Linguistic Gap Analysis
Linguistic Gap Analysis: Revelation (English → Assamese)
Purpose and Method
This analysis identifies where Assamese lacks a clean one-to-one lexical equivalent for a Revelation doctrine or term, where Assamese instead has too many competing candidate terms drawn from a live, dominant religious vocabulary (Assamese Hindu / Ekasarana Dharma), and how each gap must be resolved before Phase 2 segment translation begins. It extends — and nowhere contradicts — the Romans translation_memory.json baseline and the Revelation 08_core_glossary.md / bible_term_registry.json already produced. Where those artifacts have already fixed a rendering, this document supplies the reasoning trail (why the gap exists, why the chosen strategy closes it) rather than re-deriving new terms.
Coverage spans all 22 chapters of Revelation. Chapters or sub-units contributing no new lexical gap are noted as reviewed with no new finding, per the full-book-coverage mandate.
Four outputs are produced below, per the assignment:
- Doctrine Vocabulary Matrix — available Assamese resources, weaknesses, recommended strategy, per curriculum doctrine.
- Missing Vocabulary vs. Crowded Semantic Neighborhoods — gaps requiring invented/compound phrasing vs. gaps requiring explicit “fencing” against too many existing native candidates.
- Transliteration vs. Paraphrase Decision Log — the specific criteria and rulings applied.
- Ranked List of Highest-Risk Ambiguities — the items in this letter’s vocabulary most likely to produce doctrinal drift if left unmanaged.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Assamese Terms/Resources | Weaknesses / Gap | Recommended Strategy |
|---|---|---|---|
| The Return and Reign of Christ | পুনৰ আগমন (return-coming), মই সোনকালে আহিছোঁ (22:7,12,20), ৰজাৰ ৰজা প্ৰভুবিলাকৰ প্ৰভু, হাজাৰ বছৰ | No native word for “return of a divine figure” is doctrinally neutral: Assamese Vaishnava/Puranic expectation of Vishnu’s future Kalki avatar (ending Kali Yuga) is a live, structurally similar future-hope narrative. Reign-language (ৰাজত্ব) also risks entanglement with Assam’s own history of contested kingship (the Ahom monarchy), already flagged in the Romans baseline for “kingdom of God.” | Use compound phrasing built on established terms already fixed (মই সোনকালে আহিছোঁ; ৰজাৰ ৰজা) rather than coining a new single noun for “the Return.” Mandatory translator note at first occurrence (1:7; 22:7) distinguishing a single, personal, historical return of the same incarnate Christ from a repeatable avatar-descent expectation. Never gloss with অৱতাৰ-family vocabulary. |
| The Sovereignty of God over History | সৰ্বশক্তিমান্ ঈশ্বৰ, আল্ফা আৰু ওমেগা, যি আছিল যি আছে যি আহিব, ঈশ্বৰৰ বিধান (providence, reused) | Assamese has abundant devotional vocabulary for divine omnipotence (used of Vishnu, Shiva, Durga in Puranic hymnody), so “sovereignty” risks reading as one more devotional epithet rather than an exclusive, historically-unfolding claim. “History” itself has no neutral Assamese equivalent free of the yuga-cycle (cyclical cosmic-age) framework. | Never leave সৰ্বশক্তিমান্ unpaired; always anchor to ঈশ্বৰ. Render the eternal-existence formula as a fixed compound (যি আছিল, যি আছে, আৰু যি আহিব) with a standing note that this describes one continuous linear divine reign over a single unrepeated history, not a deity’s position within a cyclical cosmic-age scheme. |
| Perseverance and Faithful Witness under Persecution | জয় কৰা (overcome), সাক্ষী/সাক্ষ্য (testimony/witness), ক্লেশ (tribulation), মন পালটাওক (repent) | “Overcome” risks reading as self-achieved ascetic victory (tapasya, vrata) rather than victory grounded in another’s finished work plus one’s own faithful testimony. সাক্ষী alone in ordinary register is legal/neutral and can lose the martyrdom weight central to Revelation 6:9-11, 12:11, 20:4. | Always tie জয় কৰা explicitly, in surrounding text or footnote, to “বিশ্বাস, সাক্ষ্য, আৰু সহনশীলতাৰে” (by faith, testimony, and endurance — cf. 12:11), never left as a stand-alone claim of spiritual attainment. |
