Lexical Summary
chagag: To celebrate, to hold a feast, to make a pilgrimage
Original Word:חָגַג
Part of Speech:Verb
Transliteration:chagag
Pronunciation:khaw-GAG
Phonetic Spelling:(khaw-gag')
KJV: celebrate, dance, (keep, hold) a (solemn) feast (holiday), reel to and fro
NASB:celebrate, celebrate a feast, dancing, keeping festival, observe, reeled
Word Origin:[a primitive root]
1. (properly) to move in a circle
2. (specifically) to march in a sacred procession, to observe a festival
3. (by implication) to be giddy
Strong's Exhaustive Concordance
celebrate, dance, keep, hold a solemn feast holiday, reel to and fro
A primitive root (comparechagra',chuwg); properly, to move in a circle, i.e. (specifically) to march in a sacred procession, to observe a festival; by implication, to be giddy -- celebrate, dance, (keep, hold) a (solemn) feast (holiday), reel to and fro.
see HEBREWchagra'
see HEBREWchuwg
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto make a pilgrimage, keep a pilgrim feast
NASB Translationcelebrate (9), celebrate a feast (3), dancing (1), keeping festival (1), observe (1), reeled (1).
Brown-Driver-Briggs
[] (Arabic
betake oneself to or towards an object of reverence; make a pilgrimage to Mecaa; Sabean
make pilgrimage SabDenkm
86. compare 85; Syriac
celebrate a feast. In Palmyrene is proper name Vog
No. 61; compare also Phoenician proper name , ); —
Perfect2masculine pluralExodus 12:14 2t.;Imperfect2masculine singularExodus 23:14;Deuteronomy 16:15; 3masculine pluralPsalm 107:27 (Bö§ 1118 (2));Exodus 5:1; 2masculine pluralLeviticus 23:39,41;suffixExodus 12:14;Imperative feminineNahum 2:1;Infinitive constructZechariah 14:18 + 2t.,ParticiplePsalm 42:5; plural1 Samuel 30:16; —
keep a pilgrim-feast, absoluteExodus 5:1 (JE) of one proposed by Moses;three times shalt thou make pilgrimage unto me (in the year)Exodus 23:14 (covt. code); of pilgrim-feasts in GeneralNahum 2:1, the PassoverExodus 12:14 (P); elsewhere feast of Booths; all celebrated in part by sacred processions and dances;Psalm 42:5multitude keeping festival (led by the Psalmist in procession);Leviticus 23:39 (H),Numbers 29:12 (P),Nahum 2:1;Zechariah 14:16,18,19;Exodus 12:14 (P),Leviticus 23:41 (H);Leviticus 23:41 (H); suffixExodus 12:14 (P).
1 Samuel 30:16 (of the Amalekites when surprised by David i.e.enjoying themselves merrily, Dr; others,circling in the sacred dance).
reel, in giddiness on the seaPsalm 107:27 (compareIsaiah 19:17); this either points to an earlier meaning of v; or better, the Psalm being late, meansreel as from festival excesses ("" ).
Topical Lexicon
Core Ideaחָגַג portrays the covenant act of celebrating a pilgrimage festival—traveling to the sanctuary, engaging in joyous worship, and commemorating redemptive milestones established by the LORD. Its occurrences cluster around three spheres: the Pentateuch’s institution of Israel’s festal calendar, historical and poetic evocations of communal worship, and prophetic visions that extend the invitation to all nations.
Festal Commands in the Torah
•Exodus 5:1 introduces the verb in Moses’ first appeal to Pharaoh: “Let My people go, so that they may hold a feast to Me in the wilderness.”
•Exodus 12:14 binds Passover to perpetual remembrance: “This day is to be a memorial for you, and you shall celebrate it as a feast to the LORD—a permanent statute.”
•Exodus 23:14 inaugurates the tri-annual pilgrimage rhythm: Passover, Shavuot, and Sukkot.
•Leviticus 23:39, 41 twice stresses the week-long rejoicing of Sukkot, linking celebration to the agricultural ingathering.
•Numbers 29:12 prescribes the opening of the seventh-month feast with holy convocation and sacrificial abundance.
•Deuteronomy 16:15 centers the rejoicing at the chosen place: “For seven days you shall celebrate to the LORD your God…so that the LORD your God may bless you in all your produce and in all the work of your hands, and your joy will be complete.”
