In Revelation 19:9, the blessing is for those invited to the marriage supper—the same event announced in verse 7.

Revelation 21:9 explicitly shows the bride, the Lamb's wife — the same figure as the bride making herself ready.

Revelation 21:2 identifies the bride as the New Jerusalem, prepared for her husband — the same wedding imagery.

Matthew 22:2 compares the kingdom to a marriage feast for the king's son — directly paralleling the Lamb's wedding feast.

In Eph 5:32, Paul reveals the mystery that marriage symbolizes Christ and the church, directly relating to the wedding of the Lamb here.

In 2 Cor 11:2, Paul uses the same betrothal imagery: he promised the church as a pure virgin to Christ, which is the bride here making herself ready.

John 3:29 uses the same bridegroom imagery and rejoicing, directly aligning with the marriage metaphor in Revelation 19:7.

Matthew 25:1 features virgins waiting for the bridegroom — the same wedding imagery with a call to readiness.

Zechariah 9:9 calls for rejoicing because the king comes; this prefigures the Lamb's arrival for the marriage in Revelation 19:7.

Hosea 2:20 adds faithfulness to the betrothal covenant — reinforcing the marriage relationship fulfilled in the Lamb's wedding.

Hosea 2:19 depicts God betrothing His people forever — the same covenant marriage imagery culminating in the Lamb's wedding.

Psalm 45:10-16 describes the bride being brought to the king — an OT type of the Lamb's wedding.

Isaiah 62:5 uses the bridegroom rejoicing over the bride as a metaphor for God's joy — the same marital imagery.

In Hosea 2:16, Israel calls God 'My Husband' — the same bridal covenant imagery that culminates in the marriage of the Lamb.

In Ps 45:13, the princess is glorious in her chamber with gold gown, matching the bride making herself ready here.

In Song 4:9, the beloved is explicitly called 'my bride', a clear typological prefiguring of the Lamb's bride here.

In Romans 7:4, believers are united to Christ as a bride to a husband — the same spiritual marriage that culminates in Revelation.

In Isa 61:10, the prophet rejoices in God who clothes him as a bride adorns herself, directly paralleling the bride's readiness here.

In Luke 12:40, readiness for the Son of Man's coming parallels the bride's readiness in the marriage of the Lamb.

In Matthew 25:6, the cry that the bridegroom comes directly echoes the marriage of the Lamb and the call for the bride to be ready.

In Matthew 24:44, readiness for the Son of Man's coming mirrors the bride's readiness for the marriage of the Lamb.

In Ps 45:9, the royal bride is described at the king's right hand in gold, a direct parallel to the Lamb's bride here.

In Mark 2:20, Jesus as the bridegroom is taken away — a precursor to His return for the wedding feast in Revelation.

In John 1:29, the Lamb of God is introduced as the sin-bearer — the same Lamb who appears as the bridegroom at the marriage supper.

Song of Solomon 3:11 depicts the day of the king's wedding — a typological precursor to the Lamb's wedding day.

Isaiah 66:10 calls to rejoice over Jerusalem, prefiguring the bride as the restored people of God in Revelation 19:7.

In Luke 5:34, Jesus uses the wedding feast to justify celebration while the bridegroom is present — joy that fully arrives in Revelation.

In Isa 52:1, Zion is called to put on garments of splendor, paralleling the bride's preparation here with fine linen.

In Zechariah 3:4, the high priest's filthy garments are replaced with pure vestments — a cleansing that parallels the bride making herself ready.