Numbers 16:5

Num 16:5 And he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who [are] his, and [who is] holy; and will cause [him] to come near unto him: even [him] whom he hath chosen will he cause to come near unto him.

Ver. 5. And he spake unto Korah.] By the instinct of the Spirit, who had given into his heart a present answer to his prayer, and furnished him with this answer.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num 16:5. To-morrow — Hebrew, In the morning; the time appointed by men for administering justice, and chosen by God for that work. Some time is allowed, partly that Korah and his company might prepare themselves and their censers; and partly to give them space for consideration and repentance. He will cause him — He will, by some evident token, declare his approbation of him and his ministry.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

To be the Priest and to offer.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

he spake unto Korah and unto all his company--They were first addressed, not only because they were a party headed by his own cousin and Moses might hope to have more influence in that quarter, but because they were stationed near the tabernacle; and especially because an expostulation was the more weighty coming from him who was a Levite himself, and who was excluded along with his family from the priesthood. But to bring the matter to an issue, he proposed a test which would afford a decisive evidence of the divine appointment.

Even to-morrow--literally, "in the morning," the usual time of meeting in the East for the settlement of public affairs.

the Lord will show who are his, . . . even him whom he hath chosen will he cause to come near unto him--that is, will bear attestation to his ministry by some visible or miraculous token of His approval.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. The Lord will show who are his] It is supposed that St. Paul refers to this place, 2Ti 2:19: The foundation of God - the whole sacrificial system, referring to Christ Jesus, the foundation of the salvation of men; standeth sure, notwithstanding the rebellions, intrusions, and false doctrines of men; having this seal - this stamp of its Divine authenticity, The Lord knoweth them that are his; εγνω Κυριος τους οντας αυτου, a literal translation of וידע יהוה את אשר לו veyoda Yehovah eth asher lo; and both signifying, The Lord approveth of his own; or, will own that which is of his own appointment. And let every one that nameth the name of Christ depart from iniquity, alluding to the exhortation of Moses, Nu 16:26: Depart, I pray you, from the tents of these wicked men.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) And he spake unto Korah and unto all his company.—The words seem to have been addressed only to Korah and his company, not to Dathan and Abiram, who do not appear to have been present on this occasion. (See Num_16:12, where Moses is represented as sending for Dathan and Abiram.)

Even to-morrow.—Literally, In the morning. It may be that On and also the sons of Korah profited by this suspension of the judgment which was about to overtake those who persisted in their rebellion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. the Lord will shew who are his] LXX. ἔγνω ὁ Θεὸς τοὺς ὄντας αὐτοῦ (‘God knoweth those who are his’) is quoted in 2Ti_2:19, with the substitution of Κύριος for Θεός.

and will cause him &c.] R.V. marg. is less probable.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he spake unto Korah, and unto all his company,.... The two hundred fifty princes that were with him; what follows was said to them apart from Dathan and Abiram, who seem not to be present at this time; and this was after Moses had finished his prayer to God, and had received instructions from him, by an impulse on his mind, what he should say unto them, and was now risen up from the earth he fell upon:

saying, even tomorrow the Lord will show who are his; his priests, whom he had chosen, and put into that office; this he would make known so clearly and plainly, that there would be no room left to doubt of it, and which was revealed to Moses while upon his face in prayer to God:

and who is holy; or whom he has separated to such an holy office and service:

and will cause him to come near unto him; and do his work as a priest, without fear of danger, and without any hurt, which is suggested would befall others; and they may expect it, who intrude themselves into such an office, and engage their hearts in a bold audacious manner, to draw nigh to God in it:

even him whom he hath chosen will he cause to come near unto him: meaning Aaron with his sons, whom the Lord would make to appear that he had chosen, and put into the office of priesthood, and that it was not what Moses did of himself.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The holy ones, whom he has chosen for the high priesthood. The psalmist, speaking of this sedition, says, they provoked....Aaron, the holy one of the Lord, Psalm cv. 16. (Calmet) See 1 Timothy ii. 19. --- Only those who are chosen by God, can lawfully perform this sacred office, as the Almighty declares by a miracle. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To-morrow, Heb. in the morning, the time appointed by men for administering justice, Psa 101:8; Jer 21:12; and chosen by God for that work, Psa 73:14; Isa 47:11; Zep 3:5. Some time is allowed, partly that Korah and his company might prepare themselves and their censers; and partly to give them space for consideration and repentance.

