Lexical Summary
qahal: To assemble, to gather, to congregate
Original Word:קָהַל
Part of Speech:Verb
Transliteration:qahal
Pronunciation:kah-hal
Phonetic Spelling:('kaw-hal')
KJV: assemble (selves) (together), gather (selves) (together)
NASB:assembled, assemble, gathered, calls an assembly, convening
Word Origin:[a primitive root]
1. to convoke
Strong's Exhaustive Concordance
assemble selves together, gather selves together
A primitive root; to convoke -- assemble (selves) (together), gather (selves) (together).
NAS Exhaustive Concordance
Word Origindenominative verb from
qahalDefinitionto gather as an assembly or congregation
NASB Translationassemble (7), assembled (26), calls an assembly (1), convening (1), gathered (4).
Brown-Driver-Briggs
[] (Gerber
107f.) ; —
Perfect3masculine pluralEsther 9:2 3t.;Imperfect3masculine singularExodus 32:1;Jeremiah 26:9; 3masculine plural2 Samuel 20:14 Qr (Kt , compare HPS), etc.;Infinitive constructNumbers 17:7;Esther 8:11;Participle pluralEzekiel 38:7; —assemble as a :
2 Samuel 20:14 (Qr; see above),Esther 8:11;Esther 9:2,15,16,18; with personEzekiel 38:7, accusative of locationJoshua 22:12;Judges 20:1.
personNumbers 16:3;Numbers 17:7;Numbers 20:2 (P), possibly alsoExodus 32:1 (J; most,unto Aaron).
to erect tent of meeting, accusative of locationJoshua 18:1 (P); hear word of , with locationLeviticus 8:4 (P), location + personJeremiah 26:9; for festival, person1 Kings 8:2 2Chronicles 5:3; local 2 Chronicles 20:26.
Perfect2masculine singularEzekiel 38:13,Numbers 8:9; 3masculine pluralNumbers 1:18;Imperfect3masculine singularJob 11:10;1 Kings 8:1 = 2Chronicles 5:2;Exodus 35:1 + (
Imperfect ini according to BaNB p. 147); pluralNumbers 20:10;Imperative masculine singularLeviticus 8:3 +, etc.;Infinitive constructNumbers 10:7; —summon an assembly:
Job 11:10.
1 Kings 12:21 2Chronicles 11:1;Ezekiel 38:13.
forreligious purposes: with accusativeNumbers 10:7, + locationNumbers 20:10, with accusativeExodus 35:1;Numbers 1:18;Numbers 8:9;Numbers 20:8 (P), + locationLeviticus 8:3;Numbers 16:19 (P); with accusativeDeuteronomy 4:10;Deuteronomy 31:12;1 Chronicles 13:5;1 Chronicles 15:3; elders of tribesDeuteronomy 31:28, of Israel1 Kings 8:1 2Chronicles 5:2; princes of Israel1 Chronicles 28:1.
Topical Lexicon
Foundational Meaning and Semantic Rangeקָהַל (qāhal) functions as a dynamic verb denoting the intentional act of gathering, assembling, or calling a company together. The action may be initiated by God, by a recognized human leader, or by the people themselves. The verb never suggests a casual crowd but rather a purposeful convocation, whether for worship, counsel, warfare, or judicial deliberation. While closely related to its noun cognate קָהָל (qāhāl, “assembly, congregation”), the verb places emphasis on the summons itself—on the bringing together of individuals into a unified whole.
Occurrences and Literary Distribution
Approximately thirty-eight verbal occurrences span every major Old Testament division:
• Torah / Pentateuch – about twenty-five usages, clustered in Exodus, Numbers, and Deuteronomy.
• Historical Books – about nine usages (Joshua, Judges, Samuels, Kings, Chronicles, Ezra–Nehemiah).
• Wisdom & Prophets – a small but significant handful (Job, Ezekiel, Joel, Micah).
The prevalence in the Pentateuch underscores the formative role of corporate gathering in Israel’s identity, while later appearances reveal continuity of the same principle throughout Israel’s monarchy, exile, and restoration.
Theological Implications of Assembly
1. Divine Initiative. The first great corporate summons at Sinai illustrates that it is the LORD who ultimately “assembles” His people to Himself (Deuteronomy 4:10; 9:10). Israel exists because God gathers.
2. Covenant Solidarity. By bringing individuals together, qāhal embodies the covenant ideal of “one people” standing under the same word (Deuteronomy 31:12).
3. Anticipation of the Church. The Septuagint translates qāhal by ἐκκλησία, preparing the conceptual soil for the New Testament people of God who are likewise a called-out assembly (Acts 7:38;Hebrews 12:22-24).
Historical Contexts of Israel’s Gatherings
•Exodus 32:1 shows the people misusing the privilege of assembly, “gathering around Aaron” to demand an idol. The same verb later records the Levites who “gathered to him” (Exodus 32:26) in loyalty to the LORD, highlighting that the direction of one’s gathering determines blessing or judgment.
•Numbers 16 narrates rebellion: “Korah… and two hundred fifty men… gathered against Moses and Aaron” (Numbers 16:3). God’s judgment falls on a wrongly motivated qāhal, underscoring the sanctity of proper assembly.
•Numbers 20 recounts Moses striking the rock after he had “assembled the congregation before the rock” (Numbers 20:10). Even righteous leadership may err in executing God’s instructions for a gathered people; the scene yields enduring lessons for spiritual authority.
•Joshua 18:1 exhibits a faithful assembly at Shiloh: “The whole congregation of Israelites assembled at Shiloh and set up the Tent of Meeting there.” The nation’s occupation of the land is framed by their gathered worship.
•2 Chronicles 20:4 records Jehoshaphat’s reform: “The people of Judah gathered to seek the LORD.” A crisis-born assembly becomes an arena for God’s deliverance.
