Moses completes the writing out of the book of the Law, and directs it to be placed by the ark of the covenant.

Deu 31:24

The book here spoken of would contain the whole Pentateuch up to this verse, and be the Book of Moses, called generally by the Jews the Law (compare Mat 22:40; Gal 4:21).

Deu 31:25

The Levites, which bare the ark – i. e., as in Deu 31:9, the priests the sons of Levi. The non-priestly Levites could not so much as enter the sanctuary or touch the ark (compare Num 4:15). Though in the journeys through the wilderness the ark was borne by the non-priestly Kohathites, yet on occasions of a more solemn and public character it was carried by the priests themselves (Jos 3:3 ff, Jos 4:9-10; Jos 6:6, Jos 6:12; Jos 8:33; 1Ki 8:3).

Deu 31:26

Put it in the side of the ark – Rather, by the side of the ark. The two tables of the Decalogue were in the ark 1Ki 8:9; the Book of the Law was to be laid up in the holy of holies close by the ark of the covenant, probably in a chest. Compare 2Ki 22:8.

Deu 31:27

How much more after my death – Hence, Deu 31:24 and the rest of the book (with the exception of the song, Deu 31:19) must be regarded as a kind of appendix added after Moses death by another hand; though the Blessing Deut. 33 is of course to be regarded as a composition of Moses.

Fuente: Albert Barnes’ Notes on the Bible

And it came to pass, when Moses had made an end of writing the words of this law in a book,…. In this book of Deuteronomy, and which concluded the Pentateuch:

until they were finished; all the words of the law, and the whole five books of Moses, excepting some few verses, De 34:1, which were added by another hand, Joshua or Ezra.

Fuente: John Gill’s Exposition of the Entire Bible

With the installation of Joshua on the part of God, the official life of Moses was brought to a close. Having returned from the tabernacle, he finished the writing out of the laws, and then gave the book of the law to the Levites, with a command to put it by the side of the ark of the covenant, that it might be there for a witness against the people, as He knew its rebellion and stiffneckedness (Deu 31:24-27). , to write upon a book, equivalent to write down, commit to writing. , till their being finished, i.e., complete. By the “ Levites who bare the ark of the covenant ” we are not to understand ordinary Levites, but the Levitical priests, who were entrusted with the ark. “The Levites” is simply a contraction for the full expression, “the priests the sons of Levi” (Deu 31:9). It is true that, according to Num 4:4., the Kohathites were appointed to carry the holy vessels, which included the ark of the covenant, on the journey through the desert; but it was the priests, and not they, who were the true bearers and guardians of the holy things, as we may see from the fact that the priests had first of all to wrap up these holy things in a careful manner, before they handed them over to the Kohathites, that they might not touch the holy things and die (Num 4:15). Hence we find that on solemn occasions, when the ark was to be brought out in all its full significance and glory, – as, for example, in the crossing of the Jordan (Jos 3:3., Deu 4:9-10), when encompassing Jericho ( Jos 6:6, Jos 6:12), at the setting up of the law on Ebal and Gerizim (Jos 8:33), and at the consecration of Solomon’s temple (1Ki 8:3), – it was not by the Levites, but by the priests, that the ark of the covenant was borne. In fact the Levites were, strictly speaking, only their (the priests’) servants, who relieved them of this and the other labour, so that what they did was done in a certain sense through them. If the (non-priestly) Levites were not to touch the ark of the covenant, and not even to put in the poles (Num 4:6), Moses would not have handed over the law-book, to be kept by the ark of the covenant to them, but to the priests. , at the side of the ark, or, according to the paraphrase of Jonathan, “in a case on the right side of the ark of the covenant,” which may be correct, although we must not think of this case, as many of the early theologians do, as a secondary ark attached to the ark of the covenant (see Lundius, Jd. Heiligth. pp. 73, 74). The tables of the law were deposited in the ark (Exo 25:16; Exo 40:20), and the book of the law was to be kept by its side. As it formed, from its very nature, simply an elaborate commentary upon the decalogue, it was also to have its place outwardly as an accompaniment to the tables of the law, for a witness against the people, in the same manner as the song in the mouth of the people (Deu 31:21). For, as Moses adds in Deu 31:27, in explanation of his instructions, “I know thy rebelliousness, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord (vid., Deu 9:7); and how much more after my death.”

