Numbers 31:6

וַיִּשְׁלַח אֹתָם מֹשֶׁה אֶלֶף לַמַּטֶּה לַצָּבָא אֹתָם וְאֶת־פִּינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵן לַצָּבָא וּכְלֵי הַקֹּדֶשׁ וַחֲצֹצְרוֹת הַתְּרוּעָה בְּיָדֽוֹ׃

✦ Hebrew interlinear

Tap a word to see its entry

✦ The same verse in five languages

Hebrew

וַיִּשְׁלַ֨ח אֹתָ֥ם מֹשֶׁ֛ה אֶ֥לֶף לַמַּטֶּ֖ה לַצָּבָ֑א אֹ֠תָם וְאֶת־פִּ֨ינְחָ֜ס בֶּן־אֶלְעָזָ֤ר הַכֹּהֵן֙ לַצָּבָ֔א וּכְלֵ֥י הַקֹּ֛דֶשׁ וַחֲצֹצְר֥וֹת הַתְּרוּעָ֖ה בְּיָדֽוֹ׃

Greek (Septuagint)

καὶ ἀπέστειλεν αὐτοὺς Μωυσῆς χιλίους ἐκ φυλῆς, χιλίους ἐκ φυλῆς, σὺν δυνάμει αὐτῶν, καὶ Φινεὲς υἱὸν ᾿Ελεαζὰρ υἱοῦ ᾿Ααρὼν τοῦ ἱερέως· καὶ τὰ τὰ ἅγια καὶ αἱ σάλπιγγες τῶν σημασιῶν ἐν ταῖς χερσὶν

Greek text from Swete's edition, CC BY-SA 4.0

Latin (Vulgate)

quos misit Moyses cum Phinees filio Eleazari sacerdotis, vasa quoque sancta, et tubas ad clangendum tradidit ei.

Spanish

Moisés los envió a la guerra, a los mil de cada tribu, acompañados de Finees, hijo del sacerdote Eleazar, quien llevaba consigo los objetos sagrados del santuario y las trompetas para dar la orden de ataque.

Classic Spanish (Reina-Valera 1909)

Y Moisés los envió á la guerra: mil de cada tribu envió: y Phinees, hijo de Eleazar sacerdote, fué á la guerra con los santos instrumentos, con las trompetas en su mano para tocar.

English

And Moses sent the thousand from each tribe into battle, along with Phinehas son of Eleazar the priest, who took with him the vessels of the sanctuary and the trumpets for signaling.

✦ What the text says

Summary

Moses sends a thousand men from each tribe to war, along with Phinehas son of Eleazar the priest, who carries the sacred vessels and the trumpets for the battle signal. The verse marks the military commissioning through a repeated object marker structure that frames both the troops and the priestly personnel as objects of Moses's sending.

Key words

yish.Lach ("he sent", H7971G) — qal narrative verb; establishes Moses as the sole subject performing the sending action.
'Elef ("one thousand", H0505G) — cardinal number tied distributively to la.matteh ("to the tribe", H4294H), indicating a fixed quota per tribal unit.
khe.Lei ("vessels of", H3627) — construct form linking to ha.Kodesh ("the holy place", H6944G); the construct chain marks these objects as belonging to the sanctuary.
cha.tzo.tze.Rot ("trumpets of", H2689) — feminine plural construct governing ha.te.ru.'Ah ("alarm", H8643), naming the specific type of trumpet used for sounding an alert.
ya.D ("hand", H3027G) with suffix -o ("his") — construct noun + pronominal suffix, indicating physical possession/carrying by Phinehas.

What the text says

The Hebrew sentence structure repeats the direct object marker 'oTam ("them", H0853+H9038) twice — once after 'Elef la.matteh la.tzava' ("a thousand to the tribe, to the war") and again before the conjunction introducing Phinehas. This repetition creates two parallel objects of the verb yish.Lach: the troops (first 'otam) and, expanded through the second 'otam, the priestly figure Phinehas together with the cultic implements. The double 'otam is not translated as two separate pronouns in most versions but functions in the Hebrew as a resumptive marker tying the entire following clause back to the initial sending.

The phrase khelei ha-qodesh ("vessels of the holy place") and chatzotzerot ha-teru'ah ("trumpets of the alarm") are both construct chains, meaning the sanctuary-vessels and the alarm-trumpets are grammatically bound to their qualifying nouns rather than described by adjectives. The final clause be-yado ("in his hand", H3027G + H9023) uses a singular suffix ("his"), which in Hebrew grammatically refers back to Phinehas as the one holding these items, though the sentence does not explicitly repeat his name at this point.

Differences between versions

The LXX adds υἱοῦ Ἀαρὼν ("son of Aaron") after Eleazar's name, a genealogical extension not present in the Hebrew text, which reads only ben-'Elazar ha-kohen ("son of Eleazar the priest"). The Vulgate renders the final clause as tradidit ei ("he handed over to him"), introducing an explicit verb of transfer where the Hebrew simply states be-yado ("in his hand"), without a corresponding verb of handing over.

This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.