Chronological timeline of texts tagged with Korah's Great Wealth
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The tradition of Korah’s wealth adds to the biblical account of his rebellion in Numbers by portraying him as exceptionally rich, a detail not found in the Hebrew Bible. This portrayal first appears in Jewish literature in Josephus’ retelling, possibly influenced by Greco-Roman biographies, where Korah’s wealth becomes a defining feature of his character. Later Rabbinic texts develop the tradition further, describing his possessions as vast and legendary, and linking his great riches to the pride that led to his downfall.
Note: Dates shown in this timeline are approximate and based on scholarly estimates.
Back to Tag93–94 CE
Josephus, Antiquities of the Jews 4.25
Classical
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. And it was certainly not brotherly affection, though that too might be a justifiable reason.
95 CE
Plutarch, Life of Lycurgus
Classical
It was due, therefore, to this last political device above all, that the wealthy citizens were incensed against Lycurgus, and banding together against him, denounced him publicly with angry shouts and cries; finally many pelted him with stones, so that he ran from the market-place. He succeeded in reaching sanctuary before the rest laid hands on him; but one young man, Alcander, otherwise no mean nature, but hasty and passionate, pressed hard upon him, and put out one of his eyes. Lycurgus, however, was far from yielding in consequence of this calamity, but confronted his countrymen, and showed them his face besmeared with blood and his eye destroyed. Whereupon they were so filled with shame and sorrow at the sight, that they placed Alcander in his hands, and conducted him to his house with sympathetic indignation. Lycurgus commended them for their conduct, and dismissed them, but took Alcander into the house with him, where he did the youth no harm by word or deed, but after sending away his customary servants and attendants, ordered him to minister to his wants.
90–100 CE
Jude 1:11
New Testament
10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 11 Woe to them! For they have traveled down Cain’s path, and because of greed have abandoned themselves to Balaam’s error; hence, they will certainly perish in Korah’s rebellion. 12 These men are dangerous reefs at your love feasts, feasting without reverence, feeding only themselves. They are waterless clouds, carried along by the winds; autumn trees without fruit—twice dead, uprooted;
450–550 CE
Pesachim 119a
Rabbinic
With regard to this matter, Rabbi Ḥama bar Ḥanina said: Joseph hid three treasures in Egypt. One of them was revealed to Korah, one was revealed to Antoninos ben Asveiros, king of Rome, and one is hidden for the righteous in the future. With regard to Korah’s wealth, the Gemara cites the verse: “Riches kept by his owner to his hurt” (Ecclesiastes 5:12). Rabbi Shimon ben Lakish said: This is the wealth of Korah, which caused him to grow arrogant and lead to his destruction. As it is stated: “And what He did to Dathan and Abiram, the sons of Eliab, son of Reuben; how the earth opened her mouth and swallowed them up, and their households, and their tents, and all the sustenance that was at their feet” (Deuteronomy 11:6). Rabbi Elazar said: This is referring to a person’s money that stands him upon his own two feet. Rabbi Levi said: The keys to Korah’s treasuries were a load of three hundred strong white mules, and they were all keys [aklidei] and locks made of leather.
630–1030 CE
Pirkei DeRabbi Eliezer
Rabbinic
Rabbi Phineas said: Two wealthy men arose in the world, one in Israel and one among the nations of the world, Korah in Israel, and Haman among the nations of the world, who took the treasures of the kings of Judah. (When) the king saw his wealth and his ten sons keeping guard before him, he exalted him, and aggrandized him, as it is said, "After || these things did king Ahasuerus promote Haman, the son of Hammedatha" (Esth. 3:1). The king commanded concerning him that all the people should bow down and show reverence to him.
1200 CE
Exodus Rabbah 31:3
Rabbinic
Because there is a rotating wheel in the world; it is not the case that one who is wealthy today is wealthy tomorrow, and one who is poor today is poor tomorrow. Rather, He humbles this one and He elevates that one, as it is stated: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). Come and see: There is wealth that causes harm to its owner, and there is wealth that brings benefit to its owner. [Wealth that] causes harm to its owner, this is the wealth of Koraḥ, who was wealthier than all Israel, and it is written: “They, and everything that was theirs, descended alive into the abyss” (Numbers 16:33). Alternatively, it is the wealth of Haman the wicked, as it is stated: “Haman related to them the honor of his wealth,” (Esther 5:11), and it is written: “They hanged him and his sons on the gallows” (Esther 9:25). [Wealth] that brings benefit to its owner, this is the wealth of Yehoshafat, as it is stated: “Yehoshafat had abundant wealth and honor” (II Chronicles 18:1). What happened to him? “Yehoshafat cried out and the Lord aided him” (II Chronicles 18:31).