Numbers 16:9 kjv
Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them?
Numbers 16:9 nkjv
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 work of the tabernacle of the LORD, and to stand before the congregation to serve them;
Numbers 16:9 niv
Isn't it enough for you that the God of Israel has separated you from the rest of the Israelite community and brought you near himself to do the work at the LORD's tabernacle and to stand before the community and minister to them?
Numbers 16:9 esv
is it too small a thing for you that the God of Israel has separated you from the congregation of Israel, to bring you near to himself, to do service in the tabernacle of the LORD and to stand before the congregation to minister to them,
Numbers 16:9 nlt
Does it seem insignificant to you that the God of Israel has chosen you from among all the community of Israel to be near him so you can serve in the LORD's Tabernacle and stand before the people to minister to them?
Numbers 16 9 Cross References
| Verse | Text | Reference |
|---|---|---|
| Num 3:6-8 | "Bring the tribe of Levi near... that they may serve him... keep charge of the whole congregation" | Levites assigned to assist Aaron; divine appointment. |
| Num 8:14 | "Thus you shall separate the Levites from among the people of Israel, and the Levites shall be mine." | God explicitly sets apart Levites for Himself. |
| Num 18:6 | "Behold, I have taken your brothers the Levites from among the people of Israel; they are a gift to you, given to the Lord, to do the service of the tent of meeting." | Levites are a divine gift for tabernacle service under priests. |
| Deut 10:8 | "At that time the Lord set apart the tribe of Levi to carry the ark of the covenant of the Lord, to stand before the Lord to minister to him and to bless in his name, to this day." | Confirms Levi's enduring separation and unique service. |
| Exod 19:5-6 | "you shall be to me a kingdom of priests and a holy nation." | Israel's collective calling, not superseding specific roles. |
| Heb 5:4 | "And no one takes this honor for himself, but only when called by God, just as Aaron was." | Divine calling, not self-appointment, for priestly roles. |
| 2 Chron 26:18 | "It is not for you, Uzziah, to burn incense to the Lord, but for the priests, the sons of Aaron... Go out of the sanctuary, for you have acted treacherously." | Warning against infringing on God's established roles. |
| Jude 1:11 | "Woe to them! For they walk in the way of Cain and abandon themselves for the sake of gain to Balaam's error and perish in Korah's rebellion." | Korah's rebellion as a severe example of rejecting divine authority. |
| Prov 16:18 | "Pride goes before destruction, and a haughty spirit before a fall." | Connects Korah's ambition to the danger of pride. |
| Jas 4:6 | "God opposes the proud but gives grace to the humble." | God's stance against arrogance, central to Korah's sin. |
| Rom 1:21 | "For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened." | Ungratefulness leading to darkened understanding, relevant to Korah's folly. |
| 1 Sam 2:30 | "Those who honor me I will honor, and those who despise me shall be lightly esteemed." | Rebelling against God's appointed means despising God. |
| Ps 78:41 | "They tested God again and again and provoked the Holy One of Israel." | Reflects Israel's continuous rebellion and provocation of God. |
| Rom 13:1 | "Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God." | Authority established by God; rebellion against Moses/Aaron was rebellion against God. |
| 1 Pet 2:9 | "But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light." | NT spiritual priesthood applies to all believers in a new covenant sense, distinct from Levitical/Aaronic roles. |
| Heb 7:11-12 | "Now if perfection had been attainable through the Levitical priesthood... what further need would there have been for another priest to arise after the order of Melchizedek... for when there is a change in the priesthood, there is necessarily a change in the law as well." | Acknowledges the distinct, pre-Messianic nature of the Levitical/Aaronic priesthood, later changed by Christ. |
| Gal 1:15 | "But when he who had set me apart before I was born and called me by his grace..." | Paul's personal calling illustrates divine pre-election and separation for service. |
| Isa 49:1 | "The Lord called me from the womb, from the body of my mother he named my name." | Prophetic calling echoing God's separation for specific tasks. |
| 1 Cor 7:17 | "Only let each person lead the life that the Lord has assigned to him, and to which God has called him." | Each person has a unique calling/position assigned by God, not to be discontent with. |
| Matt 20:26 | "It shall not be so among you. But whoever would be great among you must be your servant." | Christ's model of true greatness through humble service, contrasting Korah's pursuit of status. |
| Lk 16:10 | "One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much." | Korah's dissatisfaction with a "small thing" shows unfaithfulness in God's assigned role. |
| Rom 12:7 | "if service, in his serving; the one who teaches, in his teaching;" | Emphasizes exercising gifts and roles as assigned, without envy. |
Numbers 16 verses
Numbers 16 9 Meaning
Numbers 16:9 is a rhetorical question posed by Moses to Korah and his company, exposing the profound ingratitude and pride that fueled their rebellion. It highlights that their chosen status as Levites, separated by God Himself to serve in close proximity to Him and His tabernacle, was an immense privilege. Moses implies that far from being a "small thing," this was a grand honor, and their demand for the Aaronic priesthood stemmed from an unrighteous ambition, desiring what God had not given them, while despising the profound blessing they already possessed. It underscores God's meticulous establishment of roles and His distinct anointing for specific services within His people.
