Deuteronomy 31:9 · Bible study
Deuteronomy 31:9 Commentary: Moses Writes the Law, Gives It to Priests and Elders
Hebrew · 9 what the commentators say
Meaning in one sentence
What did Moses write as 'this law' and why entrust it to priests and elders? A study of Deuteronomy 31:9 with original language and commentary insight.
Research Summary
- Meaning: Moses writes the law and delivers it to the priests and elders, establishing custodians for God’s word.
- Key words: “Law” (תּוֹרָה, tôrāh, instruction); “wrote” (וַיִּכְתֹּב, wayyikhtov, past narrative action); “elders” (זִקְנֵי, ziqnê, community leaders).
- Main debate: What exactly was written? Options: the whole Pentateuch, Deuteronomy, or the specific legal chapters (27, 30).
- Theological theme: The Word of God is entrusted to the community of faith, both its teachers and its leaders, for preservation and proclamation.
- Best use: Teaching on Scripture’s authority, covenant community, and the role of spiritual and civil leaders in upholding God’s Word.
Translation Comparison
BSB Berean Standard Bible 2020
So Moses wrote down this law and gave it to the priests, the sons of Levi, who carried the ark of the covenant of the LORD, and to all the elders of Israel.
WEB World English Bible 2000
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.
KJV King James Version 1769
And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel.
ASV American Standard Version 1901
And Moses wrote this law, and delivered it unto the priests the sons of Levi, that bare the ark of the covenant of Jehovah, and unto all the elders of Israel.
YLT Young's Literal Translation 1898
And Moses writeth this law, and giveth it unto the priests (sons of Levi, those bearing the ark of the covenant of Jehovah), and unto all the elders of Israel,
Darby Darby Bible 1890
And Moses wrote this law, and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of Jehovah, and to all the elders of Israel.
Douay-Rheims Douay-Rheims Bible 1899
And Moses wrote this law, and delivered it to the priests the sons of Levi, who carried the ark of the covenant of the Lord, and to all the ancients of Israel.
Translations in other languages (10 available)
Y escribió Moisés esta ley, y dióla á los sacerdotes, hijos de Leví, que llevaban el arca del pacto de Jehová, y á todos los ancianos de Israel.
E escreveu Moisés esta lei, e deu-a aos sacerdotes, filhos de Levi, que levavam a arca do pacto do SENHOR, e a todos os anciãos de Israel.
Moïse écrivit cette loi, et il la remit aux sacrificateurs, fils de Lévi, qui portaient l’arche de l’ alliance de l’ Éternel, et à tous les anciens d’ Israël.
Und Mose schrieb dies Gesetz und gab' s den Priestern, den Kindern Levi, die die Lade des Bundes trugen, und allen Ältesten Israels
En Mozes schreef deze wet, en gaf ze aan de priesteren, de zonen van Levi, die de ark des verbonds des HEEREN droegen, en aan alle oudsten van Israel.
E Mosè scrisse questa legge e la diede ai sacerdoti figliuoli di Levi che portano l’arca del patto dell’Eterno, e a tutti gli anziani d’Israele.
Tedy napisał Mojżesz ten zakon i oddał go kapłanom, synom Lewiego, którzy nosili skrzynię przymierza Pańskiego, i wszystkim starszym Izraelskim.
И написал Моисей закон сей, и отдал его священникам, сынам Левииным, носящим ковчег завета Господня, и всем старейшинам [сынов] Израилевых.
摩西 將 這 律法 寫出來，交 給 抬 耶和華 約 櫃 的祭司 利未 子孫 和 以色列 的眾 長老。
Then Moses put all this law in writing, and gave it to the priests, the sons of Levi, who take up the ark of the Lord's agreement, and to all the responsible men of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 31:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Deuteronomy 31:9 records a pivotal moment: Moses wrote down the law and formally delivered it to the priests and elders of Israel. The law in view is either a summary of Deuteronomy 27, 30 or the entire Deuteronomic code, though Matthew Henry and Wesley understand it as the whole Pentateuch. Calvin argues that the deposit with the Levites established them as the appointed teachers and guardians of the Law, enforcing that the Word never lies idle among God's people. Several commentators, including Clarke and JFB, note the ancient practice of making two copies of a covenant, one deposited by the ark (the Lord's copy) and one given to the people's representatives (the priests and elders). This reading aligns with the repeated command for public reading every seven years (vv.10, 13). The verse thus establishes both the preservation and the public proclamation of God's Word as a communal responsibility.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Whole Pentateuch view: Matthew Henry and Wesley argue 'this law' includes all five books, since they are often called 'the law' and Moses finished them at this point.