And will cause him, or, and whom he will cause. To come near unto him, i.e. he will by some evident and miraculous token declare his approbation of him and his ministry.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. The Lord will show who are his — This calm appeal to the decision of Jehovah strikingly contrasts with the ambition of the insurgents. The rendering of the Septuagint is, “The Lord knoweth who are his.” See 2Ti_2:19, note.

To come near unto him — In the discharge of the priestly office.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He spake unto Korah. That Korah was the mainspring of the conspiracy is evident. (cf. verse 22; Num_27:3 Jud_1:11) It may well be that his position as a prominent Levite and a relation of Moses gave him great influence with men of other tribes, and earned him a great name for disinterestedness and liberality in advocating the rights of all Israel, and in denouncing the exclusive claims and privileges by which he himself (as a Levite) was benefited. It is often assumed that Korah was secretly aiming at the high-priesthood, but of this, again, there is not a shadow of proof; his error was great enough, and his punishment sore enough, without casting upon him these unfounded accusations. It would be more in accordance with human nature if we supposed that Korah was in his way sincere; that he had really convinced himself, by dint of trying to convince others, that Moses and Aaron were usurpers; that he began his agitation without thought of advantage of himself; that, having gained a considerable following and much popular applause, the pride of leadership and the excitement of conflict led him on to the last extremity. The Lord will show who are his. WlArvaAta, the meaning of which is defined by the following words, "whom he hath chosen." Moses refers the matter to the direct decision of the Lord; as that decision had originated the separate position of Aaron, that should also vindicate it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Tomorrow - Hebrew. In the morning, the time appointed by men for administering justice, and chosen by God for that work. Some time is allowed, partly that Korah and his company might prepare themselves and their censers, and partly to give them space for consideration and repentance. He will cause him - He will by some evident token declare his approbation of him and his ministry.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

בקר וידע וגו׳ TOMORROW THE LORD WILL MAKE KNOWN [WHO ARE HIS] — “Now (this hour of the day)” — he meant — “is a time of excessive drinking, and it is therefore not proper to appear before Him”. But his real intention in postponing the matter was that perhaps they might repent (abandon their opposition) (Midrash Tanchuma, Korach 5).

'בקר וידע ה את אשר לו TOMORROW THE LORD WILL MAKE KNOWN WHO ARE TO BE HIS for the Levitical service,

ואת הקדוש AND HIM WHO IS HOLY enough for the priesthood,

והקריב AND HE WILL BRING them אליו UNTO HIM. The Targum proves that this is so (i.e. that Scripture alludes to two different matters), for it renders the first phrase by “He will bring near to Him”, and the second by “He will bring near to His service”. — A Midrashic explanation of the word בקר (instead of the more usual מחר) is the following: Moses said to him (Korah): “The Holy One, blessed be He, has assigned bounds in His world; can you, perhaps, change the morning into evening? Just as little, will you be able to make this (Aaron’s appointment as High Priest) of none effect, — as indeed it states, (Genesis 1:5) “and it was evening and it was morning… (Genesis 1:4) “and God separated (ויבדל) [light from darkness]”; and in the same sense (that the separation should be of a permanent character) it states, (I Chronicles 23:13) “and Aaron was separated (ויבדל) that he should be sanctified [as most holy … to minister unto him]” (Midrash Tanchuma, Korach 5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

IN THE MORNING THE ETERNAL WILL MAKE KNOWN WHO ARE HIS — “for the Levitical service. AND WHO IS HOLY — for the priesthood.” This is Rashi’s language. He has explained it well; and the verse is thus stating that G-d will make it known if the Levites are His, just as it is said, and the Levites shall be Mine, or whether the firstborns are still His, just as it is said, for all the firstborn are Mine, 3:13. so that He will not exchange them for the Levites. And who is holy, this refers to the priests who are sanctified for the Divine Service, just as it is said, and Aaron was separated, that he should be sanctified as most holy. [He mentioned the Levites] because Korach, in [his attempt] to rally all the people to his side, contested also the [position of the] Levites, and tried to restore the entire service [of the offerings] to the firstborns. And then when these firstborns were burnt up, it became clear that G-d did not choose them for the service, but when Aaron’s [burning of the] incense was accepted, it became known that he is the holy one [selected for the priesthood].

