Korah was a man of the tribe of Levi, who together with Dathan and Abiram, led an insurrection against Moses and Aaron. Apparently their insurrection was prompted by their being out in the wilderness with no place to go. This happened after the Children of Israel had approached the land of Canaan from the south and had sent out spies to scout the land. Ten of the twelve spies said the land was too strong for them, that there were giants there. Moses then told the whole congregation they would all have to spend forty years in the wilderness until all that generation had died. In this story, Moses and Aaron represent the Lord. When Korah and his fellow rebels murmured against them and took fire from the altar and burned incense with it, they represented the profanation of mixing what is good (the fire from the altar) with what is evil (rebelling against Moses). The three rebel leaders and their followers were separated from the congregation and were swallowed up by a pit that opened in the earth. In our lives, evils need to be separated, too, and gotten rid of.

(Odkazy: The Apocalypse Explained 324 [6])

6437. 'And on the crown of the head of the Nazirite among his brothers' means with respect to the exteriors. This is clear from the meaning of 'the crown of the head of the Nazirite' as the exteriors, dealt with below; and from the representation of the sons of Israel, to whom Joseph's 'brothers' refers here, as spiritual truths in the natural, dealt with in 5414, 5879, 5951. Which are also exterior ones when considered in relation to other truths. For the good that resides with the member of the spiritual Church is the good of truth, and this good is an interior one because it resides in the interior part of the natural. The reason why 'the Nazirite' means the exteriors is that Nazirites represented the Lord's Divine Natural, which is the External Divine Human. That this is what Nazirites represented is clear from the fact that naziriteship is identified with the hair, and the holiness of that state lay in the hair. It did so for the sake of the representation already mentioned; for 'the hair' corresponds to and consequently means the natural, see 3301, 5247, 5569-5573. This is also evident from those who took the nazirite vow. They were forbidden to shave their hair during the time of the vow, Numbers 6:5; but afterwards, when the period of their naziriteship had been completed, they had to shave their head at the door of the tent of meeting and cast their hair into the fire under the eucharistic sacrifice, Numbers 6:13, 18. The same thing is further evident from Samson, who was a Nazirite. His strength lay in his hair, Judges 13:3, 5; 16:1-end, see 330. This is why it says in Jeremiah,

Cut off the hair of your naziriteship and throw it away, and take up a lamentation on the hills. Jeremiah 7:29.

From all this it is clear that 'the crown of the head of the Nazirite' means the exteriors, for the crown of the Nazirite's head is where his hair is. So much for the arcanum meant in the Word by 'the Nazirites'.