Deuteronomy 31 10

Deuteronomy 31:10 kjv

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,

Deuteronomy 31:10 nkjv

And Moses commanded them, saying: "At the end of every seven years, at the appointed time in the year of release, at the Feast of Tabernacles,

Deuteronomy 31:10 niv

Then Moses commanded them: "At the end of every seven years, in the year for canceling debts, during the Festival of Tabernacles,

Deuteronomy 31:10 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,

Deuteronomy 31:10 nlt

Then Moses gave them this command: "At the end of every seventh year, the Year of Release, during the Festival of Shelters,

Deuteronomy 31 verses

Deuteronomy 31 10 Meaning

Deuteronomy 31:10 commands a unique and vital covenant ritual: the public reading of God's Law to all Israel at the end of every seven years, specifically during the Year of Release and coinciding with the Feast of Booths. This solemn assembly was ordained by Moses to ensure the continuous education, remembrance, and adherence of the entire community, including men, women, children, and strangers, to the covenant made with the Lord. It served as a powerful reminder of Israel's identity and obligations before God as they were about to enter the promised land.

Deuteronomy 31 10 Context

Deuteronomy 31 occurs towards the very end of Moses' life. He has completed his grand speeches, re-presenting and expounding the Law to the new generation of Israel, who are poised to enter the promised land. Chapter 31 marks a critical transition: Moses formally transfers leadership to Joshua (v. 7-8), gives final instructions concerning the writing and preservation of the Law (v. 9), and institutes the solemn covenant ceremony of Hakhel, the public reading of the Law (v. 10-13). This act underscores the permanence and centrality of God's Word to Israel's national existence and success in the land. The preceding verses established that the Law, specifically the "Book of this Law," was to be entrusted to the Levitical priests and the elders, to be kept beside the Ark of the Covenant. Thus, the command in verse 10 is not a novel concept but a practical implementation for communal observance and national accountability, anticipating the challenges of retaining faithfulness in the promised land. Historically, the Feast of Booths (Sukkot) symbolized Israel's reliance on God during their wilderness wandering, providing an appropriate backdrop for covenant renewal as they looked back on God's past faithfulness and forward to His future provisions in the land.

Deuteronomy 31 10 Word analysis

• And Moses commanded (וַיְצַו מֹשֶׁה - vaytzav Mosheh): "Commanded" (צוה - tzavah) indicates a directive of divine authority, often associated with a formal, solemn instruction. It's not a suggestion but an imperative, conveying Moses' role as God's mediator in delivering these binding instructions to Israel. This emphasizes the gravity and enduring nature of the instruction.

• them (אֹתָם - ʾotam): While appearing general here, the preceding verse (Deut 31:9) clarifies "them" as "the priests, the sons of Levi, who carried the ark of the covenant of the Lord, and all the elders of Israel." These are the custodians and primary leaders responsible for executing Moses' command concerning the Law. This highlights the delegated authority and shared responsibility in religious and civil leadership for maintaining the covenant.

• saying (לֵאמֹר - leʾmor): A common Hebrew particle introducing direct speech, indicating that the following words are Moses' precise instructions, not merely a summary. It lends formality to the pronouncement.

• At the end of every seven years (מִקֵּץ שֶׁבַע שָׁנִים - mikkeṣ sheva‘ shanim): This phrase specifies the regular interval for the public reading of the Law. "Every seven years" directly links this ceremony to the sabbatical cycle (Shemitah), signifying a pattern of divine ordering that pervaded Israel's life—not just economic (land rest, debt release) but spiritual and communal as well. It underscores rhythm, periodicity, and faithfulness.

• at the set time (בְּמוֹעֵד - bemo‘ed): Refers to an "appointed time," a specific, divinely ordained occasion. Mo'ed is often used for the biblical feasts (like mo'edim). This is not a casual meeting but a pre-ordained sacred gathering. It implies significance, preparation, and solemnity.

