Deuteronomy 15:1 — Word Study
WLCמִקֵּ֥ץ שֶֽׁבַע־ שָׁנִ֖ים תַּעֲשֶׂ֥ה שְׁמִטָּֽה׃
BSAAt the endqêts [conclusion, or extremity] of every sevenshebaʻ yearsshâneh you must cancel debtsshᵉmiṭṭâh [make, do, or bring about, a forgiveness of financial obligations, letting go of what is owed]
| Greek | English | Parsing |
|---|---|---|
| מִקֵּ֥ץ | from [the] end of | Preposition, noun common masculine singular construct |
| שֶֽׁבַע־ | seven | Noun common, both singular absolute |
| שָׁנִ֖ים | years | Noun common, masculine plural absolute |
| תַּעֲשֶׂ֥ה | you will observe | Verb, Qal, imperfect second person masculine singular |
| שְׁמִטָּֽה׃ | a remission | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the end of every seven years you must cancel debts. |
| KJV | At the end of every seven years thou shalt make a release. |
| ASV | At the end of every seven years thou shalt make a release. |
| YLT | 'At the end of seven years thou dost make a release, |
| WEB | At the end of every seven years, you shall cancel debts. |
| BBE | At the end of every seven years there is to be a general forgiveness of debt. |
Where they part company is שְׁמִטָּה — see How Translations Differ.
The main clause is straightforward, with a prepositional phrase setting the timing for the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 15:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Debt Cancellation in the Lawgenerated
Deuteronomy 15:1 gives a clear directive regarding the cancellation of debts every seven years, emphasizing a principle of economic justice and mercy within the community of Israel. This practice is part of a broader set of laws intended to ensure that no one remains in perpetual debt and to promote social equity, reflecting God's concern for the welfare of His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 31:10 | Then Moses commanded them, “At the end of every seven years, at the appointed time in the year of remission of debt, during the Feast of Tabernacles, |
| 2 | Exodus 21:2 | If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free without paying anything. |
| 3 | Exodus 23:10–11 | For six years you are to sow your land and gather its produce, |
| 4 | Leviticus 25:2–4 | “Speak to the Israelites and say to them: When you enter the land that I am giving you, the land itself must observe a Sabbath to the LORD. |
| 5 | Isaiah 61:1–3 | The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שְׁמִטָּה, she.mi.Tahgenerated
The term שְׁמִטָּה (shmittah) refers to a remission or release, particularly in the context of debts. It signifies a letting go of financial obligations, allowing individuals to start anew without the burden of previous debts.
This word is derived from a root that implies dropping or letting go, which captures the essence of the practice: a temporary release from obligations. It highlights the importance of community support and mercy within the Israelite society.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תַּעֲשֶׂ֥ה (you will observe) governs the main clause, with a prepositional phrase and two noun phrases providing the context and objects of the action. The structure emphasizes the command to act at a specific time, marking the significance of the seven-year cycle.
The word order places the time frame מִקֵּ֥ץ (at the end of) at the forefront, highlighting the importance of timing in this command.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׁמִטָּה is rendered as ἄφεσιν (aphesin), which means 'forgiveness' or 'release.' This choice reflects a broader interpretation of the term, emphasizing the act of forgiving rather than simply canceling debts.
The Greek term carries a connotation of grace and mercy, aligning with the overall theme of social justice found in the original Hebrew text.
In plain words — the whole versegenerated
Deuteronomy 15:1 instructs that every seven years, debts must be canceled. This practice is meant to ensure fairness and compassion within the community, allowing people a fresh start without the burden of financial obligations.
Frequently Asked Questionsgenerated
It means that every seven years, all debts are forgiven, allowing individuals to start anew without financial burdens.
Seven is considered a sacred number in the Bible, symbolizing completeness and perfection, which makes the practice of debt cancellation a complete act of mercy.
By canceling debts, it prevents perpetual poverty and ensures that members of the community can support one another without the burden of unpayable debts.
The law allows for the collection of debts owed by foreigners, but requires forgiveness of debts owed by fellow Israelites.
Reflection Questionsgenerated
- How can I apply the principle of forgiveness in my own life?
- What steps can I take to ensure fairness and compassion in my financial dealings?
- In what ways does understanding this law change my view of debt and obligation?
- How can I support those around me who may be struggling financially?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 15:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAt the end of every seven years thou shalt make a release. Not of servants, for they were not to be dismissed from their service until they had served six years, as is directed to in a following law;
Read John Gill on Deuteronomy 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAt the end of every seven years thou shalt make a release. At the end of every seven years - during the last of the seven; i:e., the Sabbatical year (Exodus 21:2; Exodus 28:11; Leviticus 25:4; Jeremiah 34:14).
