νύμφη (numphe) in Revelation 22:17: Noun Nominative Singular Feminine

Noun: this form names a person or figure in the scene, here the bride who joins the invitation.

Nominative: this form normally marks the subject of the verb, and here it shares that subject role with the Spirit in the clause.

Singular: the form is grammatically singular here, presenting the bride as one collective figure in the statement.

Feminine: the noun belongs to the feminine grammatical class, which supports the form of the phrase but does not by itself make a theological gender claim.

ἡ νύμφη within the clause, joined by καὶ to τὸ Πνεῦμα and followed by λέγουσιν.

The nominative form is governed by the clause structure and the plural verb λέγουσιν, so it functions with the other nominative subject in the speaking action.

It serves as a subject term in the shared invitation, identifying who is said to speak the word, 'Come.'

It is not a direct object, and the form alone does not require a separate symbolic or theological referent beyond what the context indicates.

High: The nominative noun joins the Spirit as a speaking subject in the invitation to come.

Nominative singular feminine noun. identifies the bride as a subject participant in the shared call. Attached to the Spirit and bride subject phrase. Governed by the plural speaking verb in Revelation 22:17. The nominative noun joins the subject phrase; the invitation is carried by the whole clause.

Who joins the call to come? The bride is named as a subject participant together with the Spirit.

Direct: The form directly supports the bride as part of the English subject.

The singular noun can represent a collective figure in the verse. Feminine grammar belongs to the bride noun and should not be converted into a separate gender claim.

Feminine noun proves all ecclesiology alone: The noun names the bride in the clause; Revelation's wider imagery governs the theology. singular subject excludes corporate meaning: The singular form can name a collective figure when context supports it.

The witness reads ἡ νύμφη in Revelation 22:17, within the clause, 'Καὶ τὸ Πνεῦμα καὶ ἡ νύμφη λέγουσιν, Ἐλθέ.'

The lexicon identifies νύμφη as 'bride' and also notes related usage for daughter-in-law, so the form here points to the bride sense allowed by the verse context.

Its nominative singular form fits the shared subject pattern with τὸ Πνεῦμα and the plural verb, so the grammar supports a joined speaker role rather than isolating the noun from the sentence.

In this verse, the bride is part of the corporate call inviting the hearer to come, which broadens the invitation beyond a single speaker.

Within the book's closing invitation, the phrase fits the wider bridal imagery of Revelation without forcing the grammar to carry more than the scene states.

For teaching and translation, this form can be rendered plainly as 'the bride' in the coordinated subject, preserving the invitation's communal voice.

Do not derive from case or gender alone that the verse defines the bride's identity in exhaustive detail, or that grammatical gender equals a theological statement about sex or personhood.