Numbers 6:22-27

Context

The book of Numbers opens with regulations for ordering the community of Israel before its departure from Mount Sinai. This passage immediately follows the regulations concerning the Nazirite, a person set apart by a special vow (Numbers 6:1-21). God speaks to Moses, and Moses passes these words on to Aaron and his sons, the priests, who are to bless the children of Israel with them.

The blessing consists of three lines. In the Hebrew original, each line contains more words than the one before, and the divine name (the LORD) appears once in each line, three times in all. The pronoun "thee," referring to the hearer, is singular, so the blessing is read as addressing the whole community as though it were a single person. The final verse (v. 27) makes clear that the one who gives the blessing is not the priest but God himself.

Interpretation

• The structure of blessing and keeping, grace, and peace: Many commentators read the three lines as a progression: God blesses and keeps, makes his face shine and is gracious, and lifts up his countenance and gives peace. "Make his face shine" and "lift up his countenance" are Hebrew idioms expressing favor and attentive regard. The Hebrew word shalom, translated "peace," means more than the absence of conflict; it encompasses wholeness and well-being.
• Trinitarian reading: Within the Christian tradition, some interpreters connect the threefold invocation of the divine name with the Trinity. Scholars who emphasize the primary meaning of the Old Testament text, however, regard this as a reading added in the light of the New Testament rather than something the text itself states.
• Jewish reading: In Judaism this blessing is called Birkat Kohanim (the Priestly Blessing). To this day, descendants of priestly families recite it in synagogue worship.

Questions of Application

The interpretation of this passage is not a matter of major controversy. Several questions arise, however, about its use in worship.

• Who may pronounce the blessing: The text entrusts the blessing to the priests. This raises the question of whether the benediction pronounced by pastors today can be compared to this priestly function. Many denominations, including Presbyterian and Methodist churches, reserve the benediction to ordained ministers. Those who emphasize the principle of the priesthood of all believers, on the other hand, sometimes caution against exalting the benediction as the prerogative of a particular office.
• Petition or declaration: The verbs of the text take a form expressing a wish, along the lines of "may the LORD...." Verse 27, however, ends with God's promise that he will bless. This passage is also cited in the debate within Korean churches over whether the benediction should close with "we humbly pray" (chugwonhaomnaida) or with the declarative "shall be with you" (isseuljieoda).
• Translation: Rendered literally from the Hebrew, verse 27 reads approximately, "they shall put my name upon the children of Israel." The Korean Bible renders this more freely as "bless ... in my name."

In the Korean Church

For the benediction at the close of worship, Korean churches chiefly use 2 Corinthians 13:14 (13:13 in the Korean Bible); this passage is used less often. In the Lutheran tradition it is customary to close worship with this blessing, and the Lutheran Church in Korea follows this practice. The passage is also widely used as the lyrics of songs of blessing. The English worship song "The Blessing," based on this passage, spread during the COVID-19 pandemic through videos in which churches from many countries sang it together, and it is reported to have been translated and sung in Korea as well.

Related Passages

• Leviticus 9:22-23
• Psalm 67:1
• Luke 24:50-51
• 2 Corinthians 13:14