Numbers 26:9

Translation
King James Version
And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD:
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KJV (with Strong's)
And the sons H1121 of Eliab H446; Nemuel H5241, and Dathan H1885, and Abiram H48. This is that Dathan H1885 and Abiram H48, which were famous H7148 H7121 in the congregation H5712, who strove H5327 against Moses H4872 and against Aaron H175 in the company H5712 of Korah H7141, when they strove H5327 against the LORD H3068:
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Complete Jewish Bible
and the sons of Eli'av: N'mu'el, Datan and Aviram. These are the same Datan and Aviram, men of reputation in the community, who rebelled against Moshe and Aharon in Korach's group, when they rebelled against ADONAI;
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Berean Standard Bible
and the sons of Eliab were Nemuel, Dathan, and Abiram. It was Dathan and Abiram, chosen by the congregation, who fought against Moses and Aaron with the followers of Korah who rebelled against the LORD.
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American Standard Version
And the sons of Eliab: Nemuel, and Dathan, and Abiram. These are that Dathan and Abiram, who were called of the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against Jehovah,
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World English Bible Messianic
The sons of Eliab: Nemuel, and Dathan, and Abiram. These are that Dathan and Abiram, who were called by the congregation, who rebelled against Moses and against Aaron in the company of Korah, when they rebelled against the LORD,
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Geneva Bible (1599)
And the sonnes of Eliab, Nemuel, and Dathan, and Abiram: this Dathan and Abiram were famous in the Congregation, and stroue against Moses and against Aaron in the assemblie of Korah, when they stroue against the Lord.
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Young's Literal Translation
and the sons of Eliab are Nemuel and Dathan and Abiram; this is that Dathan and Abiram, called ones of the company, who have striven against Moses and against Aaron in the company of Korah, in their striving against Jehovah,
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See also
Numbers 1:16Numbers 16:1Numbers 16:35Jude 1:11Psalms 106:17
In the KJVVerse 4,499 of 31,102

Study This Verse

SUMMARY

Numbers 26:9 serves as a concise, yet profound, parenthetical interjection within the second census of Israel, specifically recalling the infamous rebellion led by Dathan and Abiram. This verse highlights their notoriety within the congregation, not for commendable deeds, but for their direct and audacious opposition to God's divinely appointed leaders, Moses and Aaron. Crucially, the text elevates their human conflict, explicitly equating their striving against Moses and Aaron with a direct act of rebellion "against the LORD," thereby underscoring the severe theological implications and the ultimate divine judgment that followed.

