Revelation 19:7

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An Exegetical Analysis of Revelation 19:7: Textual, Lexical, and Grammatical Considerations

This exegetical study of Revelation 19:7 is based on a b-greek discussion from February 15th, 2014. The initial query examines the traditional English translation of Revelation 19:7 (“for the marriage of the Lamb has come, and his wife has made herself ready”) against an alternative reading of the Greek text. The initial interpretation proposed that the passage should be rendered “for the marriage feast of the little lamb has come and the woman prepared it herself,” based on the neuter gender of ἀρνίον, the perceived neuter reference of αὐτοῦ, and the understanding of γυνή as “woman” rather than “wife” or “bride.” Furthermore, the discussion explored the potential distinction between ἀρνίον and ἀμνός in Johannine literature.

The main exegetical issues addressed in this study are multifaceted, encompassing textual, grammatical, and lexical considerations. Firstly, a significant textual variant exists in the reflexive pronoun at the end of the verse, oscillating between the dative form ἑαυτῇ and the accusative form ἑαυτήν, with implications for the direct object of the verb “prepared.” Secondly, the grammatical function and referent of the genitive pronoun αὐτοῦ, specifically whether it refers to the masculine noun γάμος (marriage/feast) or the neuter noun ἀρνίον (lamb), profoundly impacts the translation of “his” versus “its.” Thirdly, the semantic range of γυνή is analyzed to determine the most appropriate English equivalent—”woman,” “wife,” or “bride”—within the eschatological marriage imagery of Revelation. Lastly, the study investigates the lexical relationship between ἀρνίον and ἀμνός, examining whether their usage in the New Testament, particularly in Johannine writings, reflects a semantic distinction (e.g., diminutive force) or if they function as synonyms.

Greek text (Nestle 1904)

ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν

Key differences with SBLGNT (2010):

• The primary difference observed in the discussion, contrasting with some early manuscript readings like Sinaiticus, is the form of the reflexive pronoun:
  • Nestle 1904 and SBLGNT (2010) read ἑαυτήν (accusative).
  • Some manuscripts, including Codex Sinaiticus (א), might exhibit a reading that appears as ἑαυτῇ (dative), often due to scribal abbreviations or paleographical features where a final nu (ν) is indicated by a supralinear stroke, which can be misread if not understood in context, leading to an apparent dative form.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

Textual Criticism (NA28): The critical edition of the Novum Testamentum Graece (NA28) consistently adopts ἑαυτήν (accusative) as the preferred reading for Revelation 19:7. This choice is based on the overwhelming support from a broad range of early and significant manuscripts. The apparent dative form ἑαυτῇ, as observed in some readings of Codex Sinaiticus (א), is often interpreted as a paleographical phenomenon where the final nu (ν) of ἑαυτήν is indicated by a line over the preceding letter (a common scribal practice, especially at line breaks), rather than a genuine dative case. Consequently, the accusative ἑαυτήν functions as the direct object of ἡτοίμασεν (“prepared”), indicating that “his wife prepared herself.”

Lexical Notes:

• ἀρνίον (arnion): This is a diminutive form of ἀρήν (lamb), often translated as “little lamb” or “lambkin.” While it carries a diminutive sense etymologically, scholarly consensus (e.g., BDAG) suggests that by the time of the New Testament, particularly in Revelation where it appears almost exclusively (28 times), its diminutive force had largely diminished, functioning as a virtual synonym for “lamb.” It frequently refers to Christ, emphasizing his role as the sacrificial Lamb, though it also carries connotations of power and sovereignty in Revelation.
• ἀμνός (amnos): This is the more common Greek word for “lamb” in the Septuagint and other New Testament contexts (e.g., John 1:29, 36; Acts 8:32; 1 Pet 1:19). It lacks the inherent diminutive aspect of ἀρνίον. The usage of both terms in Johannine literature (e.g., ἀμνός in John 1 and ἀρνίον in John 21:15 for “lambs” and throughout Revelation) is a point of scholarly discussion. While some argue for a deliberate semantic distinction, modern lexicography (e.g., BDAG) often treats them as largely synonymous by the NT period, with contextual nuances driving their selection. KITTEL’s TDNT on ἀρήν / ἀμνός extensively discusses the sacrificial and symbolic significance of the lamb in Judaism and early Christianity, connecting it strongly to Christ’s redemptive work, without drawing a strong, consistent semantic distinction between ἀμνός and ἀρνίον as separate theological concepts in the NT.
• γυνή (gynē): The semantic range of this noun includes “woman” in general, “wife,” and contextually, “bride.” BDAG provides “woman, female” as its primary meaning, but explicitly lists “wife” as a common usage, especially in relation to a husband. In contexts of marriage or betrothal, “bride” is an appropriate translation. In Revelation 19:7, the immediate context of ὁ γάμος τοῦ ἀρνίου (“the marriage of the Lamb”) strongly suggests the meaning “wife” or “bride,” referring to the church or the redeemed community. The argument that one cannot be a “wife” before marriage in a literal sense misses the metaphorical and eschatological nature of the passage, where the marriage event is described as having “come.”
• αὐτοῦ (autou): This is a genitive pronoun, which can mean “his,” “her,” or “its.” Grammatically, it can refer to either the preceding masculine noun ὁ γάμος (“the marriage/feast”) or the neuter noun τοῦ ἀρνίου (“the Lamb”). However, in the phrase ἡ γυνὴ αὐτοῦ (“his wife/woman”), the pronoun most naturally refers to the “Lamb” (τοῦ ἀρνίου), as the “wife” belongs to the “Lamb,” not to the “marriage.” Even though ἀρνίον is neuter, English translation often employs “his” when referring to a personified entity like “the Lamb” (Christ), who is consistently masculine in theological understanding.

