Deuteronomy 31:24-27 · Bible study
Deuteronomy 31:24-27 Commentary: Moses Completes the Law as Witness
Hebrew · 11 what the commentators say
Meaning in one sentence
What did Moses finish writing at this point? Explore the meaning of 'the words of this law' and the book's placement beside the ark as a witness against Israel.
Research Summary
- Meaning: Moses completes writing the law, which is placed beside the ark as a witness against Israel’s rebellion.
- Key words: “book of the law” (Torah), “side of the ark” (miṣṣad, H6654), “witness” (ed, H5707), “rebellion” (meriy, H4805), “stiff neck” (qasheh oreph, H7186/H6203).
- Main debate: Does “the words of this law” refer to the entire Pentateuch or only Deuteronomy? Also, whether the original text read “Song” rather than “Law” (see Cambridge commentary).
- Theological theme: The written word as permanent testimony to God’s covenant and human unfaithfulness; the need for a witness beyond human leadership.
- Best use: A sermon or lesson on the authority and function of Scripture as covenant document, especially in the context of God’s patience and human stubbornness.
Translation Comparison
BSB Berean Standard Bible 2020
24When Moses had finished writing in a book the words of this law from beginning to end,
25he gave this command to the Levites who carried the ark of the covenant of the LORD:
26“Take this Book of the Law and place it beside the ark of the covenant of the LORD your God, so that it may remain there as a witness against you.
27For I know how rebellious and stiff-necked you are. If you are already rebelling against the LORD while I am still alive, how much more will you rebel after my death!
WEB World English Bible 2000
24When Moses had finished writing the words of this law in a book, until they were finished,
25Moses commanded the Levites, who bore the ark of Yahweh’s covenant, saying,
26“Take this book of the law, and put it by the side of the ark of Yahweh your God’s covenant, that it may be there for a witness against you.
27For I know your rebellion and your stiff neck. Behold, while I am yet alive with you today, you have been rebellious against Yahweh. How much more after my death?
KJV King James Version 1769
24And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,
25That Moses commanded the Levites, which bare the ark of the covenant of the Lord, saying,
26Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a witness against thee.
27For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the Lord; and how much more after my death?
ASV American Standard Version 1901
24And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished,
25that Moses commanded the Levites, that bare the ark of the covenant of Jehovah, saying,
26Take 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.
27For 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?
YLT Young's Literal Translation 1898
24And it cometh to pass, when Moses finisheth to write the words of this law on a book till their completion,
25that Moses commandeth the Levites bearing the ark of the covenant of Jehovah, saying,
26`Take this Book of the Law, and thou hast set it on the side of the ark of the covenant of Jehovah your God, and it hath been there against thee for a witness;
27for I--I have known thy rebellion, and thy stiff neck; lo, in my being yet alive with you to-day, rebellious ye have been with Jehovah, and also surely after my death.
Darby Darby Bible 1890
24And it came to pass, when Moses had ended writing the words of this law in a book, until their conclusion,
25that Moses commanded the Levites, who bore the ark of the covenant of Jehovah, saying,
26Take this book of the law, and put it at the side of the ark of the covenant of Jehovah your God, that it may be there for a witness against thee;
27for I know thy rebellion, and thy stiff neck. Lo, while I am yet alive with you this day, ye have been rebellious against Jehovah; and how much more after my death!
Douay-Rheims Douay-Rheims Bible 1899
24Therefore after Moses had wrote the words of this law in a volume, and finished it:
25He commanded the Levites, who carried the ark of the covenant of the Lord, saying:
26Take this book, and put it in the side of the ark of the covenant of the Lord your God: that it may be there for a testimony against thee.
