What Does Deuteronomy 31:9 Mean in the King James?
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.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The word’s movement is itself the revelation: what is written is given into shared keeping.
THE MEANING
Written instruction becomes a trust when it is placed among those who carry the covenant and the elders who receive it. What leaves the writer’s hand enters the keeping of a community.
WHAT THIS UNDOES
The verse undoes the belief that a written word is complete while it remains its author’s possession; here it becomes a shared trust through being given and received.
THE ROOT
וַיִּתְּנָהּ
wayyittenah
GROWS FROM
נתן
natan (נָתַן): to give, set, or place.
“delivered” in this verse is wayyittenah. The verb וַיִּתְּנָהּ means “and he gave it,” from נתן, a root that also means to set or place. Its branch מַתָּנָה (mattanah, gift) evokes what is received, while נְתִינִים (netinim, those assigned or given) echoes something placed into service; here the instruction is placed in the hands of covenant-bearers and elders.
ALSO GROWS
natan: To give, set, or place.
נָתַן
This is the root’s verbal form and makes the handoff in the verse concrete.
mattanah: Gift or present.
מַתָּנָה
The shared root lets the giving of instruction carry the sense of something received.
netinim: Assigned servants, traditionally temple servants.
נְתִינִים
This related form shows the root’s sense of placing or giving someone into service.
וַיִּכְתֹּב
wayyikhtov
GROWS FROM
כתב
katav (כָּתַב): to write or inscribe.
“wrote” in this verse is wayyikhtov. The root connects the act of inscribing with כְּתָב (ketav, writing or script) and מִכְתָּב (mikhtav, a written message), so what is written already points toward reading and transmission. The name Moses (מֹשֶׁה, Moshe, “drawn out”) adds its own echo: the one whose name evokes being drawn out now hands on a written teaching.
ALSO GROWS
ketav: Writing or script.
כְּתָב
This branch shows the written mark as something that can be read and carried onward.
mikhtav: A letter or written message.
מִכְתָּב
A written thing becomes a message when it passes from the writer to others.
נֹשְׂאִים
nos’im
GROWS FROM
נשא
nasa (נָשָׂא): to lift, carry, or bear.
“bare” in this verse is nos’im. נֹשְׂאִים means “bearers,” from a root that holds lifting and carrying together. מַשָּׂא (massa, burden or load) shares the root’s consonants and gives carrying a concrete weight; the verse places the written teaching among those already named by their work of bearing the ark.
ALSO GROWS
nasa: To lift, carry, or bear.
נָשָׂא
This is the root’s verbal form and makes the priests’ role an action of carrying.
massa: A burden or load.
מַשָּׂא
The shared root links bearing with what is carried.
THE PATTERN
What is written becomes a communal trust as it is received and passed onward.
And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.THE THREAD
And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.The Hebrew root נתן (natan, give or place) appears in both passages: here Moses gives the written instruction to its keepers, while Exodus says the LORD will give written instruction to Moses. The same root holds writing and handoff together, showing instruction as something placed into another’s care.
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