With these words Moses handed over the complete book of the law to the Levitical priests. For although the handing over is not expressly mentioned, it is unquestionably implied in the words, “Take this book, and put it by the side of the ark of the covenant,” as the finishing of the writing of the laws is mentioned immediately before. But if Moses finished the writing of the law after he had received instructions from the Lord to compose the ode, what he wrote will reach to Deu 31:23; and what follows from Deu 31:24 onwards will form the appendix to his work by a different hand.

(Note: The objection brought against this view by Riehm, namely, that “it founders on the fact that the style and language in Deu 31:24-30 and Deu 32:44-47 are just the same as in the earlier portion of the book,” simply shows that he has not taken into consideration that, with the simple style adopted in Hebrew narrative, we could hardly expect in eleven verses, which contain for the most part simply words and sayings of Moses, to find any very striking difference of language or of style. This objection, therefore, merely proves that no valid arguments can be adduced against the view in question.)

The supposition that Moses himself inserted his instructions concerning the preservation of the book of the law, and the ode which follows, is certainly possible, but not probable. The decision as to the place where it should be kept was not of such importance as to need insertion in the book of the law, since sufficient provision for its safe keeping had been made by the directions in Deu 31:9.; and although God had commanded him to write the ode, it was not for the purpose of inserting it on the Thorah as an essential portion of it, but to let the people learn it, to put it in the mouth of the people. The allusion to this ode in Deu 31:19. furnishes no conclusive evidence, either that Moses himself included it in the law-book which he had written with the account of his oration in Deu 31:28-30 and Deut 32:1-43, or that the appendix which Moses did not write commences at Deu 31:14 of this chapter. For all that follows with certainty from the expression “this song” (Deu 31:19 and Deu 31:22), which certainly points to the song in ch. 32, is that Moses himself handed over the ode to the priests with the complete book of the law, as a supplement to the law, and that this ode was then inserted by the writer of the appendix in the appendix itself.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Verses 24-27:

Moses completed the writing of the Law in a book (scroll). He then gave the completed manuscript to the Levitical priests who had charge of the Ark of the Covenant, with the mandate that they place it inside the Ark. There it would be a constant testimony or witness against them: to condemn when they turned aside from Jehovah, and to bless when they followed Him.

Moses was fully aware of the fickle nature of Israel. They were rebellious and obstinate while he lived; how much more would they be after his death!

Fuente: Garner-Howes Baptist Commentary

24. And it came to pass, when Moses had made an end. By “the words of this law,” we must understand not only those which are embraced in this book, but in the other three also; and there is an implied antithesis between the two tables written by God’s hand, and the exposition which was afterwards added, lest there should be any obscurity respecting God’s will on account of the brevity with which it was delivered. At the very beginning, indeed, God had set forth whatever it was useful for them to know, but it was His will that what He had briefly comprehended in the Decalogue should be more fully unfolded, and not only so, but that it should be also committed to writing, lest it should be forgotten. We know how inclined to vanity is the mind of man, nay, how willfully it is led away into error by its levity; whilst it has other faults also, such as inquisitiveness, and audacity in invention, and the love of novelty. Thus religion would have been corrupted in a thousand ways, had not its rule been diligently written down for posterity. Moreover, since the books of Moses were for a long time buried through the carelessness of the people and the priests, what darkness of error would have overspread the minds of all, if nothing had been written down!