27For I know thy obstinacy, and thy most stiff neck. While I am yet living, and going in with you, you have always been rebellious against the Lord: how much more when I shall be dead?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 31:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Moses completes a written text here, but they differ on its scope. Calvin argues that “the words of this law” includes the entire Pentateuch, not just Deuteronomy, an exposition of the Decalogue committed to writing so future generations would not forget God’s will. Gill and Barnes likewise hold that the book contains the whole Pentateuch up to this verse, with Gill noting that only a few verses in Deuteronomy 34 were added later by another hand. Keil and Delitzsch see the completion of the laws themselves, with the book given to the Levites for safekeeping. All concur that the text is placed beside the ark of the covenant (not inside it, where only the stone tablets lay, see 1 Kings 8:9) to serve as a “witness against you” (v. 26). Moses’ frank assessment of the people’s rebellion, already evident during his lifetime, underscores why a permanent, written witness is needed. The written law, like the Song of Moses (31:19), testifies to God’s covenant expectations and to human failure to keep them.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Traditional Mosaic authorship of the whole Pentateuch: Calvin, Gill, Barnes: Moses wrote all five books up to this point (except the account of his death). The 'words of this law' include Genesis through Deuteronomy.
- Limited to Deuteronomy (or a legal code): Some critical scholars cited in Cambridge argue 'these words' refers only to the law in Deuteronomy, not the entire Torah; the surrounding context includes the Song, which is separate.
- Original reading of 'Song' instead of 'Law': Staerk (cited by Cambridge) conjectures that the text originally said 'Song' to match the witness of the Song in 31:19; but evidence is lacking.
What is clear: It is clear that Moses completed a written record of the law, which was then placed by the ark as a permanent witness against Israel’s rebellion, regardless of the exact scope of 'the law' in view.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of 'the words of this law' | Moses completed a written text of the law at this point. | Many traditional commentators (Calvin, Gill, Barnes) hold it includes the entire Pentateuch; some critical scholars see it as only Deuteronomy or the law code. The Cambridge commentary suggests a possible original reading of 'Song' instead of 'Law.' |
| Placement of the book: beside or inside the ark? | The book was placed in the sanctuary near the ark. | Most say 'by the side of the ark' (on a shelf or chest); but Jamieson-Fausset-Brown notes some think it was inside, citing Hebrews 9:4. The majority view is outside, since only the tablets were inside (1 Kings 8:9). |
| Identity of the Levites addressed | They are the ones who bear the ark. | Some (Keil, Barnes) specify the priests (sons of Levi) as distinct from ordinary Levites, because only priests could touch the ark. Others (Wesley) note that Levites here are the priests. |
| The shift from singular to plural address | Moses addresses the people in both second person singular and plural in these verses. | Some see a textual inconsistency or evidence of compilation (Cambridge). Others view it as a rhetorical shift for emphasis, first the nation as a whole ('thee'), then each individual ('you' plural). |
Historical & Cultural Context
This passage records the final act of Moses’ public ministry before his death. The book of Deuteronomy is presented as a covenant renewal document, delivered to the priests and Levites who bore the ark of Yahweh’s covenant. The Levites mentioned here are specifically the priests (the sons of Levi), as Barnes and Keil note: only priests could approach the ark on solemn occasions (Joshua 3:3; 1 Kings 8:3). The ark itself was the central symbol of God’s presence and the place of the covenant tablets (Exodus 25:16). Positioning the written law “by the side of the ark” (Hebrew miṣṣad, מִצַּד) sets the book in the holy of holies, a location of supreme reverence. The Targum of Jonathan, cited by Gill, suggests a case on the right side of the ark, a tradition consistent with later descriptions of a chest for the law (Lange).
The practice of depositing a written covenant in a sanctuary was common in the ancient Near East. Copies of treaties were placed before the gods as witnesses. Here, the law itself becomes a witness against Israel, should they break the covenant. Moses’ speech acknowledges the people’s persistent rebellion, already seen in the golden calf incident (Exodus 32) and their wilderness murmuring. By arguing “how much more after my death” (v. 27), Moses uses a standard rhetorical argument from the lesser to the greater. The placement ensures that even after Moses is gone, the written word remains as an enduring testimony to God’s requirements and the people’s responsibility.
