Veil

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VEIL.—See Vail.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

(See DRESS.) The mitpachath (Rth_3:15), tsaiph (Gen_24:65; Gen_38:14; Gen_38:19), and radial (Son_5:7; Isa_3:23). Moses' veil was the masveh (Exo_34:33-35), related to suth (Gen_49:11). An ample outer robe, drawn over the face when required. Mispachot, the false prophets' magical veils or "kerchiefs" (Eze_13:18; Eze_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.
Re' aloth, light veils worn by females, called "mufflers" (Isa_3:19), from rahal "to tremble," i.e. tremulous, referring to their rustling motion. Tzammah, translated "locks" (Son_4:1; Son_4:3), the bride's veil, a mark of modesty and subjection to her lord. Isa_47:2, "take off thy veil," or "thy locks," nature's covering for a woman (1Co_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 (Gen_24:65).
Ordinarily women among the Jews, Egyptians, and Assyrians, appeared in public with faces exposed (Gen_12:14; Gen_24:16; Gen_24:65; Gen_20:16; Gen_29:10; 1Sa_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 (1Co_11:4-15).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Veil. With regard to the use of the veil, it is important to observe that it was by no means so general in ancient as in modern times. Much of the scrupulousness in respect of the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives.
In ancient times, the veil was adopted only in exceptional cases, either as an article of ornamental dress, Son_4:1; Son_4:3; Son_6:7, or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding, Gen_24:65, or lastly, by women of loose character for purposes of concealment. Gen_38:14. Among the Jews of the New Testament age, it appears to have been customary for the women to cover their heads (not necessarily their faces) when engaged in public worship.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

Women were wont to cover their faces with veils in token of modesty, of reverence, and subjection to their husbands, Gen_24:65; 1Co_11:3, &c. In modern times, the women of Syria never appear in the streets without their veils. These are of two kinds, the furragi and the common Aleppo veil; the former being worn by some of the Turkish women only, the latter indiscriminately by all. The first is in the form of a large cloak, with long straight sleeves, and a square hood hanging flat on the back; it is sometimes made of linen, sometimes of a shawl or cloth. This veil, reaching to the heels, conceals the whole of the dress, from the neck downward; while the head and face are covered by a large white handkerchief over the head dress and forehead, and a smaller one tied transversely over the lower part of the face, hanging down on the neck. Many of the Turkish women, instead of the smaller handkerchief, use a long piece of black crape stiffened, which, sloping a little from the forehead, leaves room to breathe more freely. In this last way, the ladies are completely disguised; in the former, the eyes and nose remaining visible, they are easily known by their acquaintances. The radid is a species of veil, which Calmet supposes is worn by married women, as a token of their submission and dependence, and descends low down on the person. To lift up the veil of a virgin is reckoned a gross insult; but to take away the veil of a married woman is one of the greatest indignities that she can receive, because it deprives her of the badge which distinguishes and dignifies her in that character, and betokens her alliance to her husband, and her interest in his affections. This is the reason why the spouse so feelingly complains; “They took away my veil, רדד , from me,” Son_5:7. When it is forcibly taken away by the husband, it is equivalent to divorce, and justly reckoned a most severe calamity; therefore, God threatened to take away the ornamental dresses of the daughters of Zion, including the radidim, the low descending veils: “In that day the Lord will take away the changeable suits of apparel, and the mantles, and the fine linen, and the hoods, and the veils,” Isa_3:18, &c.
The ordinary Aleppo veil is a linen sheet, large enough to cover the whole habit from head to foot, and is brought over the face in a manner to conceal all but one eye. This is perhaps alluded to by the bridegroom in these words: “Thou hast ravished my heart with one of thine eyes,”
Son_4:9. In Barbary, when the ladies appear in public, they always fold themselves up so closely in their hykes, that, even without their veils, one can discover very little of their faces. But, in the summer months, when they retire to their country seats, they walk abroad with less caution; though, even then, on the approach of a stranger, they always drop their veils, as Rebekah did on the approach of Isaac. But, although they are so closely wrapped up, that those who look at them cannot see even their hands, still less their face, yet it is reckoned indecent in a man to fix his eyes upon them; he must let them pass without seeming at all to observe them. When a lady of distinction, says Hanway, travels on horseback, she is not only veiled, but has generally a servant, who runs or rides before her to clear the way; and on such occasions the men, even in the market places, always turn their backs till the women are past, it being thought the highest ill manners to look at them. A lady in the east considers herself degraded when she is exposed to the gaze of the other sex, which accounts for the conduct of Vashti in refusing to obey the command of the king. Their ideas of decency, on the other hand, forbid a virtuous woman to lay aside or even to lift up her veil in the presence of the other sex. She who ventures to disregard this prohibition inevitably ruins her character. From that moment she is noted as a woman of easy virtue, and her act is regarded as a signal for intrigue. Pitts informs us that in Barbary the courtezan appears in public without her veil; and, in Pro_7:13-14, the harlot exposes herself in the same indecent manner: “So she caught him, and kissed him, and with an impudent face,” a face uncovered and shameless, “said unto him, I have peace-offerings with me, this day have I paid my vows.” But it must nevertheless be remarked, that, at different times, and in different parts of the east, the use, or partial use of the veil has greatly varied.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


