Lexical Summary panéguris: Assembly, Festal Gathering Original Word: πανήγυρις Strong's Exhaustive Concordance general assembly. From pas and a derivative of agora; a mass-meeting, i.e. (figuratively) universal companionship -- general assembly. see GREEK pas see GREEK agora HELPS Word-studies 3831 panḗgyris (from 3956 /pás, "all" and 58 /agorá, "the public square, meeting place") – properly, an assembly-place where people met for a common purpose, especially to celebrate (commemorate) or be festive (BAGD). NAS Exhaustive Concordance Word Originfrom pas and a derivation of agora Definition a festal assembly NASB Translation general assembly (1). Thayer's Greek Lexicon STRONGS NT 3831: πανήγυριςπανήγυρις, πανηγυρισεως, ἡ (from πᾶς and ἄγυρις from ἀγείρω), from Herodotus and Pindar down; a. a festal gathering of the whole people to celebrate public games or other solemnities. b. universally, a public festal assembly ; so in Hebrews 12:22(23) where the word is to be connected with ἀγγέλων (so G L Tr (Tdf.); yet see the commentaries). (The Sept. for מועֵד, Ezekiel 46:11; Hosea 2:11 ( Strong’s Greek 3831 depicts a joyful public assembly held in honor of a deity or king. The New Testament lifts the term from its Greco-Roman and Septuagint background and applies it to the redeemed community gathered before God. Old Testament Background In the Septuagint πανήγυρις is employed for Israel’s pilgrimage feasts (for example, Deuteronomy 16 and Psalm 81), occasions when the covenant people ascended to the sanctuary to rejoice before the LORD. These convocations were marked by sacrifices, singing, shared meals, and the reaffirmation of covenant loyalty. Thus the word carried connotations of festivity, holiness, and national unity in the presence of God. Biblical Context Hebrews 12:22-24 contrasts Mount Sinai with Mount Zion, moving from fear to celebration: “But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem, and to myriads of angels in joyful assembly” (Hebrews 12:22-23a). Here πανήγυρις (“joyful assembly”) belongs to a seven-fold description of the heavenly Zion. The writer pictures worshipers already enrolled in that company through the mediatorial work of Jesus. The singular occurrence thus functions programmatically, gathering up Old Testament festal imagery and projecting it into an eschatological reality. New Testament Theology 1. A Completed Exodus: By linking believers with a heavenly πανήγυρις, Hebrews portrays the new covenant people as having reached their destination. The exodus motif finds fulfillment; the wilderness trek ends in a permanent, celebratory communion with God. Christological Focus The festal gathering is possible only “through the sprinkled blood” (Hebrews 12:24). Jesus, the greater Moses, ushers His people into God’s presence without terror. His once-for-all sacrifice secures free, joyful access (Hebrews 10:19-22). The term therefore magnifies the triumph of Christ’s atonement. Ecclesiological Significance The church on earth is both a pilgrim community and a citizenry already enrolled in heaven (Philippians 3:20). Local congregations mirror the heavenly assembly when they gather around Word and Table. This identity fosters unity across ethnic, social, and temporal lines, affirming that every believer shares the same festal citizenship. Eschatological Hope Hebrews presents the πανήγυρις as an already-not-yet reality. Believers have come to Zion, yet they still await the visible consummation when faith becomes sight (Hebrews 12:28; Revelation 21:2-3). The term therefore fuels perseverance, urging Christians to “lift your drooping hands and strengthen your weak knees” (Hebrews 12:12), knowing their eternal festival is secure. Historical Reception Early church writers (e.g., Chrysostom, Cyril of Alexandria) used Hebrews 12 to encourage reverent yet joyful worship. Medieval liturgies echoed the theme in the Sanctus (“with angels and archangels and all the company of heaven”). Reformation theologians emphasized the believers’ direct access to God, contrasting it with earthly mediators. Modern hymnody continues the motif in songs such as “For All the Saints,” celebrating the communion of saints. Practical Ministry Applications • Worship Planning: Emphasize festal joy grounded in Christ’s finished work rather than emotional hype. Summary Strong’s 3831 conveys a jubilant, covenantal gathering. Hebrews 12 elevates the word from earthly feast to heavenly reality, centering it on Christ’s mediation. Every act of Christian worship partakes of that celestial festival and points forward to its final, public unveiling. |
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