Semantic Analysis: Revelation (English → Assamese)

Methodology and Scope

This document analyzes the Koine Greek text of Revelation chapter by chapter, first to last, with the core passage (Revelation 21:1–8) receiving full verse-by-verse treatment. Every other chapter receives a chapter section covering its load-bearing theological terms with the same analytical fields. Where a chapter introduces no new theological vocabulary beyond terms already treated, this is stated explicitly.

Baseline authority. Every term already recorded in the Romans translation_memory.json and bible_term_registry.json MUST be reused with its exact recorded Assamese rendering (e.g. ঈশ্বৰ, প্ৰভু, যীচু, খ্ৰীষ্ট, পৰিত্ৰাণ, পুনৰুত্থান, পবিত্ৰ, পবিত্ৰ লোক, মণ্ডলী, ঈশ্বৰৰ ৰাজ্য, দায়ূদ, ইস্ৰায়েল, মহিমা, ভাববাণী, ভাববাদী, নিয়ম, ঈশ্বৰৰ মনোনয়ন, ইত্যাদি). This document does not re-derive those terms; it only flags fresh occurrences of doctrinally sensitive baseline terms where Revelation’s apocalyptic context adds new risk (e.g. “throne,” “worship,” “wrath” recur far more densely in Revelation than in Romans).

New risk patterns specific to Revelation for Assamese. Beyond the syncretism risks already documented in the Romans baseline (অৱতাৰ vs দেহধাৰণ, মুক্তি/মোক্ষ vs পৰিত্ৰাণ, পুনৰ্জন্ম vs পুনৰুত্থান, ধৰ্ম vs ধাৰ্মিকতা, নামঘৰ vs মণ্ডলী), Revelation introduces several NEW collision points that did not arise in Romans and must be tracked from first occurrence:

1. Serpent/Dragon imagery (chs. 12, 20). Assam has a strong indigenous serpent-goddess cult (Manasa Devi puja), historically significant across the Brahmaputra valley. Rendering Satan as “the dragon” or “the ancient serpent” risks activating this folk-religious association unless carefully anchored and noted.
2. Lion imagery (ch. 5). “The Lion of the tribe of Judah” risks conflation with Narasimha, Vishnu’s man-lion avatar — compounding the same avatar-descent risk already flagged as Critical for দেহধাৰণ in the Romans package.
3. Bridal imagery (chs. 19, 21, 22). The Church as Bride of Christ risks conflation with Radha-Krishna viraha-bhakti (romantic longing-devotion) traditions present in wider Assamese Vaishnavite devotional literature and kirtan.
4. Abyss/Patala imagery (chs. 9, 11, 17, 20). The “abyss” (ἄβυσσος) risks conflation with Patala-loka, the Puranic subterranean serpent-and-demon realm.
5. Numerology (chs. 7, 13, 14, 21). Symbolic numbers (7, 12, 24, 144,000, 666, 1,000) risk being read through Assamese astrological/numerological practice (জ্যোতিষ, শুভ-অশুভ সংখ্যা) rather than as apocalyptic-literary convention. A standing translator note on apocalyptic symbolic number use is required at first occurrence (Rev. 1:4, seven spirits) and repeated at 7:4 and 13:18.
6. Worship (προσκυνέω), used far more densely than in Romans — Revelation stages direct worship-contests (worship of God/Lamb vs. worship of the beast/image, worship of an angel forbidden at 19:10 and 22:9). This is the single most theologically load-bearing recurring verb in the book for the “Worship of the Lamb” doctrine and must be rendered with a term that cannot be mistaken for পূজা (Hindu image-ritual worship).

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Core Passage: Revelation 21:1–8

Revelation 21:1

Greek: Καὶ εἶδον οὐρανὸν καινὸν καὶὶ γῆν καινήν· ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. English: “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.”

• καινός (kainos)

  • Literal meaning: new in kind/quality, not merely new in time (contrast νέος, new in age).
  • Semantic range: qualitatively new, fresh, previously unknown in kind — used of a renewed creation-order, not a second copy of the old.
  • English variants: new, renewed, of a new kind.
  • Contextual theological meaning: Anchors the doctrine of the New Heaven and New Earth — this is re-creation, not a cyclical return of the same cosmos.
  • Destination-language rendering & risk: নতুন (nôtun). Risk: Critical. Assamese নতুন does not by itself distinguish “qualitatively renewed” from “one more repetition of an existing cycle.” Because Assamese Hindu cosmology (yuga-cycles, repeated creation and dissolution — সৃষ্টি-প্ৰলয়) is cyclical, a translator note is mandatory at first occurrence: this “new” heaven and earth is God’s final, once-for-all renewal of creation, not another turn of a cosmic cycle.

• οὐρανός / γῆ (ouranos / gē)

  • Literal meaning: heaven/sky; earth/land.
  • Semantic range: the visible sky and physical cosmos; by extension God’s dwelling realm.
  • English variants: heaven, sky; earth, land, ground.
  • Contextual theological meaning: the totality of created order, now renewed.
  • Destination-language rendering & risk: স্বৰ্গ (sôrgô) / পৃথিৱী (prithibi). Risk: Medium. স্বৰ্গ is the standard Assamese Bible term for heaven but is also the common Hindu term for the deities’ abode (Swarga-loka in Puranic cosmology, a temporary heaven within the rebirth cycle, distinct from মোক্ষ/liberation). A note distinguishing the eternal, final heaven of Revelation 21 from Swarga-loka (a temporary heavenly realm from which one may still be reborn) is warranted at first occurrence.

• θάλασσα (thalassa)

  • Literal meaning: sea.
  • Semantic range: physical sea; in Revelation’s symbolic register also the source of chaos, the abyss, and the beast (13:1).
  • English variants: sea.
  • Contextual theological meaning: the sea’s absence signals the final removal of chaos and threat from the renewed created order.
  • Destination-language rendering & risk: সাগৰ (xagôr). Risk: Low. Standard term; ensure the symbolic weight (“sea = source of chaos/the beast”) is preserved via footnote where needed, not lost by an overly literal geographic reading.

Revelation 21:2

Greek: καὶ τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένην ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς. English: “And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

• πόλις … ἁγία … Ἰερουσαλὴμ καινή

  • Literal meaning: city; holy; Jerusalem; new.
  • Semantic range: πόλις = city/civic community; ἁγία reuses the established “holy” concept (see TM: পবিত্ৰ); Ἰερουσαλήμ is the proper name of the covenant city.
  • English variants: holy city, new Jerusalem, the heavenly city.
  • Contextual theological meaning: the consummated people of God pictured as a city — corporate, covenantal, secure, and pure — descending as God’s gift, not built by human effort.
  • Destination-language rendering & risk: পবিত্ৰ নগৰ, নতুন যিৰূচালেম (pobitrô nôgôr, nôtun Jirucalem). Risk: High. পবিত্ৰ MUST reuse the baseline term exactly (never শুচি/নিৰ্মল, per TM). “New Jerusalem” as a proper name follows established Assamese Bible Society form যিৰূচালেম; do not substitute a generic “heavenly city” gloss that loses the covenantal, Israel-rooted referent (see “Unity of Jews and Gentiles” doctrine already flagged Critical/High in the Romans registry — this city fulfills OT promise, it is not a mythic paradise-city parallel to Puranic Amaravati or Vaikuntha).

• νύμφη κεκοσμημένη τῷ ἀνδρὶ αὐτῆς (nymphē kekosmēmenē tō andri autēs)

  • Literal meaning: a bride, having been adorned, for her husband.
  • Semantic range: νύμφη = bride/young wife at the point of marriage; κεκοσμημένη (from κοσμέω) = adorned, made beautiful, arranged.
  • English variants: bride, adorned as a bride, dressed for her husband.
  • Contextual theological meaning: Foundational text for the “Church as Bride of Christ” doctrine — the redeemed community’s corporate, covenantal union with Christ, prepared entirely by God’s own action (ἡτοιμασμένην, “having been prepared” — divine passive), not self-adorned merit.
  • Destination-language rendering & risk: দুলহী, [বৰৰ বাবে] সাজু কৰি সজোৱা (dulhi, [bôror babe] xaju kôri xôjowa). Risk: High. Assamese devotional literature (Vaishnavite kirtan influenced by Bengali Gaudiya tradition) contains rich bridal/longing imagery of the individual devotee’s soul yearning for union with Krishna (viraha-bhakti). The biblical Bride is the whole covenant community corporately prepared by God for Christ’s return, not an individual mystical romantic union achieved through private devotional practice. A translator note distinguishing corporate/eschatological bridal imagery from individual bhakti-viraha imagery is mandatory at first occurrence.

Revelation 21:3

Greek: καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσης· Ἰδοὺ ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ’ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶ αὐτὸς ὁ θεὸς μετ’ αὐτῶν ἔσται. English: “And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.’”