Fig. 337?Dress Veils, etc. indoor
In ancient as in modern times there were different kinds of this essential article of an Eastern female's attire. These are essentially of two descriptions. The first, and which alone offer any resemblance to the veils used among us, are those which the Eastern women wear indoors, and which are usually of muslin or other light texture, attached to the head-dress and falling down over the back. They are of different kinds and names, some descending only to the waist, while others reach nearly to the ground. These are not used to conceal the face.

Fig. 338?Outdoor Veils
The veils mentioned in Scripture were, no doubt, mostly analogous to the wrappers of different kinds in which the Eastern women envelop themselves when they leave their houses. These are of great amplitude, and, among the common people, of strong and coarse texture, like that in which Ruth carried home her corn (Rth_3:15).




The Popular Cyclopedia of Biblical Literature
by John Kitto.


(or Vail [q.v.]) is an essential article of female apparel in the East.SEE DRESS.
I. Original Terms. — These may be divided, for the sake of convenient and clear treatment, into several classes.
(I
.) General. — The following words (which, however, are the only ones rendered “vail” or “veil” in the A. V. as an article of dress) may be explained to be rather shawls, or mantles, which might at pleasure be drawn over the face, but not designed for the special purpose of veils, or for concealment of the features alone.
1. Mitpáchath (מַטְפִּחִת, from טָפִח, to expand) denotes the wide outer and upper garment of a female (see Schroder, De Vestit. Mulier. Heb. c. 16), and is rendered “vail” in Ruth 3, 15; “wimple” in Isaiah 3, 22. It evidently was one of the wrappers of different kinds in which the Eastern women envelop themselves when they quit their houses, These are of great amplitude, and, among the common people, of strong and coarse texture, like that in which Ruth carried home her corn (Rth_3:15). The illustration will show how sufficient the out-door veils of the Eastern women are for such a use. SEE WIMPLE.
2. Radid (רָדַיד, from רָדִד, to stamp out), rendered “veil” in Son_5:7; “vail” in Isa_3:23, apparently was another large and loose upper covering, probably of finer materials, from the manner in which it is mentioned in these texts. The former passage shows that it was an outdoor veil, which the lady had cast around her when she went forth to seek her beloved. SEE APPAREL.
3. Tsá'yiph (צָעַי, from צָעִ, thought by Gesenius to be = עָטִפ, to cover up), invariably rendered “vail,” is mentioned in Gen_24:65; Gen_38:14; Gen_38:19, under circumstances which show that it was one of those ample wrappers which women wore out of doors. The etymology, referred by some to the Arabic, subduplicavit, suggests that it was “doubled” over the shoulders, or folded about the body, in some peculiar manner which distinguished it from other veils. It is clear that it concealed the face, as Judah could not recognize Tamar when she had wrapped herself in a tsá'yiph. SEE ROBE.
4. Masveh (מִסְוֶה, from סָוָה, to hide), invariably rendered “vail,” is only used of the veil which Moses assumed when he came down from the mount (Exodus 24:33-35). In 2Co_3:13-16 Paul designates it by the corresponding Greek word κάλυμμα, a covering. A cognate word, suth (סוּת, A, V. “clothes”), occurs in Gen_49:11 as a general term for a man's raiment, leading to the inference that the masveh also was an ample outer robe which might be drawn over the face when required. The context, however, in Exodus 34 is conclusive as to the object for which the robe was assumed, and, whatever may have been its size or form, it must have been used as a veil. SEE MOSES.
5. Massekáh (מִסֵּכָה, from מָכִךְ, to screen) is a general term for a covering of any kind (“vail,” Isa_25:7; “covering,” 28:20).
