Leviticus 8:3 — Word Study
WLCוְאֵ֥ת כָּל־ הָעֵדָ֖ה הַקְהֵ֑ל אֶל־ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
BSAand assembleqâhal [gather together, collect] the wholekôl [all, everything] congregationʻêdâh [gathering of people, community] atʼêl the entrancepethach [door, opening] to the Tentʼôhel [tabernacle, sacred dwelling] of Meetingmôwʻêd [appointed time, sacred season]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֥ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הָעֵדָ֖ה | the congregation | Particle, noun common feminine singular absolute |
| הַקְהֵ֑ל | assemble | Verb, Hiphil, imperative second person masculine singular |
| אֶל־ | to | Preposition |
| פֶּ֖תַח | [the] entrance of | Noun common, masculine singular construct |
| אֹ֥הֶל | [the] tent of | Noun common, masculine singular construct |
| מוֹעֵֽד׃ | meeting | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and assemble the whole congregation at the entrance to the Tent of Meeting.” |
| KJV | And gather thou all the congregation together unto the door of the tabernacle of the congregation. |
| ASV | and assemble thou all the congregation at the door of the tent of meeting. |
| YLT | and all the company assemble thou unto the opening of the tent of meeting.' |
| WEB | and assemble all the congregation at the door of the Tent of Meeting.” |
| BBE | And let all the people come together at the door of the Tent of meeting. |
Where they part company is in the rendering of הַקְהֵ֑ל — see How Translations Differ.
The main action is clear, with additional phrases providing context about what is being gathered and where.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָהַל
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 — Leviticus 8:3
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 — The Consecration of Aaron and His Sonsgenerated
Leviticus 8:3 describes the moment when Moses is commanded to gather the entire congregation of Israel for the consecration of Aaron and his sons. This assembly is significant as it marks the initiation of the priesthood and the establishment of worship practices in the community. The gathering emphasizes the communal aspect of worship and the importance of collective participation in sacred events.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:8 | “Take the staff and assemble the congregation. You and your brother Aaron are to speak to the rock while they watch, and it will pour out its water. You will bring out water from the rock and provide drink for the congregation and their livestock.” |
| 2 | Numbers 21:16 | From there they went on to Beer, the well where the LORD said to Moses, “Gather the people so that I may give them water.” |
| 3 | 1 Chronicles 13:5 | So David assembled all Israel, from the River Shihor in Egypt to Lebo-hamath, to bring the ark of God from Kiriath-jearim. |
| 4 | 1 Chronicles 15:3 | And David assembled all Israel in Jerusalem to bring up the ark of the LORD to the place he had prepared for it. |
| 5 | 2 Chronicles 5:2–6 | At that time Solomon assembled in Jerusalem the elders of Israel—all the tribal heads and family leaders of the Israelites—to bring up the ark of the covenant of the LORD from Zion, the City of David. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הַקְהֵ֑ל, hak.Helgenerated
The verb קָהַל (qahal) means to assemble or gather, particularly for a significant purpose such as worship or community decisions. It is an imperative form, indicating a command directed at Moses to bring the people together.
This word is often associated with religious gatherings, highlighting the importance of unity and collective action in the life of the community. In this context, it emphasizes the need for the entire congregation to be present for the sacred ceremony.
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 governing the entire verse is הַקְהֵ֑ל, assemble, with several noun phrases and a prepositional phrase hanging off it. The structure emphasizes the command to gather the congregation at a specific location.
The order of the Hebrew words places emphasis on the action of gathering, followed by the details of who is to be gathered and where, creating a clear directive for Moses.
Septuagint Backgroundgenerated
The Septuagint translates הַקְהֵ֑ל as ἐκκλησίασον, which also means to assemble or call together. This choice reflects a broader understanding of the gathering as not just a physical assembly but a communal call to worship.
The translation aligns with the Greek concept of an assembly, which carries implications of both civic and religious gatherings, indicating the importance of the event.
In plain words — the whole versegenerated
Leviticus 8:3 tells us that Moses was commanded to gather the entire congregation of Israel at the entrance of the Tent of Meeting. This gathering was important for the consecration of Aaron and his sons as priests, emphasizing the community's role in worship.
Frequently Asked Questionsgenerated
To assemble the congregation means to gather all the people together for a specific purpose, in this case, for the consecration of the priests.
The gathering signifies unity and collective participation in worship, which is essential for the community's spiritual life.
The Tent of Meeting is the sacred place where God met with Moses and the Israelites, serving as the center of worship.
This assembly establishes a foundational practice for Israelite worship, emphasizing the importance of community in approaching God.
Reflection Questionsgenerated
- In what ways do I gather with others for worship or community events?
- How can I contribute to the unity of my community when we come together?
- What significance does gathering have in my spiritual life?
- How does the concept of assembly in worship impact my understanding of community?
The early church on this verse — how the Fathers read it
Cyril of Jerusalem references this verse to illustrate the concept of the church as an assembly, highlighting its role in calling people together for worship.
Well is the church named ecclesia [“assembly”], because it calls forth and assembles all men, as the Lord says in Leviticus: “Then assemble the whole community at the entrance of the meeting tent.” It is worthy of note that this word…Early Church Fathers on Leviticus 8 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 8:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd gather thou all the congregation together,.... That is, the heads of the tribes and the elders of the people, as Aben Ezra interprets it; for the whole body of the people, and every individual of
Read John Gill on Leviticus 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd gather thou all the congregation together unto the door of the tabernacle of the congregation. Gather thou all the congregation together , [ haqheel (H6950)] - summon, convoke, without regard to the object of the meeting.