• θρόνος (thronos)

  • Literal meaning: throne, seat of authority.
  • Semantic range: a royal or judicial seat; in Revelation, God’s/the Lamb’s central seat of sovereign rule, occurring more than 40 times across the book.
  • English variants: throne, seat, royal seat.
  • Contextual theological meaning: Central to “The Sovereignty of God over History” — God’s throne, not a rival power’s, governs all of the book’s events; and in 22:1,3 the throne belongs jointly to “God and the Lamb.”
  • Destination-language rendering & risk: সিংহাসন (xinghaxôn). Risk: Medium. This is the only natural Assamese word for “throne” (literally “lion-seat”) and is used generically of any king’s or deity’s seat; there is no viable substitute. Risk is manageable because it is not itself a borrowed devotional term for a specific deity — but always pair with ঈশ্বৰৰ/মেষ পোৱালীৰ (of God/of the Lamb) to keep sovereignty anchored to the biblical God rather than reading as a generic regal image.

• σκηνή / σκηνόω (skēnē / skēnoō)

  • Literal meaning: tent, tabernacle / to pitch a tent, to dwell, to tabernacle.
  • Semantic range: the OT tabernacle (Exodus 25–27) where God’s presence dwelt among Israel; by extension, God’s personal, abiding presence with his people. Echoes John 1:14 (ἐσκήνωσεν, “the Word … dwelt/tabernacled among us”).
  • English variants: dwelling place, tabernacle, tent; to dwell, to tabernacle, to abide.
  • Contextual theological meaning: The climactic fulfillment of the covenant formula (“they will be his people, and he will be their God,” echoing Leviticus 26:11-12, Ezekiel 37:27) — God’s presence is no longer mediated through a tent or temple but is directly, permanently with his people. This is the theological center of the whole core passage.
  • Destination-language rendering & risk: নিবাস কৰিব / বাস কৰিব (nibax kôribo / bax kôribo, “will dwell/tabernacle”). Risk: High. Must not be flattened to a generic “will be present with” that loses the OT tabernacle echo; where footnote space allows, connect explicitly to God’s presence with Israel in the wilderness tent and its fulfillment, so the passage is not read as a vague, unanchored spiritual-presence idea comparable to a deity’s diffuse presence (e.g. পৰমাত্মা/অন্তর্যামী concepts in Vedantic thought) rather than a personal, relational, covenantal dwelling.

• λαός (laos)

  • Literal meaning: people.
  • Semantic range: a covenant people, a nation set apart; distinct from ἔθνη (nations/gentiles — see TM: অনযাতি).
  • English variants: people, his people.
  • Contextual theological meaning: fulfillment of the covenant promise; ties directly to the baseline “election” (ঈশ্বৰৰ মনোনয়ন) and “unity of Jews and Gentiles” doctrines — this “people” is now the redeemed multi-ethnic multitude of 7:9, not an ethnically bounded nation.
  • Destination-language rendering & risk: প্ৰজা / লোক (prôja/lok). Risk: Medium. Standard, low ambiguity; ensure consistency with গোষ্ঠী terminology used elsewhere in Revelation for “peoples, tribes, tongues, nations” (7:9, 5:9) so the reader sees this as the fulfillment of that multi-ethnic vision.

Revelation 21:4

Greek: καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὔτε ἔσται ἔτι, ὅτι τὰ πρῶτα ἀπῆλθαν. English: “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

• θάνατος (thanatos)

  • Literal meaning: death.
  • Semantic range: physical death; in Revelation also personified as a rider (6:8) and as a defeated enemy cast into the lake of fire (20:14) (“the last enemy,” cf. 1 Cor 15:26, though outside Romans corpus, the concept is consistent).
  • English variants: death.
  • Contextual theological meaning: Death’s final abolition is the capstone evidence of “God’s Final Victory over Evil” — not death transcended through liberation from a rebirth cycle, but death itself destroyed, never to recur.
  • Destination-language rendering & risk: মৃত্যু (mrityu). Risk: Critical. Standard word, but the theological claim — death permanently ended, not merely one exit-point escaped en route to further rebirths — must be reinforced by context/footnote given the baseline’s established concern (see পৰিত্ৰাণ notes) that Assamese religious vocabulary defaults toward liberation-from-rebirth categories. Revelation 21:4 makes the strongest possible statement against any residual rebirth framework: death itself ceases to exist.

• πένθος, κραυγή, πόνος (penthos, kraugē, ponos)

  • Literal meaning: mourning; crying/outcry; pain/labor.
  • Semantic range: the full range of grief-language — funeral lament (πένθος), the cry of distress (κραυγή), physical and toilsome pain (πόνος).
  • English variants: mourning, crying, pain, sorrow, grief.
  • Contextual theological meaning: the total reversal of the Genesis 3 curse (childbirth pain, toil, grief) — completing the doctrine of the New Heaven and New Earth as full restoration, not partial relief.
  • Destination-language rendering & risk: শোক (xok), কান্দোন/কৈ কান্দ (kandôn), কষ্ট/বেদনা (kôsṭô/bedôna). Risk: Medium. Standard emotive vocabulary; low syncretism risk, but ensure the threefold list is not collapsed into a single generic “no more sadness,” since the specificity (grief, outcry, pain) mirrors and reverses the specific curse-language of Genesis.

Revelation 21:5

Greek: Καὶ εἶπεν ὁ καθήμενος ἐπὶ τῷ θρόνῳ· Ἰδοὺ καινὰ ποιῶ πάντα. καὶ λέγει· Γράψον, ὅτι οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί εἰσιν. English: “And he who was seated on the throne said, ‘Behold, I am making all things new.’ Also he said, ‘Write this down, for these words are trustworthy and true.’”

• ὁ καθήμενος ἐπὶ τῷ θρόνῳ (ho kathēmenos epi tō thronō)

  • Literal meaning: the one sitting/seated upon the throne.
  • Semantic range: a recurring title for God the Father throughout Revelation (4:2-3, 9-10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 20:11; 21:5), emphasizing enthroned sovereignty and permanence.
  • English variants: he who sits on the throne, the one seated on the throne, the enthroned one.
  • Contextual theological meaning: the direct speaking voice of God the Father himself — the ultimate authority behind the entire vision, tying together the “Sovereignty of God over History” doctrine.
  • Destination-language rendering & risk: সিংহাসনত বহি থাকা [ঈশ্বৰ] (xinghaxônôt bôhi thaka [Iswôr]). Risk: High. Must retain the participial, ongoing-posture sense (seated, reigning continuously) rather than reducing it to a flat “God said.” Always keep ঈশ্বৰ (never ভগৱান/পৰমেশ্বৰ per TM) as the implied subject where the pronoun could otherwise be ambiguous.

• καινὰ ποιῶ πάντα (kaina poiō panta)

  • Literal meaning: I make/am making all things new.
  • Semantic range: a present-tense declaration of God’s ongoing/climactic renewing act; reuses καινός (see 21:1 above).
  • English variants: I am making everything new, I make all things new, I am renewing all things.
  • Contextual theological meaning: the summary thesis of the entire New Heaven/New Earth doctrine, spoken in the first person by God himself — cosmic re-creation as a direct, personal divine act.
  • Destination-language rendering & risk: মই সকলো নতুন কৰিছোঁ (moi xôkôlo nôtun kôrisü). Risk: Critical. Reuse নতুন with the same cyclical-cosmology caution noted at 21:1; the first-person voice must be unmistakably God’s own direct speech, not a prophetic third-person report, to preserve the weight of a divine self-declaration.

• πιστοὶ καὶ ἀληθινοί (pistoi kai alēthinoi)

  • Literal meaning: faithful/trustworthy and true.
  • Semantic range: πιστός reuses the “faith/faithful” root (see TM: বিশ্বাস); ἀληθινός = genuine, real, true (as opposed to false or counterfeit) — a favorite Johannine pairing (cf. 19:9, 11; 22:6).
  • English variants: faithful and true, trustworthy and genuine.
  • Contextual theological meaning: certifies the reliability of the entire preceding vision as authoritative divine revelation, not apocalyptic speculation.
  • Destination-language rendering & risk: বিশ্বাসী আৰু সত্য (biswaxi aru xôtyô). Risk: High. বিশ্বাসী derives from the established বিশ্বাস (faith) root and must not drift toward a separate unrelated word; সত্য (true/real) must be distinguished from মিছা (false) without ambiguity, since this phrase recurs as a title for Christ himself in 19:11.

Revelation 21:6

Greek: καὶ εἶπέν μοι· Γέγονεν. ἐγὼ [εἰμι] τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ὁ διψῶν δώσω αὐτῷ [ἐκ] τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν. English: “And he said to me, ‘It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment.’”

• τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος (to Alpha kai to Ō, hē archē kai to telos)

  • Literal meaning: the Alpha and the Omega (first and last letters of the Greek alphabet), the beginning and the end.
  • Semantic range: a merism expressing total, exhaustive sovereignty over all time and history — used of God the Father here (21:6, cf. 1:8) and of the exalted Christ in 22:13, a deliberate identification of the two.
  • English variants: Alpha and Omega, the First and the Last, the Beginning and the End.
  • Contextual theological meaning: the definitive statement of “The Sovereignty of God over History” — God stands both before all history began and after it ends, governing its entire course, not one deity within a cyclical cosmic timeline of repeated ages (yugas/kalpas).
  • Destination-language rendering & risk: আল্ফা আৰু ওমেগা, আৰম্ভ আৰু শেষ (Alfa aru Omega, arômbhô aru xex). Risk: Critical. Transliterate Ἄλφα/Ὦ rather than substituting Assamese alphabet letters (which would obscure the deliberate Greek merism and could confuse readers). The paired gloss “the Beginning and the End” must be added and must be distinguished, by mandatory translator note at first occurrence (1:8), from a cyclical view of time in which “beginning and end” simply mark one turn of an endlessly repeating cosmic cycle. This phrase is applied to both the Father (1:8; 21:6) and the Son (22:13) and is therefore also a load-bearing text for the Deity of Christ doctrine (already Critical in the Romans registry).

• πηγὴ τοῦ ὕδατος τῆς ζωῆς … δωρεάν (pēgē tou hydatos tēs zōēs … dōrean)

  • Literal meaning: the spring/fountain of the water of life … as a free gift, without payment.
  • Semantic range: πηγή = spring/source (distinct from ποταμός, river, in 22:1); ζωή reuses the life-concept tied to salvation; δωρεάν = freely, gratis, without cost — echoing the same grace-apart-from-merit logic as the Romans baseline’s অনুগ্ৰহ (grace).
  • English variants: spring of the water of life, fountain of life, freely given.
  • Contextual theological meaning: salvation and eternal life offered by sheer grace, with no merit-price attached — directly reinforcing the grace-versus-merit doctrinal guard already established for অনুগ্ৰহ in Romans (see 4:4-5, 11:5-6 notes in the baseline AI instructions).
  • Destination-language rendering & risk: জীৱন জলৰ উৎস, বিনামূলীয়াকৈ (jibôn jôlôr utxô, binamuliyakôi). Risk: High. বিনামূলীয়া (free of cost) must be reinforced, not softened into a transactional register; this passage, like Romans 4:4-5, is vulnerable to being read through a boon-for-devotion (বৰ) framework unless the “no cost, no merit” sense of δωρεάν is unambiguous.

Revelation 21:7

Greek: ὁ νικῶν κληρονομήσει ταῦτα, καὶ ἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός. English: “The one who conquers will have this heritage, and I will be his God and he will be my son.”

• νικάω (nikaō)

  • Literal meaning: to conquer, overcome, be victorious.
  • Semantic range: military/athletic victory language; in Revelation, the recurring promise-formula to each of the seven churches (2:7, 11, 17, 26; 3:5, 12, 21) and the description of the redeemed in 12:11, 15:2.
  • English variants: overcome, conquer, be victorious, prevail.
  • Contextual theological meaning: the central verb of the “Perseverance and Faithful Witness under Persecution” doctrine — victory secured through steadfast faith and testimony (12:11: “by the blood of the Lamb and the word of their testimony”), not by military, ascetic, or merit-based achievement.
  • Destination-language rendering & risk: জয় কৰা (zôy kôra). Risk: High. Must be tied explicitly to faith/testimony/endurance in context (as in 12:11), not left to suggest self-achieved spiritual victory through austerity or ascetic discipline (a live association given Assamese Vaishnavite bhakat/renunciant practice — cf. the baseline’s caution on “separation unto God’s service” vs. Satra monastic renunciation).

• κληρονομέω (klēronomeō)

  • Literal meaning: to inherit, receive as an heir’s portion.
  • Semantic range: legal inheritance language; ties to the “adoption” doctrine already established in Romans (see TM: পোহাপুত্ৰ স্বৰূপে গ্ৰহণ, “full son-status with complete inheritance rights”).
  • English variants: inherit, receive as a heritage, obtain as a possession.
  • Contextual theological meaning: the eschatological fulfillment of the adoption doctrine — the overcomer receives the full inheritance promised to God’s own children.
  • Destination-language rendering & risk: উত্তৰাধikাৰ পাব / অধিকাৰী হ’ব (uttôradhikar pabo). Risk: Medium. Keep consistent with the established adoption/inheritance language from Romans 8:15-17 so students see the continuity between the doctrines.

• θεὸς … υἱός (theos … huios)

  • Literal meaning: God … son.
  • Semantic range: θεός reuses the established God-term (ঈশ্বৰ); υἱός reuses “son” language, here applied not to Christ’s unique Sonship but to the adopted status of every overcoming believer.
  • English variants: I will be his God, he will be my son/child.
  • Contextual theological meaning: completes the covenant formula begun in v.3 (“they will be his people … their God”) at the individual level, confirming full filial standing for every persevering believer.
  • Destination-language rendering & risk: ঈশ্বৰ, পুত্ৰ (Iswôr, putrô). Risk: High. Because ঈশ্বৰৰ পুত্ৰ (Son of God) is reserved in the baseline exclusively for Christ’s unique, eternal Sonship (Critical risk term), this verse’s generic “son” language for believers must NOT use the fixed compound ঈশ্বৰৰ পুত্ৰ; use unmodified পুত্ৰ (son/child) in this adoption sense to avoid collapsing Christ’s unique Sonship into every believer’s derived, adoptive sonship.

Revelation 21:8

Greek: τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσιν τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ, ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. English: “But as for the cowardly, the faithless, the detestable, murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”

• ἄπιστος (apistos)

  • Literal meaning: without faith, unbelieving, faithless.
  • Semantic range: negation of πίστις (see TM: বিশ্বাস, faith); those who refuse trust in Christ.
  • English variants: unbelieving, faithless, without faith.
  • Contextual theological meaning: the direct negative counterpart to the faith-doctrine central to the whole curriculum; placed here among those excluded from the New Jerusalem.
  • Destination-language rendering & risk: অবিশ্বাসী (ôbiswaxi). Risk: High. Must be built from the established বিশ্বাস root exactly as in Romans, not from a separate word for “irreligious,” to keep the negative and positive terms visibly paired for learners.

• εἰδωλολάτρης (eidōlolatrēs)

  • Literal meaning: idol-worshiper, one who serves/venerates an idol (εἴδωλον, image + λατρεία, service/worship).
  • Semantic range: worship directed at a crafted image/likeness rather than the true God.
  • English variants: idolater, idol-worshiper.
  • Contextual theological meaning: names precisely the practice the whole book contrasts with true worship of God and the Lamb (cf. 9:20, 13:4, 14:9-11) — highly load-bearing for the “Worship of the Lamb” doctrine’s negative pole.
  • Destination-language rendering & risk: প্ৰতিমা পূজক (protima pujôk). Risk: Critical. This term unavoidably names the practice of image-worship (পূজা/প্ৰতিমা-পূজা) that is central to much of Assamese Hindu devotional life; it must be handled with pastoral care and precision — the text condemns worship of crafted images as ultimate loyalty in place of the living God, not the cultural practice of image-making as such, and this distinction should be carried in accompanying teaching notes rather than softened in the translation itself. Under no circumstances should this term be euphemized away.

• λίμνη … πυρὶ καὶ θείῳ … ὁ θάνατος ὁ δεύτερος (limnē … pyri kai theiō … ho thanatos ho deuteros)

  • Literal meaning: lake … with fire and sulfur (brimstone) … the second death.
  • Semantic range: the recurring image (19:20; 20:10, 14-15; 21:8) of final, irreversible judgment; “the second death” is Revelation’s own technical term (2:11; 20:6, 14; 21:8) for eternal separation from God following bodily death and final judgment.
  • English variants: lake of fire, lake of burning sulfur, the second death.
  • Contextual theological meaning: the culminating text for “Judgment of the Wicked” — final, conscious, eternal exclusion from God’s presence, contrasted with the “first resurrection” and eternal life of the redeemed.
  • Destination-language rendering & risk: জুইৰ সৰোবৰ, দ্বিতীয় মৃত্যু (jui’r xôrobôr, dwitiyô mrityu). Risk: Critical. “Second death” MUST NOT be read, even by implication, as a stage within an ongoing series of deaths-and-rebirths (a live risk given the cultural weight of punarjanma/সংসাৰ categories the baseline already guards against for পুনৰুত্থান). A mandatory translator note at first occurrence (2:11) must state: the “second death” is one final, unrepeatable, eternal judgment following the one bodily death and the one final resurrection — not a second stage in a cycle of rebirths, and not a temporary purgatorial state.