| Judgment of the Wicked and Vindication of the Saints | দ্বিতীয় মৃত্যু, জুইৰ সৰোবৰ, জীৱন পুস্তক, মহান বগা সিংহাসন, পশু, চিহ্ন | This doctrine sits directly on top of Assamese folk-Hindu vocabulary for the afterlife (নৰক, পুনৰ্জন্ম, কর্মৰ হিসাব) that is structurally different: temporary/purgatorial, cyclical, or impersonally automatic rather than final, historical, and personally adjudicated. | Enforce the Critical forbidden-substitution list (never নৰক, পুনৰ্জন্ম, কর্মৰ হিসাব-পুথি). Every first occurrence of দ্বিতীয় মৃত্যু, জুইৰ সৰোবৰ, and জীৱন পুস্তক carries a mandatory translator note stating: one final, unrepeatable judgment; a personal register kept by God, not a karmic ledger. |
| The New Heaven and New Earth | নতুন স্বৰ্গ আৰু নতুন পৃথিৱী, নতুন যিৰূচালেম, জীৱন গছ, নদী, অভিশাপ | Assamese Hindu cosmology’s dominant creation-model is cyclical (সৃষ্টি-প্ৰলয়, repeated creation and dissolution across yugas/kalpas). “New” in that framework typically means “the next iteration,” not “qualitatively, permanently different and final.” | Mandatory translator note at first occurrence (21:1) explicitly naming and rejecting the cyclical creation-dissolution reading; frame as God’s single, final, once-for-all re-creation. |
| The Church as Bride of Christ | দুলহী, মেষ পোৱালীৰ বিবাহ ভোজ, নতুন যিৰূচালেম | Assamese Vaishnavite/Ekasarana devotional literature (naam-kirtan) contains a well-developed individual bridal-mysticism register (viraha-bhakti — the soul’s longing union with Krishna), which is structurally similar (bridal imagery for divine union) but theologically different (private, individual, achieved through devotional longing vs. corporate, given, prepared entirely by God’s own action). | Retain দুলহী exactly as fixed in the core glossary/registry; require a mandatory translator note at first occurrence (19:7) stating the Bride is the whole covenant community, corporately and completely prepared by God — not a private mystical romance achieved by an individual devotee’s longing. |
| Worship of the Lamb | মেষ পোৱালী, প্ৰণিপাত কৰা, প্ৰাচীন, জীৱ-প্ৰাণী | Revelation is unusually dense with direct, repeated worship-contest scenes (chs. 4-5, 13, 19; an angel even refuses worship at 19:10 and 22:9) — far more concentrated than anywhere in Romans. This raises the practical risk that a translator or reviewer, working quickly across many similar-looking verses, drifts toward the colloquially natural পূজা কৰা. | Treat প্ৰণিপাত কৰা as an absolute, zero-deviation Critical term (already so registered); flag every occurrence, not merely first occurrence, for automated forbidden-term scanning given the term’s unusually high frequency (~24 occurrences) in this book. |
| Symbolic and Apocalyptic Interpretation | প্ৰকাশিত বাক্য (book title), সাংকেতিক সংখ্যা (numerals retained), ভাববাণী | Two distinct Assamese cultural registers compete for this space: (a) জ্যোতিষ/গণনা — astrological/numerological calculation used predictively in Assamese popular religion; (b) গুপ্ত ৰহস্য — esoteric tantra-mantra “hidden knowledge” available only to initiates. Apocalyptic-literary symbolism in Revelation is neither. | Retain all numerals as numerals (no verbal gloss substitution); attach a standing methodological note (first at 1:1, repeated at 7:4 and 13:18) that Revelation’s numbers are literary-symbolic completeness/incompleteness markers within a publicly disclosed prophecy, not predictive-calculation inputs nor privileged secret gnosis. |
| Assurance of God’s Final Victory over Evil | ড্ৰেগন, পুৰণি সাপ, শয়তান, অগাধ গহ্বৰ | Assam has a living, popular serpent-goddess devotional tradition (Manasa Devi puja, especially strong in lower Assam and among riverine communities) in which a serpent-figure is an object of active veneration and petition for protection, not a defeated enemy. Any native Assamese serpent-word (সাপ, সৰ্প, নাগ) risks activating that devotional frame precisely where the text requires the opposite: total, decisive defeat of a figure that must never be venerated. | Use transliteration (ড্ৰেগন) rather than any native serpent-word as the primary rendering; when the text itself supplies the serpent-gloss (“that ancient serpent,” 12:9; 20:2), render literally (পুৰণি সাপ) but carry the mandatory identification note every time, not only at first occurrence, given the doctrine’s centrality to this specific doctrine statement. |
Chapters reviewed with no new doctrine-vocabulary finding beyond the matrix above: chs. 2, 3, 6, 8, 9, 10, 16, 18 — these chapters recur on terms already resolved above (beast, mark, wrath, tribulation, repentance, testimony, Babylon) and introduce no additional doctrine-level gap.
