Numbers 26:10

Translation
King James Version
And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a sign.
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KJV (with Strong's)
And the earth H776 opened H6605 her mouth H6310, and swallowed them up H1104 together with Korah H7141, when that company H5712 died H4194, what time the fire H784 devoured H398 two hundred H3967 and fifty H2572 men H376: and they became a sign H5251.
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Complete Jewish Bible
and the earth opened its mouth and swallowed them up together with Korach when that group died, and the fire consumed 250 men, and they became a warning sign.
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Berean Standard Bible
And the earth opened its mouth and swallowed them along with Korah, whose followers died when the fire consumed 250 men. They serve as a warning sign.
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American Standard Version
and the earth opened its mouth, and swallowed them up together with Korah, when that company died; what time the fire devoured two hundred and fifty men, and they became a sign.
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World English Bible Messianic
and the earth opened its mouth, and swallowed them up together with Korah, when that company died; at the time the fire devoured two hundred fifty men, and they became a sign.
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Geneva Bible (1599)
And the earth opened her mouth, and swalowed them vp with Korah, when the Congregation died, what time the fire consumed, two hundreth and fiftie men, who were for a signe.
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Young's Literal Translation
and the earth openeth her mouth, and swalloweth them and Korah, in the death of the company, in the fire consuming the two hundred and fifty men, and they become a sign;
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See also
Numbers 16:38Numbers 16:31Numbers 16:352 Peter 2:61 Samuel 2:341 Corinthians 10:61 Corinthians 10:10
In the KJVVerse 4,500 of 31,102

Study This Verse

SUMMARY

Numbers 26:10 serves as a succinct and solemn historical marker within the second census of Israel, recalling the catastrophic divine judgment upon Korah and his rebellious company. This verse encapsulates the dual nature of their demise: the earth's miraculous swallowing of Korah and his household, and the consuming fire that devoured the two hundred and fifty men who offered unauthorized incense. It concludes by declaring this terrifying event a perpetual "sign," intended to warn future generations against similar acts of rebellion against God's divinely appointed authority and the sanctity of His tabernacle.

CONTEXT

  • Literary Context: This verse appears within the detailed genealogical records of the second census of Israel, conducted by Moses and Eleazar in the plains of Moab, just before the Israelites were to enter the Promised Land. The primary purpose of this census, recorded in Numbers 26, was to count and organize the new generation of Israelites who would inherit the land, contrasting sharply with the first census in Numbers 1 which enumerated the generation that largely perished in the wilderness. Within this enumeration of families and clans, Numbers 26:10 functions as a parenthetical but crucial historical interjection, specifically highlighting the families of Reuben and Levi. By explicitly mentioning the fate of Korah, Dathan, and Abiram, the text underscores why certain family lines (like Dathan and Abiram's) were cut off, while others (like Korah's surviving sons, mentioned in Numbers 26:11) were preserved, thereby validating the divine order and the consequences of rebellion detailed extensively in Numbers 16.
  • Historical & Cultural Context: The incident of Korah's rebellion occurred during Israel's forty-year wilderness wandering, a period marked by frequent murmuring, disobedience, and challenges to Moses' leadership. This was not merely a political coup but a direct assault on the divinely established order of worship and governance. Moses and Aaron's authority was not self-appointed but ordained by God, particularly Aaron's unique role as High Priest. The cultural understanding of leadership in ancient Near Eastern societies often involved a strong connection between divine appointment and political power, making challenges to such leadership a serious offense, often seen as an affront to the deity themselves. The dramatic nature of the judgment—the earth opening up and fire consuming men—was a clear, unmistakable demonstration of Yahweh's direct intervention and His absolute intolerance for sacrilege and usurpation of priestly functions. This event served as a foundational lesson for a nomadic people learning to live under a covenant with a holy God, emphasizing the boundaries between the sacred and the profane, and the necessity of respecting divine appointments.
  • Key Themes: Numbers 26:10 powerfully contributes to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it highlights the Sovereignty and Holiness of God, demonstrating His absolute authority over creation and His unyielding purity, which cannot tolerate rebellion or unauthorized access to sacred things. Secondly, it vividly illustrates the Consequences of Disobedience and Rebellion, serving as a stark warning against challenging divinely appointed leadership and the established order. This judgment was not arbitrary but a direct response to a profound act of defiance against God's chosen servants and His sanctuary, as detailed in Numbers 16:3-7. Thirdly, the phrase "they became a sign" introduces the theme of Divine Warning and Remembrance, indicating that this catastrophic event was intended to be a perpetual object lesson for future generations of Israel, reminding them of God's justice and the dangers of presumption. Finally, it reinforces the theme of Legitimate Authority and Mediation, affirming the unique and divinely sanctioned roles of Moses as prophet and leader, and Aaron as High Priest, whose intercession was crucial for the people's survival, as seen in Numbers 16:46-48.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Swallowed (Hebrew, bâlaʻ, H1104): This verb (H1104), from a primitive root, means "to make away with (specifically by swallowing); generally, to destroy." In this context, it describes the terrifying and supernatural act of the earth literally opening its mouth to consume Korah, Dathan, Abiram, and their households. The use of this word emphasizes the complete, irreversible, and destructive nature of the judgment, as the earth acted as an agent of divine retribution, utterly removing the rebellious individuals from the land of the living. It highlights the direct and miraculous intervention of God, demonstrating His power over creation to enforce His will.
  • Sign (Hebrew, nêç, H5251): The Hebrew word (H5251) denotes "a flag; also a sail; by implication, a flagstaff; generally a signal; figuratively, a token." It refers to something lifted up to be seen, serving as a rallying point, a warning, or a memorial. In Numbers 26:10, the judgment upon Korah and his company became a nêç, meaning it was a visible, enduring, and unmistakable warning for all future generations of Israel. It was not merely a historical event but a permanent theological marker, a "banner" of God's justice displayed for all to remember and learn from, particularly concerning the sanctity of His appointed leadership and the dangers of challenging His authority.

