Strong gives this word, convocation (miqra), the number "H4744"
According to Strong's Concordance it occurrences 23 times in the KJV, as follows:
“The New Strong’s Expanded Exhaustive Concordance of The Bible” states:
“4744 {23x} miqra, mik-raw; from 7121; something called out, i.e. a public meeting (the act, the persons, or the place); also a rehearsal: -- assemblies {2x}, calling {1x}, convocation {1x}, reading {1x}.“Theological Wordbook of the Old Testament” states:
miqra means public worship service; convocation. (1) the word implies the product of an official summons to worship (“convocation”) for the reading and exposition of the law. the day was to be kept free from secular work and to be regarded as sacred by divine command. (2) in lev. 23:2 it refers to sabbaths as “convocation days”: “speak unto the children of israel, and say unto them, concerning the feasts of the lord, which ye shall proclaim to be holy convocations, even these are my feast.” see twot--2063d; bdb--597a, 896d.”
“miqra. convocation, reading. asv and rsv similar. this noun denoting the result of qara is used, first, for convocations exclusively cultic, and secondly, of the result of reading aloud (neh 8:8). one should compare its synonym moed, an appointed time therefore also as appointed gathering (q.v.)“The Brown-Driver-Briggs Hebrew and English Lexicon” states:
miqra designates the weekly sabbaths (lev 23:2) and the new moons (ezk 46:3; cf. isa 66:23). however, its most usual meaning is reserved for the seven special convocation sabbaths. these were observed in the course of the five annual feasts (passover and the feast of tabernacles were opened and closed with a special convocation sabbath). such days (and the weekly sabbath as well) included a formal summoning of people to worship by the blast of trumpets (num 10:1) 10; cf. qol). physical presence was mandatory, however, only for the three festal pilgrimage feasts and only for the males (ex 23:14, 17). the sabbath and day of atonement were further distinguished by the divine prohibition excluding all labor (lev 23:3, 31), indeed, any pursuit of non-cultic goals (isa 58:13f.). the godly were to focus their time and effort on worship. the six other special convo-cations did not exclude the preparation of food even though servile labor was prohibited (lev 23).”
“Vine’s Complete Expository Dictionary of Old and New Testament Words” states:
“miqra, 4744, “public worship service; convocation.” the word implies the product of an official summons to worship (“convocation”). in one of its 23 appearances, miqra refers to sabbaths as “convocation days” (lev. 23:2).These following scriptures use the word, Strong’s #4744, and are from the KJV.
Ex 12:16, “And in the first day there shall be an holy convocation <04744>, and in the seventh day there shall be an holy convocation <04744> to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.”
Lev 23:2, “Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations <04744>, even these are my feasts.”
Lev 23:3, “Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation <04744>; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.”
Lev 23:4, “These are the feasts of the LORD, even holy convocations <04744>, which ye shall proclaim in their seasons.”
Lev 23:7, “In the first day ye shall have an holy convocation <04744>: ye shall do no servile work therein.”
Lev 23:8, “But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation <04744> : ye shall do no servile work therein.”
Lev 23:21, “And ye shall proclaim on the selfsame day, that it may be an holy convocation <04744> unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.”
Lev 23:24, “Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation <04744>.”
Lev 23:27, “Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation <04744> unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.”
Lev 23:35, “On the first day shall be an holy convocation <04744>: ye shall do no servile work therein.”
Lev 23:36, “Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation <04744> unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.”
Lev 23:37, “These are the feasts of the LORD, which ye shall proclaim to be holy convocations <04744>, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:”
Num 10:2, “Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling <04744> of the assembly, and for the journeying of the camps.”
Num 28:18, “In the first day shall be an holy convocation <04744>; ye shall do no manner of servile work therein:”
Num 28:25, “And on the seventh day ye shall have an holy convocation <04744>; ye shall do no servile work.”
Num 28:26, “Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks be out, ye shall have an holy convocation<04744>; ye shall do no servile work:”
Num 29:1, “And in the seventh month, on the first day of the month, ye shall have an holy convocation <04744>; ye shall do no servile work: it is a day of blowing the trumpets unto you.”