CONTEXT

  • Literary Context: Numbers 26:9 is strategically placed within the second census of the Israelite tribes, taken on the plains of Moab before their entry into the Promised Land. This census, detailed from Numbers 26:1 onwards, serves to count the new generation, as the vast majority of the first generation had perished in the wilderness due to their disobedience and unbelief. The mention of Dathan and Abiram, along with Korah, is a stark and deliberate interruption of the genealogical and demographic record. It functions as a solemn reminder of the catastrophic consequences of rebellion against divine authority, providing a historical anchor and a theological warning embedded within a seemingly administrative list, ensuring that this pivotal event is not forgotten by the generation poised to inherit the land.
  • Historical & Cultural Context: The rebellion of Korah, Dathan, and Abiram, detailed extensively in Numbers 16, occurred during the wilderness wanderings, a period marked by Israel's repeated grumbling and defiance against God and His chosen leaders, Moses and Aaron. Culturally, leadership in ancient Israel was divinely sanctioned, with Moses holding a unique prophetic and judicial role, and Aaron serving as the high priest. Challenges to this authority were not merely political insubordination but acts of sacrilege, directly impinging upon God's established order. The "congregation" (edah) refers to the entire assembly of Israel, emphasizing the public nature of the rebellion and its widespread impact. The memory of such a public and divinely judged event would have been a powerful deterrent, shaping the collective consciousness and reinforcing the sanctity of God's appointed leadership.
  • Key Themes: Numbers 26:9 powerfully contributes to several overarching themes within the book of Numbers and the Pentateuch. Primarily, it underscores the theme of Divine Authority and Human Rebellion, illustrating that opposition to God's chosen representatives is tantamount to opposing God Himself. This is a recurring motif, from the initial grumbling at the waters of Marah to the refusal to enter the land at Kadesh-Barnea. Secondly, the verse highlights the theme of Divine Judgment and Consequence, serving as a grim reminder of God's unwavering justice against those who defy His will. The fate of Dathan and Abiram, swallowed by the earth, is a vivid example of God's swift and decisive action, ensuring that His covenant people understand the seriousness of their obedience. Finally, it subtly reinforces the theme of God's Faithfulness in Preserving His Covenant, even amidst widespread rebellion and loss, as a new generation is counted and prepared to enter the Promised Land, having learned from the failures of their predecessors.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Strove (Hebrew, nâtsâh', H5327): A primitive root (H5327) meaning "to quarrel" or "to strive (together)." It implies a deliberate, aggressive, and often public challenge or opposition. When applied to "Moses and Aaron" and then intensified to "the LORD," it signifies not a mere disagreement but a profound act of rebellion, a direct contestation of authority that crosses the line from human conflict into divine affront, carrying implications of desolation or laying waste.
  • Famous (Hebrew, qârîyʼ', H7121): Derived from the root H7121 (qârâʼ), meaning "to call out to" or "to proclaim," H7148 (qârîyʼ) specifically means "called, i.e., select" or "renowned." In this context, it carries a strong ironic connotation. Dathan and Abiram were "called out" or "named" not for honor or virtue, but for their notorious rebellion and the catastrophic divine judgment it incurred. Their "fame" was therefore infamy, making them a byword for defiance and destruction within the congregation.
  • Congregation (Hebrew, ʻêdâh', H5712): This feminine noun (H5712) refers to a "stated assemblage," specifically the entire assembled community of Israel. It often emphasizes its religious and covenantal identity, denoting a formal, divinely constituted body. Dathan and Abiram's actions were not private grievances but public challenges within the very heart of this covenant community. Their rebellion was therefore a disruption of the divinely ordered social and spiritual fabric of Israel, making their "fame" within this ʻêdâh particularly significant as a warning to all its members.

Verse Breakdown

  • "And the sons of Eliab; Nemuel, and Dathan, and Abiram.": This initial clause identifies the specific individuals involved in the rebellion, linking them genealogically to Eliab. The mention of Nemuel, who was not directly involved in the rebellion's leadership but was Dathan and Abiram's brother, subtly underscores the familial connection and perhaps the broader impact of their actions on their lineage, though their family was spared the immediate judgment (Numbers 26:11).
  • "This [is that] Dathan and Abiram, [which were] famous in the congregation,": This parenthetical statement serves to emphatically identify these two individuals, ensuring the reader understands their notorious reputation. The phrase "famous in the congregation" highlights their public standing and the widespread awareness of their rebellion, emphasizing that their infamy was well-established within the community of Israel.
  • "who strove against Moses and against Aaron in the company of Korah,": This clause specifies the nature and context of their rebellion. It clarifies that their contention was directed against the divinely appointed civil leader (Moses) and the high priest (Aaron), and that they acted in concert with Korah, who led a separate but related rebellion among the Levites. This tripartite opposition (Dathan and Abiram challenging civil authority, Korah challenging priestly authority) represented a comprehensive assault on God's established order.
  • "when they strove against the LORD:": This final, climactic clause provides the ultimate theological interpretation of their actions. It unequivocally states that their rebellion against Moses and Aaron was not merely a human dispute but a direct affront to God Himself. By challenging God's chosen representatives, they were, in essence, challenging God's authority, sovereignty, and wisdom, making their sin an act of high treason against the divine King of Israel.

Literary Devices

Numbers 26:9 employs several potent Literary Devices to convey its message. The verse itself functions as a Parenthetical Note or Digression, interrupting the otherwise systematic census list to insert a crucial historical and theological reminder. This interruption highlights the significance of the event, ensuring it stands out. Irony is powerfully present in the phrase "famous in the congregation"; Dathan and Abiram were "famous" not for virtue or service, but for their notorious rebellion and subsequent divine judgment, turning a word typically associated with honor into one of infamy. The repetition of "strove against" (nâtsâh) creates a sense of Emphasis and Climax, first directed at human leaders ("Moses and Aaron") and then escalating to the ultimate target ("the LORD"), demonstrating that challenging God's appointed authority is a direct challenge to God Himself. This escalation also functions as a form of Metonymy, where the human leaders stand in for the divine authority they represent.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 26:9 serves as a theological anchor, reinforcing the critical principle that rebellion against God's appointed authority is rebellion against God Himself. This truth is foundational to understanding divine governance and the sanctity of leadership within the covenant community. The verse underscores God's absolute sovereignty and His commitment to upholding the order He establishes, whether through civil or religious leaders. The swift and devastating judgment upon Dathan and Abiram serves as a perpetual warning, demonstrating that God takes defiance seriously and will not tolerate challenges to His divine prerogative. This account highlights the dangers of spiritual pride, presumption, and the desire to usurp roles not divinely granted, urging humility and submission to God's revealed will.

