Psalms 99:6 · Bible study
Psalms 99:6 Commentary: Priests and Prayer Warriors
Hebrew · 11 what the commentators say
Meaning in one sentence
Why does Psalm 99:6 call Moses a priest? Explore how Moses, Aaron, and Samuel model prayer and demonstrate God's faithfulness to answer.
Research Summary
- Meaning: Moses, Aaron, and Samuel exemplify intercessory prayer; God answers those who call on him.
- Key words: "among his priests" (בְּכֹהֲנָיו), functional priesthood; "call on his name" (קֹרְאֵי שְׁמוֹ), invocation in worship and need; "he answered them" (יַעֲנֵם), divine response.
- Main debate: Whether Moses is called a priest in a technical Levitical sense or in a broader functional sense as intercessor and mediator.
- Theological theme: God's reliable faithfulness to hear and answer prayer, demonstrated through key figures in Israel's history.
- Best use: Preaching or teaching on prayer, intercession, and the continuity of God's grace across the covenant community.
Translation Comparison
BSB Berean Standard Bible 2020
Moses and Aaron were among His priests; Samuel was among those who called on His name. They called to the LORD and He answered.
WEB World English Bible 2000
Moses and Aaron were among his priests, Samuel was among those who call on his name. They called on Yahweh, and he answered them.
KJV King James Version 1769
Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the Lord, and he answered them.
ASV American Standard Version 1901
Moses and Aaron among his priests, And Samuel among them that call upon his name; They called upon Jehovah, and he answered them.
YLT Young's Literal Translation 1898
Moses and Aaron among His priests, And Samuel among those proclaiming His name. They are calling unto Jehovah, And He doth answer them.
Darby Darby Bible 1890
Moses and Aaron among his priests, and Samuel among them that call upon his name: they called unto Jehovah, and he answered them.
Translations in other languages (9 available)
Moisés y Aarón entre sus sacerdotes, y Samuel entre los que invocaron su nombre; invocaban á Jehová, y él les respondía.
Moisés e Arão estavam entre seus sacerdotes, e Samuel entre os que chamavam o seu nome; eles clamavam ao SENHOR, e ele os respondia.
Moïse et Aaron parmi ses sacrificateurs,
Mose und Aaron unter seinen Priestern und Samuel unter denen, die seinen Namen anrufen, sie riefen an den HERRN, und er erhörte sie.
Mozes en Aaron waren onder Zijn priesters, en Samuel onder de aanroepers Zijns Naams; zij riepen tot den HEERE, en Hij verhoorde hen.
Mosè ed Aaronne fra i suoi sacerdoti, e Samuele fra quelli che invocavano il suo nome, invocaron l’Eterno, ed egli rispose loro.
Mojżesz i Aaron między kapłanami jego, a Samuel między wzywającymi imienia jego, wołali do Pana, a on ich wysłuchał.
在他的祭司中 有摩西 和亞倫；在求告 他名 的人中有撒母耳。他們求告 耶和華，他 就應允他們。
Moses and Aaron among his priests, and Samuel among those who gave honour to his name; they made prayers to the Lord, and he gave answers to them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 99:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the psalmist's description of Moses "among his priests" refers to his execution of priestly functions before the Aaronic priesthood was fully established. Adam Clarke notes that Moses "was properly the priest of the Hebrews before Aaron and his family were appointed to that office." Barnes explains that the term is used in "the most general sense," since Moses directed public worship and belonged to the tribe of Levi from which the priesthood sprang. Gill points to specific acts: Moses consecrated Aaron, offered sacrifices (Exodus 29; Numbers 7), and interceded for the people. Samuel, by contrast, is placed "among them that call upon his name", not a priest by lineage but a man of prayer. The Cambridge Bible for Schools and Colleges observes that both Moses and Aaron exercised priestly intercession (Exodus 17:11ff; 32:30ff), while Samuel was "famous for the prevailing efficacy of his prayers" (1 Samuel 7:8-9). The consensus is that these three figures serve as compelling examples of confident prayer answered by God, encouraging the worshipping community to follow their lead.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Functional priesthood: Moses and Samuel performed priestly acts (offering sacrifice, interceding) even though they were not of the Aaronic line (Exodus 24:6; 1 Samuel 7:9).
- Broad priesthood: The term kohen can mean 'minister' or 'leader,' not exclusively a Levitical priest; Moses and Samuel acted as leaders who mediated between God and people.
- Typological/Christological reading: Moses and Aaron prefigure Christ the high priest; Samuel prefigures the prophetic intercession that continues in the church (Hebrews 7; Revelation 8:3-4).