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Chapter-by-Chapter Study: The Whole Book

Chapter 1 — Prologue and Vision of the Risen Christ

• ἀποκάλυψις (apokalypsis) — Literal: unveiling, uncovering. Range: revelation, disclosure of what was hidden. English variants: revelation, apocalypse. Theological meaning: names the book’s own genre — a disclosed, God-given vision, not human speculation or esoteric gnosis. Rendering/risk: প্ৰকাশিত বাক্য (prôkaxitô bakyô — the established Assamese Bible title for the book). Risk: Medium. Distinguish from esoteric/occult “hidden knowledge” traditions (তন্ত্ৰ-মন্ত্ৰ secret revelation) — this unveiling is public, written, and meant to be read aloud to the churches (1:3), not privileged secret gnosis.
• ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος (“who was, who is, who is to come”) — Literal: the was-one, the is-one, the coming-one. Range: an eternal-existence formula for God, expanded in 1:8 with Alpha/Omega and παντοκράτωρ. Theological meaning: God’s sovereignty spans all of history’s linear time. Rendering/risk: যি আছিল, যি আছে, আৰু যি আহিব। Risk: Critical — see intro notes; must not be read against a cyclical-yuga framework.
• παντοκράτωρ (pantokratōr) — Literal: ruler of all, all-powerful one. Range: absolute sovereign power over the cosmos. Theological meaning: grounds divine sovereignty over the entire unfolding drama of the book. Rendering/risk: সৰ্বশক্তিমান্ ঈশ্বৰ। Risk: High — always paired with ঈশ্বৰ; avoid standalone সৰ্বশক্তিমান্, which functions as a common devotional epithet for various Hindu deities (e.g., Vishnu, Shiva) in Puranic hymnody.
• μάρτυς (martys) — reused root from “testimony/witness” (see ch.2 below for full treatment; introduced here at 1:5, “Jesus Christ the faithful witness”).
• πρωτότοκος τῶν νεκρῶν (“firstborn of the dead”) — Literal: first-born from among the corpses. Range: preeminence and priority in resurrection, not merely chronological firstness. Theological meaning: ties Christ’s resurrection (reuse: পুনৰুত্থান, Critical) to his supremacy over all who will be raised. Rendering/risk: মৃতবিলাকৰ মাজৰ প্ৰথমজাত। Risk: High — reinforce that this is unique resurrection-preeminence, not a claim of literal biological birth order.
• βασιλείαν, ἱερεῖς (“a kingdom, priests”) — reuses ঈশ্বৰৰ ৰাজ্য (kingdom_of_god, Medium) applied corporately to believers, plus new term “priests.” Rendering: পুৰোহিত। Risk: Medium — distinguish the priesthood of all believers from a hereditary or Satradhikar-style religious-office lineage.
• λυχνία (lychnia) — lampstand, symbol of the seven churches (1:12, 20). Rendering: দীপাধাৰ। Risk: Low.
• υἱὸς ἀνθρώπου (“son of man”) — messianic self-designation drawn from Daniel 7:13. Rendering: মানুহৰ পুত্ৰ। Risk: High — must not be flattened to mere “a human being”; carries the full Danielic apocalyptic-judge/ruler sense, tying to both Christ’s humanity and his authority to judge (1:13; cf. ch.14:14).
• Reused without modification: ἐκκλησία (মণ্ডলী), Χριστός/Ἰησοῦς (খ্ৰীষ্ট/যীচু), πνεῦμα (আত্মা), θεός (ঈশ্বৰ), ἄγγελος (angel — new sub-entry, see glossary).

Chapters 2–3 — Letters to the Seven Churches

• νικάω (nikaō) — introduced formally here as the recurring overcomer-formula (2:7, 11, 17, 26; 3:5, 12, 21); fully treated at 21:7 above. Reused throughout the rest of the book.
• μετανοέω (metanoeō) — Literal: to change one’s mind, turn around. Range: genuine inward turning from sin toward God, repeated as the call in five of the seven letters (2:5, 16, 21; 3:3, 19). English variants: repent, turn back, change one’s mind. Theological meaning: the necessary response of faith under the threat of discipline/judgment — not a ritual act of expiation. Rendering/risk: মন পালটাওক (môn paltaôk). Risk: High — must be distinguished from প্ৰায়শ্চিত্ত (ritual atonement/penance performed to offset accumulated karmic demerit); biblical repentance is a Spirit-enabled turning of the heart in response to grace, not a compensatory religious act.
• θλῖψις (thlipsis) — tribulation/affliction (1:9; 2:9-10). Reuses concept from Romans (no direct TM entry, but consistent register). Rendering: ক্লেশ। Risk: Medium.
• Σατανᾶς / συναγωγὴ τοῦ Σατανᾶ — Satan; “synagogue of Satan” (2:9, 13, 24; 3:9). Rendering: শয়তান, শয়তানৰ সমাজ। Risk: High — proper-name/title, low collision risk in itself, but sets up chs.12/20’s dragon-identification (see below).
• θάνατος ὁ δεύτερος (“the second death”) — first occurrence at 2:11; fully treated at 21:8 above.
• μάννα κεκρυμμένον (“hidden manna,” 2:17) — Rendering: গুপ্ত মান্না। Risk: Low.
• κλεὶς τοῦ Δαυίδ (“key of David,” 3:7) — reuses Davidic covenant material (see TM: দায়ূদ, seed_of_david). Rendering: দায়ূদৰ চাবি। Risk: Medium — ties Christ’s authority to open/shut to the Davidic covenant promise; requires the same OT-background note the baseline flags for “seed of David.”
• χλιαρός (chliaros) — lukewarm (3:16, Laodicea). Range: neither hot nor cold; spiritual half-heartedness. Rendering: গৰম নহয় শীতলো নহয় (halfhearted). Risk: Medium — a vivid cultural image (lukewarm water) that translates naturally; low doctrinal collision risk but important pastorally for the perseverance doctrine.
• θύρα ἀνεῳγμένη (“open door,” 3:8, 20) — opportunity/access image. Rendering: খোলা দুৱাৰ। Risk: Low.
• στέφανος (stephanos) — victor’s crown (2:10; 3:11), distinct from διάδημα (royal diadem, used of Christ/the dragon in later chapters). Rendering: মুকুট। Risk: Medium — keep the athletic/victory-wreath sense distinct from a king’s royal crown where the Greek itself distinguishes them (see ch.12, 13, 19 below).

Chapter 4 — The Throne Room Vision

• θρόνος (thronos) — fully treated at 21:3 above; this chapter is its dense introduction (occurs ~14 times).
• ἅγιος ἅγιος ἅγιος (“holy, holy, holy,” 4:8) — reuses established পবিত্ৰ (holy, High risk per TM) in the triple form of the trisagion, echoing Isaiah 6:3. Rendering: পবিত্ৰ, পবিত্ৰ, পবিত্ৰ। Risk: High (per baseline).
• ζῷα (zōa) — the four “living creatures.” Literal: living beings/creatures. Rendering: জীৱ-প্ৰাণী। Risk: Low.
• πρεσβύτεροι (presbyteroi) — the twenty-four elders. Rendering: প্ৰাচীন। Risk: Low-Medium — clarify these are representative heavenly worship-leaders, not a literal council of aged men nor a Satradhikar-style eldership office.
• στέφανοι χρύσεοι (“golden crowns,” 4:4, 10) — the elders cast their crowns before the throne, an act of submission. Rendering: সোণৰ মুকুট। Risk: Low.
• θάλασσα ὑαλίνη (“sea of glass,” 4:6) — reused/expanded in 15:2. Rendering: গ্লাসৰ নিচিনা সাগৰ। Risk: Low.