The book mentioned here likely contained the core Pentateuch (possibly the entire Torah as we know it, excepting the account of Moses’ death). This text would later be rediscovered in the days of Josiah (2 Kings 22:8), sparking a national reformation. The witness function anticipates Israel’s long history of covenant unfaithfulness and the persistent call to return to God’s word.
Textual Notes
The supplied sources note a possibility raised by Staerk (reported in the Cambridge Bible) that the original text might have read “Song” (shirah) instead of “Law” (torah) in verses 24 and 26, which would unify the passage with the immediately following song. However, no ancient manuscript or version supports this conjecture, and the majority of commentators accept the reading “Law” as original. The consulted sources report no other significant textual variants for this passage.
Reception History
Across Christian traditions, Deuteronomy 31:24-27 has been read as a foundational moment in the transmission of Scripture. Early Jewish tradition (noted by Gill) debated the precise location of the book, whether on a ledge or in a chest beside the ark. In the Reformation, Calvin and others saw it as evidence that God’s written word must be preserved and taught, countering human forgetfulness and the corruption of religion. The passage also became a key proof for the Mosaic authorship of the Pentateuch, though later critical study questioned its precise extent. The book’s function as a witness was highlighted in sermons on the faithfulness of God’s word and the certainty of judgment for covenant breakers. The discovery of “the book of the law” in Josiah’s day (2 Kings 22) has often been connected to this same scroll, illustrating how the written word can revive a nation.
Preaching This Verse
Three-point outline
- The completed Word. Moses finishes writing the words of the law. This underscores the sufficiency and permanence of God’s written revelation. The law is not just oral tradition; it is inscribed and preserved.
- The Word as witness. The book is placed beside the ark, not to be worshipped but to testify. Scripture holds up a mirror to our obedience and rebellion. It stands as a silent but powerful witness against sin and for God’s covenant.
- Realism about rebellion. Moses names the people’s stiff neck and predicts worse after his death. This honesty prevents self-deception. Grace meets us not in denial but in truth: we need a mediator beyond Moses.
Five-point outline
- Writing completes the commission: Moses carries out God’s command to document the law (Deuteronomy 31:9).
- Entrusting to priestly guardians: The Levites who carry the ark receive the book, a model of handing Scripture to the worship community.
- Placement beside the ark: The law accompanies the symbol of God’s presence. Word and presence belong together.
- Witness against the people: The book is not a charm but a testimony. It will condemn them if they stray.
- Moses’ pastoral forewarning: He refuses to sugarcoat. His love for the people speaks hard truth.
Illustration hooks
- A signed contract kept in a safe: it protects both parties but also holds you to your word. The law is like that, preserved for future accountability.
- A teacher leaving a sealed letter for a class he knows will misbehave after he leaves. The letter spells out the rules and the consequences. It’s both a gift and a warning.
- Family archives: old photographs and records that tell a story. The book of the law is the covenant document that tells Israel who they are and to whom they belong.
Questions your congregation is asking
- Did Moses really write the whole Pentateuch? What about the account of his death?
- Why put the book beside the ark instead of inside it? What does that placement teach us about the relationship between law and presence?
- How does the law function as a “witness against us” today, under the new covenant?
Leading a Discussion
This passage marks a hinge point in Deuteronomy. Moses has finished writing the law, and he instructs the priests to place the book beside the ark. The law becomes a permanent witness, not only to God’s commands but to the people’s repeated rebellion. As you discuss these verses, consider how Scripture serves as both guide and testimony in your own life.
Discussion questions
- Read Deuteronomy 31:24-27. What does Moses command about the book of the law, and why does he give that command?
- The law is placed “by the side of the ark” (v. 26). What was inside the ark? (See 1 Kings 8:9.) What does this distinction between law and tablets suggest?
- Moses describes the people as “rebellious” and “stiff-necked” (v. 27). In what ways had Israel shown rebellion during Moses’ lifetime? (Consider Exodus 32, Numbers 14.)
- How does the law function as a “witness against” someone? Is this primarily a negative role, or does it also point to grace?