What is clear: The verse affirms that God answered the prayers of Moses, Aaron, and Samuel, providing a foundation of hope for all who call on his name.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Moses' priesthood | Moses performed priestly acts before the Aaronic priesthood was established. | Some see this as a strictly functional description (he acted like a priest), while others argue the term includes his unique mediatorial role that prefigures Christ's priesthood. |
| Samuel's role | Samuel is placed among 'those who call on his name,' not among the priests. | Christians differ on whether this implies a separate order of prophetic intercession or simply illustrates that all believers have access to God through prayer. |
| Meaning of 'answered' | God gave concrete, historical responses to the prayers of these leaders. | Catholics and Orthodox often see these answers as mediated through the communion of saints; many Protestants emphasize the direct, unmediated response of God to individual prayer. |
| Purpose of the historical reference | The examples encourage the psalm's audience to worship and rely on God. | Some traditions read this as a call to liturgical prayer led by priests; others as a call to personal, heartfelt prayer modeled by all three figures. |
Historical & Cultural Context
Psalm 99 belongs to the group of "Yahweh reigns" psalms (93, 100) that celebrate God's sovereign kingship over Israel and the nations. The psalm divides into three strophes, each ending with the refrain "He is holy!" The third strophe (verses 6, 9) grounds the call to worship in concrete history, specifically the generation that experienced the exodus and the wilderness. Moses and Aaron led Israel out of Egypt and through the desert; Moses performed priestly acts at Sinai, sprinkling the blood of the covenant (Exodus 24:6, 8) and consecrating Aaron (Leviticus 8). After Israel's apostasy with the golden calf, Moses interceded so powerfully that God turned from his judgment (Exodus 32:11, 14). Aaron, as high priest, also mediated when plague struck after Korah's rebellion (Numbers 16:46, 48). Samuel, the last judge, lived at the transition from theocracy to monarchy. He was a Levite but not a priest by office; yet he built altars, offered sacrifices, and was renowned for prayer. At Mizpah, his cry to God brought victory over the Philistines (1 Samuel 7:8, 9). The pillar of cloud mentioned in verse 7 recalls God's guidance in the wilderness and his speaking to these leaders. The psalmist looks back to a time when the kingdom was not centered on an earthly king but on a God who answered prayer. The call to "worship at his footstool" evokes the ark of the covenant in Zion, the throne of the invisible King. This historical grounding assures readers that the same God who heard Moses, Aaron, and Samuel still listens to his people.
Textual Notes
Reception History
Preaching This Verse
Three-point outline
- The Priesthood of Intercession, Moses and Aaron served as mediators between God and Israel, both through sacrifice and prayer. Their example shows that leadership in God's kingdom involves standing in the gap for others.
- The Prayer of the Faithful, Samuel was not a priest by birth but a man who called on God's name persistently. The psalmist counts him among the true worshippers, proving that access to God is not limited to an office.
- The God Who Answers, "They called on Yahweh, and he answered them." Their experience is not isolated; it is a pattern. God invites the same confidence from every generation.
Five-point outline
- Moses: The Proto-Priest Who Consecrated Others
- Aaron: The Established High Priest and Intercessor
- Samuel: The Judge Who Prayed and Prevailed
- The Call: "Call on His Name", An Invitation to Worship
- The Answer: God's Faithful Response to Humble Prayer
Illustration hooks
- A church board member who spends hours in prayer for the congregation, not because it is required but because he loves the people, like Moses' hidden intercession.
- A quiet parishioner known for a prayer list that she works through daily, like Samuel, not in the spotlight but effective.
- A community gathering to pray after a natural disaster, seeing tangible help arrive, echoing "they called and he answered."
Questions your congregation is asking
- Why does the Bible call Moses a priest if he wasn't from the priestly tribe?
- Does God answer every prayer the same way he answered these leaders?
- How can I develop a prayer life like Samuel's, especially when I feel unqualified?
Leading a Discussion
This small-group guide explores how Moses, Aaron, and Samuel demonstrate that calling on God is never futile. Their example spans the exodus, wilderness, and early monarchy, covering centuries of God's faithfulness. Use the questions to help group members connect their own prayer lives to this biblical pattern.
Discussion questions
- What do you notice about how Moses, Aaron, and Samuel are described in verse 6? What sets each apart?
- Why do you think the psalmist includes Samuel alongside the priests? What does that say about who can approach God?
- What does it mean to "call on the name of the Lord"? How is that different from casual prayer?
