Difference between revisions of "Veil"

<div> '''1: '''''Καταπέτασμα''''' ''' (Strong'S #2665 — Noun Neuter — katapetasma — kat-ap-et'-as-mah ) </div> <p> lit., "that which is spread out" (petannumi) "before" (kata), hence, "a veil," is used (a) of the inner "veil" of the tabernacle, &nbsp;Hebrews 6:19; &nbsp;9:3; (b) of the corresponding "veil" in the Temple, &nbsp;Matthew 27:51; &nbsp;Mark 15:38; &nbsp;Luke 23:45; (c) metaphorically of the "flesh" of Christ, &nbsp;Hebrews 10:20 , i.e., His body which He gave up to be crucified, thus by His expiatory death providing a means of the spiritual access of believers, the "new and living way," into the presence of God. </p> <div> '''2: '''''Κάλυμμα''''' ''' (Strong'S #2571 — Noun Neuter — kalumma — kal'-oo-mah ) </div> <p> "a covering," is used (a) of the "veil" which Moses put over his face when descending Mount Sinai, thus preventing [[Israel]] from beholding the glory, &nbsp;2—Corinthians 3:13; (b) metaphorically of the spiritually darkened vision suffered retributively by Israel, until the conversion on the nation to their Messiah takes place, &nbsp;2—Corinthians 3:14-16 . See under Unlifted. </p> <div> '''3: '''''Περιβόλαιον''''' ''' (Strong'S #4018 — Noun Neuter — peribolaion — per-ib-ol'-ah-yon ) </div> <p> rendered "a veil" in the AV marg. of &nbsp;1—Corinthians 11:15 : see [[Cover]] , B, No. 1, [[Vesture]] </p>

<p> 1. Womens' veils. [[Rebecca]] veiled herself before meeting Isaac (&nbsp;Genesis 24:65 ). Her veil was perhaps the sign that she was a marriageable maiden. Tamar used her veil to conceal her identity from Judah (&nbsp;Genesis 38:14 ,Genesis 38:14,&nbsp;38:19 ). Another [[Hebrew]] term renders veil at &nbsp;Isaiah 3:23 . Here veils are but one of the items of finery which the elite women of [[Jerusalem]] would lose in the coming siege. The same Hebrew term is rendered, “shawl” (NAS), “cloak” [[(Niv, Reb]] ) and “mantle” [[(Kjv, Nrsv]] ) at Song of &nbsp;Song of Solomon 5:7 . There, removal of the shawl was part of a humiliating assault on the king's beloved. At &nbsp;Isaiah 47:2 , the removal of one's veil is again a sign of shamelessness. Paul regarded the wearing of veils as necessary for women praying or preaching (“prophesying”) in public (&nbsp;1 Corinthians 11:4-16 ). </p> <p> 2. Moses' veil. Moses spoke to God with his face unveiled and then delivered God's message to the people with his face still unveiled. Afterwards, Moses veiled his face (&nbsp;Exodus 34:33-35 ). For Paul, Moses' practice illustrated the superiority of the new covenant: [[Christians]] see the abiding splendor of the era of the Spirit and God-given righteousness; Israel saw the fading splendor of the era of death reflected in Moses' face (&nbsp;2 Corinthians 3:7-11 ). Moses' veil further illustrated the mental barrier preventing Israel from recognizing Christ in the Old [[Testament]] (&nbsp;2 Corinthians 3:12-15 ). Through faith in Christ the veil is removed, and believers enjoy free access to God which transforms life (&nbsp;2 Corinthians 3:15-18 ). </p> <p> 3. Imagery. The “veil which is stretched over the nations” (&nbsp;Isaiah 25:7 NAS) is likely an image for death which is also swallowed up (&nbsp; Isaiah 25:8 ). The veil possibly includes reproach as well. </p> <p> 4. Temple veil. This curtain separated the most holy place from the holy place (&nbsp;2 Chronicles 3:14 ). Only the high priest was allowed to pass through the veil and then only on the Day of Atonement (&nbsp;Leviticus 16:2 ). At Jesus' death the Temple veil was ripped from top to bottom, illustrating that in Christ God had abolished the barrier separating humanity from the presence of od (&nbsp;Matthew 27:51; &nbsp;Mark 15:38; compare &nbsp;Luke 23:45 ). &nbsp;Hebrews 10:20 uses the tabernacle veil, not as the image of a barrier, but of access: [[Access]] to God is gained through the flesh of the historical Jesus (compare &nbsp; John 10:7 ). </p> <p> Chris Church </p>

<p> (See [[Dress]] .) The '''''Mitpachath''''' (&nbsp;Ruth 3:15), '''''Tsaiph''''' (&nbsp;Genesis 24:65; &nbsp;Genesis 38:14; &nbsp;Genesis 38:19), and '''''Radial''''' (&nbsp;Song of Solomon 5:7; &nbsp;Isaiah 3:23). Moses' veil was the '''''Masveh''''' (&nbsp;Exodus 34:33-35), related to '''''Suth''''' (&nbsp;Genesis 49:11). An ample outer robe, drawn over the face when required. '''''Μispachot''''' , the false prophets' magical veils or "kerchiefs" (&nbsp;Ezekiel 13:18; &nbsp;Ezekiel 13:21) which they put over the heads of those consulting them as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world; placed "upon the head of every stature," i.e. upon persons of every age and height, young and old. </p> <p> '''''Re' Aloth,''''' light veils worn by females, called "mufflers" (&nbsp;Isaiah 3:19), from '''''Rahal''''' "to tremble," i.e. tremulous, referring to their rustling motion. Tzammah, translated "locks" (&nbsp;Song of Solomon 4:1; &nbsp;Song of Solomon 4:3), the bride's veil, a mark of modesty and subjection to her lord. &nbsp;Isaiah 47:2, "take off thy veil," or "thy locks," nature's covering for a woman (&nbsp;1 Corinthians 11:15), a badge of female degradation. Anciently the veil was only exceptionally used for ornament or by women betrothed in meeting their future husbands, and at weddings (&nbsp;Genesis 24:65). </p> <p> Ordinarily women among the Jews, Egyptians, and Assyrians, appeared in public with faces exposed (&nbsp;Genesis 12:14; &nbsp;Genesis 24:16; &nbsp;Genesis 24:65; &nbsp;Genesis 20:16; &nbsp;Genesis 29:10; &nbsp;1 Samuel 1:12). [[Assyrian]] and [[Egyptian]] sculptures similarly represent women without a veil. It was [[Mahometanism]] that introduced the present veiling closely and seclusion of women; the veil on them in worship was the sign of subjection to their husbands (&nbsp;1 Corinthians 11:4-15). </p>