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2A. Missing Vocabulary (no native Assamese word exists at all; compound phrase or transliteration required)
These are concepts for which Assamese simply has no pre-existing word, native or borrowed — the gap is one of absence, not competition.
| Concept | Chapters | Why No Native Word Exists | Resolution |
|---|---|---|---|
| Alpha and Omega (Greek alphabetic merism) | 1, 21, 22 | Assamese script has no alphabetic first/last-letter idiom carrying the same “totality of history” sense; substituting Asamiya letters (অ/ক্ষ) would produce a different, unintended cultural allusion. | Transliterate (আল্ফা আৰু ওমেগা), append literal gloss (আৰম্ভ আৰু শেষ) already fixed in the registry. |
| Eternal Existence Formula (“who was, who is, who is to come”) | 1, 4, 11, 16 | No single Assamese verb tense or fixed idiom expresses continuous existence spanning and enclosing all of linear history from outside it. | Fixed three-clause compound (যি আছিল, যি আছে, আৰু যি আহিব); never abbreviate to a single tense-marked verb. |
| No Temple (God/Lamb as temple) | 21 | Assamese has words for “temple absent” but no idiom for “the deity is not housed in a structure because the deity personally constitutes the structure.” | Full-clause compound (মন্দিৰ নাই … ঈশ্বৰ আৰু মেষ পোৱালীয়েই মন্দিৰ); cannot be shortened without losing the theological point. |
| Second Death | 2, 20, 21 | Assamese vocabulary for “death” (মৃত্যু) is singular-event by default; a second, final, ordinal death is not an existing native concept outside this text. | Compound (দ্বিতীয় মৃত্যু) with mandatory disambiguating note against rebirth-stage readings. |
| Marriage Supper of the Lamb | 19 | No native idiom for a specifically messianic-wedding-banquet event exists. | Compound phrase required (মেষ পোৱালীৰ বিবাহ ভোজ); cannot be reduced to “feast” alone without losing the Bride-doctrine link. |
| River of the Water of Life | 22 | Assamese has words for river and for the pre-existing “water of life/spring” concept (from 21:6) separately, but no compound joining them as a single throne-sourced image. | Compound phrase (জীৱন জলৰ নদী) required; must visibly echo the fixed rendering of “spring of the water of life.” |
| King of Kings, Lord of Lords | 17, 19 | Assamese superlative constructions (mahaan, sarvasrestha) exist for greatness but not for the specific reduplicative “king of [all] kings” grammatical pattern that signals categorical, not comparative, supremacy. | Reduplicative compound (ৰজাৰ ৰজা, প্ৰভুবিলাকৰ প্ৰভু) built on the fixed প্ৰভু rendering; mandatory note that this is categorical exclusivity, not “greatest among many.” |
| Number of the Beast (666) / Symbolic Numbers generally | 1, 4, 7, 12, 13, 14, 20, 21 | Gematria (letter-value numerology) as a literary device has no native Assamese equivalent; Assamese numerals exist but the literary-symbolic use of a number is a borrowed convention. | Retain numerals as numerals; do not attempt a “meaning-name” substitute. Attach standing interpretive-caution note (see Symbolic/Apocalyptic Interpretation matrix row above). |
2B. Crowded Semantic Neighborhoods (multiple existing native/borrowed Assamese terms compete; the risk is wrong selection, not absence — each requires explicit “fencing”)
These are concepts where Assamese already has several plausible, commonly used words — each carrying a devotional or cosmological freight that must be excluded by explicit rule, note, or forbidden-term enforcement.
