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.
with the bridal jewels. Formerly Aseneth had a "deflated appearance", but suddenly her face is lighted with overwhelming beauty "like the sun and her eyes like the morning stars etc." The bridal adornment makes Aseneth’s inner beauty, initiated by the meeting with the celestial people, simultaneously concrete and aesthetic.
The aesthetic dimension of the festive gown is in all sources clearly in the fore. Within the framework of the wedding description, the beauty of the bride and especially also the beauty of her wedding jewelry and garment is emphasized. In Ezek 16 and JosAs, the contrast between the "supernatural" beauty of the bride to her previous simplicity is emphasized. As, previously in Ezek 16, the bride of Jerusalem is considered "worthy of royalty" (Ezek 16,13), Aseneth is also described as a royal bride because she puts on a "royal belt" and takes a scepter in her hand (JosAs 18,6). In looking at metaphoric interaction, the elements of imagery of aesthetics, transformation and royal worthiness must be considered.
c) Wedding supper / wedding guests
The image of an eschatological celebratory supper is also widely known in Judaism emerging from the prophetic promise (Isa 25,6; 62,9; Ezek 39,17; etc.)35. The idea of a final supper is associated, especially in the Enoch literature, with the son of man (Hen[aeth] 62,14; Hen[gr] 42,5). However, no references that identify the final supper concretely as a wedding supper are known.
This combination of motifs is obviously an achievement of early Christianity. A loose association between an eschatological supper and a wedding exists in the section from the Sayings Source Luke 12,35-38 (Q)36. Further, there are many indications of a formal and contextual parallel between Luke 14,15b and Rev 19,937. An exact comparison of Luke 14,15b and Rev 19,9, however, shows that besides the formal relatedness of the Beatitude, alone the basic motif of the invitation to a supper leads one to see a common background of tradition. The concretizations and formulations such as bread-eating in the Kingdom of God or as one invited to the wedding supper of the