REFLECTION AND APPLICATION

The enduring relevance of Numbers 26:9 for believers today lies in its timeless warning against the perils of rebellion and the profound importance of respecting God-given authority. While we live under a new covenant, the principle remains: God establishes order, and challenging legitimate, God-ordained leadership without just cause is a serious matter with spiritual ramifications. This does not imply blind obedience to all human authority, but rather a discerning submission rooted in the understanding that all authority ultimately derives from God. The story of Dathan and Abiram cautions us against spiritual pride, the temptation to elevate our own wisdom or desires above divine instruction, and the desire for power or recognition not granted by God. It calls us to cultivate a spirit of humility, prayerful discernment, and a willingness to submit to the structures and leaders God has placed in our lives, recognizing that true freedom and blessing are found in alignment with His will and order. We are to learn from the failures of those who came before us, understanding that God's character and principles of justice are unchanging, and that obedience is always the path to life.

Questions for Reflection

  • In what ways might I be tempted to subtly or overtly challenge authority, whether in the church, at home, or in society, forgetting that all authority is ultimately from God?
  • How does the "fame" of Dathan and Abiram for rebellion serve as a cautionary tale against seeking recognition or influence through ungodly means?
  • What specific steps can I take to cultivate a spirit of humility and submission to God's will, even when it conflicts with my own desires or understanding?

FAQ

Why is Numbers 26:9 included in a census list?

Answer: Numbers 26:9 is included as a parenthetical historical note within the second census to serve as a powerful and enduring warning to the new generation of Israelites. The census is counting those who will enter the Promised Land, and the inclusion of Dathan and Abiram's fate reminds them of the severe consequences of rebellion against God's appointed leadership. It underscores that God's judgment is real and that the previous generation's failures, particularly this infamous rebellion detailed in Numbers 16, led to their demise in the wilderness. It validates Moses and Aaron's authority and reinforces the sanctity of God's established order as the new generation prepares for their inheritance.

What was the nature of Dathan and Abiram's rebellion against Moses and Aaron?

Answer: Dathan and Abiram, along with Korah, led a significant rebellion against Moses and Aaron. While Korah, a Levite, challenged Aaron's priestly authority, Dathan and Abiram, from the tribe of Reuben, challenged Moses's civil and political leadership. They accused Moses and Aaron of exalting themselves above the "congregation of the LORD" and questioned their exclusive authority, desiring a share in leadership for themselves (Numbers 16:3). Their rebellion was rooted in pride, envy, and a rejection of God's chosen leadership, which the text explicitly states was a direct "striving against the LORD."

CHRIST-CENTERED FULFILLMENT

Numbers 26:9, with its stark portrayal of rebellion against God's appointed leaders, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While Dathan and Abiram rebelled against Moses and Aaron, God's temporary earthly representatives, humanity's greatest rebellion has been against God's ultimate and eternal King, Jesus Christ. From the moment of His incarnation, Jesus was the divinely appointed leader, the Son of God sent to gather His people. Yet, He was met with profound opposition, not only from the religious and political authorities of His day but from the very people He came to save (John 1:11). The "striving against the LORD" by Dathan and Abiram foreshadows the world's rejection of Christ, the true Lord, who came in humility and authority. Unlike the rebellious leaders who sought to usurp power, Jesus perfectly submitted to the Father's will, even to the point of death on a cross (Philippians 2:8). His resurrection, however, vindicated His divine authority, establishing Him as the Lord of all. In Christ, we see not only the perfect example of submission to God's will but also the ultimate consequence for those who persist in rebellion against Him, and the glorious grace offered to those who repent and submit to His righteous reign, finding life and true belonging in His new covenant community.

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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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