Since the two Tables were enclosed in the Ark of the Covenant, a place at the side was assigned to the interpretation, so that they might have no doubt but that it proceeded from the same Divine Author; and, since the Decalogue is repeated in these books, it was not at all necessary that the Ark should be opened; which was not lawful, because they might seek in the books of Moses the instruction which was hidden in the Tables. This, indeed, we must remember, that the volume was placed near the Ark in token of its dignity, so that, when it was taken from thence by the Levites, it might be listened to with greater reverence. When it is said, “That it may be there for a witness against thee,” this is not addressed to the Levites alone, but relates generally to the whole people, though the general statement is directed to them as one member of the whole body. But further, although the application of its doctrine is manifold, still one point only is adverted to; for the Law was not written with the single object of being a witness to condemn the people, but to be the rule of a pious and holy life, and a testimony of God’s favor. But, since he had to do with hard and proud minds, Moses declares that, whenever its doctrine shall be set forth, it will render their perverseness inexcusable.

Fuente: Calvin’s Complete Commentary

B. THE PRESERVATION OF THE BOOK (Deu. 31:24-29)

24 And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, 25 that Moses commanded the Levites, that bare the ark of the covenant of Jehovah, saying, 26 Take this book of the law, and put it by the side of the ark of the covenant of Jehovah your God, that it may be there for a witness against thee. 27 For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against Jehovah; and how much more after my death? 28 Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them. 29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do that which is evil in the sight of Jehovah, to provoke him to anger through the work of your hands.

THOUGHT QUESTIONS 31:2429

548.

What is included in this law of Deu. 31:24?

549.

What is in the ark? Was there a receptacle along side of the ark?

550.

Wouldnt the strong words of Deu. 31:29 offend the elders? Discuss.

AMPLIFIED TRANSLATION 31:2429

24 And when Moses had finished writing the words of this law in a book to the very end,
25 He commanded the Levites who carried the ark of the covenant of the Lord,
26 Take this book of the law, and put it by the side of the ark of the covenant of the Lord your God, that it may be there for a witness against you.
27 For I know your rebellion and stubbornness; behold, while I am yet alive with you, today you have been rebellious against the Lord; and how much more after my death!
28 Gather to me all the elders of your tribes, and your officers, that I may speak these words in their ears and call Heaven and earth to witness against them.
29 For I know that after my death you will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because you will do what is evil in the sight of the Lord, to provoke Him to anger through the work of your hands.

COMMENT 31:2429

It will be noticed that we have here

1.

The words of the law finished (Deu. 31:24)

2.

The words of the law preserved (Deu. 31:25-26)

3.

The words of the law as a witness to Israel (Deu. 31:27-29)

MOSES . . . MADE AN END OF WRITING THE WORDS OF THE LAW IN A BOOK (Deu. 31:24)See also Deu. 31:9. Whether this passage refers to more than Deuteronomy has been long debated. (Compare our discussion under Deu. 27:3). But it is well to notice there is no limiting of the size of the book; nor are we told if other materials were included in it. The phrasing of Deu. 31:24-25 would lead us to believe all of Deuteronomy, at least, was included in Moses book. Very likely more is meant:

The book here spoken of would contain the whole of the Pentateuch up to this verse, and be the book of Moses, called generally by the Jews the Law (Cp. St. Mat. 22:40; Gal. 4:21). (F. C. Cook)

By comparing Deu. 31:9 it appears two copies were made, J. F. B., commenting on Deu. 31:9-13 as well as Deu. 31:26, states.

It was usual in cases of public or private contract for two copies of the engagement to be madeone to be deposited in the national archives, or some secure place for reference, should occasion require; the other to remain in the hands of the contracting parties (Jer. 32:12-14). The same course was followed on this renewal of the covenant between God and Israel. Two written copies were prepared, the one of which was delivered to the public representatives of Israel, viz., the priests and the elders. . . . The second copy of the law . . . was deposited for greater security and reference in a little chest beside the ark of the covenant . . .

THE LEVITES THAT BARE THE ARK OF THE COVENANT (Deu. 31:25)As in Deu. 31:9, the priests the sons of Levi, that bare the ark . . . According to Num. 4:4 ff. this was the job of the Kohathites, who, though of the priestly tribe, were not priests. It was they who carried the ark on their journey through the wilderness. But it was only the priests who could touch the ark, and the Kohathites carried the ark only after it was carefully wrapped and prepared by the priests. On special occasions, however, the priests themselves did carry the ark: Jos. 3:3; Jos. 4:9-10; Jos. 6:6; Jos. 6:12; Jos. 8:33, 1Ki. 8:3.

