from a primary but obsolete verb (to veil as a bride; compare Latin "nupto," to marry); a young married woman (as veiled), including a betrothed girl; by implication, a son's wife:--bride, daughter in law.
Transliteration:nýmphē
Pronunciation:noom-fay'
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek noun νύμφη (nýmphē), Strong's `{{G3565}}`, derives from a primary but now obsolete verb suggesting the act of "veiling as a bride." This etymological root highlights the cultural practice of veiling a bride, a custom that signified her transition into a new marital status and often her modesty and purity. The Latin cognate "nupto" ("to marry") further underscores this connection to the marital state.
In its most direct sense, νύμφη refers to a "young married woman" or a "bride." It can also denote a "betrothed girl," recognizing the intermediate stage before full marital union. A significant extension of its meaning, particularly in familial contexts, is "daughter-in-law," where the woman has entered a new family through marriage. Thus, the semantic range encompasses both the individual entering into marriage and her subsequent relational role within her new family.
### Biblical Occurrences & Contextual Analysis
The term νύμφη appears 8 times in the New Testament, exhibiting both its literal and profound symbolic applications:
* **Familial Context:**
* [[Matthew 10:35]]: Jesus declares, "For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law." Here, νύμφη clearly refers to a "daughter-in-law," illustrating the divisive impact of the Gospel on existing family structures, demanding ultimate allegiance to Christ.
* [[Luke 12:53]]: A parallel passage to Matthew 10:35, it similarly uses νύμφη for "daughter-in-law," reinforcing the theme of spiritual allegiance potentially disrupting traditional familial bonds.
* **Eschatological and Ecclesiological Context:**
* [[John 3:29]]: John the Baptist, speaking of Jesus, says, "The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice." While νύμφη is used here, the focus is on the νυμφίος (bridegroom, `{{G3566}}`), implicitly identifying Jesus as the ultimate Bridegroom and those who follow Him as His bride. This verse lays foundational imagery for the Church as Christ's bride.
* [[Revelation 18:23]]: In the lament over the fallen Babylon, it is said that "the voice of bridegroom and bride will be heard in you no more." This use of νύμφη is part of a mournful prophecy, indicating the complete desolation and cessation of life and joy, including the celebration of marriage, in the condemned city. It stands in stark contrast to the divine marriage imagery later in Revelation.
* [[Revelation 21:2]]: "And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." Here, the New Jerusalem is personified as a νύμφη, symbolizing its purity, beauty, and readiness for eternal union with God and Christ.
* [[Revelation 21:9]]: One of the seven angels invites John, "Come, I will show you the Bride, the wife of the Lamb." The angel then proceeds to show him the New Jerusalem. This explicitly identifies the New Jerusalem as the νύμφη of the Lamb, cementing the symbolic connection between the heavenly city and the redeemed people of God.
* [[Revelation 22:17]]: "The Spirit and the Bride say, 'Come!'" In this final invitation, νύμφη refers directly to the Church, the collective body of believers, who, empowered by the Spirit, extends the invitation to salvation. This is a powerful affirmation of the Church's identity as Christ's beloved.
The progression from literal familial usage to profound symbolic representation of the Church and the New Jerusalem highlights the word's theological depth.
### Related Words & Concepts
The most significant related term is νυμφίος (nýmphios, `{{G3566}}`), meaning "bridegroom." The two terms are intrinsically linked, forming a complementary pair central to the biblical marriage metaphor. Other related concepts include:
* γάμος (gamos, `{{G1062}}`): "marriage" or "wedding feast," often used in conjunction with the bride and bridegroom, particularly in parables and eschatological contexts (e.g., the Marriage Supper of the Lamb).
* ἐκκλησία (ekklēsia, `{{G1577}}`): "church" or "assembly." The Church is frequently identified as the Bride of Christ, making νύμφη a key descriptor of its identity and relationship with its Lord.
* πόρνη (pornē, `{{G4207}}`): "harlot" or "prostitute." This term stands in stark theological opposition to νύμφη in Revelation, where Babylon the Harlot ([[Revelation 17:1]]) is contrasted with the pure Bride of the Lamb ([[Revelation 21:9]]), emphasizing moral and spiritual purity versus corruption.
* Concepts of covenant, purity, betrothal, and eschatological union are deeply intertwined with the meaning of νύμφη, particularly in its symbolic usage. The imagery of the bride speaks to the intimate, exclusive, and eternal relationship God desires with His people.
### Theological Significance
The theological significance of νύμφη is most pronounced in its symbolic application to the Church as the Bride of Christ. This metaphor underscores several profound truths:
1. **Intimacy and Union:** The bride-bridegroom relationship signifies the deepest possible intimacy and spiritual union between Christ and His Church. It speaks of a bond of love, faithfulness, and belonging that surpasses all other relationships.
2. **Purity and Adornment:** The imagery of the "bride adorned for her husband" ([[Revelation 21:2]]) emphasizes the Church's call to purity, holiness, and readiness. This adornment is not merely external but reflects an internal sanctification, made possible by Christ's redemptive work.
3. **Eschatological Hope:** The ultimate presentation of the Bride (the New Jerusalem, the Church) to the Lamb points to the consummation of God's redemptive plan. It is the glorious culmination of history, where God's people dwell eternally with Him in perfect fellowship.
4. **Covenant Faithfulness:** Just as a bride pledges herself exclusively to her husband, the Church is called to unwavering faithfulness to Christ. The contrast with the "harlot" Babylon in Revelation highlights the consequences of spiritual infidelity versus covenant fidelity.
5. **Active Participation:** In [[Revelation 22:17]], the Bride actively participates with the Spirit in inviting others to "Come!" This demonstrates the Church's vital role in evangelism and its eager anticipation of Christ's return.
The νύμφη metaphor beautifully encapsulates the Church's identity, destiny, and mission in relation to her divine Bridegroom.
### Summary
The Greek word νύμφη (nýmphē, `{{G3565}}`) denotes a "bride" or "daughter-in-law," stemming from an etymological root related to veiling and marriage. While it appears in the Gospels in a literal familial sense (daughter-in-law), its most profound usage is symbolic within the Johannine literature, particularly the Revelation. Here, νύμφη becomes a central metaphor for the Church, the collective body of believers, and the New Jerusalem, both depicted as the pure and adorned Bride of Christ, the Lamb (`{{G3566}}`). This imagery conveys the deep intimacy, covenant faithfulness, and eschatological hope inherent in the relationship between Christ and His redeemed people. The contrast with the "harlot" Babylon further emphasizes the call to purity and singular devotion. Ultimately, νύμφη encapsulates the glorious destiny of God's people united with their Savior in eternal fellowship.
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