Deuteronomy 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, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel:
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EXPOSITORY (ENGLISH BIBLE)
(6) What he did unto Dathan and Abiram. . . .—See Numbers 16. It is impossible to separate the rebellion of Korah from that of Dathan and Abiram, and seeing that the whole point of Korah’s rebellion was the priesthood, it is difficult to see how the writer of Deuteronomy could be ignorant of any priesthood save that of the whole tribe of Levi. The object of Koran’s rebellion was to abolish the distinction between a Kohathite and a priest,

11:1-7 Observe the connexion of these two; Thou shalt love the Lord, and keep his charge. Love will work in obedience, and that only is acceptable obedience which flows from a principle of love, 1Jo 5:3. Moses recounts some of the great and terrible works of God which their eyes had seen. What our eyes have seen, especially in our early days, should affect us, and make us better long afterwards.See the margin. literally, "every living thing at their feet." The expression does not mean their goods, which would be included in their "households and tents," but their followers Numbers 16:32. 2-9. I speak not with your children which have not known … But your eyes have seen all the great acts of the Lord which he did—Moses is here giving a brief summary of the marvels and miracles of awful judgment which God had wrought in effecting their release from the tyranny of Pharaoh, as well as those which had taken place in the wilderness. He knew that he might dwell upon these, for he was addressing many who had been witnesses of those appalling incidents. For it will be remembered that the divine threatening that they should die in the wilderness, and its execution, extended only to males from twenty years and upward, who were able to go forth to war. No males under twenty years of age, no females, and none of the tribe of Levi, were objects of the denunciation (see Nu 14:28-30; 16:49). There might, therefore, have been many thousands of the Israelites at that time of whom Moses could say, "Your eyes have seen all the great acts which He did"; and with regard to those the historic review of Moses was well calculated to stir up their minds to the duty and advantages of obedience. In their possession, Heb. at their feet, i.e. under their power, Psalm 8:6, which followed them, or belonged to them.

And what he did unto Dathan and Abiram, the sons of Eliab, the son of Reuben,.... When they with Korah and his company quarrelled with Moses and Aaron about the priesthood, Numbers 16:1, how the earth opened her mouth, and swallowed them up; the history of which see in Numbers 16:30.

and their households and their tents; not their houses and their tents, as the Septuagint and some other versions; for though the word signifies houses, and is often used for them, yet here it must signify families, their wives, and children; since they had no houses, but dwelt in tents, all which were swallowed up with them:

and all the substance that was in their possession; gold, silver, cattle, household goods, and whatever they were possessed of:

or was at their feet (c); or which followed them, their living creatures; or was for them, as Aben Ezra interprets it; for, their use, service, and necessity: and this was done

in the midst of all Israel; openly and publicly, they beholding it, as follows; and therefore should be rendered, "before all Israel" (d); and, besides, the tents of Dathan and Abiram, Reubenites, were not in the midst of Israel.

(c) "quae erat in pedibus eorum", Pagninus, Montanus, Vatablus. (d) "coram omni Israele", Noldius, p. 212. No. 975.

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, and their households, and their tents, and all the substance that was in their possession, in the midst of all Israel:
EXEGETICAL (ORIGINAL LANGUAGES)
6. what he did unto Dathan and Abiram] The severity of God’s discipline was not only shown to Israel’s enemies, but in the midst of all Israel to rebellious Israelites. Without such a recollection, the description of that discipline, especially in view of the alarm it was fitted to inspire, would not be complete. This answers Steuern.’s argument that the verse is secondary, on the grounds that there was no reason to mention specially this one out of all the divine punishments inflicted on Israel, and that with the phrase in the midst of all Israel the people are not directly addressed, and that the form of the discourse is thus broken. On the contrary, as shown above, the phrase suits the speaker’s purpose, cp. Deuteronomy 17:4; Deuteronomy 17:7, Deuteronomy 23:16 (17). The event is described in Numbers 16, a passage compounded of JE and P (see Numbers in this series). This verse partly repeats the phraseology of JE, with some variations (e.g. a different verb for opened), cp. Numbers 16:1 b, Numbers 16:26-27 b (tents), Numbers 16:30 (all that appertained unto them), Numbers 16:32 a. And, like JE, D mentions Dathan and Abiram alone as the victims of the judgement. Instead of them P mentions Korah. This is another illustration of the consistency with which D follows JE, and was either ignorant of, or deliberately ignored P. It is interesting that Sam. adds to D’s statement ‘and all the men belonging to Korah.’

Verse 6. - All the substance that was in their possession; literally, every living thing (Genesis 7:4, 23) that was at their feet, i.e. all their followers (cf. "all the people that follow, thee," Exodus 11:8; "all the men that appertained unto Korah," Numbers 16:32). Deuteronomy 11:6To awaken this love they were now to know, i.e., to ponder and lay to heart, the discipline of the Lord their God. The words from "for (I speak) not" to "have not seen" are a parenthetical clause, by which Moses would impress his words most strongly upon the hearts of the older generation, which had witnessed the acts of the Lord. The clause is without any verb or predicate, but this can easily be supplied from the sense. The best suggestion is that of Schultz, viz., ההוּא הדּבר, "for it is not with your children that I have to do," not to them that this admonition applies. Moses refers to the children who had been born in the desert, as distinguished from those who, though not twenty years old when the Israelites came out of Egypt, had nevertheless seen with their own eyes the plagues inflicted upon Egypt, and who were now of mature age, viz., between forty and sixty years old, and formed, as the older and more experienced generation, the stock and kernel of the congregation assembled round him now. To the words, "which have not known and have not seen," it is easy to supply from the context, "what ye have known and seen." The accusatives from "the chastisement" onwards belong to the verb of the principal sentence, "know ye this day." The accusatives which follow show what we are to understand by "the chastisement of the Lord," viz., the mighty acts of the Lord to Egypt and to Israel in the desert. The object of them all was to educate Israel in the fear and love of God. In this sense Moses calls them מוּסר (Eng. Ver. chastisement), παιδεία, i.e., not punishment only, but education by the manifestation of love as well as punishment (like יסּר in Deuteronomy 4:36; cf. Proverbs 1:2, Proverbs 1:8; Proverbs 4:1, etc.). "His greatness," etc., as in Deuteronomy 3:24 and Deuteronomy 4:34. On the signs and acts in Egypt, see at Deuteronomy 4:34; Deuteronomy 6:22; and on those at the Red Sea, at Exodus 14. פּניהם - הצּיף אשׁר, "over whose face He made the waters of the Red Sea to flow;" cf. Exodus 14:26. - By the acts of God in the desert (Deuteronomy 11:5) we are not to understand the chastenings in Numbers 11-15 either solely or pre-eminently, but all the manifestations of the omnipotence of God in the guidance of Israel, proofs of love as well as the penal wonders. Of the latter, the miraculous destruction of the company of Korah is specially mentioned in Deuteronomy 11:6 (cf. Numbers 16:31-33). Here Moses only mentions Dathan and Abiram, the followers of Korah, and not Korah himself, probably from regard to his sons, who were not swallowed up by the earth along with their father, but had lived to perpetuate the family of Korah. "Everything existing, which was in their following" (see Exodus 11:8), does not mean their possessions, but their servants, and corresponds to "all the men who belonged to Korah" in Numbers 16:32, whereas the possessions mentioned there are included here in the "tents." היקוּם is only applied to living beings, as in Genesis 7:4 and Genesis 7:23. - In Deuteronomy 11:7 the reason is given for the admonition in Deuteronomy 11:2 : the elders were to know (discern) the educational purpose of God in those mighty acts of the Lord, because they had seen them with their own eyes.
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