Numbers 16 9 Context
Numbers 16 opens with the rebellion of Korah, a Levite of the Kohathite clan, joined by Dathan and Abiram of the Reubenite tribe, and 250 prominent men of the congregation. Their grievance, as expressed in verse 3, was: "You have gone too far! For all in the congregation are holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord?" This challenge targeted Moses and Aaron's divinely appointed leadership and the specific, hierarchical structure of the tabernacle service, particularly the exclusive Aaronic priesthood. Verse 9, spoken by Moses, serves as a direct rebuke to Korah and his Levitical company. Moses points out the immense honor they already possessed by divine selection – their unique proximity to God through tabernacle service – revealing that their ambition extended beyond what was already a significant privilege, ultimately seeking the priesthood reserved for Aaron and his sons. This rebellion arises shortly after God's judgment on Israel for their lack of faith in the wilderness (chapters 13-14) and Moses's subsequent institution of further laws (chapter 15), illustrating persistent murmuring and defiance against God's established order.
Numbers 16 9 Word analysis
- Is it a small thing (הַמְעַט – ham‘aṭ): This is a rhetorical question implying the opposite – it is not a small thing, but a very great and significant privilege. The word ma‘at (מְעַט) means "little," "small," or "few." Its use here highlights Korah's utter distortion of God's favor, minimizing divine grace and magnifying his own discontent. It emphasizes ingratitude and a warped perception of blessing.
- for you (מִכֶּם – mikkem): The preposition "from/of" coupled with the second person plural pronoun, meaning "from among you" or "for your sake." It points to their personal entitlement and the self-centered nature of their complaint, making it explicitly about their own perceived deprivation rather than a concern for God's glory or the congregation's good.
- that the God of Israel (אֱלֹהֵי יִשְׂרָאֵל – ’ĕlōhê yiśrā’ēl): This full title emphasizes the covenantal God, the sovereign Lord of His chosen people, whose authority in assigning roles is supreme and unquestionable. It directly challenges the implied assertion by Korah that leadership could be arbitrarily assumed or was merely human preference. This God, not Moses or Aaron, instituted their privileged position.
- has separated you (וַיַּבְדֵּל אֶתְכֶם – wayyavdēl ’eṯkem): The verb is badal (בָדַל), in the Hiphil stem, meaning "to distinguish," "to divide," "to set apart." This is the same verb used in Gen 1:4 (God separating light from darkness). It denotes a deliberate, divine act of distinction, election, and consecration for a special purpose. This act wasn't by chance or human choice; it was God's intentional design, marking the Levites as distinct from the rest of the congregation.
- from the congregation of Israel (מֵעֲדַת יִשְׂרָאֵל – me‘ăḏaṯ yiśrā’ēl): The "congregation" (‘ēdâ) refers to the assembled community, the entire body of Israel. This phrase underscores that their separation was not into isolation but into a unique, privileged status within the larger community, allowing for distinct proximity to the divine presence.
- to bring you near to Himself (לְהַקְרִיב אֹתוֹ אֵלָיו – ləhaqrîv ’ōṯô ’ēlāyw): The verb qarab (קָרַב) in the Hiphil stem means "to cause to approach," "to bring near." This is often used for bringing offerings near or priests approaching the altar. For the Levites, it speaks of a unique degree of intimacy and access to God's presence that the ordinary Israelite did not possess. This proximity was a profound honor and spiritual privilege, allowing them to facilitate worship for others.
