Deuteronomy 31:10

 Deuteronomy 31:10

And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles,

a. NASB 1995: Then Moses commanded them, saying, “At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths,  [New American Standard Bible 1995 (NASB1995) New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. All rights reserved.]

b. YLT: And Moses commanded them, saying, 'At the end of seven years, in the appointed time, the year of release, in the feast of booths,  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: And Moses commanded them, At the end of every seven years, at the set time of the year of release [of debtors from their debts], at the Feast of Booths,  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Stone Edition THE CHUMASH, Rabbinic Commentary: Moses commanded them, “At the end of seven years, at the time of the Sabbatical year, during the Succo festival.  [The Artscroll Series/Stone Edition, THE CHUMASH Copyright 1998, 2000 by MESORAH PUBLICATIONS, Ldt.]

e. ESV: And Moses commanded them, “At the end of every seven years, at the set time in the year of release, at the Feast of Booths, [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.]

f. Unless otherwise stated, all Greek and Hebrew definitions are from Blue Letter Bible

1. “And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles,”

a. [And] Moses [Strong: 4872 Môsheh, mo-sheh'; from H4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:—Moses.]

b. commanded [Strong: 6680 tsâvâh, tsaw-vaw'; a primitive root; (intensively) to constitute, enjoin:—appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order.]

c. them [Strong: 853 'eth ayth apparent contracted from 226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):--(as such unrepresented in English).]

d. saying [Strong: 559 ʼâmar, aw-mar'; a primitive root; to say (used with great latitude):—answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.]

e. [At the] end [Strong: 7091 qêts, kates; contracted from H7112; an extremity; adverbially (with prepositional prefix) after:— after, (utmost) border, end, (in-) finite, × process.]

f. [of every] seven [Strong: 7651 shebaʻ, sheh'-bah; or (masculine) (שִׁבְעָה shibʻâh); from H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication, a week; by extension, an indefinite number:—(+ by) seven(-fold),-s, (-teen, -teenth), -th, times).]

g. years [Strong: 8141 shâneh, shaw-neh'; (in plural or (feminine) שָׁנָה shânâh; from H8138; a year (as a revolution of time):— whole age, × long, old, year(× -ly).]

h. [in the] solemnity [Strong: 4150 môwʻêd, mo-ade'; or מֹעֵד môʻêd; or (feminine) מוֹעָדָה môwʻâdâh; (2 Chronicles 8:13), from H3259; properly, an appointment, i.e. a fixed time or season; specifically, a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand):—appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn(-ity), synogogue, (set) time (appointed).]

i. [of the] year [Strong: 8141 shâneh, shaw-neh'; (in plural or (feminine) שָׁנָה shânâh; from H8138; a year (as a revolution of time):— whole age, × long, old, year(× -ly).]

j. [of] release [Strong: 8059 shᵉmiṭṭâh, shem-it-taw'; from H8058; remission (of debt) or suspension of labor):—release.]

1). Deuteronomy 15:1, 2 At the end of every seven years thou shalt make a release.

15:2 And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the Lord's release.

2). Jonathan Cahn, the Mystery of the Shemitah: In English, the Elul 29 command ordains that every creditor shall “grant a release”. But the original Hebrew commands every creditor to make a “shemitah.” In those first two verses of Deuteronomy 15 the word shemitah appears no less than four times.. At the end of the second verse it is written, “Because it is called the Lord’s release.” In Hebrew it is called the Lord’s “Shemitah.” The word shemitah is most often translated as “the release” or “the remission.” The English word remission is defined as “the cancellation or reduction of a debt or penalty.” The Shemitah of ancient israel refers not only to the releasing of the land but also to the nullification of debt and credit ordained by God and performed on a massive nationwide scale.Shemitah became the name of the last day of the Sabbath year, Elul 29, the Day of Remission. But it also became the name of the Sabbath year in its entirety. The seventh year would become known as the Year of the Shemitah, or simply, the Shemitah. The Year of the Shemitah would begin with the releasing of the land and end with the Day of remission, when the people would themselves be released. So the word shemitah covers both the seventh year and the last day of that year. There's a reason for that. That last day of Elul 29 is the year’s crescendo, its peak and culmination--the remission of the Year of Remission. In a sense, everything about the Shemitah year builds up to that final day, when everythings is released, remitted, and wiped away in one day--or, more specifically, to the eve of that day, to the final sunset.

k. [in the] feast [Strong: 2282 chag, khag; or חָג châg; from H2287; a festival, or a victim therefor:—(solemn) feast (day), sacrifice, solemnity.]

l. [of] tabernacles [Strong: 5521 çukkâh, sook-kaw'; feminine of H5520; a hut or lair:—booth, cottage, covert, pavilion, tabernacle, tent.]

1). Benson Commentary:Deuteronomy 31:10-11. The year of release — The most proper time that could be chosen for the purpose, when they were freed from debts, and troubles, and cares of a worldly nature, and at liberty to attend to the reading of it without distraction; and when all Israel were required to appear before the Lord, even the women and children, Deuteronomy 31:12. Thou shall read — The chief governor was either to do it himself, or take care that it was done by the priests and others who had the charge of instructing the people. Thus, Joshua himself read all the words of the law before all the congregation of Israel, with the women, and the little ones, and the strangers, Joshua 8:34; Josiah and Ezra did the same, 2 Chronicles 34:30; Nehemiah 8:2. But Jehoshaphat employed the priests and Levites to do it, 2 Chronicles 17:9. This law before all Israel in their hearing — It was to be read from this original copy, for the greater solemnity of the action, and that it might make a deeper and more lasting impression on their minds. The pious Jews who had copies of the law, doubtless read it frequently in their houses. Some portion of it was read in the synagogues every sabbath day, Acts 15:21. In Jehoshaphat’s time it was read by his command in the different cities of Judah, and the people were instructed out of it by the priests and Levites; but at every year of release it was to be read, not only publicly, to all the people, but throughout.