Chapter 5 — The Lamb Who Was Slain

• ἀρνίον (arnion) — Literal: a little lamb, lamb. Range: Revelation’s dominant Christological title (used 28 times), drawing on the Passover lamb (Exodus 12) and Isaiah 53’s suffering servant, fused with royal/conquering imagery (5:5-6, “Lion… Lamb”). English variants: Lamb, the Lamb of God. Theological meaning: the singular title uniting Christ’s sacrificial death with his triumphant reign — foundational to the “Worship of the Lamb” doctrine and the whole book’s Christology. Rendering/risk: মেষ পোৱালী (mesh powali). Risk: Critical. This is Revelation’s equivalent to the Romans package’s দেহধাৰণ in terms of theological density. Must consistently carry BOTH the sacrificial (“slain,” ἐσφαγμένον) and royal (“standing,” “on the throne,” “worshiped with the Father”) senses together; a translator note at first occurrence should state that this lamb-image is not a generic sacrificial animal reference but the singular, once-slain, now-reigning Christ.
• λέων ἐκ τῆς φυλῆς Ἰούδα (“Lion of the tribe of Judah,” 5:5) — Literal: lion from the tribe of Judah. Range: messianic title from Genesis 49:9-10, royal/tribal, denoting Davidic kingly authority. Theological meaning: Christ’s kingly might, paired immediately with the Lamb’s sacrificial weakness — a deliberate paradox. Rendering/risk: যিহূদা ফৈদৰ সিংহ। Risk: Critical. Must carry a mandatory translator note distinguishing this royal-tribal messianic title (a description of Christ’s Davidic authority) from Narasimha, Vishnu’s man-lion avatar — a live association risk given the established Critical avatar-caution already documented for দেহধাৰণ in the Romans package. Christ is not “becoming a lion” in any avatar sense; this is figurative/titular royal imagery rooted in the tribal blessing of Genesis 49.
• ῥίζα Δαυίδ (“root of David,” 5:5; cf. 22:16) — reuses seed_of_david material (TM: দায়ূদৰ বংশৰ). Rendering: দায়ূদৰ মূল। Risk: High (per baseline Davidic covenant notes).
• προσκυνέω (proskyneō) — introduced formally here (5:8, 14) as worship offered to the Lamb together with God. Fully treated in glossary; Risk: Critical.
• ᾆσμα καινόν (“new song,” 5:9) — reuses καινός; a liturgical-eschatological genre marker (cf. 14:3). Rendering: নতুন গীত। Risk: Low.
• ἀγοράζω (agorazō) — “you ransomed/purchased” (5:9), redemption-by-purchase imagery paralleling Romans’ grace/justification field. Rendering: মুকুতি দিলে/কিনি ল’লে। Risk: High — must not drift toward মুক্তি (forbidden salvation-substitute per baseline); keep as “purchased/bought at a price,” reinforcing the costliness of the Lamb’s blood, not liberation-from-rebirth vocabulary.

Chapter 6 — The Four Horsemen and the Fifth/Sixth Seals

• σφραγίς (sphragis) — seal (of the scroll, later of the redeemed in ch.7). Rendering: মুদ্ৰা/ছাপ। Risk: Medium.
• θάνατος καὶ ᾅδης (“Death and Hades,” 6:8) — personified pair, riding the pale horse. Risk: Critical — see Hades entry below (ch.20/glossary); first occurrence here.
• ψυχαὶ … ὑπὸ τὸ θυσιαστήριον (“souls … under the altar,” 6:9) — martyrs’ souls, tied to μάρτυς/μαρτυρία (testimony, High risk, first fully thematic here). Rendering: কুৰবানী-বেদীৰ তলৰ প্ৰাণ। Risk: High — connects directly to the persecution/perseverance doctrine.
• ὀργὴ τοῦ ἀρνίου (“wrath of the Lamb,” 6:16) — a deliberately paradoxical phrase fusing the Lamb’s sacrificial gentleness with righteous judicial anger. Rendering: মেষ পোৱালীৰ ক্রোধ। Risk: High — must preserve the paradox rather than resolving it by softening either term; distinguish ক্রোধ here as righteous judicial anger from a capricious or vengeful temper sometimes associated with wrathful deity-figures (e.g. Kali, Rudra-Shiva) in Puranic narrative.

Chapter 7 — The 144,000 and the Great Multitude

• σφραγίζω (sphragizō) — sealing of the 144,000 (reuse of σφραγίς, ch.6). Rendering: ছাপ মাৰি ৰাখিছিল। Risk: Medium — a protective/ownership seal, not a magical/talismanic mark; keep distinct register from tantric/amulet protection concepts.
• δώδεκα φυλαί / ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες (“twelve tribes / 144,000”) — symbolic-numeric completeness (12×12×1000), not a literal census figure. Rendering: বাৰ ফৈদ, এক লাখ চৌৱাল্লিশ হাজাৰ। Risk: Medium — a mandatory translator note on apocalyptic numeric symbolism (see intro) is appropriate here at its first dense occurrence.
• ὄχλος πολύς (“great multitude,” 7:9) — the innumerable multi-ethnic redeemed crowd (“every nation, tribe, people, and language”), reinforcing the “Unity of Jews and Gentiles”/universal-scope doctrines already Critical/High in the Romans registry. Rendering: বহু লোকৰ সমাজ। Risk: Medium.
• στολαὶ λευκαί (“white robes,” 7:9, 13-14) — purity/victory imagery, “washed in the blood of the Lamb” (7:14). Rendering: বগা বস্ত্ৰ। Risk: Medium — must retain the paradox of white robes made white BY BLOOD, avoiding any drift toward a ritual-purity-only reading (see baseline caution on পবিত্ৰ vs শুচি).
• λατρεύω (latreuō) — serve/worship continually (7:15); reuse of the সেৱা/উপাসনা field. Risk: Medium.

Chapter 8 — The Seven Trumpets Begin

• σάλπιγξ (salpinx) — trumpet. Rendering: শিঙা/তুৰী। Risk: Low.
• θυμιάματα … προσευχαῖς τῶν ἁγίων (“incense … with the prayers of the saints,” 8:3-4) — reuses established পবিত্ৰ লোক (saints, High risk) and connects incense imagery to intercessory prayer (reuse: মধ্যস্থতা, Medium). Rendering: ধূপ, পবিত্ৰ লোকৰ প্ৰাৰ্থনা। Risk: Medium — must not be read as ritual incense-offering efficacious in itself (a live risk given Hindu puja incense-offering practice); the incense here symbolizes prayer, not a mediating ritual substance.
• ἄψινθος (apsinthos) — “Wormwood,” the star’s name (8:11) — proper/symbolic name for bitterness and judgment. Rendering: নাগদমনি/তিতা তৰা (transliterate or gloss as “the bitter star”). Risk: Low.

Chapter 9 — The Fifth and Sixth Trumpets

• ἄβυσσος (abyssos) — Literal: bottomless, without depth. Range: the abode of demonic/imprisoned spiritual powers (9:1-2, 11; also 11:7; 17:8; 20:1, 3). English variants: the abyss, the bottomless pit, the pit. Theological meaning: a place of divine confinement for evil powers, entirely under God’s sovereign control (it is opened and shut by angelic command, not by any independent power). Rendering/risk: অগাধ গহ্বৰ (ôgadh gôhôr). Risk: High. Strong collision risk with Patala-loka, the Puranic subterranean realm associated with nagas (serpent-beings) and asuras in Hindu cosmology — a risk compounded by Revelation’s own serpent/dragon imagery (ch.12, 20). A translator note at first occurrence should state plainly that this abyss is a place of God’s own sovereign confinement of evil spiritual powers under his complete control, not an independent cosmic realm existing apart from or rivaling God’s sovereignty.
• Ἀβαδδών / Ἀπολλύων (“Abaddon/Apollyon,” 9:11) — proper names for the king of the locust-demons, meaning “destruction/destroyer.” Rendering: আবাদ্দোন/আপল্লিয়োন (transliterate both, as the text itself glosses one as translation of the other). Risk: Low.
• μετανοέω — reused (9:20-21, of those who refuse to repent from idol-worship, murder, sorcery, sexual immorality, and theft, listing εἰδωλολάτρης/idolater terms reused from ch.21:8 field).

Chapter 10 — The Angel and the Little Scroll

• βιβλαρίδιον (bibraridion) — little scroll. Rendering: সৰু নুৱাৰি-পুথি/সৰু পুস্তক। Risk: Low.
• γλυκὺ … πικρόν (“sweet … bitter,” 10:9-10) — the bittersweet experience of receiving/proclaiming God’s word, echoing Ezekiel 3. Rendering: মিঠা … তিতা। Risk: Low.
• μυστήριον τοῦ θεοῦ (“the mystery of God,” 10:7) — reuses the “mystery” concept from Romans (νi, providence/plan of God), here specifically the consummation of God’s redemptive plan. Rendering: ঈশ্বৰৰ গুপ্ত ৰহস্য। Risk: Medium — distinguish from esoteric occult “mystery” traditions (see ch.1 apocalypse note); this is a plan disclosed and proclaimed to God’s prophets, not privileged hidden gnosis for an initiated elite.

