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.
enters as a person in relation to JHWH and to mankind. From within the intimate relationship with God, the city of God provides for the well-being of her inhabitants and can even create salvation for all people52.
3. Metaphoric interaction
Although images used here by John such as the city-woman, metaphors of jewelry and images of marriage and bride are widely anchored in the metaphoric tradition, their employment in Rev demonstrates an original character in two ways. The idea of a city descending from heaven (Rev 3,12; 21,2.9) has not been seen before Rev and does not occur again until the Hebrew Sefer Eliyahu 10,453. Equally unique is that the expected eschatological city is understood as the bride of the messiah. These characterizations are notable in view of the eschatological and Christological dimension. While the historical perspective dominates in the metaphoric tradition of the city woman, here the new Jerusalem is linked to the "new creation" for in the framework of the compact series of apocalyptical events in Rev 21,1-8 the "new" heaven, or the transcendental sphere, is the place of origin of the holy city54. At the same time, this eschatological dimension projects into the present. The wedding of the bride and the Lamb is doxologically experienced as already "come" (Rev 19,6). Neither does the "new Jerusalem" remain in heaven, but rather descends from heaven (21,2). That which is eschatologically expected anticipates that which is historically actual, but is described in the image as real and existing. That which can be declared proleptically and anticipated doxologically can thus have an effect on and transform the present.
The combination of the city of Zion with the messiah is anchored in the proximity of Jerusalem to the sovereignty of JHWH55 and the eschatological kingdom of David. Within the tendency in early Judaism to bridge the distance to God with mediary figures, Zion is at the same level as Sophia or the messiah. In the metaphor of the bride, the author of Rev is successful in linking together the concepts of the theology of Zion and of the theology of the messiah that otherwise