Numbers 31 21

Numbers 31:21 kjv

And Eleazar the priest said unto the men of war which went to the battle, This is the ordinance of the law which the LORD commanded Moses;

Numbers 31:21 nkjv

Then Eleazar the priest said to the men of war who had gone to the battle, "This is the ordinance of the law which the LORD commanded Moses:

Numbers 31:21 niv

Then Eleazar the priest said to the soldiers who had gone into battle, "This is what is required by the law that the LORD gave Moses:

Numbers 31:21 esv

Then Eleazar the priest said to the men in the army who had gone to battle: "This is the statute of the law that the LORD has commanded Moses:

Numbers 31:21 nlt

Then Eleazar the priest said to the men who were in the battle, "The LORD has given Moses this legal requirement:

Numbers 31 verses

Numbers 31 21 Meaning

Numbers 31:21 establishes the divine authority for the specific purification rituals to be performed on the spoils of war taken from the Midianites. Eleazar the High Priest relays these instructions, affirming they are a direct "statute of the law" that the LORD (YHWH) commanded Moses. This verse acts as an introduction to the detailed procedures for purifying various items (metal and non-metal) to ensure the holy community of Israel maintains its purity in the sight of God after engaging in a holy war and acquiring items potentially defiled by pagan practices or death.

Numbers 31 21 Context

Numbers chapter 31 records the punitive war against the Midianites, commanded by the LORD as retribution for their role in the Baal Peor apostasy, which involved tempting Israel to idolatry and sexual immorality (Numbers 25). After the war, Moses expresses concern about sparing the Midianite women who were instruments of this sin, leading to further instructions regarding them. Immediately following this, Eleazar the High Priest addresses the victorious Israelite soldiers, whose return with substantial plunder raised crucial questions of ritual purity. Their participation in warfare, exposure to the dead (both enemy and potential Israelite casualties), and the acquisition of material possessions from a deeply defiled, idolatrous nation necessitated specific laws to purify themselves and the spoils. Verse 21, therefore, serves as the critical introductory statement, underscoring that the subsequent purification instructions are not human innovations but divinely ordained commands through Moses, upholding God's demand for holiness within the camp of Israel.

Numbers 31 21 Word analysis

• And Eleazar: Hebrew: W'el`azar. Eleazar, son of Aaron, had succeeded his father as the High Priest (Num 20:25-28). His pronouncement carries the full weight of the priestly authority, directly aligned with God's will and law. It highlights the continuity of divine communication and the sacred office after Moses' imminent passing.
• the priest: Hebrew: hakKohen. This title emphasizes his specific, divinely appointed role as the mediator between God and Israel, responsible for instructing the people in divine law and maintaining their ritual purity. His priestly duty here is to ensure Israel remains set apart and holy.
• said: Hebrew: wayyo'mer. A standard verb indicating speech. The speaker's identity and authority (Eleazar the priest) give the statement immense significance, not just a casual remark.
• to the men of war: Hebrew: 'anshei hatzava'. Literally "men of the host/army." This directly identifies the audience – those who engaged in battle and acquired the spoil, underscoring the practical application of the ensuing purification instructions to their specific situation.
• who had gone to battle: Hebrew: habba'im lammilchamah. This phrase further specifies that these men were directly involved in the physical conflict and therefore directly exposed to its defilements. It underscores the reason for the need of the ensuing laws.
• "This is: Hebrew: Zot. A demonstrative pronoun emphasizing that what follows is the definitive, specific instruction being referenced. It lends a sense of immediacy and directness to the command.
• the statute: Hebrew: chukkat. This term (from choq) denotes a prescribed decree, an ordinance, or a custom that is fixed and binding. It implies something etched in law, unchangeable, deriving its authority from the divine Legislator. It emphasizes the mandatory, non-negotiable nature of the coming instructions.
• of the law: Hebrew: haTorah. From yarah, meaning "to teach, instruct." Torah broadly refers to divine instruction or teaching, often encompassing the Pentateuch, but here specifically referring to a particular legal directive. It signifies God's comprehensive teaching on how to live rightly.
• which the LORD: Hebrew: asher YHWH. YHWH is the covenant name of God, indicating His personal, revealed character as the God of Israel. Attributing the command directly to Him highlights its supreme, divine authority.
• has commanded Moses:" Hebrew: tzivvah Moshe. This phrase continually re-emphasizes the Mosaic authorship and divine origin of the laws within the Pentateuch. It anchors these specific purity rules directly to the foundational covenant given at Sinai, solidifying their non-human, sacred origin.

Words-group by words-group analysis:

• "Eleazar the priest said to the men of war who had gone to battle": This sets the scene for a moment of authoritative priestly instruction specifically for those who risked defilement through combat. It highlights the intercession of the priesthood in maintaining Israel's holiness amidst its earthly responsibilities.
• "This is the statute of the law": This precise phrasing defines the upcoming regulations as absolute divine decrees, not suggestions or human customs. It is a formal, authoritative declaration that what follows is an unalterable part of God's instruction for His people.
• "which the LORD has commanded Moses": This concluding phrase functions as a powerful authentication stamp. It removes any doubt about the source and authority of the "statute of the law," tying it directly to God's sovereign will as revealed through His chosen servant, Moses. It signifies that this is not Eleazar's interpretation or a new invention, but a sacred command.

Numbers 31 21 Bonus section

The immediate cultural context for these purification laws involves common ancient Near Eastern practices concerning war spoils. Unlike pagan nations where spoils were often simply looted and consecrated to idols or used for personal gain without ritual consequence, Israel's practice was meticulously regulated by God. The need to purify objects, especially metal by fire and water, suggests a theological rejection of the pagan associations of those items and a re-consecration or purification for Israelite use. This act demonstrated that Israel's God, YHWH, was distinct from and superior to the defiling gods of Midian, emphasizing that holiness for Israel extended beyond their physical persons to the very objects they possessed. It serves as a strong polemic against the idea that material wealth, regardless of its origin, is automatically acceptable without divine vetting and purification.

Numbers 31 21 Commentary

Numbers 31:21 is a pivotal verse because it anchors the practical, post-war purification instructions within the realm of divine commandment. Eleazar, acting in his capacity as High Priest, does not invent these rules but serves as the conduit for the immutable "statute of the law" given by the LORD to Moses. This highlights several enduring truths: the perpetual necessity of holiness in God's presence, the divine concern for even the material aspects of His people's lives (down to captured loot), and the role of priestly authority in guiding Israel in sacred matters. The underlying principle is that all contact with a defiled world—whether through battle, idolatry, or death—requires a process of God-ordained cleansing for the covenant community to remain acceptable to Him. This statute reinforces the boundary between the holy and the profane, a foundational aspect of Israel's relationship with God, and emphasizes that ritual purity was essential for the people to dwell in God's holy presence without incurring divine displeasure or judgment.