Num 29:7, “And ye shall have on the tenth day of this seventh month an holy convocation <04744>; and ye shall afflict your souls: ye shall not do any work therein:”
Num 29:12, “And on the fifteenth day of the seventh month ye shall have an holy convocation <04744>; ye shall do no servile work, and ye shall keep a feast unto the LORD seven days:”
Neh 8:8, “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading <04744>.”
Isa 1:13, “Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies <04744>, I cannot away with; it is iniquity, even the solemn meeting.”
Isa 4:5, “And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies <04744>, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.”
Hebrews 10:25 on assembling:
“not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.” (kjv)
“not giving up our meetings,as is the way of some, but keeping one another strong in faith; and all the more because you see the day coming near.” (bbe)
“not forsaking the assembling together of ourselves, as is the custom of some, but exhorting, and by so much more as you see the day drawing near.” (lit)Commentaries on Hebrews 10:25
Barnes New Testament Notes:
“verse 25. not forsaking the assembling of ourselves together. that is, for purposes of public worship. some expositors have understood the word here rendered assembling-episunagwghn-as meaning the society of christians, or the church; and they have supposed that the object of the apostle here is, to exhort them not to apostatize from the church. the arguments for this opinion may be seen at length in kuinoel, in loc. but the more obvious interpretation is that which is commonly adopted, that it refers to public worship. the greek word (the noun) is used nowhere else in the new testament, except in #2th 2:1, where it is rendered gathering together. the verb is used in #mt 23:3 #mt 24:31 mr 1:33 13:27 lu 12:1 13:34, in all which places it is rendered gathered together. it properly means an act of assembling, or a gathering together, and is nowhere used in the new testament in the sense of an assembly, or the church. the command, then, here is, to meet together for the worship of god, and it is enjoined on christians as an important duty to do it. it is implied, also, that there is blame or fault where this is "neglected." as the manner of some is. why those here referred to neglected public worship is not specified. it may have been from such causes as the following:John Gill’s Expositor:
(1.) some may have been deterred by the fear of persecution, as those who were thus assembled would be more exposed to danger than others.
(2.) some may have neglected the duty because they felt no interest in it—as professing christians now sometimes do.
(3.) it is possible that some may have had doubts about the necessity and propriety of this duty, and on that account may have neglected it.
(4.) or it may perhaps have been, though we can hardly suppose that this reason existed, that some may have neglected it from a cause which now sometimes operates—from dissatisfaction with a preacher, or with some member or members of the church, or with some measure in the church. whatever were the reasons, the apostle says that they should not be allowed to operate, but that christians should regard it as a sacred duty to meet together for the worship of god. none of the causes above suggested should deter men from this duty. with all who bear the christian name—with all who expect to make advances in piety and religious knowledge, it should be regarded as a sacred duty to assemble together for public worship. religion is social; and our graces are to be strengthened and invigorated by waiting together on the lord. there is an obvious propriety that men should assemble together for the worship of the most high, and no christian can hope that his graces will grow, or that he can perform his duty to his maker, without uniting thus with those who love the service of god.
But exhorting one another. that is, in our assembling together—a direction which proves that it is proper for christians to exhort one another when they are gathered together for public worship. indeed, there is reason to believe that the preaching in the early christian assemblies partook much of the character of mutual exhortation.”
