Question III. What [is] "the tabernacle of testimony"?

Only the meaning of this name [is] to be explained here. For concerning the tabernacle itself otherwise, and its parts, and all [its] causes, I had discourse enough on Exodus. Some, therefore, think [it] should rather be rendered “tabernacle of assembly [conventus].” Because in Hebrew the word “mohed” is from “iahad” — [and] forsooth [because] to this tabernacle the Israelite people is wont to assemble, for the sake of hearing God, worshipping [him], [and] placating [him] by sacrifices and prayers. So Masius, Arias, and others. This interpretation can be admitted, especially since this root seems to be indicated [in] Exod. 29:42 & ch. 30:35. Yet I prefer to it the old and usual [rendering], that [it] be called “tabernacle of the testimony.” First: because so the 70 interpret [it], “σκηνὴν τοῦ μαρτυρίου [skēnēn tou martyriou]” [“tent of the testimony”]. Secondly: because the verb “iahad” seems to take the signification of the cognate verb “houd.” For that [is] very usual among the Hebrews in these forms of words. And indeed men assemble for this reason — that they may either receive, or give forth, a public testification, as it were (and otherwise, indeed, in other ways). But to God’s tent and house they approach for this reason: that they may publicly profess their faith, and their religion toward their God, [and that] they may again and again receive from him grace, felicity, and either the effect, or the testimonies, of [his] promises. Thirdly: since “mohed” signifies also a certain, appointed, and festal time, if [one] were free to depart from the usual interpretation, why could [it] not also be rendered “festal tabernacle,” or “[tabernacle] of the festal time”? For at such a time [people] flowed together to it especially, and indeed from all sides, three times in the year. Fourthly: in the cited places of Exodus, we can maintain the indicated signification of “testimony” — as if God should say [that] this tabernacle is called from “testimony,” because in it he wished to testify and speak to the Israelites, or to testify while he spoke to them. And [it] is confirmed, because [it is] better said [that] “God testifies there,” or is present for testifying, than “[that he] is congregated.” For [one] single [person] does not seem to “assemble” or “be congregated.” Fifthly: [it] also seems to be rightly called from “testimony,” because in it was the “ark of the testimony,” and in the ark of the testimony [were] the “tables [tablets]”; and this is intimated [in] Exod. 31:7, where [that] which our [Vulgate] says, “tabernacle of the covenant, and ark of the testimony,” the Hebrew text says “tabernacle of mohed, and ark of Laheduth”; but the “tables” themselves are called “[tables] of the testimony,” or “heduth.” And [see] Exod. 31, last v.; & ch. 32, v. 15; & ch. 34, v. 29.