So they shall put
The phrase "So they shall put" indicates an action of placing or setting something upon another. In the Hebrew context, the word used here is "שָׂמוּ" (samu), which means to place, set, or appoint. This action is not merely physical but carries a spiritual and authoritative connotation. It signifies a deliberate and divine act of conferring something sacred. In the context of the priestly blessing, it is an act of imparting God's presence and favor upon the people. This reflects the role of the priests as mediators between God and Israel, emphasizing the importance of spiritual leadership in guiding and blessing the community.

My name
The phrase "My name" refers to the divine name of God, often represented in Hebrew as "יהוה" (YHWH), the Tetragrammaton. In ancient Near Eastern culture, a name was more than a label; it represented the essence and character of a person. Thus, God's name embodies His nature, authority, and presence. To put God's name on the Israelites is to invoke His power, protection, and identity over them. It signifies a covenant relationship where God claims the Israelites as His own, promising to be their God and they His people. This act of placing God's name is a profound declaration of His commitment and blessing.

on the Israelites
The term "on the Israelites" specifies the recipients of this divine action. The Israelites, or "בְּנֵי יִשְׂרָאֵל" (Bnei Yisrael) in Hebrew, are the descendants of Jacob, also known as Israel. They are the chosen people through whom God intended to reveal His will and purpose to the world. This designation as the people of God carries both privilege and responsibility. It underscores their unique identity and mission as a nation set apart to reflect God's holiness and to be a light to the nations. The placing of God's name upon them is a reaffirmation of their special status and calling.

and I will bless them
The phrase "and I will bless them" is a divine promise of favor and prosperity. The Hebrew word for bless, "בָּרַךְ" (barak), conveys the idea of endowing with power for success, prosperity, and longevity. God's blessing is comprehensive, encompassing spiritual, physical, and material well-being. It is an assurance of His presence, guidance, and provision. This promise is not conditional on the Israelites' actions but is an expression of God's grace and faithfulness. It highlights the benevolent nature of God, who desires to bless His people abundantly. The blessing is both a present reality and a future hope, rooted in the covenant relationship between God and Israel.

Verse 27. - They shall put my name upon the children of Israel. The "name of God is uniformly treated in Scripture as something very different from a mere arrangement of letters or an arbitrary vocal sound. All nations have bad names for the Supreme Being, but there was nothing sacred about them, except from association. The name of God was not of man, nor from man, but of his own direct revelation (Exodus 6:3), and was therefore of an unspeakable sanctity (Exodus 20:7; Exodus 33:19). Like the "word" of God, it cannot be dissociated from God himself. It is in some sense an extension outwards, into the sphere of the created and sensible, of the ineffable virtues of the Godhead itself. It stands in a real, though un-assignable, relation to infinite goodness and power, and therefore it comes fraught with untold blessing (or perchance cursing) to those on whom it lights. Hence, to put the name of God - the covenant name - upon the people had a real meaning. No one could do it except by his express direction; and when it was so done there was an invisible reality answering to the audible form; with the name pronounced in blessing came the blessing itself, came the special providence and presence of God, to abide upon such at least as were worthy of it. It is a fact, the significance of which cannot be denied, that the name which was commanded to be put upon the people was lost, and irrecoverably lost, by the later Jews. Out of an exaggerated dread of possible profanation, they first disobeyed the command by substituting Adonai for that name outside the sanctuary; and finally, after the death of Simeon the Just, the priests ceased to pronounce that name at all, and therefore lost the tradition by which the pronunciation was fixed. Our method of spelling and pronouncing the name as Jehovah is merely conventional, and almost certainly incorrect. It would seem to be the more devout opinion that the name itself, as revealed by God and uttered by many generations of priests, was forfeited (like Paradise), was withdrawn, and ought not to be inquired after. And I will bless them. Here is the precise truth of all effectual benediction: they shall put my name;... I will bless. The outward form was ministered by the priests, the inward reality was of God and from God alone. It is observable that the form of blessing is expressed in the singular; either

(1) because all Israel was regarded as one, even as the first-born son of God (Exodus 4:22, 23; Hosea 11:1), or

(2) because all real blessing must in truth be individual - a nation can only be blessed in its several members.

. . .

Parallel Commentaries ...

So they shall put
וְשָׂמ֥וּ (wə·śā·mū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 7760: Put -- to put, place, set

My name
שְׁמִ֖י (šə·mî)
Noun - masculine singular construct | first person common singular
Strong's 8034: A name

on
עַל־ (‘al-)
Preposition
Strong's 5921: Above, over, upon, against

the Israelites,
בְּנֵ֣י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

and I
וַאֲנִ֖י (wa·’ă·nî)
Conjunctive waw | Pronoun - first person common singular
Strong's 589: I

will bless them.”
אֲבָרֲכֵֽם׃ (’ă·ḇā·ră·ḵêm)
Verb - Piel - Imperfect - first person common singular | third person masculine plural
Strong's 1288: To kneel, to bless God, man, to curse


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OT Law: Numbers 6:27 So they shall put my name (Nu Num.)