Fuente: College Press Bible Study Textbook Series

Deu. 31:24-28. DELIVERY OF THE BOOKS OF MOSES TO THE LEVITES.

(24) When Moses had made an end of writing.This means the completion of the books of Moses as he delivered them to Israel; not merely Deuteronomy, as above, in Deu. 31:9, but the whole, including the song mentioned in Deu. 31:22. The song was probably the end of the book as delivered to them by Moses.

In a book.Al-spher; upon a roll. The Pentateuch is written upon a single roll to this day.

(25) The Levites, which bare the ark.Observe this, and comp. Deu. 31:9, above.

(26) In the side of the ark.More literally, beside, Rashi says, The wise men of Israel differ about this in the treatise Baba Bathra (in the Talmud). Some of them say there was a leaf or slab projecting from the ark outside, and there the book was placed. Others say that it was placed beside the tables of the covenant in the ark itself.

(28) Gather unto me all the elders.In like manner Joshua gave a special charge to the elders at the close of his life (Joshua 23).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Moses Charge To The Levites ( Deu 31:24-29 ).

Here we have repeated that Moses wrote all the words of the covenant down in a book. Twofold repetition in Scripture is always for emphasis. But he then censured them harshly. It may well be that we are to see Deu 31:9 as referring to the writing of the first papyrus scroll or tablet, which was then handed over as described, and that then his meeting with Yahweh intervened, for it is quite clear that writing the full Instruction down would take some considerable time, especially if two copies were required, one for the Overlord and one for the subjects. That would explain why when he handed over the remainder, or possibly the second copy, having written it, his approach was so different. What Yahweh had revealed to him had clearly affected him deeply.

Analysis using the words of Moses:

a And it came about, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, that bore the ark of the covenant of Yahweh, saying (Deu 31:24-25).

b “Take this book of the law, and put it by the side of the ark of the covenant of Yahweh your God, that it may be there for a witness against you” (Deu 31:26).

c “For I know your rebellion, and your stiff neck (Deu 31:27 a).

c Behold, while I am yet alive with you this day, you have been rebellious against Yahweh, and how much more after my death?” (Deu 31:27 b).

b “Assemble to me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them” (Deu 31:28).

a “For I know that after my death you will utterly corrupt yourselves, and turn aside from the way which I have commanded you, and evil will befall you in the latter days, because you will do that which is evil in the sight of Yahweh, to provoke him to anger through the work of your hands” (Deu 31:29).

Note that in ‘a’ the book of Instruction was written and finished and preparation made to put it beside the Ark, as a seal and guarantee of the covenant together with its blessings and cursings, and in the parallel he is aware that they will behave in such a way that they will bring on them the cursings in that book. In ‘b’ they are to take the book of Instruction and put it beside the Ark of the Covenant of Yahweh that it might be a witness against them, and in the parallel heaven and earth is to be a witness against them also. In ‘c’ he knows their rebellion and obstinacy, and in the parallel he points out that he has already witnessed their rebellion and expects them to be even more rebellious when he has gone.

Deu 31:24-25

‘ And it came about, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, that bore the ark of the covenant of Yahweh, saying,

When Moses had made an end of writing of ‘the words of this Instruction in a book’ so that it was completely finished, he now gave his command to ‘the Levites who bore the Ark of the covenant of Yahweh’. This may indicate the priests, for they alone could bear the Ark of the covenant of Yahweh when it was uncovered. But as the command is only to put it down beside the Ark, it may be that he was speaking to the Levites who normally bore the Ark when it was covered (Num 4:15), so that next time they put the Ark down they placed the book beside it before the Tent was erected around it and it was uncovered by the priests.

Deu 31:26

“ Take this book of the law, and put it by the side of the ark of the covenant of Yahweh your (of ye) God, that it may be there for a witness against you (thee).”

