את דברי השירה הזאת עד תומם, "the words of this song until their conclusion.⁠" This is a reference to the song Haazinu which commences with the next verse. Seeing that Moses referred to his speech as a שירה, "song or poem,⁠" this is the reason that it must always be written and read in the manner one writes and reads a poem.

Our sages in the Sifri Haazinu 333 state that some of the greatness of a שירה is that it deals not only with the past and the present but also deals with aspects of the future, the world to come. Tanchuma asks why the שירה which is in the past tense is completely in the feminine gender, whereas the parts referring to the future have been written in the masculine gender? The answer given is that just as a woman who becomes pregnant and gives birth normally repeats the process again and again, so past redemptions and salvations of the Jewish people resulted in renewed exiles. Not so with the redemption of the future which will be absolute, final, not to be followed by any further exiles. This is why the prophet uses the masculine term שיר instead of the feminine term שירה, when he speaks of the future. Compare Isaiah 26,1: ביום ההוא יושר השיר הזה בארץ יהודה, עיר עז לנו ישועה ישית חומות וחל, "on that day, this song shall be sung in the land of Yehudah; "ours is a mighty city; He makes victory our inner and outer wall.⁠" Another verse conveying a similar message is found in Psalms 98,1: שירו לה' שיר חדש כי נפלאות עשה, הושיעה לו ימינו וזרועו קדשו, "Sing to the Lord, a new song, for He has worked wonders; His right hand, His holy arm has won Him victory.⁠"