What the scriptures say about
Also see: Feast of Harvest Ingathering (below)
Caught up together ( Matt 24:31, 1Thess 4:17)
Another point of view:
what is gathered also leaves, departs from somewhere else

Easton's Bible Dictionary: Feast of the Ingathering (or Tabernacles)
Smith's Bible Dictionary: Feast of the Ingathering (or Tabernacles)
International Standard Bible Encyclopedia: Gather

Ingathering scriptures | Gathering scriptures

INGATHERING Feast (also of the Tabernacles) in scriptures [BibleGateway Search]   Site search: FreeFind search

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  Gathering out of Egypt; harvest gathering: Exodus 23:16   |   Exodus 34:22  
THE GATHERING in scriptures [BibleGateway Search]   Site search: FreeFind search
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  Into Christ: 1Thessalonians 4:17 (caught up together)  |   2Thessalonians 2:1-3 (gathering to Christ; departure from earth)  
  End of Age: Matthew 13:40
(end of age gathering, as of weeds to burn)   Job 39:30, Matt 24:28 (gathering around dead things)

TABERNACLES (or INGATHERING), Feast of [Easton's Bible Dictionary]

Tabernacles, Feast of

The third of the great annual festivals of the Jews (Leviticus 23:33-43). It is also called the "feast of ingathering" (Exodus 23:16; Deuteronomy 16:13). It was celebrated immediately after the harvest, in the month Tisri, and the celebration lasted for eight days (Leviticus 23:33-43). During that period the people left their homes and lived in booths formed of the branches of trees. The sacrifices offered at this time are mentioned in Numbers 29:13-38. It was at the time of this feast that Solomon's temple was dedicated (1 Kings 8:2). Mention is made of it after the return from the Captivity. This feast was designed

The Jews, at a later time, introduced two appendages to the original festival, viz.,

"The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness.

The ingathering of fruits prophesied of the spiritual harvest." Valling's Jesus Christ, p. 133.


(Exodus 23:16) ("the feast of ingathering"), the third of the three great festivals: of the Hebrews, which lasted from the 15th till the 22d of Tisri.
1. The following are the principal passages in the Pentateuch which refer to it: (Exodus 23:16; Leviticus 23:34-36; 39-43; Numbers 29:12-38; 16:13-15; 31:10-13) In Nehe 8, there is an account of the observance of the feast by Ezra.

2. The time of the festival fell in the autumn, when the whole of the chief fruits of the ground, the corn, the wine and the oil, were gathered in. (Exodus 23:16; Leviticus 23:39; 15:13-15) Its duration was strictly only seven days, (16:13; Ezekiel 45:25) but it was followed by a day of holy convocation, distinguished by sacrifices of its own, which was sometimes spoken of as an eighth day. (Leviticus 23:36; Nehemiah 8:18) During the seven days the Israelites were commanded to dwell in booths or huts formed of the boughs of trees. The boughs were of the olive palm, pine, myrtle and other trees with thick foliage. (Nehemiah 8:15,16) According to rabbinical tradition each Israelite used to tie the branches into a bunch, to be carried in his hand to which the name lulab was given. The burnt offerings of the Feast of Tabernacles were by far more numerous than those of any other festival. There were offered on each day two rams, fourteen lambs and a kid for a sin offering. But what was most peculiar was the arrangement of the sacrifices of bullocks, in amounting to seventy. (Numbers 29:12-38) The eighth day was a day of holy convocation of peculiar solemnity. On the morning of this day the Hebrews left their huts and dismantled them, and took up their abode again in their houses. The special offerings of the day were a bullock a ram, seven lambs and a goat for a sin offering. (Numbers 29:36,38) When the Feast of Tabernacles fell on a sabbatical year, portions of the law were read each day in public, to men, women, children and strangers. ( 31:10-13) We find Ezra reading the law during the festival "day by day, from the first day to the last day." (Nehemiah 8:18)

3. There are two particulars in the observance of the Feast of Tabernacles which appear to be referred to in the New Testament, but are not noticed in the Old. These were the ceremony of pouring out some water of the pool of Siloam and the display of some great lights in the court of the women. We are told that each Israelite, in holiday attire, having made up his lulab , before he broke his fast repaired to the temple with the lulab in one hand and the citron in the other, at the time of the ordinary morning sacrifice. The parts of the victim were laid upon the altar. One of the priests fetched some water in a golden ewer from the pool of Siloam, which he brought into the court through the water-gate. As he entered the trumpets sounded, and he ascended the slope of the altar. At the top of this were fixed two silver basins with small openings at the bottom. Wine was poured into that on the eastern side, and the water into that on the western side, whence it was conducted by pipes into the Cedron. In the evening, both men and women assembled in the court of the women, expressly to hold a rejoicing for the drawing of the water of Siloam. At the same time there were set up in the court two lofty stands, each supporting four great lamps. These were lighted on each night of the festival. It appears to be generally admitted that the words of our Saviour, (John 7:37,38) -- "If a man thirst, let him come unto me drink. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water" -- were suggested by the pouring out of the water of Siloam. But it is very doubtful what is meant by "the last day, that great day of the feast." It would seem that either the last day of the feast itself, that is, the seventh, or the last day of the religious observances of the series of annual festivals, the eighth, must be intended. The eighth day may be meant and then the reference of our Lord would be to an ordinary and well-known observance of the feast, though it was not, at the very time, going on. We must resort to some such explanation if we adopt the notion that our Lordís words (John 8:12) -- "I am the light of the world " -- refer to the great lamps of the festival.