His strong words bring home the impact of what he had heard in the Tent. While it was not the first time he had heard such things, hearing it in the light of his approaching death and with such solemn certainty, had brought it home to him anew. So he charges them to take the book of Yahweh’s Instruction, and put it beside the Ark. Inside the Ark were the tablets containing the original covenant. This book was to take its place beside it, possibly in the Holy of Holies, or possibly in the Holy Place next to the veil behind which would be the Ark in close proximity.

But it is his words which reveal his thoughts, ‘as a witness against you’. It may well be that they wondered what had happened to bring about this change in him in comparison to the last time (verse 9). But the import was clear. It would be a testimony against any in Israel who sinned, and against all Israel when all Israel sinned, and against them when they sinned.

Deu 31:27

“ For I know your (thy) rebellion, and your (thy) stiff neck. Behold, while I am yet alive with you this day, you (ye) have been rebellious against Yahweh, and how much more after my death?”

He then told them quite bluntly that Israel whom they represented were rebellious and stiffnecked, and that his experience of them while he was still alive had convinced him that they would be even worse after his death. They were probably used to his speaking like this, possibly too used to it. They may even have agreed with him wholeheartedly, convinced that while it was not true of them it was certainly true of the others, for such is our ability to take the worst of accusations and apply it to other than ourselves.

Deu 31:28

“ Assemble to me all the elders of your (of ye) tribes, and your (of ye) officers, that I may speak these words in their ears, and call heaven and earth to witness against them.”

He then commanded them to gather all the elders and administrative assistants of Israel so that he could tell them the same, and so that he could call heaven and earth to witness against them. He had previously called on heaven and earth to witness his offer to Israel of life and good or death and evil (Deu 30:19). Now it was to witness as to which they would choose.

Both he and the elders were aware that he was not necessarily speaking about them. He was speaking about them as the present representatives of the people who would do this. It was a public announcement about the future. He was warning about the consequences of unfaithfulness. The elders who were under Joshua, and those of them who outlived him would in fact prove faithful. It would be after that that the rot set in (Jdg 2:7)

Deu 31:29

“ For I know that after my death you (ye) will utterly corrupt yourselves (ye), and turn aside from the way which I have commanded you; and evil will befall you (ye) in the latter days, because you (ye) will do that which is evil in the sight of Yahweh, to provoke him to anger through the work of your (of ye) hands.”

For as a result of being with Yahweh in the Tent he now knew afresh what Israel would prove to be like. That after his death they would corrupt themselves totally by turning aside from the way which he had commanded them to take. And he warned them that in later days evil would befall them because of the evil that they would do in the sight of Yahweh, provoking Him to anger by the work of their hands, including the idols that they made. And this is the context in which he now gave out the great song that he had written under Yahweh’s guidance.

This command to Moses to write a song with the future in view is quite significant. It makes quite clear that it was God’s intention ever to meet the people’s need before it arose by raising up those who could ‘prophesy’. It makes us aware that we should therefore expect to see such continuing activity in the history of Israel.

Fuente: Commentary Series on the Bible by Peter Pett

NASB (UPDATED) TEXT: Deu 31:24-29

24It came about, when Moses finished writing the words of this law in a book until they were complete, 25that Moses commanded the Levites who carried the ark of the covenant of the LORD, saying, 26Take this book of the law and place it beside the ark of the covenant of the LORD your God, that it may remain there as a witness against you. 27For I know your rebellion and your stubbornness; behold, while I am still alive with you today, you have been rebellious against the LORD; how much more, then, after my death? 28Assemble to me all the elders of your tribes and your officers, that I may speak these words in their hearing and call the heavens and the earth to witness against them. 29For I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days, for you will do that which is evil in the sight of the LORD, provoking Him to anger with the work of your hands.

Deu 31:26 beside the ark The KJV has in, but the better translation is beside (NKJV, NRSV, TEV, NJB, cf. Exo 25:16; 1Ki 8:9); and for the ark see Exo 25:10-22.

In the OT apparently only the two tablets of stone on which the Ten Commandments written by God (Exo 31:18) were contained in the Ark (as well as the pieces of the first set that Moses broke, e.g., Exo 32:19; Exo 34:1). There are three other items which were placed beside the Ark:

1. a jar of manna, Exo 16:33-34

2. Aaron’s rod that budded, Num 17:10

3. this copy of the law written by Moses

However, there must have been some confusion about this within rabbinical circles, because the author of Hebrews asserts that the Ark contained the stone tablets and #1 and #2 (cf. Heb 9:4).

covenant See Special Topic: Covenant .

