They envied Moses also in the camp, and Aaron, Yahweh’s saint.
Parallel Translations
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They envied Moses also in the camp, and Aaron, Yahweh’s saint.
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They envied Moses also in the camp, and Aaron the saint of the LORD.
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They were jealous also of Moses in the camp, and of Aaron the holy one of the LORD.
Cross-references (4)
Passages linked to Psalms 106:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 16:1-50 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took some men. They rose up before Moses, with some of the children of Israel, two hundred fifty princes of the congregation, called to the assembly, men of renown. They assembled themselves together against Moses and against Aaron, and said to them, “You take too much on yourself, since all the congregation are holy, everyone of them, and Yahweh is among them! Why do you lift yourselves up above Yahweh’s assembly?” When Moses heard it, he fell on his face. He said to Korah and to all his company, “In the morning, Yahweh will show who are his, and who is holy, and will cause him to come near to him. Even him whom he shall choose, he will cause to come near to him. Do this: have Korah and all his company take censers, put fire in them, and put incense on them before Yahweh tomorrow. It shall be that the man whom Yahweh chooses, he shall be holy. You have gone too far, you sons of Levi!” Moses said to Korah, “Hear now, you sons of Levi! Is it a small thing to you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do the service of Yahweh’s tabernacle, and to stand before the congregation to minister to them; and that he has brought you near, and all your brothers the sons of Levi with you? Do you seek the priesthood also? Therefore you and all your company have gathered together against Yahweh! What is Aaron that you complain against him?” Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, “We won’t come up! Is it a small thing that you have brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but you must also make yourself a prince over us? Moreover you haven’t brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards. Will you put out the eyes of these men? We won’t come up.” Moses was very angry, and said to Yahweh, “Don’t respect their offering. I have not taken one donkey from them, neither have I hurt one of them.” Moses said to Korah, “You and all your company go before Yahweh, you, and they, and Aaron, tomorrow. Each man take his censer and put incense on it, and each man bring before Yahweh his censer, two hundred fifty censers; you also, and Aaron, each with his censer.” They each took his censer, and put fire in it, and laid incense on it, and stood at the door of the Tent of Meeting with Moses and Aaron. Korah assembled all the congregation opposite them to the door of the Tent of Meeting. Yahweh’s glory appeared to all the congregation. Yahweh spoke to Moses and to Aaron, saying, “Separate yourselves from among this congregation, that I may consume them in a moment!” They fell on their faces, and said, “God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?” Yahweh spoke to Moses, saying, “Speak to the congregation, saying, ‘Get away from around the tent of Korah, Dathan, and Abiram!’ ” Moses rose up and went to Dathan and Abiram; and the elders of Israel followed him. He spoke to the congregation, saying, “Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sins!” So they went away from the tent of Korah, Dathan, and Abiram, on every side. Dathan and Abiram came out, and stood at the door of their tents with their wives, their sons, and their little ones. Moses said, “Hereby you shall know that Yahweh has sent me to do all these works; for they are not from my own mind. If these men die the common death of all men, or if they experience what all men experience, then Yahweh hasn’t sent me. But if Yahweh makes a new thing, and the ground opens its mouth, and swallows them up with all that belong to them, and they go down alive into Sheol, then you shall understand that these men have despised Yahweh.” As he finished speaking all these words, the ground that was under them split apart. The earth opened its mouth and swallowed them up with their households, all of Korah’s men, and all their goods. So they, and all that belonged to them went down alive into Sheol. The earth closed on them, and they perished from among the assembly. All Israel that were around them fled at their cry; for they said, “Lest the earth swallow us up!” Fire came out from Yahweh, and devoured the two hundred fifty men who offered the incense. Yahweh spoke to Moses, saying, “Speak to Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter the fire away from the camp; for they are holy, even the censers of those who sinned against their own lives. Let them be beaten into plates for a covering of the altar, for they offered them before Yahweh. Therefore they are holy. They shall be a sign to the children of Israel.” Eleazar the priest took the bronze censers which those who were burned had offered; and they beat them out for a covering of the altar, to be a memorial to the children of Israel, to the end that no stranger who isn’t of the offspring of Aaron, would come near to burn incense before Yahweh, that he not be as Korah, and as his company; as Yahweh spoke to him by Moses. But on the next day all the congregation of the children of Israel complained against Moses and against Aaron, saying, “You have killed Yahweh’s people!” When the congregation was assembled against Moses and against Aaron, they looked toward the Tent of Meeting. Behold, the cloud covered it, and Yahweh’s glory appeared. Moses and Aaron came to the front of the Tent of Meeting. Yahweh spoke to Moses, saying, “Get away from among this congregation, that I may consume them in a moment!” They fell on their faces. Moses said to Aaron, “Take your censer, put fire from the altar in it, lay incense on it, carry it quickly to the congregation, and make atonement for them; for wrath has gone out from Yahweh! The plague has begun.” Aaron did as Moses said, and ran into the middle of the assembly. The plague had already begun among the people. He put on the incense, and made atonement for the people. He stood between the dead and the living; and the plague was stayed. Now those who died by the plague were fourteen thousand and seven hundred, in addition to those who died about the matter of Korah. Aaron returned to Moses to the door of the Tent of Meeting, and the plague was stopped.
