(arniem;43704)
Thank you also Gary. In a day or two I will comment again and maybe have another question or two.Many thanksArnie M.
I have been gone for a week so don’t know if this has been answered to your satisfaction or not. If it has I apologize for the intrusion. There isn’t really a need for all of this because what you are asking for does not exist. There is no word in the Hebrew manuscripts for the translators to translate in to English the word “set”. The Hebrew word (4150) means settime. (KJV)Green’s Literal You shall arise; have mercy on Zion; for the time to pity her, yea, the appointed time has come.And, it looks as though the Hebrew didn't cut and paste properly.....You are only concerned with 878bTWOT Vol 1, p 387, 388, 389878.0 d[;y' (y¹±ad) appoint, betrothe, assemble, meet, set. (878a) hd'[e (±¢dâ) congregation. (878b) d[eAm (mô±¢d) appointed place. (878c) d['Am (mô±¹d) place of assembly, only in Isa 14:31.(878d) hd'['Wm (mû±¹dâ) Occurs only in phrase °¹rê hammû±¹dâ "cities appointed" (Josh 20:9).The basic meaning of this root is "to appoint," in which sense it occurs in the Qumran War Scroll, the Thanksgiving Psalms, and the Messianic Rule. ASV and RSV similar, except ASV uses " espoused" and RSV, "designate" (Exo 21:8) and ASV, "agreed" (Amos 3:3). The root is used in the Qal for the betrothal of a woman (Exo 21:8), to designate a time (2Sam 20:5) and place of meeting, and to appoint a rod (RSV "tribe"; Mic 6:9). The Niphal form is used for God's meeting Israel at the sanctuary (Exo 25:22; Exo 29:43ff; Exo 30:6, 36) and for the assembling of the congregation for worship in the sense of appearing (Num 10:3; 1Kings 8:5; 2Chr 5:6) or for other purposes. It is of interest that God's meeting with Israel's representative at the "mercy seat" (kappœret, q.v.) Is an appointed meeting (Exo 25:22). So also were the other times when God met with the people before the tabernacle. The people were expected to come and God promised to meet them there. God keeps his appointments. The Niphal form may also be used with the preposition against (±al) for an assembling against the Lord (Num 14:35; Num 16:11; Num 27:3) in rebellion. It is used for kings joining their forces (Josh 11:5). It may also designate making an appointment (Amos 3:3; Job 2:11; Psa 48:4 [H 5]). The Hiphil signifies to appoint (Jer 49:19) or in some cases to summons (Jer 50:44; Job 9:19). The Hophal participle, mû±¹dim, signifies that which is ordered or set (Jer 24:1; Ezek 21:1 [H211). ±¢dâ. Assembly, congregation, multitude, people, swarm (ASV and RSV similar except ASV tends to render ±¢dâ uniformly by "congregation."). ±¢dâ occurs frequently, in Qumran materials as a self-designation of the community. 878b is a feminine noun from y¹±ad "to appoint," hence is an assembly by appointment and is rendered in the KJV most frequently as "congregation." First appearing in Exo 12:3, the noun occurs 145 times in the OT and is rendered synagœg¢ 127 times in the LXX. However the noun itself does not imply the purpose of the gathering; hence we have a swarm of bees (Jud 14:8) and a multitude of buus (Psa 68:30 [H 31]). It may be a gathering of the righteous (Psa 1:5), but there is also the assembly of the wicked (Psa 22:16 [H 17]), violent men (Psa 86:14), and the godless (Job 15:34). The followers of Korah (Num 16:5) and Abiram (Psa 106:17-18) are frequently termed a company. Assembly is sometimes used in the KJV for ±¢dâ for variety when it occurs in proximity to some of the other terms rendered congregation (Num 16:2; Num 20:8; Prov 5:14). ±¢dâ designates the assembly of people gathered before the Lord in judgment (Psa 7:7 [H 8]). Similar is the designation of an assembly of the officers of God (Psa 82:1) which is nearly identical with a Ugaritic expression for an assembly of the subordinate gods of the pantheon (Text 128:II, 7, 11). Despite the fact that we have "congregation and assembly" (q¹h¹l w®±¢dâ, Prov 5:14), q¹h¹l and ±¢dâ seem to be synonymous for all practical purposes. ±¢dâ is also used for groups of animals, but q¹h¹l is not. ±¢dâ occurs most frequently in Ex, Lev, and Num, and occurs only three times in the prophets (Jer 6:18; Jer 30:20; Hos 7:12). q¹h¹l, on the other hand, is infrequent in those portions of the Pentateuch, but is frequent in Deut. The book of Chr uses q¹h¹l frequently, but ±¢dâ only once (2Chr 5:6 = 1Kings 8:5). A man may be excluded from the ±¢dâ (Exo 12:19), but the same is true of the q¹h¹l (Num 19:20). Bastards, Ammonites, and Moabites are excluded to the tenth generation; but Edomites and Egyptians are barred only to the third. Most characteristic of the OT is the use of ±¢dâ for the congregation of Israel. "The congregation" (h¹±¢dâ) occurs seventy-seven times in Ex, Lev, Num, and Josh. We also have "the congregation of the