Ruben Zimmermann, «Nuptial Imagery in the Revelation of John», Vol. 84 (2003) 153-183
In this article is argued that the nuptial imagery of the Book of Revelation is not limited to chapters 19 and 21 but rather runs throughout the book. While the imagery is certainly most pronounced in the final part of the book, it also appears in the letters to the churches (bridal wreath in Rev 2,10; 3,11), in the scene depicting the 144,000 as virgins (Rev 14,4-5), and is encountered again in Rev 18,23 (silencing of the voice of bridegroom and bride) and Rev 22,17 (summons of the bride) at the end of the book. Thus the wedding metaphors can be seen as one of the structural patterns of Revelation as a whole directly in contrast to the metaphors of fornication.
Ps 45 (44 LXX) and Rev 19,5-8 increases, however, in plausibility above all because Ps 45 (44 LXX) has been interpreted in a messianic sense both in the rabbinical (Tg.Pss, MPss) as well as the ancient Christian (Hebr 1,7-8) tradition. Additionally, together with Cant 3,1133, it may have made a substantial contribution to the metaphor of the messiah-bridegroom that then gained a central meaning in ancient Christianity34. Even the ambiguity already created in Ps 45 (44 LXX) as to the relation between God and king fits into the image of the "Lamb-King" as it is imparted in Rev. The Lamb, whose royal wedding is announced here in Rev 19,5-9, is drawn directly into the realm of God without, however, being identified with God. Thus, the specific Christology of Revelation receives in advance a traditional character in its imagery.
b) Bridal garment and adornment
The text speaks further of a woman who has adorned herself as a bride. The bridal garment is often mentioned within the metaphorical tradition itself. Thus, the bride in Ezek 16, metaphorized as Jerusalem, is adorned with byssus-linen, silk and embroidered clothes (bu/ssina kai_ tri/xapta kai_ poiki/la Ezek 16,13[LXX]). The "bride of Zion" in Ps 45 is presented with golden robes (literally "Her clothing is interwoven with gold" — e)n krosswtoi=j xrusoi=j peribeblhme/nh pepoikilme/nh Ps 44,14[LXX]). In Isa 61,10 "robes of salvation" and "cloak of righteousness" are compared with the garland and jewels of the bride and bridegroom, while the bride, here, can be identified with Zion and the bridegroom in the scope of the Judaic interpretation of Isa 61 can be identified with the Messiah (compare PesR 37; PesK 22,4). A detailed description of bridal jewelry is handed down in JosAs by way of the bride Aseneth (see JosAs 18,5-10): she dons a bridal gown, "the first of the wedding, like lightning in its appearance", puts on a majestic golden belt, dons precious stones, golden bracelets and jewels and places a golden wreath on her head. A transformation takes place