EVEN HIM WHOM HE HATH CHOSEN WILL HE CAUSE TO COME NEAR UNTO HIM. The meaning of this repetition [since the first half of this verse already says, and who is holy, He will cause him to come near unto Him] is that [at first Moses said] the Eternal will make known who are His, and who is holy, and will cause him to come near unto Him tomorrow, and He will have regard for his offering, whereas He will not turn to the others and to their offerings. Even him whom He hath chosen forever to stand to minister before Him, him and his seed forever, will He cause to come near unto Him tomorrow. Thus he is saying that this test will be a proof to them throughout their generations not to contest [the rights of] him who is chosen, nor those of his seed forever.Now Rabbeinu Chananel wrote that all these people who assembled [against Moses] were Levites, of the same tribe as Korach, this being the reason for the expressions [by Moses]: ye take too much upon you, ‘ye sons of Levi;’ Hear now, ‘ye sons of Levi.’, Verse 8. Perhaps they thought that their whole tribe had been chosen for the priesthood, and that it was Moses of his own accord who gave the honor to his brother. Thus far [are the words of Rabbeinu Chananel]. But G-d forbid that there should be in the tribe of the ministers of our G-d two hundred and fifty men — of the most distinguished [of the people], and princes — who were sons of rebellion, 17:25. rejecting their leader, the greatest of their tribe, and murmuring against G-d! And [furthermore], if these [rebels] were only of that tribe [of Levi, as Rabbeinu Chananel wrote], then all the tribes of Israel would not have murmured on the next day [after the rebels were killed] saying: ‘Ye have killed the people of the Eternal,’, Verse 6. since not one of their own tribe died, [and those who did die were] only of Moses’ and Aaron’s tribe. Similarly the sign of the rod, Verses 16-24. Each tribe had to deposit a rod with its name written on it in the Tent of Meeting, before the ark of the Testimony, and Moses placed another rod there with Aaron’s name written on it. G-d promised that he would make the rod of the one who was chosen bud miraculously. Thus the fact that each tribe had to put a rod there shows that the controversy embraced them all. also proves that the controversy embraced all tribes of Israel. In addition, Scripture expressly states, [and they rose up in the face of Moses,] with certain men ‘of the children of Israel,’ in order to point out that the men were from all the tribes, not only from the two tribes [previously] mentioned [Reuben and Levi]. But the reason why [Moses said] ye take too much upon you, ‘ye sons of Levi’ is that Korach won the tribes over to his side [by persuading them] that it was because of their honor that he wanted to restore the service [of the offerings] to their firstborns, as he said, seeing all the congregation are holy., Verse 3. But Moses in his wisdom laid bare the hidden motives of Korach’s heart to the whole people, namely that he was only protesting because of his own [failure to attain the] priesthood; therefore Moses said to him that he had sufficient [honor] in the honor bestowed upon his tribe, for “you have enough honor, you sons of Levi.” Then Moses continued and said, Hear now, ye sons of Levi., Verse 8. [This he said] to Korach their leader — as is shown by [the first part of] that verse, And Moses said unto Korach, Verse 8. — but he included in his words all the Levites, since Moses in his wisdom spoke conciliatory words to Korach and all his tribe, so that none of them should be drawn after him.Now it was Moses himself who thought of this procedure, and chose the burning of incense [as the test to show who was suitable for the priesthood] rather than any of the other offerings, because he had already seen in the case of Nadab and Abihu that when they offered strange incense before the Eternal they were burnt. Therefore he permitted Aaron to burn the incense, because of the special needs of the time, or maybe it was the [daily] incense of the morning which he used to burn when he kindled the lamps, according to the ordinance, and Moses trusted that G-d confirmeth the word of His servant, and performeth the counsel of His messengers. And some scholars say that [the meaning of the verse], And when Moses heard it, he fell upon his face, is [that he did so] in order to inquire of G-d to know what to do, and then he was told, In the morning the Eternal will make known etc.;. but it is mentioned only in Moses’ account to the people. I have already shown you that in many places Scripture will sometimes deal at length with the account of G-d’s communication to Moses, but mention [the matter] in brief in Moses’ narration thereof, and at other times it does the opposite. At other instances [still] it does not mention one of the communications at all, such as in the story of the children of Gad and the children of Reuben, where Scripture tells the event [only] with respect to Moses himself [that he