Deuteronomy 34:8
The Israelites grieved for Moses in the plains of Moab thirty days, until the time of weeping and mourning for Moses came to an end.
The Israelites grieved
The Hebrew root for "grieved" is "בָּכָה" (bakah), which means to weep or lament. This expression of sorrow is deeply rooted in the ancient Near Eastern tradition of mourning, which often involved public displays of grief. The Israelites' mourning for Moses reflects their deep respect and love for him as their leader and prophet. It also signifies the end of an era, as Moses was the one who led them out of Egypt and through the wilderness.

for Moses
Moses, whose name in Hebrew is "מֹשֶׁה" (Moshe), is one of the most significant figures in the Bible. He is revered as the lawgiver and the one who spoke with God face to face. His leadership and faithfulness to God's commands were instrumental in shaping the identity of the Israelites as God's chosen people. The mourning for Moses underscores his pivotal role and the void his passing would create.

in the plains of Moab
The "plains of Moab" refers to the region east of the Jordan River, opposite Jericho. This area was significant as it was the final encampment of the Israelites before entering the Promised Land. Historically, Moab was a land with a complex relationship with Israel, often marked by both conflict and kinship, as the Moabites were descendants of Lot, Abraham's nephew. The location highlights the transitional moment for the Israelites, poised to enter a new chapter in their history.

thirty days
The period of "thirty days" for mourning is significant in Jewish tradition, known as "shloshim." This time frame allowed the community to express their grief fully and begin the process of healing. It reflects a structured approach to mourning, acknowledging the depth of loss while also providing a boundary to ensure that life continues. This practice is rooted in the understanding that while grief is profound, it is also a part of the human experience that must be navigated with hope and faith.

until the time of weeping and mourning for Moses came to an end
The phrase "came to an end" indicates a completion of the mourning period, allowing the Israelites to transition from grief to action. The Hebrew concept of "קֵץ" (qets), meaning end or conclusion, suggests a divinely appointed time for all things. This transition is crucial as it prepares the Israelites to move forward under new leadership, with Joshua taking the mantle. It serves as a reminder that while mourning is necessary, God's plans continue, and His promises remain steadfast.

Persons / Places / Events
1. Moses
The central figure in this passage, Moses was the leader of the Israelites who led them out of Egypt and through the wilderness. His death marks the end of an era for the Israelites.

2. The Israelites
The people of God who mourned Moses' death. Their mourning signifies the deep respect and love they had for their leader.

3. Plains of Moab
The location where the Israelites mourned Moses. This area is significant as it is near the Promised Land, which Moses was not permitted to enter.

4. Thirty Days of Mourning
A traditional period of mourning in ancient Israel, reflecting the deep sorrow and respect for a significant leader.

5. End of Mourning
The conclusion of the mourning period signifies a transition for the Israelites as they prepare to enter the Promised Land under new leadership.
Teaching Points
The Importance of Mourning
Mourning is a natural and necessary process for healing and transition. It allows individuals and communities to honor the past while preparing for the future.

Leadership Transition
The end of Moses' leadership and the beginning of Joshua's highlights the importance of preparing for and accepting new leadership in our lives and communities.

Respect for Godly Leaders
The Israelites' mourning period reflects the respect and honor due to those who lead with integrity and faithfulness.

Trust in God's Plan
Even in times of loss and transition, we are reminded to trust in God's overarching plan and His provision for the future.

Community Support in Grief
The collective mourning of the Israelites underscores the importance of community support during times of grief and loss.
Bible Study Questions
1. What does the thirty-day mourning period for Moses teach us about the cultural practices of ancient Israel, and how can we apply this understanding to our own practices of mourning today?

2. How does the transition from Moses to Joshua illustrate the importance of preparing for leadership changes in our personal and spiritual lives?

3. In what ways can we show respect and honor to the leaders in our lives, both past and present, as the Israelites did for Moses?

4. How can we find comfort and assurance in God's plan during times of loss and transition, as the Israelites did after Moses' death?

5. What role does community play in the process of mourning and healing, and how can we better support one another in times of grief?
Connections to Other Scriptures
Joshua 1:1-2
This passage follows the mourning period and marks the beginning of Joshua's leadership, showing the transition from Moses to Joshua.