•Ezra 10:7–9 issues a summons to post-exilic Judah. Despite winter rain, the people “sat in the square before the house of God, trembling” (Ezra 10:9). Corporate repentance revives covenant fidelity.
•Nehemiah 8:1 pictures a revival of Torah-centered worship: “all the people gathered together as one man,” anticipating apostolic portrayals of unity inActs 2.
Worship and Covenant Renewal
qāhal is regularly used in contexts demanding that the gathered populace hear God’s word, renew allegiance, and celebrate sacred feasts.
•Deuteronomy 31:12-13 – Moses commands a septennial convocation for Torah reading: “Assemble the people… so that they may listen and learn to fear the LORD your God.”
•Joel 2:15-16 – “Blow the trumpet in Zion, consecrate a fast, call a sacred assembly.” National repentance is invoked through an urgent gathering prior to the Day of the LORD.
Within this framework, worship is not merely individual devotion but a communal act dependent on mutual presence, public proclamation, and shared submission to God’s revealed will.
Leadership, Authority, and Judicial Assemblies
qāhal appears in administrative and military contexts, demonstrating that God’s people are to act collectively under righteous leadership.
•Numbers 10:7 – Trumpets signal the people to be “gathered together.” Sound, voice, and clear leadership methodology are prescribed by divine command.
•Judges 20:11 – The tribes “assembled together as one man” to address moral outrage in Gibeah. The verse models joint responsibility in confronting sin.
•Ezekiel 38:7 – Gog is ominously told, “Be prepared… you and all your hordes that have gathered about you.” Even ungodly coalitions cannot gather without divine oversight; their scheming advances redemptive history.
Prophetic and Eschatological Overtones
The prophets employ qāhal to describe both impending judgment and future hope. On one hand, nations gather against Jerusalem. On the other, God promises to re-gather His scattered people, implicitly reversing the curse of exile. The root thus participates in a forward-looking theology of consummation in which God’s final act will be to assemble a purified remnant and, ultimately, people from every nation under Messiah’s reign (compareIsaiah 11:12;Micah 4:6–7).
Practical Applications for Ministry
1. High View of Corporate Worship: Scripture’s recurring summons to gather admonishes contemporary believers to esteem Lord’s-Day assembly, resisting individualistic spirituality (Hebrews 10:24-25).
2. Ordered Leadership: Ancient trumpets, elders, and Levites illustrate that gatherings require God-authorized leadership, protecting worship from chaos and error (1 Corinthians 14:40).
3. Unity with Purpose: Whether in crisis or celebration, Israel is portrayed acting “as one man.” Modern assemblies should embody the same God-wrought unity grounded in truth (Ephesians 4:1-6).
4. Call to Repentance: Ezra, Joel, and Nehemiah show that whole-church repentance is biblically normative and powerfully effective.
5. Mission and Eschatology: Each gathering looks ahead to the eschatological convocation around the throne (Revelation 7:9-10), orienting local ministry toward global, Christ-centered worship.
In every age קָהַל reminds God’s people that they are not a loose collection of spiritual consumers but a called and covenanted assembly, summoned by their King for His glory and their collective good.
Forms and Transliterations
בְּהִקָּהֵ֤ל בהקהל הִקְהִ֗ילוּ הִקְהַ֣לְתָּ הַנִּקְהָלִ֣ים הַקְהִ֧ילוּ הַקְהֵ֑ל הַקְהֵ֣ל הַקְהֶל־ הנקהלים הקהילו הקהל הקהל־ הקהלת וְ֝יַקְהִ֗יל וְהִ֨קְהַלְתָּ֔ וְהַקְהֵ֤ל וַיִּֽקָּהֲל֞וּ וַיִּקָּ֣הֲל֔וּ וַיִּקָּ֨הֲל֜וּ וַיִּקָּהֲל֧וּ וַיִּקָּהֵ֧ל וַיִּקָּהֵ֨ל וַיַּקְהִ֜לוּ וַיַּקְהֵ֣ל וַיַּקְהֵ֤ל וַיַּקְהֵ֥ל וַיַּקְהֵ֨ל וַיַּקְהֵל֩ וַתִּקָּהֵ֨ל וַתִּקָּהֵל֙ וּבְהַקְהִ֖יל ובהקהיל והקהל והקהלת ויקהיל ויקהל ויקהלו ותקהל יַקְהֵ֣ל יַקְהֵ֨יל יקהיל יקהל לְהִקָּהֵל֮ להקהל נִקְהֲל֣וּ ׀ נִקְהֲל֨וּ נִקְהֲלוּ֙ נקהלו bə·hiq·qā·hêl behikkaHel bəhiqqāhêl hakHel hakHilu han·niq·hā·lîm hannikhaLim hanniqhālîm haq·hêl haq·hel- haq·hî·lū haqhêl haqhel- haqhîlū hikHalta hikHilu hiq·hal·tā hiq·hî·lū hiqhaltā hiqhîlū lə·hiq·qā·hêl lehikkaHel ləhiqqāhêl nikhaLu niq·hă·lū niqhălū ū·ḇə·haq·hîl ūḇəhaqhîl uvehakHil vaiyakHel vaiyakHilu vaiyikkahaLu vaiyikkaHel vattikkaHel vehakHel veHikhalta veyakHil wat·tiq·qā·hêl wattiqqāhêl way·yaq·hêl way·yaq·hi·lū way·yiq·qā·hă·lū way·yiq·qā·hêl wayyaqhêl wayyaqhilū wayyiqqāhălū wayyiqqāhêl wə·haq·hêl wə·hiq·hal·tā wə·yaq·hîl wəhaqhêl wəhiqhaltā wəyaqhîl yakHeil yakHel yaq·hêl yaqhêl
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