Deu 31:27 For I know your rebellion and your stubbornness Moses had experienced Israel’s rebellious tendencies (cf. Deu 31:21) during his lifetime (cf. Deu 9:7-29).

NASBstubbornness

NKJVstiff neck

NRSV, TEVstubborn

NJBstiff necked

The term is a combination of neck (BDB 791) and stiff or hard (BDB 904). Israel is often described by this unflattering combination (cf. Exo 32:8; Exo 33:3; Exo 33:5; Exo 34:9; Deu 9:6; Deu 9:13; Deu 31:27). The VERB is used in Deu 10:16; 2Ki 17:14; Neh 9:16-17; Neh 9:29; Jer 7:26; Jer 17:23; Jer 19:15. The same thought is expressed in Isa 48:4 and Eze 2:4; Eze 3:7.

In a sense Deu 31:27-29 are a prophecy, based on the past actions of Israel. This same kind of prophecy is also found in Jos 24:19-20. Israel’s best efforts were not enough. The first covenant would fail to restore the intended intimacy between YHWH and His highest creation (i.e., mankind) in the Garden of Eden. It would take a New Covenant (cf. Jer 31:31-34; Eze 36:22-38) based on YHWH’s actions. Mankind was incurably rebellious (cf. Gen 6:5; Gen 8:21; Jer 17:9).

Deu 31:28 This verse has three imperatival VERBS:

1. assemble – BDB 874, KB 1078, Hiphil IMPERATIVE

2. speak – BDB 180, KB 210, Piel COHORTATIVE

3. call – BDB 729, KB 795, Hiphil COHORTATIVE

Moses addresses the leaders (i.e., elders and officers), who symbolize all Israel, directly. This may refer to a representative national council (e.g., Jdg 21:16).

the heavens and the earth to witness against them The ratification witnesses are often mentioned in covenant contexts (cf. Deu 4:26; Deu 30:19; Deu 31:28; Deu 32:1).

In this chapter there are also two other witnesses:

1. Moses’ song, Deu 31:19; Deu 31:21

2. law scroll, Deu 31:26

Deu 31:29 Notice the downward progression prophesies after Moses’ death (cf. Jos 24:19-28):

1. you will act corruptly – BDB 1007, KB 1469, both the Hiphil IMPERFECT and the INFINITIVE ABSOLUTE, cf. Deu 4:16; Deu 4:25; Deu 9:12

2. turn from the way – BDB 693, KB 747, Qal PERFECT

3. you will do that which is evil (BDB 948 II) in the sight of the Lord – BDB 793 I, KB 889, Qal IMPERFECT

4. provoking Him to anger with the work of your hands (BDB 795 and 388, i.e., idolatry) – BDB 494, KB 491, Hiphil INFINITIVE CONSTRUCT, cf. Deu 4:25; Deu 9:18; Deu 32:16; 1Ki 16:7; 2Ki 17:7; 2Ki 21:6; Jer 25:6-7; Jer 32:30; Jer 44:8

Deu 31:30 This verse should go with chapter 32.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why is God changing leaders?

2. How is God’s foreknowledge and man’s choice related in this chapter?

3. Why did Israel turn away from God?

Deu 31:30 to Deu 32:52

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJVNRSVTEVNJB

The Song of Moses (Deu 31:30 to Deu 32:47)The Song of Moses (Deu 31:30 to Deu 32:47)The Song of Moses (Deu 31:30 to Deu 32:44)Israel Assembles to Hear the Song (Deu 31:28 to Deu 32:44)

Deu 32:1-14Deu 32:1-43Deu 32:1-43Deu 32:1-44

(Deu 32:1-6)(Deu 32:1-3)(Deu 32:1-3)(Deu 32:1-3)

(Deu 32:4-9)(Deu 32:4-6)(Deu 32:4-9)

