Numbers6:22–27

“Make His face shine… be gracious” → Psalm 67:1 structural / thematic — confirmed

The Aaronic blessing was not buried in Numbers; Israel sang it back. Psalm 67 opens by deliberately re-voicing v. 25 — “God be merciful unto us, and bless us; and cause his face to shine upon us” — turning the priest’s benediction over the people into the congregation’s prayer to God, and then outward to “all nations.” The Verifier records the verbal overlap as three shared lexemes — H215 ’ôwr (“shine,” rare, in only 42 verses), H2603 chânan (“be gracious,” in 73 verses), and H6440 pânîym (“face,” common) — the tightest such cluster in the unit. Because the link rests on shared pattern and motif rather than a quotation claim, it is tiered structural, not verbal; but the convergence of two relatively rare words plus “face” makes the dependence about as visible as a structural link can be.

Numbers 6:25 · Psalm 67:1

basis: shared lexemes H215 ʼôwr (in 42 vv), H2603 chânan (in 73 vv), H6440 pânîym (in 1892 vv) — the same three-word cluster of v. 25; pattern echo, no quotation claimed

“The LORD make His face shine” → the recurring Psalm refrain structural / thematic — confirmed

The shining-face petition becomes a refrain across the Psalter. Psalm 80 repeats it three times as the hinge of a national lament (“cause thy face to shine; and we shall be saved,” vv. 3, 7, 19), and Psalm 31:16 prays it for the individual sufferer (“Make thy face to shine upon thy servant”). The Verifier confirms each as a structural/thematic link sharing H215 ’ôwr (“shine”) and H6440 pânîym (“face”). What the priest pronounced as gift, the Psalmists learned to plead as need — the same two words, now reaching up from the dark.

Numbers 6:25 · Psalm 80:7 · Psalm 31:16

basis: shared lexemes H215 ʼôwr (in 42 vv), H6440 pânîym (in 1892 vv) in both Psalm 80:7 and Psalm 31:16; shared petition-pattern, no quotation

“And keep you” → Psalm 121:7 structural / thematic — confirmed

The blessing’s second word, wə·yiš·mə·re·ḵā (“and keep you,” shâmar, root “to hedge about as with thorns”), unfolds into the great keeping-psalm. Psalm 121 rings the verb six times — “he that keepeth thee will not slumber… The LORD shall preserve [keep] thee from all evil; he shall preserve thy soul.” The Verifier records the link on shared H8104 shâmar (“keep,” in 440 verses). The single guarding verb of Aaron’s formula is expanded into an entire song of the God who never takes His eye off His own.

Numbers 6:24 · Psalm 121:7

basis: shared lexeme H8104 shâmar (in 440 vv); the keeping-motif of v. 24 developed, no quotation claimed

“And give you peace” → Psalm 29:11 structural / thematic — confirmed

The climax-word šā·lō·wm (H7965) re-emerges as the last word of Psalm 29: “The LORD will give strength unto his people; the LORD will bless his people with peace.” The Verifier confirms the link on shared H7965 shâlôwm (“peace,” in 209 verses), and the parallel runs deeper than the one word — Psalm 29, like the blessing, pairs bless and peace as the terminal gift God sets upon His people. The benediction’s summit becomes the Psalter’s benediction-in-miniature.

Numbers 6:26 · Psalm 29:11

basis: shared lexeme H7965 shâlôwm (in 209 vv); both pair blessing with peace as the closing gift, no quotation

“The LORD bless thee” → the Abrahamic promise (Genesis 12:2) structural / thematic — confirmed

The verb that opens the formula in v. 23 and seals it in God's own mouth in v. 27 — bârak (H1288) — is the same verb God spoke over Abram: “I will bless thee… and thou shalt be a blessing” (Genesis 12:2). Poole's own note on v. 24 sends the reader straight there (“Compare Genesis 12:2”). The Aaronic blessing is not a fresh kindness invented at Sinai; it is the appointed channel through which the ancient promise to the patriarch is poured out, generation by generation, on his descendants. The Verifier records the link on shared H1288 bârak (in 289 verses) — a common verb, so the tie is structural/thematic, not verbal; but the conceptual line is direct: the God who promised to bless Abraham here puts the machinery of that blessing into the hands of Abraham's priestly sons, and the chapter on which it all finally rests is Genesis 12.

Numbers 6:24 · Genesis 12:2

basis: shared lexeme H1288 bârak (in 289 vv); the priestly blessing as the channel of the patriarchal blessing-promise, cross-referenced by Poole on v. 24; common verb, no quotation

“They shall put My name upon them” → Deuteronomy 28:10 structural / thematic — confirmed

Verse 27’s declaration — the priests will put My name on Israel — is taken up in the covenant-blessing chapter of Deuteronomy: “And all people of the earth shall see that thou art called by the name of the LORD.” The Verifier records the link on shared H8034 shêm (“name,” in 771 verses). The thread is conceptual as much as lexical: in both texts, bearing the divine Name is what marks Israel as God’s own and draws the nations’ gaze — the seed of the truth the New Testament will name as believers “called by his name” (cf. James 2:7).

Numbers 6:27 · Deuteronomy 28:10

basis: shared lexeme H8034 shêm (in 771 vv); both texts on Israel bearing/being-called-by the divine Name, no quotation

The High Priest who blesses with lifted hands ancient/widely-held

The office itself points forward. Aaron, lifting his hands to lay the Name on the people, is — in Benson’s words — “a type of Christ, who came into the world to bless us… as the High-Priest of our profession, and left the earth in the very act of blessing his disciples with uplifted hands.” Luke 24:50 is precise: “he lifted up his hands, and blessed them,” and was parted from them in that very gesture. The ascended Christ does permanently what Aaron did daily — the true and final blesser of His people. This figural reading is ancient and widely held; the Pulpit Commentary anchors it in Hebrews 7:7 (“the less is blessed of the greater”), the principle that the blesser must stand nearer to God than the blessed.

Numbers 6:23 · Luke 24:50 · Hebrews 7:7

The shining Face → the glory of God in the face of Christ ancient/widely-held

The petition that God “make His face shine” reaches its fulfillment, the church has long read, in the One who is the radiance of that face. Gill already glosses v. 25 as the rising of “the sun of righteousness” (Malachi 4:2). The New Testament makes the move explicit: God “hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). The shining face Aaron could only invoke is, in the Gospel, beheld. This is a typological reading — figural, not a verbal quotation, and across the Testaments (Hebrew → Greek) so it cannot rest on shared Strong’s numbers; it is grounded in the shared image of God’s face/light shining to save.

Numbers 6:25 · 2 Corinthians 4:6 · Malachi 4:2

The threefold blessing and the apostolic benediction ancient/widely-held

Almost every commentator on this unit reaches for 2 Corinthians 13:14 — “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost.” Matthew Henry sets the two benedictions side by side, observing of the threefold Name that “the New Testament having explained it… each of which Persons is Jehovah, and yet they are not three Lords, but one Lord.” The link is real but must be tiered honestly: it is structural/typological, not verbal — a Hebrew benediction and a Greek one cannot share Strong’s numbers, and the correspondence is of shape (three clauses, the Three Persons) rather than quotation. Held as a Christian inference from the whole canon, it is widely held; pressed as proof from the verse alone, the Pulpit Commentary rightly cautions it “cannot be proved.”

Numbers 6:24 · Numbers 6:25 · Numbers 6:26 · 2 Corinthians 13:14