Psalm 106:17
The earth opened and swallowed up Dathan and covered the company of Abiram.
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EXPOSITORY (ENGLISH BIBLE)
(17) The omission of Korah is in keeping with the historical accounts, which indicate a difference both in the attitude of Korah and his family from that of Dathan and Abiram, and also a difference of fate. (Comp. Numbers 16:23, seqq.; Deuteronomy 11:6; Numbers 26:10.)

106:13-33 Those that will not wait for God's counsel, shall justly be given up to their own hearts' lusts, to walk in their own counsels. An undue desire, even for lawful things, becomes sinful. God showed his displeasure for this. He filled them with uneasiness of mind, terror of conscience, and self-reproach. Many that fare deliciously every day, and whose bodies are healthful, have leanness in their souls: no love to God, no thankfulness, no appetite for the Bread of life, and then the soul must be lean. Those wretchedly forget themselves, that feast their bodies and starve their souls. Even the true believer will see abundant cause to say, It is of the Lord's mercies that I am not consumed. Often have we set up idols in our hearts, cleaved to some forbidden object; so that if a greater than Moses had not stood to turn away the anger of the Lord, we should have been destroyed. If God dealt severely with Moses for unadvised words, what do those deserve who speak many proud and wicked words? It is just in God to remove those relations that are blessings to us, when we are peevish and provoking to them, and grieve their spirits.On these verses see Numbers 16:31-35. This refers to the time when they rebelled against Moses. 17. covered—"closed upon them" (Nu 16:33). (2) Of the Levitical rebels, with Korah at their head (Nu 16:35; 26:10); these had sinned by fire, and were punished by fire, as Aaron's (being high priest) sons had been (Le 10:2; Nu 16:1-35). Dathan, with his company, which is sufficiently understood out of the following clause, and out of the history, Numbers 16. The earth opened and swallowed up Dathan,.... One of the heads of the conspirators against Moses and Aaron; the earth clave asunder under him and his company; opened itself, or its mouth, and devoured them at once. This was a new, marvellous, and unheard of thing, and which manifestly showed the divine displeasure and resentment at their proceedings; and served greatly to confirm the authority and office of Moses and Aaron; see Numbers 16:30.

And covered the company of Abiram; another of the heads of the confederacy. Korah is not mentioned, though the earth swallowed up him and all that belonged to him, their houses and their goods; some think the reason is because it was well known that this was his case, when Dathan and Abiram are not so expressly mentioned in the history by Moses; as also because the sons of Korah were now in esteem as singers; nor is On the son of Peleth mentioned, because, as Kimchi says, he repented, and desisted from the conspiracy.

The earth opened and {i} swallowed up Dathan, and covered the company of Abiram.

(i) By the greatness of the punishment the heinousness of the offence may be considered: for they who rise against God's ministers rebel against him.

EXEGETICAL (ORIGINAL LANGUAGES)
17. The Psalmist follows Deuteronomy 11:6 in naming Dathan and Abiram only. Korah’s family did not perish (Numbers 26:11).Verse 17. - The earth opened and swallowed up Dathan (see Numbers 16:31-33). And covered the company of Abiram. It is asked why there is no mention of Korah here, and suggested that he owed his escape from mention to the favouritism of the Levitical "temple poets" (Cheyne). But the real reason seems to be that Korah was not "swallowed up;" he and his company were destroyed by fire, and are alluded to in ver. 18 (so Hengstenberg). The key-note of the vidduj, which is a settled expression since 1 Kings 8:47 (Daniel 9:5, cf. Bar. 2:12), makes itself heard here in Psalm 106:6; Israel is bearing at this time the punishment of its sins, by which it has made itself like its forefathers. In this needy and helpless condition the poet, who all along speaks as a member of the assembly, takes the way of the confession of sin, which leads to the forgiveness of sin and to the removal of the punishment of sin. רשׁע, 1 Kings 8:47, signifies to be, and the Hiph. to prove one's self to be, a רשׁע. עם in Psalm 106:6 is equivalent to aeque ac, as in Ecclesiastes 2:16; Job 9:26. With Psalm 106:7 the retrospect begins. The fathers contended with Moses and Aaron in Egypt (Exodus 5:21), and gave no heed to the prospect of redemption (Exodus 6:9). The miraculous judgments which Moses executed (Exodus 3:20) had no more effect in bringing them to a right state of mind, and the abundant tokens of loving-kindness (Isaiah 63:7) amidst which God redeemed them made so little impression on their memories that they began to despair and to murmur even at the Red Sea (Exodus 14:11.). With על, Psalm 106:7, alternates בּ (as in Ezekiel 10:15, בּנהר); cf. the alternation of prepositions in Joel 3:8. When they behaved thus, Jahve might have left their redemption unaccomplished, but out of unmerited mercy He nevertheless redeemed them. Psalm 106:8-11 are closely dependent upon Exodus 14. Psalm 106:11 is a transposition (cf. Psalm 34:21; Isaiah 34:16) from Exodus 14:28. On the other hand, Psalm 106:9 is taken out of Isaiah 63:13 (cf. Wisd. 19:9); Isaiah 63:7-64:12 is a prayer for redemption which has a similar ground-colouring. The sea through which they passed is called, as in the Tפra, ים־סוּף, which seems, according to Exodus 2:3; Isaiah 19:3, to signify the sea of reed or sedge, although the sedge does not grow in the Red Sea itself, but only on the marshy places of the coast; but it can also signify the sea of sea-weed, mare algosum, after the Egyptian sippe, wool and sea-weed (just as Arab. ṣûf also signifies both these). The word is certainly Egyptian, whether it is to be referred back to the Egyptian word sippe (sea-weed) or seebe (sedge), and is therefore used after the manner of a proper name; so that the inference drawn by Knobel on Exodus 8:18 from the absence of the article, that סוּף is the name of a town on the northern point of the gulf, is groundless. The miracle at the sea of sedge or sea-weed - as Psalm 106:12 says - also was not without effect. Exodus 14:31 tells us that they believed on Jahve and Moses His servant, and the song which they sang follows in Exodus 15. But they then only too quickly added sins of ingratitude.
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