- to do the service of the tabernacle of the Lord (לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה – la‘ăḇōḏ ’eṯ-‘ăḇōḏaṯ miškan YHWH): "Service" (‘ăḇōdâ) signifies laborious work or worshipful service. "Tabernacle" (miškan) refers to God's dwelling place among His people. This emphasizes the functional and sacred nature of their calling. The Levites had essential and significant duties in handling, assembling, disassembling, and transporting the sacred furniture, thereby enabling the worship of the entire nation.
- and to stand before the congregation (וְלַעֲמֹד לִפְנֵי הָעֵדָה – wəlâ‘ămōḏ liqne ha‘ēdâ): "To stand" (עָמַד – ‘amad) implies a posture of attendance, readiness, and active presence in service. Their role involved representing the congregation to God, not just serving God directly, but also ministering on behalf of the people.
- to minister to them (לְשָׁרְתָם – ləšāretām): The verb sharat (שָׁרַת) means "to minister," "to attend upon," "to serve." This term is also used for the priests and implies sacred service. It underscores that the Levites had a legitimate, divinely ordained ministry that directly benefited the entire community and was not merely menial labor.
Words-group by words-group analysis:
- "Is it a small thing for you...": This phrase exposes the deep ingratitude and blindness of Korah and his cohort. Moses's rhetorical question highlights how severely they undervalued God's specific and unique blessing upon them. Their perspective distorted privilege into an insult, revealing pride and entitlement. This also serves as a polemic against the pagan notion of arbitrary roles or the human capacity to simply assume priestly authority.
- "...that the God of Israel has separated you from the congregation of Israel to bring you near to Himself...": This section underlines the divine initiative and nature of their calling. Their status wasn't by human design or merit, but by God's sovereign choice and separation. The concept of being "brought near" indicates an intimate, sacred access unique among the people, directly negating Korah's claim that "all are holy" in an equal and undifferentiated manner concerning cultic function.
- "...to do the service of the tabernacle of the Lord, and to stand before the congregation to minister to them": This specifies the esteemed responsibilities granted to the Levites. Their work was not lowly or irrelevant; it was sacred "service" (‘avodah) to God and "ministry" (sharat) to the people, intrinsically linked to the function and worship of the Holy God in His dwelling. This was a position of honor and responsibility that prepared the way for the nation's spiritual well-being.
Numbers 16 9 Bonus section
The "separation" (badal) of the Levites foreshadows New Testament concepts of divine calling and sanctification, where believers are set apart by God for His purposes (e.g., Eph 1:4). However, it is crucial to distinguish this specific Old Covenant, functional separation for temple service from the New Covenant's "priesthood of all believers" (1 Pet 2:9), which is a spiritual priesthood for worship, proclamation, and offering spiritual sacrifices, not for re-establishing cultic structures. Korah's sin highlights that even within a divinely favored group (Levites), discontent and pride can lead to profound rebellion against God's appointed order. This rebellion serves as a perennial warning against envy, dissatisfaction with God-given roles, and the desire for unordained authority, emphasizing the necessity of humility and obedience to God's specific assignments.
Numbers 16 9 Commentary
Numbers 16:9 is a pivotal statement by Moses, directly confronting the arrogance and ingratitude of Korah and his Levitical followers. It underscores the profound privilege already bestowed upon the Levites by God Himself. Moses emphasizes that their "separation" was a divine act of election, bringing them into unique proximity for sacred service, not a demotion or an insufficient calling. Their discontent stemmed not from any deficiency in God's provision or plan, but from an insatiable pride and ambition that coveted the higher, priestly office of the Aaronic line. This was an affront to God's order, as it minimized His direct election, rejected the sacredness of their current role, and sought to usurp a distinct anointing. Korah's rebellion wasn't merely against Moses or Aaron but against the divine will and wisdom in establishing spiritual authority and specific functions within the covenant community. It reveals the danger of human ambition when it despises divine grace and despises the gifts already received, seeking unauthorized positions instead.