Verse Breakdown

  • "And the earth opened her mouth, and swallowed them up together with Korah,": This clause vividly recounts the miraculous and terrifying judgment upon Korah and his associates. It directly references the event described in Numbers 16:31-33, where the ground split open and engulfed Dathan and Abiram, their families, and all their possessions. The inclusion of "together with Korah" here is a summary statement, as Numbers 16 implies Korah was with the 250 men at the tabernacle entrance, though his household was swallowed. This initial part of the verse emphasizes the unique, supernatural nature of God's direct intervention, demonstrating His absolute power over creation to execute judgment.
  • "when that company died,": This phrase serves as a general descriptor for the collective demise of the rebellious group. "That company" refers to the entire assembly of 250 men, led by Korah, who had gathered to challenge Moses and Aaron's authority and offer unauthorized incense. It underscores the comprehensive nature of the judgment, encompassing not just the ringleaders but also their complicit followers. This concise statement sets the stage for the specific manner of their death, distinguishing it from the earth's swallowing.
  • "what time the fire devoured two hundred and fifty men:": This part specifies the second distinct act of judgment, as detailed in Numbers 16:35. While the earth swallowed Korah's household, a divine fire consumed the 250 men who presumed to offer incense before the Lord, a task reserved for the Levitical priesthood. This dual judgment highlights the different facets of their rebellion: challenging leadership and profaning sacred worship. The immediate and consuming fire serves as a powerful symbol of God's holiness and His swift judgment against those who trespass against His divine order in worship.
  • "and they became a sign.": This concluding phrase encapsulates the enduring theological significance of the entire event. The catastrophic judgment was not merely a historical incident but was ordained by God to serve as a perpetual warning or memorial. It was a visible and unforgettable lesson for all generations of Israel, cautioning them against rebellion, presumption, and disrespect for God's appointed authority and the sanctity of His worship. The event became a banner, a standard, a permanent reminder of the severe consequences of defying the Lord.

Literary Devices

Numbers 26:10 employs several potent literary devices to convey its message of divine judgment and warning. Personification is evident in the phrase "the earth opened her mouth," attributing a human action to the ground, thereby emphasizing the active and almost deliberate nature of creation's participation in God's judgment. This vivid imagery underscores the terrifying and supernatural character of the event. The verse also functions as a form of Summary Narration, concisely encapsulating a much longer and detailed account from Numbers 16, demonstrating the enduring impact and significance of the rebellion. The contrasting fates—being swallowed by the earth versus devoured by fire—creates a form of Juxtaposition, highlighting the comprehensive and multifaceted nature of God's judgment against different aspects of the rebellion. Finally, the declaration that "they became a sign" utilizes Symbolism, transforming the historical event into a permanent, symbolic warning, a Type or Antitype of future judgments against rebellion, and a constant reminder of God's holiness and the gravity of challenging His authority.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 26:10 powerfully underscores the absolute sovereignty and unwavering holiness of God, demonstrating His direct intervention in human affairs to uphold His divine order. The dual judgment—the earth swallowing and fire consuming—serves as an indelible testament to the gravity of rebellion against God's appointed authority and the sanctity of His worship. This event is not merely a historical anecdote but a theological beacon, illuminating the severe consequences of presumption and the necessity of humility and obedience within the covenant community. It reveals that God is not indifferent to sin, especially when it involves challenging His established structures of leadership and worship, and that His justice is both swift and comprehensive. The "sign" thus becomes a perpetual reminder of divine wrath against unrighteousness and a call to reverence and submission.