Numbers 20:29
The mourning for Aaron, Moses' brother, which also lasted thirty days, indicating a cultural practice of mourning for significant leaders.

Ecclesiastes 3:4
This verse speaks to the seasons of life, including a time to mourn, which aligns with the Israelites' mourning period for Moses.

Matthew 5:4
Jesus' teaching on mourning, offering comfort to those who mourn, which can be seen as a spiritual parallel to the Israelites' experience.
The Calm Sunset of an Eventful DayD. Davies Deuteronomy 34:1-8
The Death and Burial of MosesR.M. Edgar Deuteronomy 34:1-12
Divine BurialBp. Joseph Hall.Deuteronomy 34:6-12
Joshua and MosesDeuteronomy 34:6-12
The Burial of MosesJohn Ker, D. D.Deuteronomy 34:6-12
The Burial of MosesAlexander R. Thompson, D. D.Deuteronomy 34:6-12
The Worker Removed -- the Work ContinuedD. Wright, M. A.Deuteronomy 34:6-12
People
Dan, Isaac, Israelites, Jacob, Joshua, Manasseh, Moses, Naphtali, Nun, Pharaoh, Zoar
Places
Beth-baal-peor, Egypt, Gilead, Jericho, Moab, Mount Nebo, Negeb, Pisgah, Valley of Jericho, Zoar
Topics
Bewail, Completed, Ended, Grieved, Moab, Mourning, Plains, Sons, Sorrow, Table-lands, Thirty, Till, Weeping, Wept
Dictionary of Bible Themes
Deuteronomy 34:8

     4951   month
     4971   seasons, of life
     5198   weeping
     5398   loss
     5419   mourning
     5567   suffering, emotional
     5796   bereavement, experience
     5952   sorrow

Deuteronomy 34:1-8

     7775   prophets, lives

Deuteronomy 34:5-8

     5241   burial

Library
A Death in the Desert
'So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. 6. And he buried him in a valley in the land of Moab, ... but no man knoweth of his sepulchre unto this day.'--DEUT. xxxiv.5, 6. A fitting end to such a life! The great law-giver and leader had been all his days a lonely man; and now, surrounded by a new generation, and all the old familiar faces vanished, he is more solitary than ever. He had lived alone with God, and it was fitting that alone with
Alexander Maclaren—Expositions of Holy Scripture

The Death of Moses
(First Sunday after Trinity.) DEUT. xxxiv. 5, 6. So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth-peor; but no man knoweth of his sepulchre unto this day. Some might regret that the last three chapters of Deuteronomy are not read among our Sunday lessons. There was not, however, room for them; and I do not doubt that those who chose our lessons knew better than I what chapters
Charles Kingsley—The Gospel of the Pentateuch

Moses the Type of Christ.
"The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken."--Deut. xviii. 15. The history of Moses is valuable to Christians, not only as giving us a pattern of fidelity towards God, of great firmness, and great meekness, but also as affording us a type or figure of our Saviour Christ. No prophet arose in Israel like Moses, till Christ came, when the promise in the text was fulfilled--"The Lord thy God," says Moses, "shall
John Henry Newman—Parochial and Plain Sermons, Vol. VII

So Then we must Confess that the Dead Indeed do not Know what Is...
18. So then we must confess that the dead indeed do not know what is doing here, but while it is in doing here: afterwards, however, they hear it from those who from hence go to them at their death; not indeed every thing, but what things those are allowed to make known who are suffered also to remember these things; and which it is meet for those to hear, whom they inform of the same. It may be also, that from the Angels, who are present in the things which are doing here, the dead do hear somewhat,
St. Augustine—On Care to Be Had for the Dead.

The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from
John Lightfoot—From the Talmud and Hebraica

Peræa to Bethany. Raising of Lazarus.
^D John XI. 1-46. ^d 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. [For Bethany and the sisters, see p. 478.] 2 And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair [John xii. 3 ], whose brother Lazarus was sick. [The anointing had not yet taken place, as John himself shows. For a similar anticipation see Matt. x. 4. There are five prominent Marys in the New Testament: those of Nazareth, Magdala and Bethany; the
J. W. McGarvey—The Four-Fold Gospel

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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