“ver. 25. not forsaking the assembling of ourselves together, &c.] or the episynagogue of one another; which word is used to distinguish christian assemblies from jewish synagogues, and to denote the coalition of jews and gentiles in one church state, and to express the saints’ gathering together to christ; see #2th 2:1 and their act of meeting together in some one place to attend his worship, word, and ordinances. now to "forsake" such assembling, signifies a great infrequency in attending with the saints, a rambling from place to place, and takes in an entire apostasy. it is the duty of saints to assemble together for public worship, on the account of god, who has appointed it, who approves of it, and whose glory is concerned in it; and on the account of the saints themselves, that they may be delighted, refreshed, comforted, instructed, edified, and perfected; and on account of others, that they may be convinced, converted, and brought to the knowledge and faith of christ; and in imitation of the primitive saints. and an assembling together ought not to be forsaken; for it is a forsaking god, and their own mercies, and such are like to be forsaken of god; nor is it known what is lost hereby; and it is the first outward visible step to apostasy, and often issues in it.Jamieson, Fausset, Brown:As the manner of some is; or custom; and this prevailing custom among these jews might arise from contempt of the gentiles, or from fear of reproach and persecution: and in our day, this evil practice arises sometimes from a vain conceit of being in no need of ordinances, and from an over love of the world, and from a great declension in the exercise of grace; the consequence of it is very bad. the jews {a} reckon among those that go down to hell, and perish, and have no part in the world to come, "who separate from the ways of the congregation"; that is, who do not do the duties thereof, attend with it, and fast when that does, and the like:
but exhorting one another; to prayer, to attend public worship, to regard all the duties of religion, to adhere to christ, and a profession of him, and to consider him, and walk on in him: or "comforting one another"; by meeting privately together, and conferring about experience, and the doctrines of grace; and by observing to one another the promises of god, relating to public worship; and by putting each other in mind of the bright day of the lord, that is coming on:”
“25. assembling of ourselves together—the greek, " episunagoge, " is only found here and #2th 2:1 (the gathering together of the elect to christ at his coming, #mt 24:31). the assembling or gathering of ourselves for christian communion in private and public, is an earnest of our being gathered together to him at his appearing. union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works, " by "exhorting one another" (#heb 3:13). ignatius says, "when ye frequently, and in numbers meet together, the powers of satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." to neglect such assemblings together might end in apostasy at last. he avoids the greek term "sunagoge, " as suggesting the jewish synagogue meetings (compare #re 2:9).”POOLE - Matthew’s NT Poole’s Commentary:
“ver. 25. helps to the performance of both the former duties, to god and fellow christians, with their respective motives, are laid down in the following part of the chapter. the first is couched in this verse; neither slighting in thought, nor vilifying in word, nor separating, nor leaving by dissociation.Edification - We should be coming together to edify others and to be edified by others. (Iron sharpens iron)
not forsaking: imports such a desertion, as leaves destitute in deep trouble or distress, when they should be helping.
the assembling of ourselves together: strictly notes an addition to this synagogue of the jews; an accession of new members to the former church assembly, even the gentiles, becoming abraham’s seed by their conversion to, and confession of, the faith of christ. this some of the jews, from the self-conceit of their being the only people of god, disdained, and continued in a separation from them, and all communion with them. this the spirit reproves, and adviseth not to leave the assembly thus augmented, lest in doing it they forsook god and christ, as well as ordinances of worship and duties attending such church meetings, and promoting their salvation.
as the manner of some is; such desertion of those assemblies in the worshipping and serving of god, was the common custom among some of these hebrews; a usual, frequent mode of them to do it; some idolizing their own nation; others, their own selves, thinking them holier than others, #ga 2:12-14; others, that valued honours, riches, and ease more than christ or their souls; some for fear of persecution, as foretold, #lu 8:13,14, fulfilled, #ga 6:12.
but exhorting one another; supposeth assembling, in opposition to the former desertion, and the duty of the assembled; and signifieth, counselling, reproving, encouraging, and comforting one another, so as they might persevere in performing the duties for which they assembled, according to christ’s mind and will; so as to strengthen each other’s hearts and hands in the faith, and in the other duties instanced in before.”
Rom 15:1-2, “we then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
2: let every one of us please his neighbour for his good to edification.”
1 Cor 14:26, “how is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. let all things be done unto edifying.”
Eph 4:16, “from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”
1 Thes 5:8-11 (bbe)
8: “but let us, who are of the day, be serious, putting on the breastplate of faith and love, and on our heads, the hope of salvation.
9: for god's purpose for us is not wrath, but salvation through our lord jesus christ,
10: who was put to death for us, so that, awake or sleeping, we may have a part in his life.
11: so then, go on comforting and building up one another, as you have been doing.”
Gal 6:1-6: (lit)
1: “brothers, if a man is overtaken in some deviation, you, the spiritual ones, restore such a one in the spirit of meekness, considering yourself, that you not also be tempted.
2: bear one another's burdens, and so you will fulfill the law of christ.
3: for if anyone thinks to be something, he deceives himself, being nothing.
4: but let each one prove his work, and then he alone will have a boast in himself and not as to another.
5: for each one will bear his own load.
6: but let the one being taught in the word share with the one teaching, in all good things.”