Chapter 11 — The Two Witnesses and the Seventh Trumpet

• μάρτυρες δύο (“two witnesses,” 11:3) — reuses μάρτυς (testimony/witness, High risk); prophetic figures who testify and are martyred, then vindicated by resurrection. Rendering: সাক্ষী দুজন। Risk: High — connects directly to the persecution/perseverance and resurrection doctrines together.
• λυχνίαι δύο / ἐλαῖαι δύο (“two lampstands / two olive trees,” 11:4) — reuses λυχνία (ch.1) and echoes Zechariah 4. Rendering: দীপাধাৰ দুটা, জলফাই গছ দুটা। Risk: Low.
• θηρίον ἐκ τῆς ἀβύσσου (“the beast from the abyss,” 11:7) — first mention of the “beast” figure (fully treated ch.13). Rendering: গহ্বৰৰ পশু। Risk: High.
• ναὸς τοῦ θεοῦ / κιβωτὸς τῆς διαθήκης (“temple of God / ark of the covenant,” 11:1, 19) — reuses established নিয়ম (covenant, High risk per TM). Rendering: ঈশ্বৰৰ মন্দিৰ/গৃহ, নিয়মৰ চন্দুক। Risk: High — “temple” here must be distinguished carefully from মন্দিৰ’s Hindu-temple associations already flagged for “church” in the baseline (church ≠ মন্দিৰ); here, exceptionally, ঈশ্বৰৰ মন্দিৰ (God’s temple) refers to the actual heavenly sanctuary/OT temple pattern, a distinct sense from the “church as assembly” concept — flag for translator clarity so মন্দিৰ is understood contextually as “sanctuary,” never re-imported into ecclesiology.
• ἡ βασιλεία τοῦ κόσμου … τοῦ κυρίου ἡμῶν (“the kingdom of the world has become the kingdom of our Lord,” 11:15) — reuses ঈশ্বৰৰ ৰাজ্য (kingdom_of_god, Medium) at its climactic turning point in the book. Risk: Medium (per baseline) — a key text for “The Return and Reign of Christ” doctrine.

Chapter 12 — The Woman, the Male Child, and the Dragon

• δράκων μέγας πυρρός (“great red dragon,” 12:3) — Literal: dragon, large, fiery-red. Range: Revelation’s primary image for Satan (explicitly identified in 12:9). English variants: dragon, serpent. Theological meaning: names the ultimate cosmic antagonist defeated by Christ and the testimony of the saints — central to “God’s Final Victory over Evil.” Rendering/risk: ড্ৰেগন (Dregon, transliterated loanword). Risk: Critical. Assam’s living Manasa Devi serpent-goddess devotional tradition creates a strong risk that a native Assamese word for “serpent/dragon” (সাপ, সৰ্প, নাগ) would evoke an object of folk veneration rather than an evil, defeated cosmic enemy. A transliterated loanword (as widely adopted in other Indian-language Bible translations for this specific image) is recommended to avoid activating that association, paired with a mandatory translator note identifying this figure explicitly and only as Satan/the devil (12:9), decisively defeated, never an object of any veneration whatsoever.
• ὄφις ὁ ἀρχαῖος (ho ophis ho archaios) (“the ancient serpent,” 12:9; cf. 20:2) — explicit identification formula: “the great dragon… that ancient serpent, who is called the devil and Satan.” Rendering: পুৰণি সাপ। Risk: Critical — same Manasa-cult collision risk as above; because this phrase explicitly glosses δράκων as “serpent,” the translator note from the δράκων entry must be repeated at first occurrence here, explicitly stating this is emphatically NOT a reference to any serpent deity of local folk religion, but Genesis 3’s serpent-tempter, now fully unmasked and doomed.
• διάβολος / Σατανᾶς (diabolos/Satanas) — “the devil/Satan,” reused proper title. Rendering: চয়তান/অপবাদক, শয়তান। Risk: High — established Christian-Assamese usage; low ambiguity once anchored to the dragon/serpent identification above.
• κατήγορος (katēgoros) — “the accuser” (12:10). Rendering: অভিযোগকৰ্তা। Risk: Low.
• νικάω … διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν (“they conquered… by the blood of the Lamb and by the word of their testimony,” 12:11) — the doctrinal center-verse of “Perseverance and Faithful Witness under Persecution,” fusing νικάω, ἀρνίον, and μαρτυρία. Risk: High — must be translated as a unified statement: victory is secured by Christ’s atoning blood, appropriated and confessed through faithful testimony, not by the martyrs’ own suffering as meritorious in itself (a risk given ascetic-merit frameworks in the surrounding religious culture).
• καιρὸν καὶ καιρούς καὶ ἥμισυ καιροῦ (“a time, times, and half a time,” 12:14; cf. 1260 days, 11:2-3; 42 months, 13:5) — symbolic apocalyptic time-designation (three and a half years). Rendering: এক কাল, দুই কাল, আধা কাল। Risk: Medium — flag as symbolic/apocalyptic idiom, not a literal calendrical prophecy to be independently calculated (guards against Assamese astrological-calculation/গণনা tendencies already flagged Low-risk in the Romans baseline for “prophecy”).

Chapter 13 — The Beast from the Sea and the Beast from the Earth

• θηρίον ἐκ τῆς θαλάσσης (“beast from the sea,” 13:1) — Literal: wild beast, from the sea. Range: a composite, monstrous figure receiving authority from the dragon; the primary “Antichrist”-type power opposing God and persecuting the saints. Theological meaning: embodies world-systems and rulers who demand ultimate allegiance in place of God — directly opposing “Worship of the Lamb.” Rendering/risk: সাগৰৰ পশু। Risk: High — keep পশু (generic “beast/animal”), avoiding any term that would suggest a specific known animal-deity form; this is a composite symbolic monster, not a literal or avatar-like creature.
• θηρίον ἐκ τῆς γῆς (“beast from the earth,” 13:11, later called “the false prophet,” 16:13; 19:20; 20:10) — Rendering: মাটিৰ পশু। Risk: High — reuses ভাববাদী (prophet, Low-risk per TM) negated as “মিছা ভাববাদী” (false prophet); the contrast with true prophecy should stay visible.
• χάραγμα (charagma) — “mark” (of the beast, 13:16-17; also 14:9, 11; 16:2; 19:20; 20:4). Rendering: চিহ্ন। Risk: High — must be distinguished from Hindu forehead-marks of religious devotion/sect identification (তিলক/ফোঁট), which carry their own devotional meaning; the mark of the beast is a forced sign of allegiance to an anti-God power under threat of exclusion/persecution, not a devotional practice per se — a translator note distinguishing coerced allegiance-marking from voluntary devotional forehead-marking is advisable given the visual/cultural overlap.
• ἀριθμὸς τοῦ θηρίου, ἑξήκοντα ἕξ (“number of the beast, 666,” 13:18) — symbolic numeral (gematria). Rendering: পশুৰ সংখ্যা, ছশ ছয়ষষ্টি। Risk: High — a second mandatory numerology caution point (see intro’s numerology note); avoid encouraging Assamese numerological/astrological calculation practice around this figure; frame it as a symbolic mark of imperfection/human self-deification (falling short of the perfection symbolized elsewhere by 7), not a literal code to be applied predictively to contemporary figures.
• προσκυνέω — reused (13:4, 8, 12, 15), now applied to the dragon/beast — the direct negative counterpoint to true worship, central to the “Worship of the Lamb” doctrine’s antithesis. Risk: Critical (per glossary).

Chapter 14 — The Lamb on Mount Zion, the Harvest, and the Winepress

• ἀρνίον ἐπὶ τὸ ὄρος Σιών (“the Lamb on Mount Zion,” 14:1) — reuses ἀρνίον (Critical). Zion imagery ties to Israel/covenant fulfillment themes (reuse: ইস্ৰায়েল).
• παρθένοι (parthenoi) — “virgins/undefiled” (14:4) — figurative moral purity, not a literal celibacy requirement for all believers; distinguish from Satra ascetic celibacy vows (a caution the baseline already raises for “separation unto God’s service”). Rendering: নিষ্কলুষ/কুমাৰী। Risk: Medium.
• εὐαγγέλιον αἰώνιον (“eternal gospel,” 14:6) — reuses সুসমাচাৰ (gospel, High per TM) with the qualifier “eternal,” emphasizing its permanence against the temporal claims of the beast. Risk: High (per baseline gospel entry).
• Βαβυλὼν ἡ μεγάλη … ἔπεσεν (“Babylon the great … has fallen,” 14:8) — first occurrence of the Babylon-judgment announcement, fully treated ch.17-18. Rendering: মহান বাবিলন পতিত হ’ল। Risk: High.
• δρέπανον / θερισμός (“sickle / harvest,” 14:14-16) — judgment-harvest imagery (cf. Matthew 13’s wheat/tares, outside this corpus but consonant). Rendering: কাটনী য়ন্ত্ৰ (sickle), শস্য চপোৱা (harvest)। Risk: Low.
• ληνὸς τοῦ θυμοῦ τοῦ θεοῦ (“the winepress of the wrath of God,” 14:19) — reuses θυμός (wrath, High); vivid judgment metaphor. Rendering: ঈশ্বৰৰ ক্রোধৰ আঙুৰ পেৰোৱা কুণ্ড। Risk: High.

