Bauckham, in his "Climax of Prophecy", believes John did this intentionally with series of words and phrases all throughout Revelation. Bauckham cites a Jewish literary device known as gezera shawa which, as Bauckham believes, John was sure to have known and been desirous to employ given the prophetic nature of the book.
Below are excerpts from Bauckham's book (emphasis added):
(p22) A remarkable feature of the composition of Revelation is the way in
which very many phrases occur two or three times in the book, often in
widely separated passages, and usually in slightly varying form. These
repetitions create a complex network of textual cross-reference, which
helps to create and expand the meaning of any one passage by giving it
specific relationships to many other passages. We are dealing here
not with the writing habit of an author who saved effort by using
phrases more than once, but with a skilfully deployed compositional
device. One reason we can be sure of this is that such phrases almost
never recur in precisely the same form. The author seems to have taken
deliberate care to avoid the obviousness of precise repetition, while
at the same time creating phrases which closely allude to each other.
(p29) One way of understanding John's literary technique of repeating
phrases is to relate it to the Jewish exegetical technique of gezera
sawa, which John, like many of his Jewish contemporaries, used to
interpret the Old Testament Scriptures. This technique depended on
observing verbal coincidences between scriptural texts. Texts
containing the same words or phrases could be used to interpret each
other. In effect, Scripture was treated as containing the same kind of
network of internal cross-reference by repetition of phrases (often,
of course, in somewhat varying form) as John has created in his own
work. Since John certainly understood himself to be writing the same
kind of inspired, prophetic work as the prophetic scriptures he
studied, the parallel is surely not accidental. John wrote a work to
which he expected the technique of gezera sawa to be applied, a work
which would yield much of its meaning only to the application of this
exegetical technique.
An additional description on gezera shawa from Britannica:
One exegetical device of the Jewish rabbis (teachers, biblical
commentators, and religious leaders) was that of gezera shawa, “equal
category,” according to which an obscure passage might be illuminated
by reference to another containing the same key term. There are
several examples in Paul’s Old Testament exegesis, one of the best
known being in Galatians 3:10–14, where the mystery of Christ’s dying
the death that incurred the divine curse (Deuteronomy 21:23) is
explained by his bearing vicariously the curse incurred by the
lawbreaker (Deuteronomy 27:26). One may compare the explanation in
Hebrews 4:3–9 of God’s “rest” mentioned in Psalms 95:11 by reference
to his resting on the seventh day after creation’s work (Genesis
2:3)—an explanation dependent on the Septuagint, not the Hebrew.
Pierre Prigent doesn't agree with Bauckham's conclusion as noted in his "Commentary on the Apocalypse of St. John":
There are indeed structured entities in the book of Revelation based
on numbers or themes. We should note the obvious parallels they
contain, draw theological conclusions from them, and refrain from
going any farther. Otherwise, one runs the risk of yielding to the
fever of calculations with no longer any clear understanding of
whether or not they are solely products of our intellectual
virtuosity.
Note his footnote:
Must we really cite as an explanation the Rabbinic technique of the
gezera shawa as Bauckham claims?
