### Core Meaning & Semantic Range
The Hebrew word **kallâh**, represented by `{{H3618}}`, means **bride**, **daughter-in-law**, or **spouse**. Derived from a root suggesting perfection, it appears **34 times** in **34 unique verses**. The term is used both literally to define a woman's new familial role through marriage and figuratively to describe a relationship of chosenness and intimacy.
### Biblical Occurrences & Contextual Analysis
In the biblical narrative, `{{H3618}}` is used in two primary contexts. It denotes the role of a son's wife, establishing lineage and family obligations, as seen when Sarai is introduced as the **daughter in law** of Terah [[Genesis 11:31]] and in the story of Tamar as Judah's **daughter in law** [[Genesis 38:11]]. The word is also used to signify a **bride**, often in poetic and prophetic passages to evoke themes of joy, celebration, and covenant relationship. In the Song of Solomon, it is used repeatedly as a term of endearment, as in "my sister, my **spouse**" [[Song of Solomon 5:1]].
### Related Words & Concepts
Several related words help define the familial and marital context of `{{H3618}}`:
* `{{H2860}}` **châthân** (bridegroom): As the direct counterpart to 'bride', this word is often used in parallel to describe the marital union, as in "the voice of the bridegroom, and the voice of the **bride**" [[Jeremiah 33:11]].
* `{{H2545}}` **chămôwth** (mother in law): This term defines the relationship from the other side of the 'daughter-in-law' connection, highlighting family dynamics, as seen in the conflict where the **daughter in law** rises against her **mother in law** [[Micah 7:6]].
* `{{H1121}}` **bên** (son): This word is essential for understanding the 'daughter-in-law' role, as her identity is tied to being her husband's wife, referred to as "thy **son's** wife" [[Leviticus 18:15]].
* `{{H1166}}` **bâʻal** (to marry): This root word for being a husband or master provides the action that creates the status of a **kallâh**, as in the promise that God's people will be married [[Isaiah 62:4]].
### Theological Significance
The theological weight of `{{H3618}}` is significant, especially in its metaphorical use.
* **Symbol of Joy:** The presence of the **bride** and bridegroom is synonymous with national joy and blessing. The removal of "the voice of the **bride**" is a sign of God's judgment and desolation upon the land ([[Jeremiah 7:34]], 25:10).
* **Covenant Relationship:** The relationship between a bridegroom and his **bride** is used as a powerful metaphor for God's delight in His people. God rejoices over His people "as the bridegroom rejoiceth over the **bride**" [[Isaiah 62:5]].
* **Purity and Devotion:** In Song of Solomon, the **spouse** is described as a "garden inclosed" and a "fountain sealed" [[Song of Solomon 4:12]], symbolizing purity and exclusive devotion.
* **Adornment for God:** The image of a **bride** adorning herself with jewels is used to illustrate how God's people will be clothed in salvation and righteousness [[Isaiah 61:10]] and bound to Him as an ornament [[Isaiah 49:18]].
### Summary
In summary, `{{H3618}}` **kallâh** moves from a specific familial role to a profound theological symbol. It defines a woman's place within a family as a daughter-in-law and celebrates her role as a bride. Figuratively, this term becomes a cornerstone for understanding the intimate, joyful, and covenantal relationship that God desires with His people, portraying them as His cherished and adorned bride.
TRV