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 C.E.
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: “O Korah, you and these here appear fully qualified for this honor, nor do I 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, nor was it 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 C.E.
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 C.E.
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 C.E.
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 C.E.
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 C.E.
Exodus Rabbah 33:3
Rabbinic
A wealthy person who refuses to give eventually loses both their riches and themselves, as it says, “And those riches perish by evil chance,” because they are stingy toward those who collect for charity. Why is that? Because life is like a constantly turning wheel — the one who is rich today may be poor tomorrow, and the one who is poor today may be rich tomorrow. God brings some down and lifts others up, as it says, “For God is judge; He brings one down and raises another” (Psalm 75:8). Some wealth actually harms its owners, while other wealth benefits them. For harmful wealth, take Korah, who was richer than all Israel, yet, as it is written, “They and all that belonged to them went down alive into the pit” (Numbers 16:33). Another example is the wicked Haman, who boasted of “the glory of his riches” (Esther 5:11) but of whom it is written, “He and his sons were hanged on the gallows” (Esther 9:25). Wealth that benefits its owner is like that of King Jehoshaphat, of whom it is said, “Jehoshaphat had great riches and honor in abundance” (2 Chronicles 18:1). And what happened to him? “Jehoshaphat cried out, and the Lord helped him” (2 Chronicles 18:31).