6. The words כְּסוּת עֵינֵיַם, kesuth eyndyim, literally rendered “a covering of the eyes” (Gen_20:16), are rendered by some interpreters “a veil for the eyes,” i.e. a complete veil, to conceal Sarah's beauty, and that she might in future be known to all as a married woman. But the phrase “a covering of, or for, the eyes” is used in the sense of a present offered as an expiation for some fault, in order that one may shut his eyes upon it, connive at it, or take no more notice of it: “Behold, this (the thousand pieces of silver) is to thee a penalty for all which has happened with thee and before all men” a compensation for the wrong Abimelech did to Sarah by forcibly depriving her of her liberty, and a public declaration of his honor and her innocence. There can be no doubt that the veil for concealing the face is of very remote antiquity; but we have no evidence that it was a general article of female attire in the time of Sarah, either in Egypt or Palestine. From the monuments of Egypt, it seems not to have been worn by the females of that nation, as the women in the reign of the Pharaohs exposed their faces and were permitted as much liberty as the ladies of modern Europe. This custom was not changed till the conquest of Egypt by the Persians. — SEE COVERING OF THE EYES.
7. The Greek word ἐξουσία, literally translated “power” in 1Co_11:10, seems to denote metaphorically a kind of head-gear, a veil, or the ancient couvrechef (kerchief); hence the emblem of subjection to the power of a husband. But the apostle, in pointing out certain irregularities in the Christian assemblies, observes that every woman that prayeth or prophesieth with her head uncovered dishonoreth her head,” i.e. her husband. Hence, as the woman is to be in subjection to her husband, the apostle enjoins, “For this cause ought the woman to bring honor upon her head (i.e. upon her husband) for, the sake of the angels,” i.e. the ministers, that they may not be put to the trouble of adverting to any such irregularities in the assemblies of the faithful (1Co_11:3-16). SEE WOMAN.
(II.) Special. — Another class of coverings which alone offer any resemblance to the veils used among us are those which the Eastern women wear indoors, and which are usually of muslin or other light texture, attached to the head-dress and falling down over the back. They are of different kinds and names, some descending only to the waist, while others reach nearly to the ground. — The Heb. terms that follow appear to designate some of these, but they are never rendered “vail” or “veil” in the A. V.
1. Mispechdh (מַסְפְּחָה, from סָפִח, to pour out) is used of the veils which the false prophets placed upon their heads (Eze_13:18; Eze_13:21; A. V. “kerchiefs”). The word is understood by Gesenius (Thesaur. p. 965) of cushions or mattresses, but the etymology of it is equally, if not more, favorable to the sense of a flowing veil, and this accords better with the notice that they were, to: be placed “‘upon the head of every stature,” implying that the length of the veil-was proportioned to the height of the wearer (Fürst, Lex. s.v.; Hitzig.in Ezekiel loc. cit.). SEE KERCHIEF.
2. Ráal (plur. realoth, רְעָלוֹת, from רָעִל, to flutter) is used of the light veils worn by females (Isa_3:19; A.V. “mufflers”), which were so called from their rustling motion. The same term is applied in the Mishna (Sab. 6:6) to the veils worn by Arabian women, meaning a slender piece of dress fastened above the eves in such a manner that one part was thrown over the head and fell down Upon the back, while the other shaded the face and dropped on the breast; ‘which perhaps approached as near as any other article of antiquity to the modern veil. SEE MUFFLER.
3. Tsammâh (צִמָּה, from צָמִם, to cover) is understood by the A. V. of “locks” of hair (Son_4:1; Son_4:3; Son_6:7; Isa_47:2); but the contents of the passages in which it is used favor the sense of veil, the wearers of the article being in each case highly born and handsomely dressed. As these passages refer to the effect of the veil as connected with the head-dress, it may perhaps have been one of those veils which have been already described as a part of in-door dress, although it must be admitted that the expressions are almost equally applicable to some kind of street-veil. SEE HEADDRESS.