gave them the land east of the Jordan as a conditional inheritance], and [this whole matter] was [in fact] done by the commandment of the Eternal, as they said, As the Eternal hath said unto thy servants, so will we do. And in [the Book of] Joshua it is written, [And the children of Reuben and the children of Gad and the half-tribe of Menasheh returned … to go] unto the land of Gilead, to the land of their possession, whereof they were possessed, ‘according to the commandment of the Eternal by the hand of Moses’. And if we say that [Moses in fact gave these lands to the tribes of Reuben, Gad, and the half-tribe of Menasheh on his own authority, and the above-mentioned verse which says that it was done according to the commandment of the Eternal] refers to G-d’s [subsequent] agreement to Moses’ action, similar to that which it says, This is the Land wherein ye shall receive inheritance by lot, which the Eternal hath commanded to give unto the nine tribes, and to the half-tribe, in which case this would be one of the occasions when Moses acted of his own accord and the Holy One, blessed be He, [later] approved his decision where Ramban cites cases, where man’s opinion coincided with that on High. There is a marked difference though between the cases of Moses and those mentioned above. Moses according to tradition acted on his own reasoning, and G-d subsequently approved. In the cases mentioned above [such as in the section about the impure people on Passover, etc.] inquiry was first made for Divine guidance, and it happened that the opinion of those seeking guidance coincided with that on High. — [this cannot be so because] it is not right [to say] that Moses would have done anything in connection with the division of the Land without [Divine] permission. For [in dividing the Land] he did everything at the command of G-d, as it is written, [And the Lord spoke unto Moses saying:] Unto these the Land shall be divided etc. clearly indicates that he acted originally on Divine instruction.My own opinion in this matter [of Moses’ command to Korach and his company to take censers and burn incense], and in that which he said to Aaron [during the outbreak of the plague], Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, 17:11. is that the hand of the Eternal was upon him in these matters, and it is this which is called Ruach Hakodesh, Note 63, and Ramban ibid. as happened with the books of David and Solomon which were written by Ruach Hakodesh, and as David said, The spirit of the Eternal spoke by me, and His word was upon my tongue. For Moses our teacher was trusted in all His house, and I have explained the matter of “the house”, Verse 6. and mentioned it many times; but since this was not in the usual course of Moses’ prophecy, Scripture did not mention G-d’s communication to him about these matters.Now I have seen in Onkelos’ translation that every time the word k’toreth (incense) appears in this section, he rendered it in his language [Aramaic also] as k’toreth and he did not translate it [as he does in all other places] as k’toreth busmin (aromatic incense), as he usually does. 30:8. — But note, however, that in our versions of Onkelos, the word k’toreth in this section is translated as k’toreth busmin (aromatic incense). In the opinion of the author of Minei Targima (Rabbi Yeshayah Pick), Ramban’s version of the text of Onkelos here is the correct one, and later copyists mistakenly amended the text. See my Hebrew commentary, p. 258. From this it would appear that he was of the opinion that this was not the aromatic incense used in the Sanctuary [i.e., Tabernacle], but it [consisted of] frankincense and similar ingredients which he [Moses] made them burn for the test. Onkelos translated likewise in the case of Aaron’s sons [Nadab and Abihu, who burnt the strange incense, for there too he did not render the Hebrew k’toreth as he usually does: k’toreth busmin, but as k’toreth]. (aromatic incense), which in the opinion of the author of Minei Targima is likewise a copyist’s mistake. But in the opinion of our Rabbis 5. it was the sacred incense, and this is the correct interpretation. Perhaps Onkelos [agrees that this was the sacred incense, but he] did not want to praise the incense by adding thereto the word busmin (aromatics), except when it [the incense] was used in performance of the [daily] commandment [to burn incense].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

He spoke to Korach. He informed them that he realized their deception and the connections they had formed.

Who is [qualified to be] His. The one who is really speaking for the honor of Hashem.

And who is holy, He will bring close to Him. Hashem will inform who is holy and worthy to bring the offerings before Him.

And whoever He chooses, He will bring near to Him. That person alone will Hashem bring near to Him, out of the upset of the remaining persons, as it says, “Separate yourselves from among this congregation”.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.