• in the year of release (בִּשְׁנַת הַשְּׁמִטָּה - bishnat ha-shĕmiṭṭah): "Release" or "remission" (Shemitah) specifically refers to the Sabbatical Year when land rested (Lev 25:3-4) and debts were remitted (Deut 15:1-2). Placing the reading of the Law during this year underscores that spiritual obedience (knowing and doing the Law) and social justice (economic release) were intrinsically linked and vital for the nation's well-being and covenant fidelity. It served as a powerful reminder of God's sovereignty over their resources and their obligations to one another.

• at the Feast of Booths (בְּחַג הַסֻּכּוֹת - bĕḥag ha-sukkōt): Sukkot, or the Feast of Tabernacles/Tents, was one of the three pilgrimage festivals where all males were required to appear before the Lord. It commemorated God's provision and dwelling with Israel in booths during the wilderness wanderings. Holding the public reading of the Law at this specific feast ensures maximum attendance from throughout the land. It tied the command to a period of remembrance of divine faithfulness and a time of national ingathering, reinforcing unity and dependence on God. This festival also marked the ingathering of the harvest, further emphasizing dependence on divine provision, thus making it a fitting context for spiritual rededication and gratitude for God's blessings and law.

Deuteronomy 31 10 Bonus section

The "Hakhel" ceremony, rooted in Deut 31:10-13, represents a pinnacle of covenant renewal within ancient Israelite life. While there are only a few direct biblical accounts of this ceremony being performed explicitly (e.g., Joshua 8:30-35 where Joshua reads the Law after entering the land; Nehemiah 8 where Ezra reads the Law to the returned exiles during Sukkot), its spirit and underlying principles deeply permeated Israelite worship and practice, particularly the synagogue system. The meticulous dating – "at the end of every seven years," "in the year of release," and "at the Feast of Booths" – is designed to create an unavoidable national moment of reflection, repentance, and re-engagement with their covenant obligations. This fusion of national celebration (Sukkot) with a solemn review of the divine constitution (the Law) demonstrated that joy in God's provision and obedience to His commands were inseparable elements of faithful living. It functioned as a prophylactic against national apostasy and a restorative measure for moral decline, emphasizing the absolute authority of God's written word over every facet of their individual and collective lives. The call for children to "hear and learn" underscores the essential role of communal worship and instruction in transmitting faith from one generation to the next, forming a biblical paradigm for holistic education rooted in God's revelation.

Deuteronomy 31 10 Commentary

Deuteronomy 31:10 establishes the unique ceremony of Hakhel, meaning "assemble" or "convocation," which became a central pillar in Israel's ongoing covenant renewal. Moses, near the end of his earthly ministry, ensures the continuity of God's relationship with His people by mandating this recurring, inter-generational immersion in the Law. The selection of the Sabbatical Year and the Feast of Booths for this assembly is deeply significant. The Sabbatical Year was a time of national rest and redistribution, leveling economic playing fields and demonstrating trust in God's provision. Integrating the reading of the Law at this time tied spiritual health to socio-economic justice. The Feast of Booths, a joyous pilgrimage festival marking harvest completion and commemorating God's steadfast care during the wilderness journey, ensured maximum attendance from all corners of Israel. This unified a national celebration of divine sustenance with a national rededication to divine instruction.

The command was for the entire community – "men, women, and little ones, and the sojourner" (v. 12) – to hear and learn. This inclusivity highlights that spiritual understanding and covenant obedience were not reserved for an elite few, but were a fundamental requirement for every member of the covenant community, regardless of age, gender, or national origin. The ultimate goal was that "they may hear and learn to fear the LORD your God and be careful to do all the words of this law" (v. 12), and critically, "that their children, who have not known it, may hear and learn to fear the LORD your God" (v. 13). This ritual, therefore, was primarily a robust mechanism for inter-generational discipleship, preventing spiritual amnesia and ensuring the transmission of the covenant legacy across time. It reinforced that the Law was not just a historical document but a living, active word, the very foundation of their existence and blessing in the promised land.

Examples:

• This ceremony anticipated the later practice of synagogues publicly reading the Torah.
• The principles underscore the importance of regular family worship and communal Bible study in Christian homes and churches today, where all ages gather to learn God's Word.
• The inclusive nature (men, women, children, sojourners) mirrors the call for comprehensive discipleship in the New Covenant church.