- Look at the cross-references (Exodus 32:11, 14; Numbers 16:46, 48; 1 Samuel 7:8, 9). What specific answers did these men receive?
- Verses 7, 8 add that God spoke to them in the pillar of cloud and that he forgave but also took vengeance. How does this balance shape how we understand answered prayer?
- Which of these three leaders do you most identify with in your current season? A mediator? A worshipper? A persistent petitioner?
- What one change could you make this week to more intentionally "call on his name"?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 14:15 | Yahweh said to Moses, “Why do you cry to me? Speak to the children of Israel, that they go forward. |
| Exodus 15:25 | Then he cried to Yahweh. Yahweh showed him a tree, and he threw it into the waters, and the waters were made sweet. There he made a statute and an ordinance for them, and there he tested them. |
| Exodus 24:6 | Moses took half of the blood and put it in basins, and half of the blood he sprinkled on the altar. |
| Exodus 24:8 | Moses took the blood, and sprinkled it on the people, and said, “Look, this is the blood of the covenant, which Yahweh has made with you concerning all these words.” |
| Exodus 29:11 | You shall kill the bull before Yahweh at the door of the Tent of Meeting. |
| Exodus 29:37 | Seven days you shall make atonement for the altar, and sanctify it; and the altar shall be most holy. Whatever touches the altar shall be holy. |
| Exodus 32:11 | Moses begged Yahweh his God, and said, “Yahweh, why does your wrath burn hot against your people, that you have brought out of the land of Egypt with great power and with a mighty hand? |
| Exodus 32:14 | So Yahweh turned away from the evil which he said he would do to his people. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that Moses, Aaron, and Samuel worshipped God with humility, gratitude, and obedience, and they received strong tokens of divine favor. He applies this as a model for worship. He also notes that Moses served as priest to the Hebrews before Aaron's family was appointed to that office.
Barnes' Notes on the Bible Protestant 1832
Barnes sees Moses, Aaron, and Samuel as representative figures—one group from the priesthood, the other from ordinary worshippers. His point is that the verse calls for every class, both religious leaders and common people, to unite in praising God. Their answered prayers prove that public worship is not empty but brings real blessing.
Calvin's Commentaries Reformed 1564
Calvin observes that this psalm shifts from calling the people to rejoice to commanding them to tremble. Its focus is on God's kingdom as confined to Judea and the privilege of Israel's adoption. The purpose is to magnify God's power so that his people know they are safe under his guardianship.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator highlights that the Psalmist recalls Moses, Aaron, and Samuel not for their formal priestly duties but as intercessors who prayed during Israel’s crises, such as the battle with Amalek and the golden calf. The passage may be read as a historical retrospect, showing that God answered their prayers yet punished sin to demonstrate His holiness.
Geneva Bible Notes Reformed 1599
The Geneva Notes name Moses and Aaron among God's priests, and Samuel among those who call on his name. These men called on the Lord, and he heard them, demonstrating God's responsiveness to faithful prayer.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that Moses, Aaron, and Samuel were the chief examples of prayer and worship in the Old Testament, each calling upon the Lord and being answered. Their example serves as a powerful encouragement that God hears and responds to those who sincerely call on Him through Christ.
Jamieson-Fausset-Brown Commentary Protestant 1871
The experience of these servants of God is cited for encouragement. among . . . priests, among . . . upon the Lord [and] He spake . . . pillar —may be referred to all three (compare Exo 18:19 ; Lev 8:15 ; Deu 5:5 ; 1 Sa 9:13 ).
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues the three heroes are historical examples from Israel's past, not currently active intercessors in heaven. He distinguishes Moses as the priest and Samuel as one mighty in prayer, showing how God proved Himself in both mercy and judgment through their stories. The passage serves as a warning from the desert generation for the present.
Lange's Commentary Reformed 1857
Lange's key insight is that the psalm's threefold cry of "holy" mirrors the angelic song in Isaiah 6, dividing the psalm into three movements. Each section praises a different aspect of God's kingship: first His terrifying might, then His righteous rule in Israel, and finally His faithfulness shown through mediators like Moses and Samuel.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights Moses, Aaron, and Samuel as the three men through whom God directly ruled Israel for a time. He notes that no other nation had leaders with such intimate access to God, and that Samuel's era closed this theocratic government when the people demanded a human king instead.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Moses acted as priest before the Levitical priesthood was formally instituted, carrying out that office through his frequent and solemn intercession for the people. This priestly role was a specific divine calling, not just a practical expedient.