| Semantic Neighborhood | Competing Native/Borrowed Terms | Biblical Concept Needing Fencing | Fence Applied |
|---|---|---|---|
| Liberation / Final Deliverance | মুক্তি, মোক্ষ, নিস্তাৰ, জয় কৰা | পৰিত্ৰাণ (salvation) and, newly in Revelation, দ্বিতীয় মৃত্যু-avoidance and জয় কৰা (overcoming) | মুক্তি/মোক্ষ forbidden absolutely (per Romans baseline, reaffirmed here); জয় কৰা must always be anchored to faith/testimony (12:11), never left to imply self-liberation from rebirth. |
| Divine Descent / Return | অৱতাৰ, দেহধাৰণ, পুনৰ আগমন | Incarnation (once, permanent) vs. Return of Christ (once, future, same Person) | অৱতাৰ forbidden absolutely for both; দেহধাৰণ reserved for the past incarnation event; পুনৰ আগমন used only for the future return, with a note that both describe the same unique Person, not a repeatable avatar cycle. |
| Serpent / Cosmic Adversary | সাপ, সৰ্প, নাগ, ড্ৰেগন (loanword), পুৰণি সাপ | Dragon / Ancient Serpent (Satan, decisively defeated, 12:9; 20:2) | Native serpent-words fenced out as primary renderings due to Manasa Devi devotional-veneration collision; ড্ৰেগন as transliteration is the primary term; পুৰণি সাপ used only where the text’s own gloss requires it, always with the identification note repeated. |
| Underworld / Afterlife Holding-Place | পাতাল, পাতাল লোক, যমলোক, নাগলোক, অগাধ গহ্বৰ, নৰক | Hades (temporary abode of the dead) vs. Abyss (place of confined evil powers) vs. Lake of Fire (final judgment) — three distinct biblical concepts that a flattened “hell” vocabulary would collapse into one | Three-way fence: পাতাল = Hades only (temporary, awaiting resurrection); অগাধ গহ্বৰ = Abyss only (confinement of demonic powers under God’s sovereignty); জুইৰ সৰোবৰ = Lake of Fire only (final, eternal). নৰক, পাতাল লোক, যমলোক, নাগলোক all forbidden across all three. |
| Worship / Ritual Veneration | পূজা কৰা, প্ৰণিপাত কৰা, সেৱা কৰা | προσκυνέω — worship rightly directed to God/the Lamb, wrongly directed to the beast/image | পূজা কৰা forbidden absolutely (names Hindu ritual image-worship); প্ৰণিপাত কৰা mandatory for every occurrence, flagged for scanning at every instance given unusually high frequency in Revelation. |
| Devotional / Coercive Body-Marking | তিলক, ফোঁট, চিহ্ন | χάραγμα — the mark of the beast (coerced allegiance under threat) | চিহ্ন retained as neutral “mark/sign”; explicit note distinguishing coerced threat-marking from voluntary devotional forehead-marking (তিলক/ফোঁট), since visual overlap in teaching illustrations is likely. |
| Bridal Union Imagery | দুলহী (corporate), individual viraha-bhakti romantic-longing imagery in naam-kirtan literature | νύμφη — the Bride of Christ, corporate and God-prepared | দুলহী retained; mandatory note fencing off the individual-mystical-romance reading found in Vaishnavite kirtan tradition. |
| Merit-Record / Moral Accounting | কর্মৰ হিসাব(-পুথি), জীৱন পুস্তক | βίβλος τῆς ζωῆς — the Lamb’s Book of Life, a personal register tied to grace | কর্মৰ হিসাব-পুথি forbidden; জীৱন পুস্তক mandatory, with note that inclusion is grace-based, not merit-accumulated. |
| Divine Omnipotence Epithets | সৰ্বশক্তিমান্ (alone), various Puranic epithets for Vishnu/Shiva/Durga | παντοκράτωρ — the Almighty | সৰ্বশক্তিমান্ never stands alone; always paired ঈশ্বৰ per the registry, closing off epithet-collapse into a generic devotional address. |
| Governing Council / Institutional Eldership | প্ৰাচীন, সত্রাধিকাৰ (Satra guru-succession office) | πρεσβύτεροι — the twenty-four elders, representative heavenly worship-leaders | সত্রাধিকাৰ forbidden; প্ৰাচীন retained with a clarifying note that this is not a literal aged-men council nor an institutional guru-succession office. |
| Hidden Knowledge / Disclosure | গুপ্ত ৰহস্য, তন্ত্ৰ-মন্ত্ৰ esoteric-gnosis vocabulary, প্ৰকাশিত বাক্য | ἀποκάλυψις — a public, written, God-given disclosure | প্ৰকাশিত বাক্য retained as the established ABS book title; গুপ্ত ৰহস্য permitted only inside the fixed compound ঈশ্বৰৰ গুপ্ত ৰহস্য (10:7) where the text’s own vocabulary (μυστήριον) requires it, always with a note that this “mystery” is disclosed publicly, not privileged initiate-only gnosis. |
| Curse / Malediction | অভিশাপ, তাবিজ-অভিশাপ / জাদু-মন্ত্ৰৰ অভিশাপ (folk-sorcery curse) | κατάρα — the covenantal, Edenic curse, now lifted (22:3) | অভিশাপ retained; folk-sorcery register explicitly excluded by note, since the biblical curse is covenantal-theological, not a magical hex. |
3. Transliteration vs. Paraphrase Decision Log
The following decision criteria govern every transliteration-vs-paraphrase choice in the Revelation glossary. Each criterion is illustrated with its governing example(s).