- Deuteronomy only view: Clarke, JFB, and Cambridge limit it to Deuteronomy (or chapters 27–30), noting that 'this law' appears 14 times in chapters 27–31 of Deuteronomy and not in the earlier books.
What is clear: Moses wrote a codified body of law (the Torah) and entrusted it to both the priests (teachers and guardians) and the elders (civil leaders) for its preservation, public reading, and application in the life of Israel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Extent of 'this law' | Moses wrote a codified body of law as the foundation of Israel’s covenant. | Some commentators (Matthew Henry, Wesley) take it as the entire Pentateuch; others (Clarke, JFB) limit it to Deuteronomy or the specific legal sections in chapters 27, 31. |
| Why two groups? Priests and elders | Both groups received the law because they had distinct but complementary roles: priests for teaching and liturgy, elders for civil governance. | Calvin sees the priests as the primary teachers, while Gill emphasizes the elders as civil magistrates who needed the law for judgment; some (Clarke, JFB) argue the delivery implies two separate copies of the law. |
| One copy or two? | The law was physically handed over to the priests and elders for use in the community. | Clarke and JFB suggest two copies existed: one given to the people’s representatives (priests/elders) and one deposited beside the ark (v.26). Others (Cambridge, Calvin) do not explicitly require two copies. |
| Priests as carrying the ark | The priests bore the ark on solemn occasions; the description identifies them as the custodians of the covenant symbol. | Some scholars (Steuernagel, cited in Cambridge) view the phrase as a later gloss, while most accept it as original and note the special priestly duty on extraordinary occasions (Joshua 3:3). |
Historical & Cultural Context
Deuteronomy 31 stands near the end of Moses’ life. He has just reviewed the covenant with Israel on the plains of Moab, and knows he will soon die (v.14). The law he writes is the charter of the nation’s relationship with Yahweh, intended to guide them in the land they are about to enter. In the ancient Near East, treaties and covenants were often written on tablets or scrolls and deposited in temples, with copies given to the parties involved. Israel’s covenant is no different.
Moses gives the written law to two groups: the priests (sons of Levi who bear the ark) and the elders of Israel. The priests had a liturgical and teaching role; the elders were tribal leaders and civil magistrates. By entrusting the law to both religious and civil authorities, Moses ensures its use in worship, instruction, and daily governance. The mention that the priests “bore the ark” identifies them as those who carried the covenant chest in solemn processions (compare Joshua 3:3, 14). Normally the Levites carried the ark on journeys (Numbers 4:15), but on special sacred occasions the priests performed this office (Joshua 3:3; 1 Chronicles 15:11, 12).
Verses 10, 13 then command that the law be read aloud to all Israel every seventh year at the Feast of Booths, so that everyone, men, women, children, and even foreigners, hears, learns, fears the Lord, and obeys. The elders and priests are thus not merely custodians but facilitators of this public liturgy. The entire passage portrays a community built on the Word: written, entrusted, and proclaimed.
Textual Notes
The consulted sources note one textual variant: the Septuagint (Codex Vaticanus) omits the phrase “the sons of Levi” after “priests,” but other Septuagint manuscripts and all Hebrew manuscripts include it. The Cambridge Bible considers this omission secondary. No other significant variants are reported for this verse in the sources provided.
Reception History
Christians have consistently read Deuteronomy 31:9 as demonstrating the importance of written Scripture and its careful transmission. Calvin saw in it a pattern for the church: the Word must be entrusted to faithful ministers who teach it publicly. Wesley and the Methodist tradition emphasized the verse as evidence that a fixed, written rule was given to the community, not merely oral tradition. Later commentators like Matthew Henry and Gill used the verse to affirm the Mosaic authorship of the law and the wise division of labor between priests and elders. Across traditions, the verse has been cited to support both the public reading of Scripture and the need for trained teachers to guard and explain it, a practice echoed in the lectionary traditions of Catholic, Orthodox, and Protestant churches.
Preaching This Verse
Three-point outline
- Moses wrote the law. The act of writing fixes divine revelation in a permanent, authoritative form that outlives the prophet.
- Moses entrusted the law to priests and elders. The law is given to both spiritual teachers and civil leaders, showing that God’s Word governs all of life, worship and justice alike.
- The law was to be read publicly and regularly. The following verses command reading every seventh year, ensuring that the Word shapes the generations.
Five-point outline
- The law is written (v.9a), a permanent record of God’s covenant requirements.
- The law is given to priests (v.9b), entrusted to those who teach and lead worship.
- The law is given to elders (v.9c), placed in the hands of community judges and leaders.
- The law defines the ark-bearers (v.9b), linking the written word to the symbol of God’s presence.