Read Robert Jamieson on Deuteronomy 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 15 The seventh year a year of release, , to their brethren only, ,3. God promiseth to bless them in the land of Canaan, ; and commandeth them to lend freely to the poor, . The firstlings to be sanctified and eaten before the Lord, . i.e. In the last year of the seven, as is most evident from . So the like phrase is oft used, as . And this year of release, as it is called below, , is the same with the sabbatical year, .
Read Matthew Poole on Deuteronomy 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 15:1 At the end of [every] seven years thou shalt make a release.Ver. 1. At the end of every.] This Sabbatical year signified the year of grace, the kingdom of Christ, wherein all Israelites indeed are discharged of their debts.
Read John Trapp on Deuteronomy 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXV.(1) At the end of every seven years thou shalt make a release.—The Law in this place is an extension of that which we find in Exodus 21:2, &c, and Leviticus 25:3, &c., There was not only to be a manumission of Hebrew slaves and a Sabbath for the land in the seventh year, but also a release of debts, of which all the Israelites must have the benefit.
Read Charles John Ellicott on Deuteronomy 15 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XV The Sabbatical year of release, 1. The manner in which this release shall take place, 2-5. Of lending to the poor, and the disposition in which it should be done, 6-11. Of the Hebrew servant who has served six years, and who shall be dismissed well furnished, 12-15. The ceremony of boring the ear, when the servant wishes to continue with his master, 16-18. Of the firstlings of the flock and herd, 19, 20. Nothing shall be offered that has any blemish, 21. The sacrifice to be eaten both by the clean and unclean, except the blood, which is never to be eaten, but poured out upon the ground, 22, 23. NOTES ON CHAP. XV Verse 1. At the end of every seven years thou shalt make a release]…
Read AdamClarke on Deuteronomy 15 →CambridgeThe Cambridge Bible for Schools and Colleges1. At the end of seven years] So Heb. That is, in the seventh year, as is clearly put in Deuteronomy 15:12 (cp. Jeremiah 34:14): see also Deuteronomy 14:28. a release] or remission, Heb. shemiṭ ?ṭ ?ah from shamaṭ ?, to let drop (2 Kings 9:33; let her drop) or lapse: Exodus 23:11, thou shalt let it (the land or its crop) lapse, i.e. lie fallow; Deuteronomy 15:3 of a debt.
Read Cambridge on Deuteronomy 15 →Albert Barnes1798–1870Barnes' Notes on the BibleThe year of release is no doubt identical with the sabbatical year of the earlier legislation (Exodus 23:10 ff, and Leviticus 25:2 ff), the command of the older legislation being here amplified.
Read Albert Barnes on Deuteronomy 15 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
At the end of every seven years you must cancel debts.
At the end of every seven years, you shall cancel debts.
At the end of every seven years you must cancel debts.
At the end of every seven years you must declare a cancellation of debts.
Tyndale line
At the end of every seven years thou shalt make a release.
At the end of every seven years thou shalt make a release.
At the end of every seven years thou shalt make a release.
At the end of every seven years thou shalt make a release.
At the terme of seuen yeeres thou shalt make a freedome.
Strictly literal
At the end of seven years thou shalt make a release,
'At the end of seven years thou dost make a release,
“At the end of seven years you make a release,
At the end of [every] seven years shalt thou make a release.
At the end of every seven years, you must cancel debts.
From the Latin
In the seventh year thou shalt make a remission,
Simplified
You are to cancel debts at the end of every seven years.
At the end of every seven years there is to be a general forgiveness of debt.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches the Hebrew word for word, and the Samaritan Pentateuch, which agrees with the Masoretic Text. The Dead Sea Scrolls show some restoration but align closely with the Masoretic Text in meaning.
מִקֵּ֥ץ שֶֽׁבַע־ שָׁנִ֖ים תַּעֲשֶׂ֥ה שְׁמִטָּֽה׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
מקץ שׁבע שׁנים תעשׂה שׁמטה
Agrees with the Masoretic Text here, word for word.
[מקץ] [שבע] [שנים] תעשה שמטה
1 word on the leather — 1 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 15:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; 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). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — Noun common · both singular absoluteHNcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…
שְׁמִטָּה (shmittah) refers to a remission or release, particularly in the context of debt or labor suspension. It is derived from the root word for letting drop or remitting. The term captures the idea of a temporary release from obligations, as noted in various lexicons.
שְׁמִטָּה n.f. a letting drop of exactions, a (temporary) remitting
base
H8059 שְׁמִטָּה a letting drop of exactions, a (temporary) remitting
8059 shmittah shem-it-taw'
from 8058; remission (of debt) or suspension of
labor):--release.
see HEBREW for 08058
שְׁמִטָּה (she.mit.tah) — remission.
letting drop of exactions, (temporary) remitting, release (from debt)
N-fs — Noun common · feminine singular absoluteHNcfsa