| Criterion | Rule | Governing Examples |
|---|---|---|
| (1) Native word exists but is devotionally loaded toward a competing tradition | Prefer transliteration (loanword) over the native word. | Dragon → ড্ৰেগন (not সাপ/সৰ্প/নাগ, Manasa-cult risk) |
| (2) The term is a proper name or place-name with no semantic content to translate | Transliterate. | Armageddon → হৰ-মাগিদোন; Abaddon/Apollyon → আবাদ্দোন/আপল্লিয়োন; Gog and Magog → গোগ আৰু মাগোগ |
| (3) The term is a deliberate literary/rhetorical device in the source (merism, gematria) whose form, not just meaning, carries theological weight | Transliterate the form and add a literal gloss alongside it. | Alpha and Omega → আল্ফা আৰু ওমেগা, আৰম্ভ আৰু শেষ |
| (4) A single Assamese word exists and carries no competing devotional freight | Use the native word directly (no transliteration needed, no paraphrase needed). | Throne → সিংহাসন; Angel → স্বৰ্গৰ দূত; Trumpet → শিঙা/তুৰী |
| (5) The source concept has no native single-word equivalent, but its component parts are each independently well established | Build a fixed compound phrase from established components; never abbreviate. | Second Death → দ্বিতীয় মৃত্যু; New Heaven and New Earth → নতুন স্বৰ্গ আৰু নতুন পৃথিৱী; River of the Water of Life → জীৱন জলৰ নদী |
| (6) The source concept is a title compounding two already-fixed Critical terms | Reuse the fixed terms exactly inside the new compound; do not re-derive either term. | King of Kings, Lord of Lords → ৰজাৰ ৰজা, প্ৰভুবিলাকৰ প্ৰভু (reuses প্ৰভু); Marriage Supper of the Lamb → মেষ পোৱালীৰ বিবাহ ভোজ (reuses মেষ পোৱালী) |
| (7) A native word exists that is descriptively accurate but under-weighted (loses register/intensity present in source) | Use the native word but require it be paired with a reinforcing modifier or footnote. | Almighty → সৰ্বশক্তিমান্ ঈশ্বৰ (never stand-alone); Testimony/Witness → সাক্ষী/সাক্ষ্য (footnote reinforcing martyrdom weight where context demands) |
| (8) Numerals/symbolic numbers | Never translate verbally; retain as numerals with an interpretive caution note. | 666, 144,000, 1,000 years, 7, 12, 24 — all retained as numerals |
General principle governing all eight rules: transliteration is the tool of first resort whenever the available native vocabulary belongs to a living, actively-practiced competing devotional system (Manasa Devi serpent veneration, Ekasarana Dharma avatar/guru theology, Puranic cosmology); paraphrase/compounding is the tool of first resort whenever the gap is simply an absence of vocabulary rather than a collision with an existing tradition.
4. Ranked List of Highest-Risk Ambiguities
Ranked by (a) doctrinal centrality to the core passage and curriculum doctrines, (b) strength/liveliness of the competing Assamese-Hindu/Ekasarana cultural association, and (c) frequency of occurrence across the book.
- Dragon / Ancient Serpent vs. Manasa Devi serpent-cult veneration (chs. 12, 13, 16, 20) — highest risk because Assam has a living, currently practiced serpent-goddess devotional tradition; any native serpent-word risks the reader supplying an object of veneration exactly where the text demands recognition of a defeated enemy.