1 Cor 12:1-27: (bbe)What did Jesus Do?
1: “but about the things of the spirit, my brothers, it is not right for you to be without teaching.
2: you are conscious that when you were gentiles, in whatever way you were guided, you went after images without voice or power.
3: so it is my desire for you to be clear about this; that no one is able to say by the spirit of god that jesus is cursed; and no one is able to say that jesus is lord, but by the holy spirit.
4: now there are different qualities given to men, but the same spirit.
5: and there are different sorts of servants, but the same lord.
6: and there are different operations, but the same god, who is working all things in all.
7: but to every man some form of the spirit's working is given for the common good.
8: for to one are given words of wisdom through the spirit; and to another words of knowledge through the same spirit:
9: to another faith in the same spirit; and to another the power of taking away disease, by the one spirit;
10: and to another the power of working wonders; and to another the prophet's word; and to another the power of testing spirits; to another different sorts of tongues; and to another the power of making clear the sense of the tongues:
11: but all these are the operations of the one and the same spirit, giving to every man separately as his pleasure is.
12 for as the body is one, and has a number of parts, and all the parts make one body, so is christ.
13: for through the baptism of the one spirit we were all formed into one body, jews or greeks, servants or free men, and were all made full of the same spirit.
14: for the body is not one part, but a number of parts.
15: if the foot says, because i am not the hand, i am not a part of the body; it is no less a part of the body.
16: and if the ear says, because i am not the eye, i am not a part of the body; it is a part of the body all the same.
17: if all the body was an eye, where would be the hearing? if all was hearing, where would be the smelling?
18: but now god has put every one of the parts in the body as it was pleasing to him.
19: and if they were all one part, where would the body be?
20: but now they are all different parts, but one body.
21: and the eye may not say to the hand, i have no need of you: or again the head to the feet, i have no need of you.
22: no, those parts which seem to be feeble are the more necessary;
23: and to those parts of the body which seem to have less honour we give all the more honour; and to those parts of the body which are a cause of shame to us we give the greater respect;
24: but those parts of the body which are beautiful have no need of such care: and so the body has been joined together by god in such a way as to give more honour to those parts which had need of it;
25: so that there might be no division in the body; but all the parts might have the same care for one another.
26: and if there is pain in one part of the body, all the parts will be feeling it; or if one part is honoured, all the parts will be glad.
27: now you are the body of christ, and every one of you the separate parts of it.”
Luk 4:16, 31; 13:10: (lit) 16: “and he came to nazareth where he was brought up. and as was his custom, he went in on the day of the sabbaths, into the synagogue, and he stood up to read.”A Visual Lesson:
31: “and he went down to capernaum, a city of galilee. and he was teaching them on the sabbaths.”
10: “and he was teaching in one of the synagogues on one of the sabbaths.”
Let me refer to charles haddon spurgeon. spurgeon had occasion to visit in the home of an acquaintance who, though professing to be a follower of jesus christ, had long since ceased to attend church on a regular basis. as they sat in the man's home, before an open fire, he spoke to spurgeon saying, “i am not like other people. i can make it on my own. i don't need church.” spurgeon did not answer the man directly. instead he merely stepped to the fire place, picked up a pair of tongs, reached into the fire with the tongs, and picked-up a single coal which he laid on the front of the hearth. they watched it quickly grow cold, soon dying, its fire gone out! then he picked it up and placed it back on the fire with the other coals where it once again began to glow. his friend did not miss the lesson. we can't afford to let the fire die out. if we are to fan the flame in others, we must preserve the warm flame of a living faith in ourselves.24 hours of Holy Time
Gen 2:3, “and god gave his blessing to the seventh day and made it holy: because on that day he took his rest from all the work which he had made and done.” (bbe)Let us plan a day. Yours does not have to be the same, but the point I am trying to make, is that there is time for all that we need to fit into the Sabbath.
sleep . . . . . . . . . . . . . . 10 hours
eat . . . . . . . . . . . . . . . . 4 hours
shower\bathroom . . . . . 2 hours
left over . . . . . . . . . . . . 8 hours - for prayer, study, travel to meeting, convocation, other
There are 2 reasons for not meeting with others. If it is too far to travel OR if you are sick. Laboring in travel AND scriptures do mention quarintine.