- Leviticus 21:10-12 “ ‘He who is the high priest among his brothers, upon whose head the anointing oil is poured, and who is consecrated to put on the garments, shall not let the hair of his head hang loose, or tear his clothes. He must not go in to any dead body, or defile himself for his father or for his mother. He shall not go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him. I am Yahweh.
- Exodus 28:36 “You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, ‘HOLY TO YAHWEH.’
- Leviticus 21:6-8 They shall be holy to their God, and not profane the name of their God, for they offer the offerings of Yahweh made by fire, the bread of their God. Therefore they shall be holy. “ ‘They shall not marry a woman who is a prostitute, or profane. A priest shall not marry a woman divorced from her husband; for he is holy to his God. Therefore you shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I Yahweh, who sanctify you, am holy.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 16. And they envied He refers here very shortly…
16. And they envied He refers here very shortly to another transgression, and that, too, in such a way as to furnish both to himself and others ample grounds for deep consideration. For, as the people, in devising from time to time new modes of sinning, displayed so much cunning in their attempts to provoke God’s anger, so we ought the more to be filled with fear on that account. Moreover, when he says that they envied Moses and Aaron, his meaning is, that, acting under the influence of diabolic pride, they had risen up against God, and were endeavoring to throw off the yoke which he had laid upon them; according as Moses also said,
“What am I, and what is Aaron, that ye murmur against us?” (Numbers 16:11)
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As it was the will of God to rule the people by means of Moses and Aaron, not to submit to their rule was virtually to set themselves obstinately to resist the authority of God himself. There is therefore great importance attached to the term, envy, namely, that at the very time when God was treating the children of Israel with the utmost kindness and care, they yet were discontented with their lot, and rebelled against him. Could such madness serve any other purpose than to show, that, casting off all farther dependence upon the providence of God for their support, they aspire to rise above the very heavens? In this sense Aaron is called the saint of Jehovah, in order that we might know that both he and Moses were equally identified with God; for under the person of the one, the designation is applied to both, and in this way the prophet shows that they had been Divinely invested with that authority which they were exercising. In renouncing their authority, therefore, and, to the utmost of their power, dishonoring these saints, Dathan and Abiram were rebelling not against men, but against God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Psa 106:16 They envied Moses also in the camp,…
Psa 106:16 They envied Moses also in the camp, [and] Aaron the saint of the LORD.
Ver. 16. They envied Moses also] Korah and his complices did; and because the people punished them not, they are all accused as guilty of that conspiracy, and looked upon as a rabble of rebels against heaven.
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And Aaron the saint of the Lord] Separated to the priesthood. The Rabbis tell us that they bad chosen Dathan instead of Moses, and Abiram for Aaron.
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.
Matthew Poole 1685 · Public Domain So called here, not so much for his inherent…
So called here, not so much for his inherent holiness, whereof Moses had a greater share, but because he was consecrated or set apart by God for that sacred office of the priesthood, in which respect all the priests are said to be holy, Lev 21:6-8. Hereby he intimates that their envy and rebellion was not only against Aaron, but against God himself.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain They envied Moses also in the camp,.... That he…
They envied Moses also in the camp,.... That he should be generalissimo there, have the sole command of the people, and be their leader and chief magistrate. Gifts qualifying men for civil government are from the Lord, and these commonly draw the envy of others upon them; who, though they pretend patriotism and the good of their country, yet seek themselves; and would be in the places of those they envy and speak against; which was the case of Dathan and Abiram, the sons of Reuben, who thought themselves as fit, and had a better right, as being the sons of Jacob's firstborn, to command, than Moses.