Read Robert Jamieson on Leviticus 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe elders which represented all, and as many of the people as would and could get thither, that all might be witnesses both of Aaron’ s commission from God, and of his work and business.
Read Matthew Poole on Leviticus 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 8:3 And gather thou all the congregation together unto the door of the tabernacle of the congregation.Ver. 3. And gather thou all the congregation.] Ministers are to be ordained in the public assembly, that the people may show their approbation, profess their purpose of obedience, and pray for God’ s Spirit to be poured upon them.
Read John Trapp on Leviticus 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) And gather thou all the congregation together—Better, and gather all the assembly together. The same word is rightly rendered assembly in the Authorised Version in Leviticus 8:4. (See Leviticus 4:13.) That is, call together the assembly of the elders, the heads of the tribes, and the principal men who represented the people. This is confirmed by Leviticus 9:1, where it is distinctly said that “Moses called Aaron and his sous, and the elders of Israel,” and where these elders are called in the following verse “the children of Israel,” by virtue of their representing the children of Israel. Unto the door of the tabernacle of the congregation.—Better, to the entrance of the tent of…
Read Charles John Ellicott on Leviticus 8 →Albert Barnes1798–1870Barnes' Notes on the BibleGather ... - Rather, gather all the assembly together toward the entrance of the tent of meeting. See Leviticus 4:13. The whole body of the people were summoned on this occasion, and the elders probably occupied the first places.
Read Albert Barnes on Leviticus 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Gather… all the congregation — The elders representing the people gathered in front of the tabernacle; behind them stood the congregation occupying all the heights around.
Read Daniel Denison Whedon on Leviticus 8 →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
and assemble the whole congregation at the entrance to the Tent of Meeting.”
and assemble all the congregation at the door of the Tent of Meeting.”
and assemble the whole congregation at the entrance to the Tent of Meeting.”
and assemble the whole congregation at the entrance of the Meeting Tent.”
Tyndale line
And gather thou all the congregation together unto the door of the tabernacle of the congregation.
and assemble thou all the congregation at the door of the tent of meeting.
and assemble thou all the congregation at the door of the tent of meeting.
And assemble thou all the congregation to the door of the tabernacle of the congregation.
And assemble all the company at the doore of the Tabernacle of the Congregation.
Strictly literal
and gather all the assembly together at the entrance of the tent of meeting.
and all the company assemble thou unto the opening of the tent of meeting.'
and assemble all the congregation to the opening of the Tent of Meeting.”
And all the congregation shalt thou assemble together unto the door of the tabernacle of the congregation.
Assemble all the assembly at the entrance to the tent of meeting.”
From the Latin
And thou shalt gather together all the congregation to the door of the tabernacle.
Simplified
and have everyone assemble at the entrance to the Tent of Meeting.”
And let all the people come together at the door of the Tent of meeting.
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 Samaritan Pentateuch, which agrees word for word with the Hebrew text. The Septuagint matches seven of the eight words, indicating a strong consistency across these ancient witnesses.
וְאֵ֥ת כָּל־ הָעֵדָ֖ה הַקְהֵ֑ל אֶל־ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
7 of the 8 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.
ואת כל העדה הקהל אל פתח אהל מועד
Agrees with the Masoretic Text here, word for word.
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 Leviticus 8:3
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-gre-ga'-shun (qahal, `edhah).
1. Terms Employed:
These two words rendered by "congregation" or "assembly" are used apparently without any difference of sense. They appear to include an assembly of the whole people or any section that might be present on a given occasion. Indeed, sometimes the idea appears to correspond closely to that conveyed by "horde," or even by "crowd." `Edhah is once used of bees (Jud 14:8). It has been sought to distinguish the two words by means of Le 4:13, "if the whole `edhah of Israel err, and the thing be hid from the eyes of the qahal." The qahal would then be the smaller body representing the whole `edhah, but the general usage is not favorable to this view (compare e.g. Ex 12:19, "cutting off…
Congregation
(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (
This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called…
קָהַל (qahal) is a verb meaning to assemble or gather, often for religious or political purposes. It can denote both the act of gathering together and the summoning of an assembly, particularly in contexts of war or judgment. The term is derived from a root that emphasizes the idea of convocation.
[קָהַל] vb. denom. assemble as a קָהָל
Niph. assemble as a קָהָל
Hiph. summon an assembly
base
H6950 קָהַל vb. denom. assemble as a קָהָל
6950 qahal 'kaw-hal'
a primitive root; to convoke:--assemble (selves) (together),
gather (selves) (together).
קָהַל (qa.hal) — to gather.
1) to assemble, gather
1a) (Niphal) to assemble
1a1) for religious reasons
1a2) for political reasons
1b) (Hiphil) to summon an assembly
1b1) for war, judgment
1b2) for religious purposes
Also means: qa.lah (קָלַהּ "to gather" H7035)
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-ms — Noun common · masculine singular constructHNcmsc
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…
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; 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).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
N-ms — Noun common · masculine singular absoluteHNcmsa