Several Pentateuchal texts explain ʾōhel môʿēd, often translated “tabernacle of the congregation” but better translated “tent of meeting,” in terms of the Lord’s promise to “meet” Israel at the appointed time and at the appointed place (Exodus 29:42–43; 30:6, 36; Numbers 17:4 [MT 17:19]; see also Exodus 25:21–22). Fittingly, the Hebrew word môʿēd describes not only a “meeting” point in time—an “appointed” time—but also a “meeting” place. Numerous scriptural passages describe birth, death, and resurrection in terms of a môʿēd, a divine “meeting.” Genesis first mentions “set times” (môʿădîm) as a part of an account that describes the creation of the earth as the setting-up of a great “tabernacle” in seven days (cf. Exodus 25–40). Genesis also describes Isaac’s birth in terms of a môʿēd. “Tent of the meeting” imagery lies at the heart of Book of Mormon passages that describe the Lord’s condescending to “dwell” in a “mortal tabernacle” at the appointed time. Moreover, the key events in the restoration of the gospel occur at môʿădîm in the ancient Israelite calendar and the restoration itself represents the Lord reestablishing Zion at the “set time” (môʿēd). The Lord described to Enoch the restoration of the gospel and the Second Coming in tabernacle/temple language and in terms of a divine “meeting.” Moroni, too, uses Exodus and tabernacle language in detailing the journey of the Jaredites to their land of promise and the Lord’s “meeting” the brother of Jared before bringing him “within the veil.” Latter-day temple ritual (akin to the rites and function of the “tent of meeting”) prepares men and women in all things to “meet” the Lord at the veil (cf. the hypantēsis of the parable of the Ten Virgins), whether at the “appointed time” or “set time” of death and/or in the resurrection as a part of the apantēsis (“meeting”) at Christ’s Second Coming, as described by New Testament writers and in modern revelation.

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Thus we have seen that the ʾōhel môʿēd “tent of meeting” constituted a visual representation of the Lord’s promise to “meet” Israel at the appointed time and at the appointed place (Exodus 29:42–43; 30:6, 36; Numbers 17:4 [MT 17:19]; see also Exodus 25:21–22). The Hebrew word môʿēd appropriately embodies not only a “meeting” point in time—an “appointed” time—but also a “meeting” place. In other words, sacred space and sacred time converge in the term môʿēd as describing a “divine meeting.” Moreover, multiple scriptural passages describe creation, birth, death, and even resurrection in terms of môʿădîm, divine “meetings.” The creation account of Genesis 1 mentions the function of the “set times” (môʿădîm, Genesis 1:14) as a part of a creation account that describes earth as the setting up of a great “tabernacle” in seven days (cf. Exodus 25–40). Genesis also describes Isaac’s birth in terms of a môʿēd. Jesus’s birth, as described in the Gospels, and events connected thereto in 3 Nephi 1, constituted such an event. “Tent of meeting” imagery lies at the heart of Book of Mormon passages that describe the Lord’s condescending to “dwell in a tabernacle of clay” or a “mortal tabernacle” at the appointed time (Mosiah 3:5; Alma 7:8). Alma places particular emphasis on the nature of death (Alma 5:28; 12:24; 34:31–33) and resurrection as “appointed times” (Alma 40:4–5, 7–10).

Furthermore, key events in the restoration of the gospel occur at môʿădîm (“sacred times” or “festivals”) on the ancient Israelite calendar, and the restoration itself represents the Lord reestablishing Zion at the “set time” (môʿēd; Psalms 102:13; D&C 124:6). The Lord described to Enoch the restoration of the gospel and the Second Coming in tabernacle/ temple language and in terms of a divine “meeting” (see Moses 7:62–63).