And Aaron the saint of the Lord; who was not only a holy good man, but was separated from his brethren, sanctified, and put into the priest's office, and this drew upon him the envy of many of the Levites, at the head of whom was Korah, a Levite; these envied that he should be the high priest, and that this office should be restrained to his family; now the envy to each of these is ascribed to the whole body of the people, though discovered only in some, because it was not opposed by them; see Num 16:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The saint - So called, because he was consecrated…
The saint - So called, because he was consecrated by God for that sacred office of the priesthood, in which respect all the priests are said to be holy, Lev. xxi, 6-8. Hereby he intimates, that their envy and rebellion was not only against Aaron, but against God himself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. They envied Moses] A reference to the…
Verse 16. They envied Moses] A reference to the case of Korah and his company.
Aaron the saint.] The anointed, the high priest of the Lord.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 106:16-18. They envied Moses also — His authority;…
Psa 106:16-18. They envied Moses also — His authority; in the camp — As generalissimo of the armies of Israel, and chief justice in all their courts; and Aaron — They envied him his power, as high-priest, on account of his consecration to which office he is here termed the saint of the Lord, and not on account of his inherent holiness, of which, undoubtedly, Moses had a greater share. Hereby the psalmist intimates, that their envy and rebellion were not only against Aaron, but against God himself. The earth swallowed up Dathan — With his company, Numbers 16. A fire was kindled in their company — Among their associates or confederates, those wicked men, as he calls them in the next clause, namely, Korah and his company, who were consumed by a fire from the Lord, Num 16:35.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain They envied Moses also in the camp - They…
They envied Moses also in the camp - They were envious of him, or rebelled against him, as assuming too much authority. See Num 16:1-2. The reference here is rather to the “result” of that envy in producing rebellion than to the envy itself. It is true, however, that the foundation of their opposition to him “was” envy.
And Aaron the saint of the Lord - That is, as set apart to the service of the Lord; or, as employed in holy things. The reference is to his “office,” not to his personal character.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 16. Envied Moses… and Aaron—The allusion is to the…
16. Envied Moses… and Aaron—The allusion is to the conspiracy of Korah and his company. Numbers 16. Korah was a Levite, and Dathan and Abiram Reubenites. Psa_106:1. These, with two hundred and fifty princes of various tribes, aspired to the high priesthood and leadership of the nation, demanding that these offices should be elective, and all be alike eligible to them. It is not certain whether the affair took place while at Kadesh the first time, or during the thirty-seven years of wandering. It was a fundamental rebellion against the whole organization of the nation by Jehovah, and punished as such.
Aaron the saint of the Lord—Or, holy one of Jehovah. This was the point at issue, whether Aaron and Moses were the sanctified ones for their offices, exclusive of the common people.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. the saint of the Lord] The holy one…
16. the saint of the Lord] The holy one of Jehovah, specially set apart and consecrated to His service. The malcontents alleged that all the congregation were holy, and Moses answered that Jehovah would shew who were His, and who were holy (Num_16:3-7).
16–18. A third sin; jealousy of the authority of Moses and Aaron (Numbers 16).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) Saint.—The holy one. The complaint of the disaffected…
(16) Saint.—The holy one. The complaint of the disaffected party was that Moses and Aaron usurped this title, which belonged to all the congregation (Num_16:3-5).
(16-18) The poet has Numbers 16, 17 in his mind.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain They envied Moses also in the camp. The writer…
They envied Moses also in the camp. The writer passes now to the sin of Korah, Dathan, and Abiram, with their followers, which was "envy" or jealousy of the high position assigned by God himself (Exo_3:10 Exo_4:1-17) to Moses and Aaron (comp. (Num_16:1-3) These "gainsayers" (Jud_1:11) maintained that they had as much right to be priests as Moses and Aaron, since "all the congregation was holy". (Num_16:3) And Aaron the saint of the Lord; or, the holy one. It is rather Aaron"s official sanctity (Lev_8:2-12) than his personal holiness that is intended. (Compare the use of the phrase "man of God" in 1Ki_13:1, 1Ki_13:4, 1Ki_13:6, etc.)
The character of Aaron.
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"The saint of the Lord." Perowne renders, "the holy one of Jehovah." The word "saint" is equivalent to "set apart one," "consecrated priest." "The term denotes official sanctity that derived from a Divine consecration. It will be remembered that Korah, Dathan, and Abiram denied the privileges of the priesthood on the ground that all the congregation were holy, every one of them, and that Moses replied, "The man whom the Lord doth choose, he shall be the holy one (Num_16:3-7) Every man, to be studied fairly, must be viewed both in his public and his private character. Officialism may but present to us a character put on. It may be the fair and honest expression of what a man really is.