II. Use. — In ancient times the veil was adopted only in exceptional cases, either as an article of ornamental dress (Son_4:1; Son_4:3; Son_6:7), or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding (Gen_24:65; Gen_29:25), SEE MARRIAGE, or, lastly, by women of loose character for purposes of concealment (Gen_38:14). But, generally speaking, women both married and unmarried appeared in public with their faces exposed among the Jews (Gen_12:14; Gen_24:16; Gen_29:10; 1Sa_1:12). At present females are rarely seen without a veil in Oriental countries, so much so that in Egypt it is deemed more requisite to conceal the-face, including the top and back of the head, than other parts of the person (Lane, Mod. Egypt. 1, 72). Women are even delicate about exposing their heads to a physician for medical treatment (Russell, Aleppo, 1, 246). In remote districts and among the lower classes the practice is not so rigidly enforced (Lane, 1, 72). Much of the scrupulousness in respect to the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives, (Koran 23, 55; 59). Mohammedanism has introduced a very marked change in this respect wherever its influence has extended. The change, as Mr. Lane has remarked (loc. cit.), is peculiarly observable in Egypt. The burao, or face- veil, a long strip of muslin, concealing the whole of the face except the eyes, and reaching nearly to the feet, which is now a regular part of an Egyptian lady's walking attire, is never represented in the ancient paintings and sculptures of Egypt, and may certainly be inferred not to have been worn. And if not in Egypt, still less likely in Canaan. It is probable that in both countries alike the chief head-covering of the women, besides the loose mantle or kerchief occasionally thrown over it and drawn to some extent upon the face, was the long plaited hair, which appears from the Egyptian remains to have often consisted of a number of strings of hair reaching to the bottom of the shoulder-blades, the ends being left loose, or with two or three plaits fastened together at the extremity by woollen strings of corresponding color (Wilkinson, Anc. Egypt. 3, 369). Long hair, perhaps similarly done up, certainly, often plaited, was used by the Greek females; thus very commonly they appeared in public.
Hence, also, Paul contends, in Church meetings they should have a head-covering, formed either of a mantle or shawl (peplumt) drawn somewhat over the countenance, or a veil in the stricter sense (κατακαλύπτω, 1Co_11:5-6). Such a partial covering seemed to become females in public assemblies; and for Christian women to have departed in such a matter from the general practice of the countries where they resided would inevitably have brought reproach upon the Christian name. The attempt of some, therefore, at Corinth to do so, was wisely discountenanced by the apostle as implying an assumption of equality with the other sex; and he enforces the covering of the head, as a sign of subordination to the authority of the men (1Co_11:5-15). The same passage leads to the conclusion that the use of the talith, SEE FRINGE, with which the Jewish males cover their heads in prayer, is a comparatively modern practice, inasmuch as the apostle, putting, a hypothetical case, states that every man having anything on his head dishonors his head, i.e. Christ; inasmuch as the use of the veil would imply subjection to his fellow-men rather than to the Lord (1Co_11:4). In modern times, as already observed, Oriental females are veiled with great strictness. Their ideas of decency forbid a virtuous woman to lay aside, or even to lift up, the veil in the presence of men. The female who ventures to disregard this prohibition inevitably ruins her character, and is regarded as a woman of easy virtue. To lift up the veil is reckoned a gross insult; and when females are out of doors propriety requires a man to let them pass without seeming at all to observe them. Some of the face-veils worn by modern Syrian, Arab, and Egyptian ladies are made of white muslin richly embroidered with colored silks and gold, and hanging down behind nearly to the ground. Sometimes they are made of black crape, and often ornamented with spangles, gold coins, false pearls, etc. The mere size and shape of the veils differ in different parts of the East. The outer garment, when out of doors, is a large piece of black silk for a married lady, of white silk for the unmarried; for the poorer females white calico, which completely, conceals every part of the dress excepting a small portion of a very loose gown and the face-veil. The ladies of Syria often have the veil gracefully thrown over the tantur, or horn (q.v.). See Hartmann, Hebriaerin, 2, 316 sq., 334 sq., 428 sq.; Jahn, Archaöl. I, 2, 130 sq.; Thomson, Land Hand Book, 1, 33 sq.; Van Lennep, Bible Lands, p. 537. SEE ATTIRE.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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