Lord" (Num 27:17; Num 31:16; Josh 22:16-17); "the congregation of Israel" (Exo 12:3; Josh 22:20); and "all the congregation." There is the "assembly of the congregation of Israel" (q®hal ±¦dat yi´r¹°¢l, Exo 12:6) and the "assembly of the congregation of the children of Israel" (q®hal ±¦dat b®nê yi´r¹°¢l, Num 14:5). Moses headed the ±¢dâ when it was in the wilderness, but there were other designated officials: princes (Exo 16:22; Exo 34:31; Num 4:34; etc.), elders (Lev 4:15; Jud 21:16), heads of the fathers (Num 31:26), and renowned persons (Num 1:16; Num 26:9). The men of fighting age were "those numbered of the congregation" (Exo 38:25). The ±¢dâ was signalled to assemble when two silver trumpets were blown (Num 10:2). It gathered for war (Jud 20:1), to deal with breach of the covenant with the Lord, for tribal affairs, for worship (1Kings 8:5; Psa 111:1), and at times of national calamity. It gathered to crown a king (1Kings 12:20) and for other political affairs. It acted as a unit in sending men to war (Jud 21:10, 13). The term ±¢dâ appears last in the historical literature (at 1Kings 12:20) at the division of the kingdom. Its absence in Chronicles and Ezra Nehemiah would militate against the view that it was coined by the postexilic community. mô±¢d. Appointed sign, appointed time, appointed season, place of assembly, set feast. (ASV and RSV similar.) This masculine noun occurs 223 times. It frequently designates a determined time or place without regard to the purpose of the designation. It may be the time for the birth of a child (Gen 17:21; Gen 18:14; Gen 21:2), the coming of a plague (Exo 9:5), the season of a bird's migration (Jer 8:7), an appointed time (1Sam 13:8; 1Sam 20:35), the time for which a vision is intended (Hab 2:3), the times of the end (Dan 8:19), or the time for the festivals (Lev 23:2) and solemnities (Deut 31:10). The heavenly bodies are for determining the seasons (Gen 1:14; Psa 104:19). Each festival is a mô±¢d, but collectively they are the "feasts of the Lord" (m©±¦dê YHWH, Lev 23:2; etc.). Appearing at times (Hos 9:5) with µag (which designates the three great annual festivals), mô±¢d must be thought of in a wide usage for all religious assemblies. Jerusalem became the city of assemblies (Isa 33:20; cf. Ezek 36:38) which were characterized by great rejoicing and were deeply missed during times of exile (Zeph 3:18; Lam 1:4). Once mô±¢d is an appointed sign (Jud 20:38) by which men should act. The Lord met with Moses at the "tent of meeting" (°œhel mo±¢d). He appeared in the cloud at the door of the tent and spoke to him as "a man speaks to his friend" (Exo 33:7, 11; Num 12:8). The purpose of Yahweh's meeting Moses and Israel is revelation (Exo 29:42; Exo 33:11; Num 7:89). The LXX translates °œhel mô±¢d over one hundred times as sk¢n¢ marturiou (tent of witness) which probably connects (incorrectly) mô±¢d with ±¢d or ±ûd. But the general idea conveyed of the place of revelation is sound. According to some passages, the tent was outside the camp (Exo 33:7-11; Num 11:24-30), but according to others it was located in the middle of the camp (Exo 25:8). Literary critics have traditionally explained these passages as coming from two sources, E and P, with P not reflecting a historical situation. It is, however, entirely possible that there were two successive tents called °œhel mô±¢d. The first was Moses' tent, which was used before the completion of the tabernacle, which was also called °œhel_ mô±¢d, as well as mishk¹n. mô±¢d also designates an "assembly" in such a phrase as "picked men of the assembly" (Num 16:2). This usage has been paralleled by Wilson in the Wen Amun story (JNES 4: 245) for the city council of ZakarBa'al of Gebal. The King of Babylon dreams of a seat in the "mount of assembly" (har mô±¢d) in the north (Isa 14:13), a term similar to the Ugaritic expression for the council of the gods (see above). Scholars have seen a parallel between these terms and the words for the court surrounding the Lord or the gathering of the officers of God, which is described as the "assembly of El" (±¦dat °¢l ; Psa 82:1) in which he stands and judges. mô±¢d is also the worshiping assembly of God's people, hence Yahweh's foes roar in the midst of his assemblies (Psa 74:4). It may possibly be an early designation for the synagogue ("appointed places of God mô±¦dê °¢l; Psa 74:8). However that this phrase actually refers to early synagogues is disputed. Bibliography: Haran, Menahem, "The Nature of the °Ohel Moc+edh in Pentateuchal Sources," JSS 5: 50-55. Pope, M. H., "Congregation," in IDB, pp. 669-70. Scott, John A., "The Pattern of the Tabernacle," Unpublished Ph.D. Dissertation, University of Pennsylvania, 1965. Weinfeld, Moshe, "Congregation," in Encyclopedia Judaica, III, pp. 893-96. THAT, I, pp. 742-45. J.P.L.