Chapter 15 — The Song of Moses and the Lamb; Seven Angels with Seven Plagues

• ᾆσμα Μωϋσέως καὶ τοῦ ἀρνίου (“song of Moses and the Lamb,” 15:3) — deliberately unites Exodus deliverance-typology with the Lamb’s redemption, reinforcing continuity of the one redemptive plan across both Testaments (cf. baseline’s “fulfillment of prophecy” doctrine). Rendering: মোচি আৰু মেষ পোৱালীৰ গীত। Risk: Medium.
• σκηνὴ τοῦ μαρτυρίου (“tabernacle of testimony,” 15:5) — reuses σκηνή (ch.21 core passage) and μαρτυρία (testimony) together. Rendering: সাক্ষ্যৰ নিবাস। Risk: Medium.
• φιάλαι ἑπτά / θυμὸς τοῦ θεοῦ (“seven bowls / the wrath of God,” 15:1, 7) — introduces the third and final judgment-cycle (seals, trumpets, bowls). Rendering: সাত টা বাটি, ঈশ্বৰৰ ক্রোধ। Risk: High (wrath, per ch.6 notes above).

Chapter 16 — The Seven Bowls of Wrath

• φιάλαι τοῦ θυμοῦ τοῦ θεοῦ — reused, poured out in full (ch.16 narrates each bowl); no new theological vocabulary beyond ὀργή/θυμός (wrath, already treated).
• Ἁρμαγεδών (Harmagedōn) — “Armageddon” (16:16), a symbolic place-name for the final gathering of opposing powers for judgment. Rendering: হৰ-মাগিদোন (transliterate). Risk: Low-Medium — flag as a symbolic apocalyptic staging-name, not necessarily a literal predicted geographic battle to be mapped onto contemporary geopolitics.
• σεισμὸς μέγας (“great earthquake,” 16:18) — apocalyptic upheaval imagery, consistent with earlier seal/trumpet judgments. Rendering: মহা ভূমিকম্প। Risk: Low.

Chapter 17 — Babylon the Great and the Beast

• πόρνη ἡ μεγάλη (“the great prostitute,” 17:1) — Literal: prostitute, sexually immoral woman. Range: a symbolic figure for an apostate, idolatrous world-system/empire allied with earthly power against God, in deliberate contrast to the pure Bride of chs.19, 21. Theological meaning: names corporate spiritual unfaithfulness (echoing OT prophetic marriage-infidelity imagery for Israel’s idolatry, e.g. Hosea, Ezekiel 16, 23). Rendering/risk: মহা বেশ্যা। Risk: High. This is corporate/symbolic language for an apostate civilization allied with the beast, not primarily individual moral commentary; teaching notes should make this explicit so the image is not read as personal condemnation of women or of any specific ethnic/religious community, but as the deliberate literary counterpart to the Bride (chs.19, 21).
• Βαβυλὼν ἡ μεγάλη, μήτηρ τῶν πορνῶν (“Babylon the great, mother of prostitutes,” 17:5) — reuses the Babylon-symbol (already at 14:8), now personified as the harlot’s identity/name. Rendering: মহান বাবিলন, বেশ্যাবিলাকৰ মাতৃ। Risk: High.
• θηρίον … ἑπτὰ κεφαλαὶ καὶ δέκα κέρατα (“beast … seven heads and ten horns,” 17:3, 7) — reuses θηρίον (ch.13); the woman’s mount, symbolizing empire/political power in alliance with idolatry. Risk: High (per ch.13).
• ὕδατα … λαοὶ καὶ ὄχλοι καὶ ἔθνη καὶ γλῶσσαι (“waters … peoples and multitudes and nations and languages,” 17:15) — reuses gentiles/nations vocabulary (TM: অনযাতি). Rendering: পানী মানে জাতি, লোক, দেশ, আৰু ভাষা। Risk: Medium.
• πολεμήσουσιν μετὰ τοῦ ἀρνίου, καὶ τὸ ἀρνίον νικήσει αὐτούς (“they will make war on the Lamb, and the Lamb will conquer them,” 17:14) — reuses ἀρνίον and νικάω together; the doctrinal center-verse for “Assurance of God’s Final Victory over Evil.” Risk: Critical (union of two Critical/High terms).
• κύριος κυρίων καὶ βασιλεὺς βασιλέων (“Lord of lords and King of kings,” 17:14; expanded 19:16) — fully treated in ch.19 below.

Chapter 18 — The Fall of Babylon

• No significant new theological terms; reuses Βαβυλὼν ἡ μεγάλη (ch.14, 17) and expands its judgment in an extended prophetic lament/dirge genre.
• ἔμποροι (emporoi) — “merchants” who mourn Babylon’s fall (18:11-17), highlighting the economic-idolatry dimension of the symbol. Rendering: বেপাৰী। Risk: Low.
• μύλος (mylos) — “millstone” thrown into the sea as a sign of Babylon’s sudden, total, irreversible destruction (18:21). Rendering: জাঁত/শিল-যন্ত্ৰ। Risk: Low.
• εὐφραίνου, οὐρανέ (“rejoice, O heaven,” 18:20) — a call to heavenly rejoicing over God’s just judgment; reinforces the “Judgment of the Wicked and Vindication of the Saints” doctrine, that final judgment is cause for worship, not merely a somber warning. Risk: Medium — should not read as vindictive triumphalism, but as covenantal vindication of persecuted saints.

Chapter 19 — The Marriage Supper of the Lamb; the Rider on the White Horse

• Ἁλληλουϊά (Hallēlouia) — established transliteration per the baseline AI instructions document (আল্লিলূয়া/হাল্লিলূয়া). Risk: Low (already resolved).
• γάμος τοῦ ἀρνίου (“marriage of the Lamb,” 19:7, 9) — Literal: wedding/marriage feast of the Lamb. Range: the consummation of the Bride-Bridegroom relationship between Christ and his redeemed people (see 21:2 core-passage treatment above). Theological meaning: the joyful eschatological consummation of the “Church as Bride of Christ” doctrine. Rendering/risk: মেষ পোৱালীৰ বিবাহ। Risk: High — same bridal-imagery caution as 21:2 (Radha-Krishna viraha-bhakti collision risk); corporate, not individual-mystical.
• βύσσινον … τὰ δικαιώματα τῶν ἁγίων (“fine linen … the righteous deeds of the saints,” 19:8) — reuses ধাৰ্মিকতা root (righteousness, Critical per TM) and পবিত্ৰ লোক (saints, High per TM), here as the plural “righteous acts/deeds.” Rendering: উজু কাম, ধাৰ্মিক কাৰ্যসমূহ। Risk: Critical — must NOT be read as the saints earning their own righteous standing (contradicting justification by faith, already Critical in Romans); the fine linen is GIVEN to the Bride (“it was given her to clothe herself,” divine passive), consistent with imputed righteousness (আৰোপিত ধাৰ্মিকতা) rather than self-achieved merit — a translator note connecting this to the Romans doctrine of justification is strongly advised.
• πιστὸς καὶ ἀληθινός (“Faithful and True,” 19:11) — a title of Christ; reused from 21:5’s phrase, now personal. Risk: High (per core-passage treatment).
• ὁ Λόγος τοῦ Θεοῦ (“the Word of God,” 19:13) — Literal: the Word/Reason/Utterance of God. Range: John’s Logos-Christology title (cf. John 1:1, 14, outside this corpus but the same author’s usage) identifying Christ as God’s own eternal self-expression. Theological meaning: directly grounds the Deity of Christ and Christ’s role as the exact, authoritative revelation of God — the rider’s sword “from his mouth” (19:15, 21) enacts judgment by his spoken word alone. Rendering/risk: ঈশ্বৰৰ বাক্য (Iswôror bakyô). Risk: Critical. Must be capitalized/titled distinctly as a proper Christological name, not merely “a word from God” among many prophetic words; this is a direct claim to Christ’s co-eternal deity and must be flagged for theologian review at every occurrence, consistent with the baseline’s treatment of সন্তান/Sonship/deity terms.
• βασιλεὺς βασιλέων καὶ κύριος κυρίων (“King of kings and Lord of lords,” 19:16; cf. 17:14) — Literal: king of kings, lord of lords (a superlative Semitic construction). Range: absolute supremacy over every other ruler/authority, human or spiritual. Theological meaning: the definitive title for “The Return and Reign of Christ” and the Lordship-of-Christ doctrine (already Critical in Romans, tied to প্ৰভু). Rendering/risk: ৰজাৰ ৰজা, প্ৰভুবিলাকৰ প্ৰভু। Risk: Critical — reuse প্ৰভু exactly per TM for “lord”; must convey categorically exclusive supremacy, not merely “a very great king” among other great kings/deities addressed with royal honorifics in Assamese devotional speech.
• προσκύνησον τῷ θεῷ (“worship God,” 19:10; repeated 22:9, where an angel refuses worship offered to it) — the explicit narrative correction: even a heavenly angel refuses worship, redirecting it to God alone. Risk: Critical (per προσκυνέω glossary entry) — an extremely important text for the “Worship of the Lamb” doctrine’s exclusivity claim, directly relevant given the wide range of intermediary/angelic/saintly veneration figures (and multiple avatars/deities) addressed devotionally in the surrounding religious culture.
• ἡ μαρτυρία Ἰησοῦ … τὸ πνεῦμα τῆς προφητείας (“the testimony of Jesus… the spirit of prophecy,” 19:10) — reuses μαρτυρία and ভাববাণী (prophecy, Low per TM). Risk: Medium.