- The law sets up a rhythm of reading (vv.10, 13), public proclamation that includes all people.
Illustration hooks
- Handing off the company handbook: When a founder retires, they give the written mission and policies to trusted leaders, knowing the organization will need guidance beyond their presence.
- Two copies of a will: A couple signs a will; one copy stays with the lawyer, one with the family. Each party holds the same document, ensuring its terms are not lost or altered.
Questions your congregation is asking
- Does “this law” mean just Deuteronomy or the first five books of the Bible?
- Why give the law to both priests and elders, why not just one group?
- What difference does it make that the Word was written down rather than only spoken?
Leading a Discussion
This small-group guide explores what it means for God’s Word to be written, entrusted, and proclaimed. Read Deuteronomy 31:9, 13 together before discussing.
Discussion questions
- Why do you think Moses took the time to write this law? What does the act of writing add to the covenant?
- To whom does Moses give the written law? Why those two groups in particular? Compare their roles (priests = teachers, elders = civil leaders).
- The priests are described as those who carry the ark of the covenant. What does this detail tell you about their relationship to the Word?
- Verse 10 commands a public reading of the law every seven years. What would be the benefits of such a rhythm? How does it shape a community’s identity?
- The reading includes men, women, children, and foreigners (vv.11, 12). Why is it important that everyone hears the law, not just the leaders?
- How does placing the written Word in the hands of both religious and civil authorities speak to the way God’s truth should influence all areas of life?
- In our own context, how can we practice entrusting Scripture to those who will teach and lead? What would that look like practically?
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)
| Numbers 4:15 | “When Aaron and his sons have finished covering the sanctuary and all the furniture of the sanctuary, as the camp moves forward; after that, the sons of Kohath shall come to carry it; but they shall not touch the sanctuary, lest they die. The sons of Kohath shall carry these things belonging to the Tent of Meeting. |
| Numbers 33:2 | Moses wrote the starting points of their journeys by the commandment of Yahweh. These are their journeys according to their starting points. |
| 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 31:22 | So Moses wrote this song the same day, and taught it to the children of Israel. |
| Deuteronomy 31:26 | “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. |
| Deuteronomy 31:28 | 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. |
| Joshua 3:3 | and they commanded the people, saying, “When you see the ark of Yahweh your God’s covenant, and the Levitical priests bearing it, then leave your place and follow it. |
| Joshua 3:14 | When the people moved from their tents to pass over the Jordan, the priests who bore the ark of the covenant being before the 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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the law as a covenant contract between God and Israel, so two copies were natural: one laid beside the ark as God’s copy, the other given to the priests as the people’s copy. He dismisses the rabbinic claim of thirteen copies as unreliable.
Calvin's Commentaries Reformed 1564
Calvin argues that the Levites were given the Law not merely for a public reading every seven years but as permanent guardians and teachers. Their role ensured the people had constant access to God's instruction, and this pattern continues in the church where pastors preserve and pass on sound doctrine.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator observes a striking unevenness in how Deuteronomy uses the term "this law" and notes that the passage's order between two accounts of commissioning Joshua is hard to explain. The evidence suggests Joshua, not the priests and elders, originally stood as the one to whom Moses entrusted the written law.
Geneva Bible Notes Reformed 1599
The Geneva note observes that Moses committed the written Law to both the priests who carried the ark and the elders of Israel, showing that Scripture was entrusted to the whole community under its spiritual and civil leaders. This joint custody ensured the Law's preservation and public authority.
Gill's Exposition of the Bible Baptist 1748
Gill observes that one copy of the law could not serve both priests and all elders. He cites a Jewish tradition that Moses wrote thirteen copies: twelve for the twelve tribes and a thirteenth placed in the ark as a master copy to check against any alteration.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB compares this to a contract where two copies are made—one for God and one for the people. The priests and elders received one written copy as Israel’s public representatives. On solemn occasions, priests rather than ordinary Levites carried the ark.
Lange's Commentary Reformed 1857
Lange reads Moses' final actions as a structured three-part surrender of office, with this third pause covering the whole promised land. He emphasizes that both the written law and the song are deposited as enduring witnesses, because God already knows Israel will rebel and turn to other gods.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Moses was faithful not only to deliver the law to his own generation but also to transmit it to all who would come after. Henry notes that Moses wrote the law so those who heard it could review it themselves and so it could be safely handed down to posterity. He also suggests this law may refer to Deuteronomy as the grand abridgment of the whole.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a distinction between the two groups entrusted with the law: the priests were to keep and read it for instructing the people, while the elders assisted them by taking care that the law was actually kept and observed. Both roles were needed to preserve and apply God's word.