4. Though all the Hebrew annual festivals were seasons of rejoicing, the Feast of Tabernacles was, in this respect, distinguished above them all. The huts and the lulabs must have made a gay end striking spectacle over the city by day, and the lamps, the flambeaux, the music and the joyous gatherings in the court of the temple must have given a still more festive character to the night. The main purposes of the Feast of Tabernacles are plainly set forth in (Exodus 23:16) and Levi 23:43 It was to be at once a thanksgiving for the harvest and a commemoration of the time when the Israelites dwelt in tents during their passage through the wilderness. In one of its meanings it stands in connection with the Passover. as the Feast of Abib, and with Pentecost, as the feast of harvest; in its other meaning, it is related to the Passover as the great yearly memorial of the deliverance from the destroyer and from the tyranny of Egypt. But naturally connected with this exultation in their regained freedom was the rejoicing in the more perfect fulfillment of Godís promise in the settlement of his people in the holy blessing. But the culminating point of was the establishment of the central spot of the national worship in the temple at Jerusalem. Hence it was evidently fitting that the Feast of Tabernacles should be kept with an unwonted degree of observance at the dedication of Solomonís temple, (1 Kings 8:2,65) Joseph. Ant. viii. 4,5; again, after the rebuilding of the temple by Ezra, (Nehemiah 8:13-18) and a third time by Judas Maccabaeus when he had driven out the Syrians and restored the temple to the worship of Jehovah. 2 Macc. 10:5-8.

GATHER [International Standard Bible Encyclopedia]

gath'-er ('acaph, qabhats; sullego, sunago):

"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words.

It is the translation of 'acaph, "to bring together," in Joshua 6:9, the King James Version margin "gathering host"; Psalms 27:10, the King James Version margin "The Lord will gather me"; compare Numbers 12:14-15; Isaiah 52:12 King James Version margin.

The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Genesis 25:8,17; 49:29,33; Deuteronomy 32:50; 2 Kings 22:20; 2 Chronicles 34:28; Job 27:19; compare Jeremiah 8:2), etc.;

qabhats, "to take or grasp with the hand," is frequently used of the Divine "gathering" or restoration of Israel (Deuteronomy 30:3,1; Nehemiah 1:9; Psalms 106:47; Isaiah 43:5, etc.; Ezekiel 20:34, etc.; Hosea 8:10; Micah 2:12; Zephaniah 3:19-20; Zechariah 10:8,10);

figuratively, Isaiah 40:11, "He shall gather the lambs with (the Revised Version (British and American) "in") his arm" (compare Psalms 27:10 King James Version margin);

sometimes it denotes bringing together for punishment or destruction (Micah 4:12), "He hath gathered them as the sheaves to the threshing-floor."

In the New Testament we have

"To gather," in the sense of "to infer," occurs in Acts 16:10 as the translation of sumbibazo, "to bring together" (here, in mind), "assuredly gathering," the Revised Version (British and American) "concluding" (compare Acts 9:22, "proving").

Gatherer occurs in Amos 7:14 as the translation of bolec, from balac, to cultivate figs or sycamores, "a gatherer of sycamore fruit," the Revised Version (British and American) "a dresser of sycomore-trees" ("a nipper of sycomore figs, i.e. helping to cultivate a sort of figs or mulberries produced by the real sycamore tree" (used only by the poorest), which requires nipping in the cultivation, perhaps an occupation of shepherds; Vulgate (Jerome's Latin Bible, 390-405 A.D.) vellicans sycamnia).

Gathering is the translation of episunagoge, "leading together unto" (2 Thessalonians 2:1), "our gathering together unto him"; in 1 Corinthians 16:2 we have "gathering" (logia from lego) in the sense of a collection of many, the Revised Version (British and American) "collection," as the King James Version in 1 Corinthians 16:1.

"Gather," etc., occurs frequently in Apocrypha, e.g.

Among the changes in the Revised Version (British and American) we have "hold firm" for "gather" (Jeremiah 51:11); "Gather thee together" for "Go one way or other" (Ezekiel 21:16 margin, "Make thyself one"); for "gather blackness" (Nahum 2:10), "are waxed pale "; for "or gather together" (Job 11:10), "and call unto judgment," margin Hebrew "call an assembly"; for "even as a hen doth gather her brood" (Luke 13:34) "gathereth her own brood"; for "as the partridge sitteth on eggs and hatcheth them not," the American Standard Revised Version has "that sitteth on eggs which she hath not laid," margin "gathereth young which she hath not brought forth," text of the English Revised Version and the King James Version margin (Jeremiah 17:11).

W. L. Walker

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