For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
Help needed with a Hebrew word
- Thread starter arniem
- Start date
-
Welcome to Christian Forums, a Christian Forum that recognizes that all Christians are a work in progress.
You will need to register to be able to join in fellowship with Christians all over the world.
We hope to see you as a part of our community soon and God Bless!
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an alternative browser.
You should upgrade or use an alternative browser.
(arniem;42564)
For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
Hi Arnie,I work for Baker Publishing Group, the 4th largest Christian book publisher in the world. I am with their Academic Division which produces text books for colleges, seminaries and universities. I do research for our academic authors. We have many resource materials here. Anything you want to look up, we probably have it here in our vast library.Yes, Strong's doesn't indicate this word with a "numbered" reference, not even in my 1984 edition of The New Strong's Exhaustive Concordance of the Bible. However, if you look up the Hebrew as you have done that word is שומה Pronounced, "suwm" or "siym", a prim. root which means "to put". (reference number 7760 in Strong's). There are a variety of meanings to this word, depending upon the context in which it is used. Among them is "to appoint", but other meanings are: to ordain, preserve, purpose, lay, bring about, determine, convey, etc.If you look up the word "appointed" in Strong's it directs you also to reference number 7760. Another word for "set" is מועדpronounced, "mowed" or "mo'ed" which means a "fixed time or season", or it can also mean "as appointed beforehand", or "appointed time". You'll find this word under Strong's reference number 4150.Therefore, in my opinion then, and the opinion of William Tyndale who translated the King James version, the word "set" or "appoint" or "appointed" both seem appropriate and all mean the same thing.When the Bible was translated, many people were involved. Since the Hebrew and Greek languages can be as complex as the English language, there can be many meanings for one word. So when a translation is chosen, it is chosen from the best possible meaning which makes the most sense depending upon the context of the text. Here's a good "online" source, "The Blueletter Bible", http://www.blueletterbible.org/cgi-bin/c.p...&version=KJV#13main link www.blueletterbible.orgKimberly Boldt[email protected]www.bakerpublishinggroup.comByron Center, Michigan
For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
Hi Arnie,I work for Baker Publishing Group, the 4th largest Christian book publisher in the world. I am with their Academic Division which produces text books for colleges, seminaries and universities. I do research for our academic authors. We have many resource materials here. Anything you want to look up, we probably have it here in our vast library.Yes, Strong's doesn't indicate this word with a "numbered" reference, not even in my 1984 edition of The New Strong's Exhaustive Concordance of the Bible. However, if you look up the Hebrew as you have done that word is שומה Pronounced, "suwm" or "siym", a prim. root which means "to put". (reference number 7760 in Strong's). There are a variety of meanings to this word, depending upon the context in which it is used. Among them is "to appoint", but other meanings are: to ordain, preserve, purpose, lay, bring about, determine, convey, etc.If you look up the word "appointed" in Strong's it directs you also to reference number 7760. Another word for "set" is מועדpronounced, "mowed" or "mo'ed" which means a "fixed time or season", or it can also mean "as appointed beforehand", or "appointed time". You'll find this word under Strong's reference number 4150.Therefore, in my opinion then, and the opinion of William Tyndale who translated the King James version, the word "set" or "appoint" or "appointed" both seem appropriate and all mean the same thing.When the Bible was translated, many people were involved. Since the Hebrew and Greek languages can be as complex as the English language, there can be many meanings for one word. So when a translation is chosen, it is chosen from the best possible meaning which makes the most sense depending upon the context of the text. Here's a good "online" source, "The Blueletter Bible", http://www.blueletterbible.org/cgi-bin/c.p...&version=KJV#13main link www.blueletterbible.orgKimberly Boldt[email protected]www.bakerpublishinggroup.comByron Center, Michigan
KKbodt seems to have answered this very well If your interseted here the way I seethis versePsalms 102:13 "Thou shalt arise, and have mercy upon Zion: For the time to favour her, yea, the set time, is come."Our Lord did arise, and he does have mercy on all that come to Him. Historically this is talking about all those that truly understood that 70 years that Judah would be in Babylonian captivity. There was a set time for that captivity, and then the Babylonian captivity would come to an end.In the prophetic sense there is also a set time in the future that we are approaching, when our Lord Jesus Christ will come and have His mercy upon Zion. I believe that this set time starts at the sounding of the seventh trumpet,
ncsojourner
New Member
- Mar 15, 2008
- 48
- 0
- 0
- 81
(arniem;42564)
For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
