1 What typically happens in large armies, especially after a defeat, namely being difficult to satisfy and hard to govern, now happened to the Jews. They numbered six hundred thousand and were, because of their vast numbers, not easily managed, even in prosperity; and their anger against their leader, as well as among themselves, was heightened by their present distress and the troubles they endured. For this reason they fell into a sedition unlike any found among either Greeks or Barbarians, which almost resulted in their total destruction, yet they were saved by Moses, who did not hold it against them that he had nearly been stoned by them. God did not allow them to be ruined either; despite the indignities offered to their Lawgiver, God protected them from the horrifying misfortunes this rebellion threatened. I will first set out the cause of this sedition, then describe it, and finally explain the framework Moses instituted for governance once the turmoil ended. 2 Korah was a Hebrew of high standing by both lineage and wealth, eloquent, and adept at swaying people with his speeches. Seeing Moses in a position of tremendous authority, he became resentful and envious. He was of the same tribe as Moses, a close relative, and believed himself more deserving of such a lofty post, citing his large fortune and equally noble birth. He stirred complaints among the Levites (his tribe) and especially among his own family, saying it was deplorable how Moses sought honor solely for himself by dubious means under the guise of divine orders; that, in defiance of law, Moses had given the priesthood to Aaron by no collective vote but by his own whim, bestowing high offices tyrannically as he pleased. He went on that this hidden means of oppression was more outrageous than overt force because it deprived them of power while they remained unaware of his schemes, and that anyone convinced of their rightful claim to some dignity would try to persuade rather than resort to arrogant coercion. But those who see no lawful path to power feign goodwill and use cunning plots to ascend. He urged that the people should punish such individuals while they still imagined themselves hidden, not letting them grow too strong as open enemies. “Why,” he asked, “did Moses entrust the priesthood to Aaron and his sons? If God intended a Levite for that office, I am more worthy than he, for we share the same ancestor, but I excel in riches and in age. If God wanted the oldest tribe, that would be Reuben’s tribe, and then Dathan, Abiram, and Peleth, as its eldest and wealthiest men, should have it.” 3 Korah pretended concern for the public good but actually aimed to have the crowd grant that rank to him. Underhanded motives, cloaked in flattering words, were thus spread among his tribe. Meanwhile, the rumors of wrongdoing against Aaron gained traction in the wider population. Two hundred fifty leading men conspired with Korah, all eager to remove the priesthood from Moses’s brother and to disgrace him. The people themselves, provoked into seditious fervor, tried to stone Moses and assembled in a disorderly crowd before God’s tabernacle, calling him a tyrant and demanding release from the slavery he imposed in the name of divine commandments. They insisted that if God had really selected a priest, he would have chosen someone worthier, not a man inferior to many others, and that if he had decided on Aaron, God would have let the multitude confirm it, instead of allowing Moses to bestow it upon his own brother. 4 Although Moses had foreseen Korah’s slander for some time and was aware that the people had grown agitated, he was not afraid. He was emboldened by the righteousness of his guidance, knowing that Aaron’s priesthood came at God’s command rather than his own indulgence. So he approached the crowd but addressed Korah alone (without speaking to the rest), shouting to him and pointing to the two hundred fifty men: “Korah, you and these here appear fully qualified for this honor, and I do not deny that the entire group could be equally worthy, whether or not they are as wealthy or notable as you. But I did not grant this position to my brother because of wealth, for you exceed both of us in riches, and it was not due to noble ancestry, for we share the same lineage.⁠a And it was certainly not brotherly affection, though that too might be a justifiable reason. In truth, if I had bestowed such an office out of anything but regard for God and his laws, I would not have bypassed myself in favor of another, for I am closer to myself than to my brother. Plainly, I would not endanger myself with wrongdoing just to give him this honorable role. Nor would God allow me to offend him in granting it, or keep you ignorant of his own will. He chose who should perform the sacred office, sparing us that worry, so I claim no authority to give away what he has decided. I invite anyone who wishes to step forth, including the one now holding it. Aaron seeks peace and harmony more than he desires any office, though he was chosen by your consent. Though God appointed him, we accept it only if you approve, for it would be offensive to refuse God’s will when he secures it for all time. Yet it would be foolish to deny it after God has firmly established it. Still, God shall judge once more and show whom he wants to perform the sacrifices and govern religious affairs. For it would be absurd for you, Korah, who covet this dignity, to prevent God from deciding whom he pleases. End your sedition and uproar, and tomorrow morning all who covet priesthood shall bring a censer with incense and fire. You, Korah, leave the final decision to God, and do not exalt yourself above him. Come yourself, too, so this conflict over the sacred office may be settled. We may well let Aaron stand also in this test, being of your own lineage and having done nothing amiss in his priesthood. Gather, then, and offer your incense openly before the people. He whose sacrifice God accepts is the rightful priest, clearing Aaron of the charge that I favored him simply because he is my brother.”