- Moses says, “How much more after my death?” (v. 27). Why does he foresee greater rebellion? What does this reveal about his understanding of the people’s need for ongoing leadership and ultimately for a perfect mediator?
- Christians sometimes speak of the law as obsolete (Hebrews 8:13). Yet here it is preserved beside the ark. How should we understand the lasting place of the Old Testament law in the life of faith?
- Think of a time when God’s Word confronted you with a hard truth. How did it serve as a witness, perhaps even a painful one, and how did that witness lead you toward Christ?
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)
| Deuteronomy 17:18 | It shall be, when he sits on the throne of his kingdom, that he shall write himself a copy of this law in a book, out of that which is before the Levitical priests. |
| Deuteronomy 31:9 | Moses wrote this law and delivered it to the priests the sons of Levi, who bore the ark of Yahweh’s covenant, and to all the elders of Israel. |
| Deuteronomy 31:19 | “Now therefore write this song for yourselves, and teach it to the children of Israel. Put it in their mouths, that this song may be a witness for me against the children of Israel. |
| I Kings 8:9 | There was nothing in the ark except the two stone tablets which Moses put there at Horeb, when Yahweh made a covenant with the children of Israel, when they came out of the land of Egypt. |
| II Kings 22:8 | Hilkiah the high priest said to Shaphan the scribe, “I have found the book of the law in Yahweh’s house.” Hilkiah delivered the book to Shaphan, and he read it. |
| II Kings 22:11 | When the king had heard the words of the book of the law, he tore his clothes. |
| II Kings 22:13 | “Go inquire of Yahweh for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is Yahweh’s wrath that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us.” |
| II Kings 22:19 | because your heart was tender, and you humbled yourself before Yahweh when you heard what I spoke against this place and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes and wept before me, I also have heard you,’ says Yahweh. |
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
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that every sin is double: it both resists God's offered grace and commits the transgression itself, and God will punish for both. Israel had no fatal necessity to sin; they could have obeyed, but chose not to. Those who abuse grace will lose it and face judgment for the abuse and the sin.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the Book of the Law was placed beside the ark, not inside it, where the stone tablets of the Ten Commandments rested. He also observes that from this point onward, the text appears to have been added by another writer after Moses’ death, forming an appendix.
Calvin's Commentaries Reformed 1564
Calvin highlights that the written books of Moses were placed next to the ark as an authorized interpretation of the Decalogue, guarding against human forgetfulness and the corruption of religion. He also notes that Moses’ harsh warning, rather than instruction, reflects his certainty that the people's proven rebellion would only worsen after his death.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that "these words" in verse 28 probably refer to the Song of Moses, not the Law already recited. This creates a textual puzzle, since the passage speaks of placing the Law beside the ark as a witness. The commentator considers the issue insoluble, likely reflecting editorial compilation.
Geneva Bible Notes Reformed 1599
The Geneva annotators emphasize that the written law was placed beside the ark as a permanent witness against Israel's known rebellion. Moses foresaw that their stubborn disobedience, already evident while he lived, would only worsen after his death, so the book itself would testify against them.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the "Levites" commanded here were the priests, since only they could touch the ark. The book was placed on the side of the ark, not inside, where only the stone tablets rested. It served as a witness against Israel's known rebellion, which Moses had witnessed for forty years.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes a debate about where this second copy of the law was placed, either beside the ark or inside it. He points to the writer of Hebrews as evidence that other items were once kept within the ark, supporting the view that this copy was stored inside.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch clarifies that the "Levites" entrusted with the law-book were actually the Levitical priests, the true guardians of the ark. The completed book was placed beside the ark, not inside it, to serve as a tangible witness against the people's known rebellion.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Joshua had just heard God’s bleak prediction of Israel’s future rebellion, yet God’s charge remains the same: be strong and courageous. The point is that knowing how bad the people will be must not shake Joshua, because God’s presence and promise stand firm regardless.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the book placed beside the ark as the very same scroll later discovered in Josiah's day, publicly read as a witness against a people nearing ruin. He stresses it was kept outside the ark, which held only the stone tablets, for greater security and reverence.