REFLECTION AND APPLICATION

Numbers 26:10, though recounting a terrifying act of divine judgment, offers profound lessons for contemporary believers. It calls us to sober reflection on the nature of authority, both spiritual and secular, and our posture towards it. The incident of Korah's rebellion reminds us that true authority is ultimately derived from God, and challenging it without divine warrant is, in essence, challenging God Himself. This does not preclude healthy discernment or accountability, but it does demand a spirit of humility and respect for the order God establishes. Furthermore, the "sign" serves as a powerful reminder of God's holiness and His intolerance for sin, particularly presumption and pride. It encourages us to approach God with reverence, to be content with our God-given roles, and to avoid the spiritual arrogance that leads to self-exaltation and rebellion. We are called to learn from history, recognizing that the consequences of disobedience are real, and that God's justice, while often patient, is ultimately certain. The passage compels us to examine our own hearts for any seeds of rebellion, pride, or disrespect for the spiritual leadership God has placed in our lives, urging us instead towards submission, unity, and a deeper awe of His majestic holiness.

Questions for Reflection

  • In what ways might I be subtly challenging God's authority or the authority He has established in my life (e.g., in the church, family, workplace)?
  • How does the swift and severe judgment on Korah's company shape my understanding of God's holiness and His justice?
  • What lessons can I draw from this "sign" regarding the dangers of spiritual pride and presumption in my own walk with God?

FAQ

Why is the account of Korah's rebellion mentioned in the middle of a census in Numbers 26?

Answer: The mention of Korah's rebellion in Numbers 26:10 within the second census serves several crucial purposes. Firstly, it provides a theological explanation for the absence of certain family lines (like Dathan and Abiram's) from the new generation being counted, thereby validating the divine judgment that cut them off. Secondly, it highlights the faithfulness of God in preserving the lineage of Korah's sons, who did not perish in the rebellion (Numbers 26:11), indicating that God's judgment was precise and not indiscriminate. Thirdly, by inserting this solemn reminder into a list of life and inheritance, it powerfully contrasts the new generation's hope for the Promised Land with the tragic fate of the rebellious wilderness generation, serving as a perpetual warning ("a sign") against similar disobedience as they prepared to enter Canaan.

What does it mean that "they became a sign"?

Answer: The phrase "they became a sign" (Hebrew: nêç) means that the catastrophic judgment upon Korah and his company was intended by God to be a permanent, visible, and unforgettable warning or memorial for all future generations of Israel. It was not merely an isolated historical event, but a theological object lesson, a "banner" or "standard" raised high to remind the people of the severe consequences of rebellion against God's divinely appointed authority and the sanctity of His worship. This "sign" served as a constant reminder of God's holiness, His justice, and the absolute necessity of reverent submission to His established order, ensuring that the lessons of that day would not be forgotten.

CHRIST-CENTERED FULFILLMENT

Numbers 26:10, with its stark depiction of judgment against rebellion, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The rebellion of Korah and his company was a direct challenge to God's divinely appointed mediator, Moses, and His chosen High Priest, Aaron, presuming unauthorized access to God's presence and authority. This prefigures humanity's universal rebellion against God's ultimate authority, a rebellion that merits divine judgment. However, unlike Korah, who sought to usurp priestly authority, Jesus is the perfect High Priest who did not take this honor upon Himself but was appointed by God (Hebrews 5:4-6). He is the true and ultimate mediator between God and humanity, the one mediator through whom alone we can approach a holy God. The "sign" of judgment in Numbers 26:10 foreshadows the ultimate judgment against sin and rebellion, yet it also points to Christ as the ultimate "sign" of salvation. Just as Moses lifted up the serpent in the wilderness as a sign of healing (Numbers 21:8-9), so too was the Son of Man lifted up on the cross, becoming a sign of God's simultaneous justice and mercy. Through His perfect obedience and atoning sacrifice, Jesus absorbed the divine wrath that rebellion deserves, offering a way for humanity to be reconciled to God without being consumed by His holiness. He is the one whose authority is unquestionable, who brings life where rebellion brought death, and who invites all to submit to His gracious rule rather than facing the terrifying consequences of defying the living God (Philippians 2:9-11).

