I've seen the problem of the apparently-missing object of this sentence addressed in the following ways:
Targum Yonatan claims that he took his garment which was כולה תכלת. (Note that the section immediately preceding the story of Korach, which is about the requirement to put ציצית with a strand of תכלת on the corners of garments, and recall also the ...
"יקר" here actually means something else.
The root Y-K-R is used by the various Targumim in many places to translate heavy.
Shemos 9:7 reads:
וַיִּכְבַּד לֵב פַּרְעֹה
Onklelos translates as:
וְאִתיַקַר לִיבָא דפרעה
Targum Pseudo-Yonasan translates as:
ואיתייקר יצרא דליבא דפרעה
For more examples of this: see Targumim to Bereishis ...
The Chida (1724—1806) writes in his commentary to Numbers 26:23:
לפוה משפחת הפוני. לכאורה הול״ל הפווי. ויש לרמוז כי הפוני רמז ה׳ שהיא מלכות פ״ו גימטריא אלהים נ׳ רמז לן׳ שערי בינה י׳ חכמה ודוק כי קצרתי
Of Puvah, the clan of the Punites. In reality it should have said "the Puvites." We can say the "Punites" is an allusion to Hashem's kingship:
Chumash Hamek Davar [Bemidbar 12:10] writes that this was a different cloud than the one that lifted when they traveled. He does however bring a Sporno that says it was the same cloud in both cases, but everyone realised why it was lifting in the case of Miriam.
Rashi gives two interpretations:
(Following Onkelos) Korach separated himself from the community, he “took” himself to one side.
Korach persuaded the leaders to join his movement, he “took” them in to his group.
You need to continue reading Rashi.
While Korach may have originally accepted the positions of Moshe and Aharon, and was motivated by jealousy of Elitzafan's promotion, this caused him to attempt to undermine the entirety of Moshe's authority:
אָמַר קֹרַח ... הֲרֵינִי חוֹלֵק עָלָיו וּמְבַטֵּל אֶת דְּבָרָיו. מֶה עָשָׂה? עָמַד וְכָנַס ר"נ רָאשֵׁי ...
Rav Hirsch says that the initial request was (as I say in Did G-d command or not on sending the spies?) presented in order to follow the idea that the Bnai Yisrael would have to start living a normal life. This is based on the way Rav Hirsch explains לחפור את הארץ.
Rav Hirsch also points out that they were to then to see which parts were most appropriate ...
I finally found someone who addresses this exact question. The Sifsei Kohen (Mekubal Rav Mordechai HaKohen) explains that kishuf (magic) does not last longer than 12 hours ,and the Torah says:
"The Lord said to Moses: Put Aaron's staff back in front of the Testimony as a keepsake [and] a sign for rebellious ones. Then their complaints against Me will end ...
Dr. Zvi Ron opines that iron was considered a precious metal in those times and thus Og's bed may have been a decorative treasure item.
[This is now my own conjecture] Therefore the Torah may be describing the magnitude of the spoils
As pointed out in the question, because of the use of the connecting conjunction (את) in the phrase, "דֵּעָה֙ אֶת־יְהוָ֔ה", it is clear that דעה is a verb. And as Rashi and others point out to the source of Rambam's quote in Isaiah, it is from the concept of דעת. The verb root would then be י-ד-ע.
This is classified as Gizrat Peh-Yud, Lamed-Gronit (with the ...