24<\/strong>. the tabernacle of Korah, Dathan, and Abiram<\/em> ] This strange expression, which recurs in Num 16:27<\/em><\/span>, has resulted from the combination of the narratives. The test is arranged at the door of the sacred Tent of Jehovah ( Num 16:18-19<\/em><\/span>), and all the congregation are assembled there. The word ‘tabernacle’ ( mishkn<\/em>) is never used of ordinary human dwellings1 [Note: Except in the plural in one poetical passage, Num 24:5<\/span>.] . And the singular here would imply that Korah, Dathan, and Abiram all lived in the same tent, which is negatived by Num 16:26<\/em><\/span>. The original reading must either have been simply ‘the tabernacle’ or more probably the tabernacle<\/em> of Jehovah.<\/p>\n The tent, the tabernacle of Korah, as a Kohathite, stood on the south side of the tabernacle of the Lord; and those of Dathan and Abiram, as Reubenites, in the outer line of encampment on the same side. Yet though the tents of these three were thus contiguous, they did not share the same fate. Korah and his company who dared to intrude themselves on the priestly office were destroyed by fire from the Lord at the door of the tabernacle of the Lord Num 16:35<\/span>; the Reubenites, who had reviled Moses for the failure of the promises about the pleasant land, were suddenly engulfed while standing at their own tent-doors in the barren wilderness Num 16:31-33<\/span>.<\/P><\/p>\n Speak unto the congregation, <\/B>whom for your sakes I will spare upon the condition here following. <\/P> Korah, Dathan, and Abiram; <\/B>and On too, who is mentioned Num 16:1<\/span>, though some think he desisted and repented, and therefore is not now mentioned. <\/P> <\/p>\n 24-26. Speak unto the congregation,. . . Get you up from about the tabernacle<\/B>Moses was attendedin the execution of this mission by the elders. The united and urgententreaties of so many dignified personages produced the desiredeffect of convincing the people of their crime, and of withdrawingthem from the company of men who were doomed to destruction, lest,being partakers of their sins, they should perish along with them.<\/P><\/p>\n Speak unto the congregation<\/strong>,…. Not to Korah’s company, but to the people of Israel, of the several tribes that were assembled together:<\/p>\n saying, get ye up from about the tabernacle of Korah, and Dathan, and Abiram<\/strong>; which was either the same with their tents, as in<\/p>\n Nu 16:26<\/span>; though, as they were of different tribes, Korah of the tribe of Levi, and Dathan and Abiram of the tribe of Reuben, their tents must be in distinct and different places, though both encamped on the same side of the tabernacle, and pretty near to each other; the camp of Levi was nearest the tabernacle, and the camp of Reuben next to it. It may be, there was a single tabernacle erected on this occasion, for all these men to meet at when they judged it necessary. Aben Ezra is of opinion, Korah had a tent for his men and substance, at a distance from the camp of the Levites, and to his tent joined the tents of Dathan and Abiram.<\/p>\n 24. Speak unto the congregation, saying. It is evident, from this answer, that Moses was heard as regarded the general preservation of the people, on condition, however, that they should give proof of their repentance, by deserting the authors of the wicked rebellion; for, when God commands them to retire from amongst them, He indirectly implies, that, if they remain mixed up with them, they shall share in the same destruction. Yet it is probable that the elders who “followed” Moses, held to his side, and continued firm in the performance of their duty. And, indeed, it is not at all consistent that Caleb and Joshua, and such like, were ever drawn away into so great a sin. We must not, therefore, take what is said of the whole congregation without exception. When Moses, in his delivery of God’s command, does not address Korah, Dathan, and Abiram by their names, but calls them “these wicked men,” it is not the reviling of anger, but an urgent mode of exhortation; for, had he not thus vehemently marked his detestation of them, there was danger lest his words should have been but coldly received by many, and lest they should have been of little avail. To the same effect also is what he immediately adds: “Lest ye be consumed in all their sins;” as if tie had said, Lest the contagion of so many and such great crimes should infect yourselves. Since they obeyed Moses, it is plain that many of the multitude had been carried away before by folly and levity, for deliberate iniquity would not have been so quickly or so easily corrected. But on the other hand, the marvelous stolidity of Dathan and Abiram is described, in that they came forth unawed, with their wives and children. Still it is not to be doubted but that they were terrified, after they saw themselves to be stripped of all aid and favor; but although the withdrawal of the people disturbed them, they nevertheless stood like maniacs; nor did fear subdue them or prevent them from proceeding in their fatal audacity to their doom. Thus (98) do the wicked often stand astounded, yet in their fear they by no means think of appeasing God. <\/p>\n (98) This final sentence omitted in Fr. <\/p>\n (24) Get you up from about the tabernacle of Korah, Dathan, and Abiram<\/strong>It is not easy to determine what is the meaning of the word mishkan <\/em>(tabernacle) in this and in the 27th verse. The word, in the singular number, commonly denotes the tabernacle of the congregationi.e., <\/em>the boarded erection which was covered by the ohel, <\/em>or tent. The word means simply a dwelling-place, and it may denote in this and in the 27th verse a rival tabernacle which had been erected by Korah and the other conspirators; or it may denote, in a collective sense, the tent of Korah, which may have been contumaciously pitched near that of the Reubenites, and also the tents of Dathan and Abiram, which were in proximity to those of the Kohathites, but further removed from the Tabernacle. The substitution of the word tents in Num. 16:26<\/span>, in which Moses delivers to the people the command contained in Num. 16:24<\/span>, seems to favour the latter of these explanations.<\/p>\n 24<\/strong>. <\/strong> Get you up from about the tabernacle of Korah <\/strong> The intercession was effectual. Israel is spared, but the authors and public actors in the rebellion must be destroyed. Some think that the tabernacle here mentioned was one which Korah and company had set up in opposition to the tabernacle proper.<\/p>\n Num 16:24 Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram.<\/p>\n Ver. 24. Get you up from about.<\/strong> ] “Save yourselves from this untoward generation”; Act 2:40 force yourselves from them, stave them off, as the word signifies ( , 2Th 3:6 ), and we charge you, in the name of our Lord Jesus Christ, to do so. Ut scias quam aegre divellimur,<\/em> saith one.<\/p>\n tabernacle. Hebrew. mishkan, habitation in sing. here = the habitation of each, separately; in Num 16:26 plural, “tents”. <\/p>\n Num 16:21, It should seem that Dathan and Abiram had set up a spacious tabernacle in the midst of the tents of their families, where they kept court, met in council, and hung out their flag of defiance against Moses; it is here called the tabernacle of Korah, Dathan, and Abiram. There, as in the place of rendezvous, Dathan and Abiram stayed, when Korah and his friends went up to the tabernacle of the Lord, waiting the issue of their trial; but here we are told how they had their business done, before that trial was over. God will take what method he pleases in his judgments. <\/p>\n Reciprocal: Gen 19:15 – hastened Num 16:45 – Get you up<\/p>\n Num 16:24-25. Speak unto the congregation Whom, for your sakes, I will spare upon the condition following. Unto Dathan Because they refused to come to him. The elders The seventy rulers, whom he carried with him for the greater solemnity of the action, and to encourage them in their work, notwithstanding the obstinate and untractable nature of the people they were to govern.<\/p>\n Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. 24. the tabernacle of Korah, Dathan, and Abiram ] This strange expression, which recurs in Num 16:27, has resulted from the combination of the narratives. The test is arranged at the door of the sacred Tent of Jehovah … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 16:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4227","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4227","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4227"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4227\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4227"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4227"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4227"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"