Translation Variants with Grammatical & Rhetorical Analysis

The primary point of divergence in translation stems from the textual variant of ἑαυτῇ versus ἑαυτήν and the interpretation of γυνή.

1. Translation based on a dative ἑαυτῇ (hypothetical, influenced by misreading Sinaiticus): “for the marriage of the Lamb has come, and the woman prepared for it herself” or “the woman prepared it for herself.”

• Grammatical Analysis: If ἑαυτῇ were genuinely dative, it would indicate an indirect object or a dative of advantage/disadvantage. The verb ἡτοίμασεν (“prepared”) would then require a direct object, which is not explicitly stated if ἑαυτῇ is dative. This would lead to a convoluted reading where “the woman prepared *something* for herself” or “prepared *for* the marriage/Lamb itself.” However, the consensus of textual criticism (NA28, SBLGNT) rejects ἑαυτῇ as the correct reading for the New Testament.
• Rhetorical Analysis: This variant would shift the focus of the preparation. Instead of the bride preparing *herself* (i.e., making herself ready), it would imply preparation of an unspecified object for herself, or preparation *for* someone/something else, diminishing the agency and self-readiness of the eschatological bride.

2. Translation based on accusative ἑαυτήν (standard critical text) and γυνή as “woman”: “for the marriage of the Lamb has come, and the woman prepared herself.”

• Grammatical Analysis: With ἑαυτήν (accusative) as the direct object of ἡτοίμασεν (“prepared”), the clause clearly states that the “woman” prepared “herself.” The pronoun αὐτοῦ refers to the Lamb. While γυνή can mean “woman,” its context with ὁ γάμος τοῦ ἀρνίου strongly implies a specific relationship.
• Rhetorical Analysis: Translating γυνή as “woman” maintains a general sense. While grammatically correct in isolation, it misses the specific theological and relational nuance inherent in the marriage imagery. The rhetorical impact of “the woman” preparing herself for the “Lamb’s marriage” is less direct than “the bride” or “wife.”

3. Translation based on accusative ἑαυτήν (standard critical text) and γυνή as “wife” or “bride”: “for the marriage of the Lamb has come, and his wife/bride has made herself ready.”

• Grammatical Analysis: This aligns perfectly with the critical Greek text, where ἑαυτήν is the direct object. The use of “his” for αὐτοῦ, despite ἀρνίον being neuter, is standard practice when referring to a personified divine figure like Christ.
• Rhetorical Analysis: This translation fully captures the eschatological and metaphorical meaning of the passage. “Wife” or “bride” (the latter often preferred for a wedding context) emphasizes the intimate covenantal relationship between Christ (the Lamb) and the church/redeemed community. The readiness of “herself” signifies spiritual purity and preparedness for this ultimate union, a central theme in Revelation.

Conclusions and Translation Suggestions

Based on the textual critical evidence and comprehensive lexical analysis, the standard critical text’s reading of ἑαυτήν is firmly established. The semantic range of γυνή, in the specific eschatological context of Revelation 19:7, strongly favors “wife” or “bride” to accurately convey the theological implications of the Lamb’s marriage. Furthermore, the diminished diminutive force of ἀρνίον by the New Testament period suggests its functional synonymy with ἀμνός, making the general translation “Lamb” appropriate.

Here are three translation suggestions that reflect different emphases, adhering to the critical Greek text:

1. “Let us rejoice and exult and give him glory, because the marriage of the Lamb has come, and his wife has made herself ready.”
   This translation emphasizes the established relationship between the Lamb and the community as “wife,” highlighting their existing covenantal bond.
2. “Let us rejoice and be glad, and give glory to him, for the wedding of the Lamb has come, and his bride has prepared herself.”
   This version leans into the specific context of a “wedding” (rather than general “marriage”) and uses “bride” to convey the sense of anticipation and readiness for a formal union, consistent with the eschatological imagery.
3. “Let us rejoice heartily and triumph, giving him honor, because the Lamb’s marriage feast has arrived, and his chosen one has become fully prepared.”
   This more interpretative rendering expands on the joyous nature of the event (“rejoice heartily and triumph”), translates γάμος as “marriage feast” to evoke celebratory imagery, and uses “chosen one” to broadly encompass the identity of the bride/wife, emphasizing her divinely ordained status and active “preparation.”

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