- Incarnation/Return language vs. avatar-descent (especially Kalki-avatar future-return expectation) (chs. 1, 19, 22, cf. Romans baseline দেহধাৰণ) — Revelation is the first curriculum document to place a future divine “coming” alongside the past incarnation, doubling the avatar-collision surface first flagged in Romans.
- Lake of Fire / Second Death vs. নৰক (folk-Hindu purgatorial “hell”) and পুনৰ্জন্ম (rebirth) (chs. 2, 19, 20, 21) — very high risk of readers importing a temporary punishment framework or a rebirth-stage reading into language that must be understood as final and unrepeatable.
- Book of Life vs. karma-ledger (কর্মৰ হিসাব) accounting (chs. 3, 13, 17, 20, 21) — risk of an automatic, impersonal merit-accounting reading displacing the personal, grace-based, Lamb-centered register the text describes.
- Bride / Marriage Supper of the Lamb vs. individual viraha-bhakti romantic mysticism (chs. 19, 21, 22) — risk of collapsing a corporate, God-prepared, covenantal image into a private devotional-romantic reading drawn from Vaishnavite kirtan tradition.
- Worship (προσκυνέω) vs. পূজা কৰা, at unusually high frequency (chs. 4, 5, 7, 9, 11, 13, 14, 15, 19, 22) — the sheer repetition of worship-contest scenes in this book (far exceeding Romans) raises the practical probability of translator/reviewer drift toward the forbidden term through simple repetition fatigue.
- Hades vs. Abyss vs. literal Patala-loka/Naga-loka three-way collision (chs. 1, 6, 9, 11, 17, 20) — three distinct biblical concepts sit on top of a single dominant Puranic underworld concept-cluster in popular Assamese religion; the risk is not just wrong-word substitution but conceptual flattening of three theologically distinct ideas into one folk category.
- Lion of the Tribe of Judah vs. Narasimha (Vishnu’s man-lion avatar) (ch. 5) — concentrated risk at a single, high-visibility verse (5:5) where the deliberate lion/lamb juxtaposition could otherwise be read as a Vishnu-avatar allusion.
- Alpha and Omega / Eternal Existence Formula vs. yuga-cyclical time (chs. 1, 4, 11, 16, 21, 22) — abstract but pervasive risk: the entire linear-history framework of the book can be silently reinterpreted through a cyclical cosmological lens if this formula is under-glossed.
- New Heaven and New Earth vs. সৃষ্টি-প্ৰলয় (creation-dissolution) cosmic cycle (ch. 21, core passage) — directly touches the core passage (21:1); highest-stakes because it anchors the entire New Heaven and New Earth doctrine at the exact verse this curriculum is built around.
- Almighty (সৰ্বশক্তিমান্) epithet crowding with Puranic omnipotence titles (chs. 1, 4, 11, 15, 16, 19, 21) — lower per-instance risk than items above but very high frequency; cumulative exposure risk across the book.
- Mark of the Beast vs. তিলক/ফোঁট devotional forehead-marking (chs. 13, 14, 16, 19, 20) — visual/cultural overlap risk, particularly acute in illustrated teaching materials rather than in text alone.
- Symbolic Numbers vs. জ্যোতিষ/numerological predictive calculation (chs. 1, 4, 7, 11, 12, 13, 14, 20, 21) — diffuse risk of the whole book being read as a coded numerological puzzle rather than apocalyptic-literary symbolism.
- Idolater / naming image-worship directly (chs. 2, 9, 13, 21, 22) — pastoral-sensitivity risk rather than a doctrinal-substitution risk: the term is linguistically unambiguous but requires care in application to avoid giving offense disproportionate to the text’s own intent (condemning ultimate allegiance, not image-making as such).
- Elders (প্ৰাচীন) vs. Satradhikar institutional office (chs. 4, 5, 7, 11, 14, 19) — lowest-risk item on this list; included because the Satra-tradition guru-succession association is specific enough to Assam that it would not appear on a general South-Asian risk list, but is nonetheless a real localized collision requiring its own note.
This analysis must be consulted alongside analysis/08_core_glossary.md, assets/bible_term_registry.json, and the Romans-baseline translation_memory.json/doctrine_risk_registry.json before Phase 2 segment translation of any Revelation chapter begins. Any new gap discovered during Phase 2 that is not covered above must be added here and to the corresponding glossary/registry entries before translation proceeds, per the baseline’s Translation Memory Load and Enforcement Instructions.