feminine of רַעַל; a long veil (as fluttering); muffler.
Transliteration:raʻălâh
Pronunciation:rah-al-aw'
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### Core Meaning & Semantic Range
The Hebrew term רַעֲלָה (raʻălâh), transliterated as raʻălâh, is a feminine noun derived from the root H7478 (raʻal), which conveys the sense of "to tremble, totter, or reel." This etymological connection is crucial for understanding the primary meaning of raʻălâh. It describes a garment that, by its very nature, "flutters" or "trembles" in movement, suggesting a lightweight, flowing fabric. The base definition identifies it as a "long veil" or "muffler," emphasizing its length and its characteristic movement. Thus, raʻălâh refers to a specific type of women's apparel, likely a decorative head covering or a long scarf, distinguished by its flowing quality and the way it would move with the wearer or in the wind. It denotes an item of personal adornment, suggesting a degree of luxury or fashion.
### Biblical Occurrences & Contextual Analysis
The word raʻălâh appears only once in the Hebrew Bible, in the book of Isaiah:
* [[Isaiah 3:19]]: "the chains, and the bracelets, and the mufflers," (KJV, where "mufflers" is raʻălâh).
This solitary occurrence is found within a prophetic oracle of judgment against the haughty women of Jerusalem. The passage in [[Isaiah 3:16-24]] vividly describes the elaborate attire and self-important demeanor of these women, whom the prophet condemns for their arrogance and spiritual wantonness. raʻălâh is listed among a litany of luxurious ornaments and garments, including "anklets, headbands, crescent ornaments, pendants, bracelets, veils, headbands, armlets, sashes, perfume boxes, amulets, signet rings, nose rings, festal robes, mantles, cloaks, handbags, garments of fine linen, turbans, and shawls." The inclusion of raʻălâh in this extensive catalog underscores its status as an item of fashionable and perhaps ostentatious adornment in ancient Israelite society. The prophetic pronouncement is that these very symbols of their pride will be stripped away as part of God's judgment, replaced by signs of degradation and mourning. The "fluttering veil" thus becomes a poignant symbol of the transient nature of worldly glory and the severity of divine retribution against human vanity.
### Related Words & Concepts
The primary related word is the root H7478 (raʻal), from which raʻălâh is derived, emphasizing the "trembling" or "fluttering" quality of the garment. This connection highlights the dynamic nature of the veil as it moves.
Other Hebrew words for various types of veils, coverings, or adornments, though distinct in their specific form or function, belong to a broader semantic field. These include:
* H6777 (tsammah): A general term for a "veil," often associated with modesty or beauty, as seen in [[Song of Solomon 4:1]].
* H4304 (mitpachat): A "shawl" or "wrap," as worn by Ruth in [[Ruth 3:15]].
* H6809 (tsa'iph): A "veil" used for covering the face, notably by Rebekah in [[Genesis 24:65]] and Tamar in [[Genesis 38:14]].
* H5255 (nāzīd): While primarily meaning "stew," some lexicons suggest a secondary meaning of "shawl" or "cloak" in certain contexts, though this is less certain.
Conceptually, raʻălâh is related to themes of:
* **Adornment and Luxury:** It is part of a list of elaborate personal items.
* **Pride and Vanity:** The context in Isaiah directly links these garments to the arrogance of the women.
* **Social Status:** Such items often signified wealth and position.
* **Divine Judgment:** The stripping away of these items symbolizes God's impending punishment for spiritual rebellion.
### Theological Significance
Though raʻălâh itself is a material object, its theological significance is profound due to its singular appearance within a pivotal prophetic judgment. In [[Isaiah 3]], the "fluttering veil" and the other luxurious garments are not merely fashion accessories; they are symptomatic of a deeper spiritual malaise. They represent the misplaced priorities, self-indulgence, and arrogant pride of the women of Jerusalem, which mirrored the broader spiritual decay of the nation.
The divine promise to strip away these adornments ([[Isaiah 3:18-23]]) signifies a comprehensive judgment that targets the very symbols of their perceived glory and status. God's act of removing the raʻălâh and other finery is a powerful theological statement: true beauty and security do not lie in outward display or material possessions, but in humility and obedience to the Lord. When outward adornment becomes an expression of pride or a substitute for genuine piety, it invites divine displeasure. The judgment against the women of Jerusalem serves as a timeless warning against the dangers of materialism, vanity, and spiritual complacency, highlighting God's righteous indignation against those who elevate self-exaltation above reverence for Him.
### Summary
The Hebrew word raʻălâh (`{{H7479}}`) denotes a "long veil" or "muffler" characterized by its fluttering or trembling movement, derived from the root H7478 (raʻal). Its sole biblical occurrence is in [[Isaiah 3:19]], where it is listed among numerous luxurious items of adornment worn by the haughty women of Jerusalem. In this context, raʻălâh symbolizes the pride, vanity, and misplaced priorities that pervaded the society of Judah. The prophetic announcement of its removal, alongside other finery, underscores God's impending judgment against the nation's spiritual rebellion and serves as a powerful theological statement about the transience of worldly glory and the consequences of human arrogance. It reminds believers that true worth and security are found not in external display, but in a humble and obedient heart before the Almighty.
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