There is no Strong's number for "set" because there is no Hebrew word to number or to translate.. The Hebrew word translated as "set time" is the word mow'ed and means:-4150 d[eAm mow`ed {mo-ade'} or d[emo mo`ed {mo-ade'} or (fem.) hd'['Am mow`adah (2 Chr 8:13) {mo-aw-daw'} Meaning: 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 Origin: from 03259; TWOT - 878b; n mUsage: AV - congregation 150, feast 23, season 13, appointed 12, time 12, assembly 4, solemnity 4, solemn 2, days 1, sign 1, synagogues 1; 223Gary"Strictly speaking it is incorrect to call an ancient Israelite a "Jew" or to call a contemporary Jew an Israelite or a Hebrew." 1980 Jewish Almanac, P.3
For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
There is no Strong's number for "set" because there is no Hebrew word to number or to translate.. The Hebrew word translated as "set time" is the word mow'ed and means:-4150 d[eAm mow`ed {mo-ade'} or d[emo mo`ed {mo-ade'} or (fem.) hd'['Am mow`adah (2 Chr 8:13) {mo-aw-daw'} Meaning: 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 Origin: from 03259; TWOT - 878b; n mUsage: AV - congregation 150, feast 23, season 13, appointed 12, time 12, assembly 4, solemnity 4, solemn 2, days 1, sign 1, synagogues 1; 223Gary"Strictly speaking it is incorrect to call an ancient Israelite a "Jew" or to call a contemporary Jew an Israelite or a Hebrew." 1980 Jewish Almanac, P.3
(kkboldt;42576)
Hi Arnie,I work for Baker Publishing Group, the 4th largest Christian book publisher in the world. I am with their Academic Division which produces text books for colleges, seminaries and universities. I do research for our academic authors. We have many resource materials here. Anything you want to look up, we probably have it here in our vast library.Yes, Strong's doesn't indicate this word with a "numbered" reference, not even in my 1984 edition of The New Strong's Exhaustive Concordance of the Bible. However, if you look up the Hebrew as you have done that word is שומה Pronounced, "suwm" or "siym", a prim. root which means "to put". (reference number 7760 in Strong's). There are a variety of meanings to this word, depending upon the context in which it is used. Among them is "to appoint", but other meanings are: to ordain, preserve, purpose, lay, bring about, determine, convey, etc.If you look up the word "appointed" in Strong's it directs you also to reference number 7760. Another word for "set" is מועדpronounced, "mowed" or "mo'ed" which means a "fixed time or season", or it can also mean "as appointed beforehand", or "appointed time". You'll find this word under Strong's reference number 4150.Therefore, in my opinion then, and the opinion of William Tyndale who translated the King James version, the word "set" or "appoint" or "appointed" both seem appropriate and all mean the same thing.When the Bible was translated, many people were involved. Since the Hebrew and Greek languages can be as complex as the English language, there can be many meanings for one word. So when a translation is chosen, it is chosen from the best possible meaning which makes the most sense depending upon the context of the text. Here's a good "online" source, "The Blueletter Bible", http://www.blueletterbible.org/cgi-bin/c.p...&version=KJV#13main link www.blueletterbible.orgKimberly Boldt[email protected]www.bakerpublishinggroup.comByron Center, Michigan
Thank you so much Kimberly , you have been a great help and I have been looking closely at your information for several days . (Sorry for the slow thank you). Talk LaterArnie M.
Hi Arnie,I work for Baker Publishing Group, the 4th largest Christian book publisher in the world. I am with their Academic Division which produces text books for colleges, seminaries and universities. I do research for our academic authors. We have many resource materials here. Anything you want to look up, we probably have it here in our vast library.Yes, Strong's doesn't indicate this word with a "numbered" reference, not even in my 1984 edition of The New Strong's Exhaustive Concordance of the Bible. However, if you look up the Hebrew as you have done that word is שומה Pronounced, "suwm" or "siym", a prim. root which means "to put". (reference number 7760 in Strong's). There are a variety of meanings to this word, depending upon the context in which it is used. Among them is "to appoint", but other meanings are: to ordain, preserve, purpose, lay, bring about, determine, convey, etc.If you look up the word "appointed" in Strong's it directs you also to reference number 7760. Another word for "set" is מועדpronounced, "mowed" or "mo'ed" which means a "fixed time or season", or it can also mean "as appointed beforehand", or "appointed time". You'll find this word under Strong's reference number 4150.Therefore, in my opinion then, and the opinion of William Tyndale who translated the King James version, the word "set" or "appoint" or "appointed" both seem appropriate and all mean the same thing.When the Bible was translated, many people were involved. Since the Hebrew and Greek languages can be as complex as the English language, there can be many meanings for one word. So when a translation is chosen, it is chosen from the best possible meaning which makes the most sense depending upon the context of the text. Here's a good "online" source, "The Blueletter Bible", http://www.blueletterbible.org/cgi-bin/c.p...&version=KJV#13main link www.blueletterbible.orgKimberly Boldt[email protected]www.bakerpublishinggroup.comByron Center, Michigan
Thank you so much Kimberly , you have been a great help and I have been looking closely at your information for several days . (Sorry for the slow thank you). Talk LaterArnie M.
