Marriage of the Lamb
Re 19:1, Re 19:6
Re 19:1, Hebrews 9:28 — This "salvation" in 19:1 may be a possible prophetic fulfillment of the "salvation" in Hebrews. In Hebrews 9:28, it says, "So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." If this moment of "salvation" in 19:1 is connected to the salvation of the "second coming", then the second coming will correspond to events that happen at the start of the tribulation of 7 years. And then in 19:11, after the 7-year tribulation, he can come a third time without problem. There is nothing in scripture preventing many comings of Jesus. If Jesus is to appear the second time specifically to provide salvation, His second coming does not prevent him from coming a third and a fourth time, each for a different reason. Only His second coming needs to be for "salvation".
Re 19:1, Re 7:10, Re 12:10 — The proclamation of “salvation” (σωτηρία, sōtēria) forms a distinct thematic link across Revelation 7:10, 12:10, and 19:1—the only occurrences of this term in the book. In each case, it is declared in a heavenly context: the immense multitude before the throne (7:10), the heavenly voice following the accuser’s casting down (12:10), and the great multitude in heaven (19:1). This shared language and setting suggest a deliberate literary and theological unity, and may indicate that these passages present the same heavenly reality from complementary perspectives, though the text does not explicitly require them to be the same chronological moment.
"A voice came out of the throne," This can only be Jesus or the Father; here, it appears to be Jesus. As we see the command to praise sung in the next verse with "the voice of many waters", it appears that Jesus might be singing in the midst of a multitude of many. Like in Hebrews 2:12 "I will tell of your name to my brothers; In the midst of the congregation, I will sing your praise."
Re 11:18, Re 19:5 — Referring to the same group.
Small and Great Worship
Re 19:1, Re 19:6
Even if the great multitude is not the church, the church is clearly present here, since she is the wife of the Lamb and would necessarily be in attendance at the wedding.
Re 15:6, Re 19:8
The Vial Angel Speaks
Important Note: After John sees the Bride and her appearance at the wedding of the Lamb, he starts to worship the angel.
This "her" appears to be the same messenger in 7:1.
Re 19:10, Re 22:8-9
Married Churches First Coming: Final White Horse Makes War
Linear Scene 1.6: Picking back and smoothly merging the end of the 7-year wedding supper of the Lamb into the supper of the great God. Picking back up at the end of the vials. Thus, we transition from one supper at its completion to the next in very smooth and excellent poetic literature. It is perfect in every way. Further, this bookends the full 7-year tribulation with the final white horse Jesus rides. And, to make it even tighter and more climactic, the two other mentions of "winepress of wrath" all merge here from the end of 14 and 16. This is dense and coherent storytelling.
If "I come as a thief" from 16:15 is meant to signal the imminent coming of Jesus as the King of Kings at the winepress, then the moment in 19:11 should not be seen as coming before the 7th vial plague. This also implies that the reaping from 14:15-16 must happen before any vial plagues or after the 7th - as none can be in the temple during the 7 vial plagues based on 15:8. If the reaping in 14:15-16 happens after the 7th vial plague it would be very odd because it would be implied that several messangers enter the temple again for no specific reason other than to immediatly come out; such a entering only to exit does not fit well with the otherwise fluid and precise movments of persons throughout the book of Revelation. It makes more sense to place the reaping of 14:15-16 before any vials are poured out, when many other messengers are exiting at that time too. It also makes more sense to understand that Jesus' reaping from the clouds is for the saints, not for unbelievers. The other sharp sickle messenger in 14:17 would then be considered the one who reaps those in unbelief at that time.
Re 14:10, Re 19:11
Re 16:15, Re 19:11
Re 19:12, Re 12:3, Re 13:1 — The term διάδημα (diadēma, “royal crown”) appears to signify the possession of ruling authority. Notably, the diadems are first seen upon the fiery red dragon, then upon the sea beast, and finally upon Christ as “King of kings and Lord of lords,” suggesting a progressive transfer or consolidation of authority within the narrative.
Re 17:14, Re 19:14
Re 14:4, Re 19:14 — Only places where follow (ἀκολουθέω) the Lamb are used. Note, if these (144,000 in 14:4) are those that follow on white horses (19:14) as this exegesis seems to imply, then the 144,000 are seen with him before the first resurrection. This then seems to place the reaping in the clouds by the Son of Man (14:16) before that first resurrection.
Re 14:20, Re 19:15
Re 17:14, Re 19:16
Supper of the Great God
Important Note: This is not the wedding supper of the Lamb.
Re 16:8, Re 19:17 — Soft connection to angels and the sun. This is only a note of the connection, but I do not think there is a real one here.
The Sea Beast and False Prophet Cast Into Lake of Fire
Re 19:20, Re 20:10 — It is important to understand that Revelation tells us the beast and false prophet are already in the lake of fire at the end of the 1000 years, meaning they have been there for 1000 years when Satan is cast into it. This places the beast and false prophet's entrance into the lake of fire before the first resurrection in Revelation 20:4.
Parenthetical Scene 6.3: We meet the people who have come out of Mystery Babylon and get their new garments for the wedding supper of the Lamb. They are the bride of the Lamb.