(Deu 32:7-9) (Deu 32:7-9)

(Deu 32:10-12)(Deu 32:10-27)(Deu 32:10-12)(Deu 32:10-11)

(Deu 32:12-14)

(Deu 32:13-14) (Deu 32:13-14)

Deu 32:15-18 (Deu 32:15-18)(Deu 32:15-39)

Deu 32:19-22 (Deu 32:19-22)

Deu 32:23-27 (Deu 32:23-27)

Deu 32:28-33(Deu 32:28-33)(Deu 32:28-33)

Deu 32:34-43

(Deu 32:34-35)(Deu 32:34-38)(Deu 32:34-38)

(Deu 32:36-38)

(Deu 32:39-42)(Deu 32:39-43)(Deu 32:39-42)

(Deu 32:40-42)

(Deu 32:43) (Deu 32:43)(Deu 32:43)

Deu 32:44-47Deu 32:44-47Deu 32:44(Deu 32:44)

Moses’ Final InstructionsThe Law, the Source of Life

Deu 32:45-47Deu 32:45-47

Moses to Die on Mount Nebo Moses’ Death Foretold

Deu 32:48-52Deu 32:48-52Deu 32:48-52Deu 32:48-52

READING CYCLE THREE (see Guide to Good Bible Reading )

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This may be a literary genre of the ancient Near East whereby a leader gives his last blessing, warning, and prophecy before his death:

1. Jacob – Genesis 49 (also poetic form)

2. Moses – Deu 29:2 to Deu 34:12

3. Joshua – Jos 23:1 to Jos 24:33

4. Samuel – 1 Samuel 12

5. David – 1Ki 2:1-9

B. Some scholars see this poem: (1) in light of a Hittite treaty pattern, but (2) others see it as a court scene. In the context of the book of Deuteronomy, option 2 seems best, although the whole book of Deuteronomy fits the second millennium B.C. treaty pattern (which gives evidence for Mosaic authorship).

C. The poem is ancient (archaic forms). Almost all scholars assume it goes back to ancient times in Israel’s history.

D. There are many allusions to songs in the OT, particularly Psalms and Isaiah. They are sung at times of victory:

1. the Egyptian palace guard destroyed in the Red Sea, Exodus 15

2. before entering the transJordan, Num 21:17

3. the Canaanite army of Hazor destroyed, Judges 5

4. Babylon destroyed (Isaiah 13) by YHWH’s Messiah (Isaiah 11), Isa 12:5

E. Hebrew Poetry

SPECIAL TOPIC: HEBREW POETRY

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

in a book. See App-47. This was the “book” found by Hilkiah. 2Ki 22:8. 2Ch 34:14.

Fuente: Companion Bible Notes, Appendices and Graphics

writing the words: Deu 31:9, Deu 17:18

Reciprocal: Jos 24:26 – Joshua 2Ki 22:8 – I have found 2Ch 34:14 – Hilkiah Jer 36:2 – a roll

Fuente: The Treasury of Scripture Knowledge

4. The preservation of God’s words 31:24-29

Moses charged the priests with the care and keeping of the law he had written (Deu 31:25-26), perhaps the whole Book of Deuteronomy. [Note: Deere, p. 317.] It was normal for priests to bear this responsibility in the ancient Near East. [Note: Thompson, pp. 290-91.] They kept this document beside, not in, the ark (Deu 31:26; cf. 2Ki 22:8). Only the Ten Commandments were in the ark (Exo 25:16; cf. Exo 16:33-34; Num 17:10-11). The Levites who carried the ark were Kohathites. The song (Deu 31:15-16) and the scroll were two witnesses to the people’s obedience and disobedience. Moses also warned the priests of Israel’s future apostasy as God had revealed this to him (Deu 31:27-29). It was important for these spiritual leaders to be ready for what was coming.

"What appears to be in view is a miniature preenactment of the ceremony that the whole nation was to engage in at Ebal and Gerizim once Canaan had been overcome and occupied (cf. Deu 27:1-14)." [Note: Merrill, Deuteronomy, p. 405.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)