribes, “called men of the congregation,” i.e., members of the council of the nation which administered the affairs of the congregation (cf. Num 1:16), “men of name” (שׁם אנשׁי, see Gen 6:4). The leader was Korah; and the rebels are called in consequence “Korah's company” (Num 16:5, Num 16:6; Num 26:9; Num 27:3). He laid claim to the high-priesthood, or at least to an equality with Aaron (Num 16:17). Among his associates were the Reubenites, Dathan and Abiram, who, no doubt, were unable to get over the fact that the birthright had been taken away from their ancestor, and with it the headship of the house of Israel (i.e., of the whole nation). Apparently their present intention was to seize upon the government of the nation under a self-elected high priest, and to force Moses and Aaron out of the post assigned to them by God, - that is to say, to overthrow the constitution which God had given to His people.

Verse 3
Num 16:3 רב־לכם, “enough for you!” (רב, as in Gen 45:28), they said to Moses and Aaron, i.e., “let the past suffice you” (Knobel); ye have held the priesthood and the government quite long enough. It must now come to an end; “for the whole congregation, all of them (i.e., all the members of the nation), ''are holy, and Jehovah is in the midst of them. Wherefore lift ye yourselves above the congregation of Jehovah?” The distinction between עדה and קהל is the following: עדה signifies conventus, the congregation according to its natural organization; קהל signifies convocatio'', the congregation according to its divine calling and theocratic purpose. The use of the two words in the same verse upsets the theory that יהוה עדת belongs to the style of the original work, and יהוה קהל to that of the Jehovist. The rebels appeal to the calling of all Israel to be the holy nation of Jehovah (Exo 19:5-6), and infer from this the equal right of all to hold the priesthood, “leaving entirely out of sight, as blind selfishness is accustomed to do, the transition of the universal priesthood into the special mediatorial