I THE CHARACTER OF AARON AS A MAN. It has been summarized in this way: "Aaron was of an impulsive character, leaning for the most part on his brother, but occasionally showing, as is not infrequent with such minds, a desire to appear independent." It must be borne in mind that Aaron received no such personal revelations from God as Moses received, and that he never occupied other than a subordinate place, and so never felt the sanctifying pressure of supreme responsibility. He was a man who could follow, but could not lead; who could serve, but could not rule. There are such among us; men who are good and trustworthy servants, but who ruin every business of which they have control. And these very men are often like Aaron, hankering after the positions for which they are unfitted. There is tinder of jealousy in such men at the success of others, which a spark will easily set alight. Aarons can carry out; they cannot initiate.
II THE CHARACTER OF AARON AS A PRIEST. This office suited him precisely, because in it he could be wholly occupied with providing details. A priest is a man who is not required to have a will of his own. A course is prescribed; he is to be loyal in following out that course. Aaron"s official character comes out well, but it was subject to some severe strains. He would have kept all right if things had continued in their regular routine. Routine does not weary the Aaron-type of man. But the unusual upset him. He felt nervous. He could not decide and stand firm; he let others overrule him, and unduly influence him; he could not rely on his own judgment; he tried to master difficulties in the weakest of ways, by compromises. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 16. They envied Moses also in the camp.…
Ver. 16. They envied Moses also in the camp. Though to him as the Lord's chosen instrument they owed everything, they grudged him the authority which it was needful that he should exercise for their good. Some were more openly rebellious than others, and became leaders of the mutiny, but a spirit of dissatisfaction was general, and therefore the whole nation is charged with it. Who can hope to escape envy when the meekest of men was subject to it? How unreasonable was this envy, for Moses was the one man in all the camp who laboured hardest and had most to bear. They should have sympathised with him; to envy him was ridiculous.
And Aaron the saint of the Lord. By divine choice Aaron was set apart to be holiness unto the Lord, and instead of thanking God that he had favoured them with a high priest by whose intercession their prayers would be presented, they cavilled at the divine election, and quarrelled with the man who was to offer sacrifice for them. Thus neither church nor state was ordered aright for them; they would snatch from Moses his sceptre, and from Aaron his mitre. It is the mark of bad men that they are envious of the good, and spiteful against their best benefactors.
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Ver. 16. The sin of envy. Its base nature, its cruel actions its unscrupulous ingratitude, its daring assaults, its abomination before God.
Psalms 106:17*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain They envied Moses.
Psa_106:16-18
They envied Moses.
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Religious envy and its doom
I. Religious envy.
1. Envy is the chief in many respects of the principalities and powers of darkness in the soul.
2. But for many reasons religious envy is the worst kind of envy.
(1) It is the most unreasonable. For in religious possessions there can be no monopoly. The man who envies another on account of his wealth may reason, Because he has so much, I have so little; but not so in spiritual riches.
(2) It is the most impious. The more true religion a man has in him, the more he pleases and honours his Maker. To envy a man on this account, therefore, implies hostility to Heaven.
II. Its doom (verses 17, 18). It is here suggested--
1. That the evil passions of mankind are offensive to the Almighty
2. That nature is every moment at the disposal of its Maker.
3. That material events symbolize spiritual realities. Envy is a ruinous passion. It is like a whirlpool; it draws down into ruinous abysses all the faculties and powers of human nature. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 In the camp
In the camp
This refers to the Israelites' camp in the wilderness. AT: "In the camp in the wilderness" (See: Assumed Knowledge and Implicit Information)
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The earth opened and swallowed up
Here how the ground opens up and buries the people is being compared to how a creature swallows something. AT: "The earth opened and buried" (See: Personification)
Dathan
This was an official who rebelled against Moses. (See: How to Translate Names)
covered the followers of Abiram
The followers of Abiram were also buried when the earth opened and buried Dathan. AT: "it also covered the followers of Abiram" or "it also buried the followers of Abiram" (See: Ellipsis)
Abiram
This was an official who rebelled against Moses. (See: How to Translate Names)
Fire broke out among them; the fire consumed the wicked
These two phrases mean the same things and are written together to emphasize how the wicked people were killed by the fire. (See: Parallelism)
translationWords
Moses
Aaron
holy
priest
Yahweh
earth
fire
consume
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 106:16-18 The people became jealous because they presumed to…
106:16-18 The people became jealous because they presumed to have the same privileges as God’s appointed priests (see Num 16:1-35). • the earth opened up: See Num 16:28-33.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.