(ncsojourner;43605)
There is no Strong's number for "set" because there is no Hebrew word to number or to translate.. The Hebrew word translated as "set time" is the word mow'ed and means:-4150 d[eAm mow`ed {mo-ade'} or d[emo mo`ed {mo-ade'} or (fem.) hd'['Am mow`adah (2 Chr 8:13) {mo-aw-daw'} Meaning: 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 Origin: from 03259; TWOT - 878b; n mUsage: AV - congregation 150, feast 23, season 13, appointed 12, time 12, assembly 4, solemnity 4, solemn 2, days 1, sign 1, synagogues 1; 223Gary"Strictly speaking it is incorrect to call an ancient Israelite a "Jew" or to call a contemporary Jew an Israelite or a Hebrew." 1980 Jewish Almanac, P.3
Thank you also Gary. In a day or two I will comment again and maybe have another question or two.Many thanksArnie M.
There is no Strong's number for "set" because there is no Hebrew word to number or to translate.. The Hebrew word translated as "set time" is the word mow'ed and means:-4150 d[eAm mow`ed {mo-ade'} or d[emo mo`ed {mo-ade'} or (fem.) hd'['Am mow`adah (2 Chr 8:13) {mo-aw-daw'} Meaning: 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 Origin: from 03259; TWOT - 878b; n mUsage: AV - congregation 150, feast 23, season 13, appointed 12, time 12, assembly 4, solemnity 4, solemn 2, days 1, sign 1, synagogues 1; 223Gary"Strictly speaking it is incorrect to call an ancient Israelite a "Jew" or to call a contemporary Jew an Israelite or a Hebrew." 1980 Jewish Almanac, P.3
Thank you also Gary. In a day or two I will comment again and maybe have another question or two.Many thanksArnie M.
Alanforchrist
Member
- Dec 25, 2007
- 502
- 9
- 18
- 74
(arniem;42564)
For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
This is how it reads in the Hebrew,"You will arise and have compassion on zion, for it is time to be gracious to her, For the appointed time has come".
For some reason this word is not shown in my Strong's Concordance nor my NIV Concordance. It is critically important for me to get the Hebrew meaning exact if anyone can assist me. It is taken from Psalm 102 vs 13the word is.... SET ... eg. " the set time , is come" (KJV)The word... APPOINTED .... is used elsewhere. (NIV) I have copied the complete verse here with it's various translations_______________________________________KJV 13Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come..______________________________________NIV 13 You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. ._____________________________________ASV 13 Thou wilt arise, and have mercy upon Zion; For it is time to have pity upon her, Yea, the set time is come. ._____________________________________The Westminster Leningrad Codex (not sure what this is) (Hebrew??) 13 וְאַתָּ֣ה יְ֭הוָה לְעֹולָ֣ם תֵּשֵׁ֑ב וְ֝זִכְרְךָ֗ לְדֹ֣ר וָדֹֽר׃ ._____________________________________Young's Literal Translation 13 Thou -- Thou risest -- Thou pitiest Zion, For the time to favour her, For the appointed time hath come.._____________________________________Anyone who is able to help me with a scholarly rendition of the correct meaning and context of this word , it will be greatly appreciated. I am expecting it will require going to the verse in Hebrew to properly define it. Many thanks.Arnie M.Canada
This is how it reads in the Hebrew,"You will arise and have compassion on zion, for it is time to be gracious to her, For the appointed time has come".
ncsojourner
New Member
- Mar 15, 2008
- 48
- 0
- 0
- 81
(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.
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.
ncsojournerThis is extremely helpful information and I thank you.I am going to digest this information now and will possibly need another "overall" opinion on my thoughts as they relate to "an appointed time" in this Psalm.One day I will share some very interesting facts with regard to this verse. Many thanks to allTalk laterArnie M.
ncsojourner (and anyone else)I will tell you what I see when I read Psalm 102 verses 1 ,2, 3 . Tell me if you agree.It is a prayer of an individual (singular) who is in sudden distress. He gets off a quick and urgent prayer to God as his day vanishes in smoke and his bones burn as in a hearth.The title is unique in the Psalter...of the 150 Psalms this one stands alone.. ..no author is named and no historical or liturgical notes are given.. ..un-designated recipient at time of writing.The distress suffered is individual , yet there is a sharing in a national disaster.The distress is physical , as if fire is consuming his physical frame while he is praying. This is a singularly unique context and is not to be found anywhere else in scripture.Skip ahead to verse 13 (appointed time) (to find favor) and then go to verse 18 for the prophetic context.Many thanks for your thoughts on this topics.Take your time and go deep. Much appreciated.Arnie M..
Similar threads
- Replies
- 1
- Views
- 231
- Replies
- 1
- Views
- 198
- Replies
- 0
- Views
- 193