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Commentary on Numbers 26 verses 5–51

This is the register of the tribes as they were now enrolled, in the same order that they were numbered in ch. 1. Observe,

I. The account that is here kept of the families of each tribe, which must not be understood of such as we call families, those that live in a house together, but such as were the descendants of the several sons of the patriarchs, by whose names, in honour of them, their posterity distinguished themselves and one another. The families of the twelve tribes are thus numbered: - Of Dan but one, for Dan had but one son, and yet that tribe was the most numerous of all except Judah, Num 26:42, Num 26:43. Its beginning was small, but its latter end greatly increased. Zebulun was divided into three families, Ephraim into four, Issachar into four, Naphtali into four, and Reuben into four; Judah, Simeon, and Asher, had five families apiece, Gad and Benjamin seven apiece, and Manasseh eight. Benjamin brought ten sons into Egypt (Gen 46:21), but three of them, it seems either died childless or their families were extinct, for here we find seven only of those names preserved, and that whole tribe none of the most numerous; for Providence, in the building up of families and nations, does not tie itself to probabilities. The barren hath borne seven, and she that hath many children has waxed feeble, Sa1 2:5.

II. The numbers of each tribe. And here our best entertainment will be to compare these numbers with those when they were numbered at Mount Sinai. The sum total was nearly the same; they were now 1820 fewer than they were then; yet seven of the tribes had increased in number. Judah had increased 1900, Issachar 9900, Zebulun 3100, Manasseh 20,500, Benjamin 10,200, Dan 1700, and Asher 11,900. But the other five had decreased more than to balance that increase. Reuben had decreased 2770, Simeon 37,100, Gad 5150, Ephraim 8000, and Naphtali 8000. In this account we may observe, 1. that all the three tribes that were encamped under the standard of Judah, who was the ancestor of Christ, had increased, for his church shall be edified and multiplied. 2. That none of the tribes had increased so much as that of Manasseh, which in the former account was the smallest of all the tribes, only 32,200, while here it is one of the most considerable; and that of his brother Ephraim, which there was numerous, is here one of the least. Jacob had crossed hands upon their heads, and had preferred Ephraim before Manasseh, which perhaps the Ephraimites had prided themselves too much in, and had trampled upon their brethren the Manassites; but, when the Lord saw that Manasseh was despised, he thus multiplied him exceedingly, for it is his glory to help the weakest, and raise up those that are cast down. 3. That none of the tribes decreased so much as Simeon did; from 59,300, it such to 22,200, little more than a third part of what it was. One whole family of that tribe (namely Ohad, mentioned Exo 6:15) was extinct in the wilderness. Hence Simeon is not mentioned in Moses's blessing (Deu. 33), and the lot of that tribe in Canaan was inconsiderable, only a canton out of Judah's lot, Jos 19:9. Some conjecture that most of those 24,000 who were cut off by the plague for the iniquity of Peor were of that tribe; for Zimri, who was a ringleader in that iniquity, was a prince of that tribe, many of whom therefore were influenced by his example to follow his pernicious ways.

III. In the account of the tribe of Reuben mention is made of the rebellion of Dathan and Abiram, who were of that tribe, in confederacy with Korah a Levite, Num 26:9-11. Though the story had been largely related but a few chapters before, yet here it comes in again, as fit to be had in remembrance and thought of by posterity, whenever they looked into their pedigree and pleased themselves with the antiquity of their families and the glory of their ancestors, that they might call themselves a seed of evil doers. Two things are here said of them: - 1. That they had been famous in the congregation, Num 26:9. Probably they were remarkable for their ingenuity, activity, and fitness for business: - That Dathan and Abiram that might have been advanced in due time under God and Moses; but their ambitious spirits put them upon striving against God and Moses, and when they quarrelled with the one they quarrelled with the other. And what was the issue? 2. Those that might have been famous were made infamous: they became a sign, Num 26:10. They were made monuments of divine justice; God, in their ruin, showed himself glorious in holiness, and so they were set up for a warning to all others, in all ages, to take heed of treading in the steps of their pride and rebellion. Notice is here taken of the preservation of the children of Korah (Num 26:11); they died not, as the children of Dathan and Abiram did, doubtless because they kept themselves pure from the infection, and would not join, no, not with their own father, in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues. These sons of Korah were afterwards, in their posterity, eminently serviceable to the church, being employed by David as singers in the house of the Lord; hence many psalms are said to be for the sons of Korah: and perhaps they were made to bear his name so long after, rather than the name of any other of their ancestors, for warning to themselves, and as an instance of the power of God, which brought those choice fruits even out of that bitter root. The children of families that have been stigmatized should endeavour, by their eminent virtues, to roll away the reproach of their fathers.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–51. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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