Together these texts depict celebration as covenant obedience, communal rejoicing, and public acknowledgment that harvest and history alike come from Yahweh.
Joyful Movement and Worship
The Psalter preserves personal memories of pilgrimage: “How I would go with the multitude, leading the procession to the house of God with joyful and thankful shouts” (Psalm 42:4). Conversely,Psalm 107:27 laments those who “reeled and staggered like drunkards,” implying the loss of ordered festal procession when rebellion replaces reverence.
Narrative Glimpse
In1 Samuel 30:16 the verb colors the Philistine camp’s revelry—an ironic counterfeit of covenant joy—setting the stage for David’s divinely aided victory. The contrast warns that celebration divorced from the LORD courts judgment.
Prophetic Assurance and Eschatology
Nahum 1:15 announces deliverance: “Celebrate your feasts, O Judah; fulfill your vows.” Restoration includes full freedom to keep the appointed festivals.
Zechariah 14:16-19 extends Sukkot beyond Israel: all surviving nations “will go up year after year to worship the King…the LORD of Hosts, and to celebrate the Feast of Tabernacles.” Refusal invites drought, underscoring the feast’s eschatological centrality and linking worship, blessing, and global submission to Messiah.
Theological Themes
1. Covenant Memory: Each act of חָגַג recalls salvation history—Exodus redemption, wilderness provision, and harvest bounty—imprinting God’s deeds on every generation.
2. Pilgrimage: Physical movement toward the sanctuary signifies the heart’s movement toward God, prefiguring the believer’s lifelong journey to the “city with foundations.”
3. Joyful Obedience: The verb merges command with delight; celebration is a duty that overflows with gladness when rooted in gratitude for grace.
4. Corporate Witness: National gatherings broadcast Israel’s allegiance to Yahweh; in the church age, corporate worship and the Lord’s Supper echo this public testimony.
5. Eschatological Hope: Prophets envision universal participation, anticipating Revelation’s multinational multitude and the eternal “marriage supper of the Lamb.”
Ministry Implications
• Worship planning should cultivate rhythms of remembrance and rejoicing, reflecting the balance of solemnity and festivity found in the Torah’s calendar.
• Teaching on the feasts can deepen appreciation of Christ’s fulfillment—Passover in the cross, Firstfruits in the resurrection, Tabernacles in the promise of His dwelling with us.
• Missions find precedent in Zechariah: the ultimate goal is nations gladly “celebrating” before the King.
• Pastoral care can employPsalm 42:4, guiding believers who long for corporate worship to recall God’s faithfulness and renew hope.
Summary
חָגַג weaves together obedience, joy, memory, and hope. From Moses’ mandate to Pharaoh, through Israel’s sacred calendar, to Zechariah’s vision of universal worship, the verb calls God’s people to assemble, rejoice, and proclaim His mighty acts—anticipating the unending feast in the presence of the Lamb.
Forms and Transliterations
וְחַגֹּתֶ֤ם וְחַגֹּתֶ֥ם וְחֹ֣גְגִ֔ים וְיָחֹ֥גּוּ וְלָחֹ֖ג וחגגים וחגתם ויחגו ולחג חָגִּ֧י חגי חוֹגֵֽג׃ חוגג׃ יָח֣וֹגּוּ יחוגו לָחֹ֖ג לחג תְּחָגֻּֽהוּ׃ תָּחֹ֥ג תָּחֹ֥גּוּ תָּחֹג֙ תחג תחגהו׃ תחגו chagGi choGeg ḥāg·gî ḥāggî ḥō·w·ḡêḡ ḥōwḡêḡ lā·ḥōḡ laChog lāḥōḡ tā·ḥōḡ tā·ḥōg·gū taChog taChoggu tāḥōḡ tāḥōggū tə·ḥāg·gu·hū techagGuhu təḥāgguhū vechaggoTem veChogeGim velaChog veyaChoggu wə·ḥag·gō·ṯem wə·ḥō·ḡə·ḡîm wə·lā·ḥōḡ wə·yā·ḥōg·gū wəḥaggōṯem wəḥōḡəḡîm wəlāḥōḡ wəyāḥōggū yā·ḥō·w·gū yaChogu yāḥōwgū
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