Chapter 20 — The Thousand Years, the Great White Throne, and the Lake of Fire

• χίλια ἔτη (chilia etē) — “a thousand years,” repeated six times in this chapter (20:2-7). Literal: a thousand years. Range: a bounded period of Christ’s/the saints’ reign following Satan’s binding, preceding the final judgment; historically read variously (literal/symbolic) across Christian traditions. Theological meaning: affirms the certainty and structure of Christ’s triumphant reign as part of “The Return and Reign of Christ” doctrine, without this curriculum needing to resolve every millennial-view debate. Rendering/risk: হাজাৰ বছৰ। Risk: Medium — preserve the number without importing any particular millennial-view resolution into the translation itself; flag as symbolic/apocalyptic numeric language per the intro’s numerology caution, while leaving interpretive-school questions to teaching notes rather than the translation.
• δράκων … ὄφις ὁ ἀρχα�ῖος — reused (20:2) from ch.12; same Critical Manasa-cult caution applies.
• ἄβυσσος / σφραγίζω — reused (20:1, 3) from ch.9; same Patala-collision caution applies.
• ἡ ἀνάστασις ἡ πρώτη (“the first resurrection,” 20:5-6) — reuses established পুনৰুত্থান (resurrection, Critical per TM) with the qualifier “first,” distinguishing an initial resurrection of the redeemed from the general resurrection of all the dead implied at 20:12-13. Rendering: প্ৰথম পুনৰুত্থান। Risk: Critical — same forbidden-substitution caution as the base term (never পুনৰ্জন্ম); the qualifier “first” here does NOT imply a series of repeated rebirths but two distinct resurrection-events (of the righteous, then of all others) within the linear, once-for-all resurrection framework the baseline already establishes.
• ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ (“priests of God and of Christ,” 20:6) — reuses ἱερεῖς from ch.1. Risk: Medium.
• Γὼγ καὶ Μαγώγ (“Gog and Magog,” 20:8) — proper names/symbol for the nations gathered in final rebellion (drawn from Ezekiel 38-39). Rendering: গোগ আৰু মাগোগ (transliterate). Risk: Low.
• θρόνος μέγας λευκός (“great white throne,” 20:11) — reuses θρόνος; the definitive judgment-seat scene. Rendering: মহান বগা সিংহাসন। Risk: High — the singular climactic judgment scene for the “Judgment of the Wicked” doctrine.
• βιβλία … βίβλος τῆς ζωῆς (“books… the book of life,” 20:12, 15) — Literal: books, the book of life. Range: the record of deeds (“books”) and the register of the redeemed (“the book of life,” cf. 3:5; 13:8; 17:8; 21:27). Theological meaning: final judgment is based on a real, personal, recorded accounting — not an impersonal karmic ledger that self-executes across lifetimes, but a personal divine tribunal with a Christ-centered register of the redeemed. Rendering/risk: পুস্তক, জীৱন পুস্তক। Risk: Critical. Must be distinguished from the karma-accounting metaphor familiar in Hindu thought (an impersonal law of cause-and-effect operating automatically across rebirths); this is a personal God’s own record, opened and read at a single, final, unrepeatable judgment, and inclusion in “the book of life” is tied to the Lamb (13:8, “the Lamb’s book of life”), i.e., to grace received through faith in Christ, not to accumulated merit recorded over multiple lifetimes.
• λίμνη τοῦ πυρός — reused (20:10, 14-15) from the core-passage treatment (21:8); same Critical risk notes apply.

Chapter 21 (verses 9–27) — The New Jerusalem Described

(Verses 1–8 receive full treatment in the Core Passage section above; this section covers new terms introduced only in vv. 9–27.)

• νύμφη, γυνὴ τοῦ ἀρνίου (“the bride, the wife of the Lamb,” 21:9) — reuses νύμφη (21:2) now explicitly as “the Lamb’s wife.” Risk: High (per 21:2 notes).
• δώδεκα πυλῶνες … δώδεκα ἀγγέλους … ὀνόματα τῶν δώδεκα φυλῶν (“twelve gates … twelve angels … names of the twelve tribes,” 21:12) — reuses established ইস্ৰায়েল/tribal-covenant material; symbolic completeness numerology (see intro note). Risk: Medium.
• θεμέλιοι δώδεκα … ὀνόματα τῶν δώδεκα ἀποστόλων (“twelve foundations … names of the twelve apostles,” 21:14) — reuses established প্ৰেৰিত (apostle, Medium per TM). Risk: Medium — reinforces continuity between OT Israel (gates/tribes) and NT church (foundations/apostles), directly supporting “Unity of Jews and Gentiles.”
• ὁ ναὸς οὐκ ἔστιν… ὁ κύριος ὁ θεὸς ὁ παντοκράτωρ καὶ τὸ ἀρνίον (“there is no temple… the Lord God the Almighty and the Lamb are its temple,” 21:22) — Theological meaning: the ultimate fulfillment/abolition of any mediating sanctuary — direct, unmediated access to God’s presence. Risk: Critical — reuses ঈশ্বৰ, প্ৰভু, সৰ্বশক্তিমান্, মেষ পোৱালী together; must not be read as merely “a very beautiful temple” but as the deliberate absence of any mediating structure, since God and the Lamb ARE, personally, the temple.
• ἡ δόξα τοῦ θεοῦ … ὁ λύχνος αὐτῆς τὸ ἀρνίον (“the glory of God… its lamp is the Lamb,” 21:23) — reuses established মহিমা (glory, High per TM) and ἀρνίον. Risk: High (per baseline glory notes — avoid divine-radiance/tej-prabha imagery collision).
• τὰ ἔθνη … τὴν δόξαν αὐτῶν (“the nations… their glory,” 21:24, 26) — reuses gentiles/nations material; the nations’ full participation in the New Jerusalem, without losing their distinct identity, reinforces the universal-scope doctrine. Risk: Medium.
• οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν (“nothing common/unclean shall ever enter it,” 21:27) — reuses purity-language distinct from পবিত্ৰ (holy); κοινός here = ritually or morally common/defiled. Risk: Medium.

Chapter 22 — The River of Life, the Tree of Life, and the Closing Words

• ποταμὸς ὕδατος ζωῆς (“river of the water of life,” 22:1) — expands 21:6’s πηγή (spring) into ποταμός (river), flowing from “the throne of God and of the Lamb.” Risk: High (per 21:6 notes, plus reuses θρόνος).
• ξύλον τῆς ζωῆς (“tree of life,” 22:2, 14, 19; cf. 2:7) — Literal: tree of life. Range: echoes Genesis 2:9; 3:22-24 — the tree from which humanity was barred after the Fall, now freely accessible again. Theological meaning: the full undoing of the Genesis curse, central to “The New Heaven and New Earth” doctrine. Rendering/risk: জীৱন গছ। Risk: Medium — ensure the Genesis echo is preserved (via footnote where possible) so it reads as restoration/reversal of the Fall, not an independent, unrelated paradise-tree image (avoiding any drift toward unrelated world-tree/kalpavriksha wish-fulfilling-tree folklore motifs found in Puranic literature).
• κατάρα (katara) — “curse” (22:3): “no longer will there be anything cursed.” Literal: a curse, a state of being under judgment. Range: the covenantal/Edenic curse (Genesis 3:17), now permanently lifted. Theological meaning: the final, comprehensive undoing of the Fall’s consequences. Rendering/risk: অভিশাপ। Risk: Medium — must be read as the covenantal, theological curse of Genesis, not a superstitious sorcery-curse (তাবিজ/জাদু-mন্ত্ৰৰ অভিশাপ) in the folk-religious sense; a brief clarifying note is advisable.
• ὄψονται τὸ πρόσωπον αὐτοῦ (“they will see his face,” 22:4) — direct, unmediated beatific vision of God — the ultimate promise of intimacy, contrasted with the OT principle that none may see God’s face and live (Exodus 33:20). Risk: High — a climactic assurance text; must not be flattened into a vague metaphor for “closeness to a divine presence” in the impersonal sense, but read as the personal, relational culmination of adoption (see TM: পোহাপুত্ৰ স্বৰূপে গ্ৰহণ).
• βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων (“they will reign forever and ever,” 22:5) — reuses ঈশ্বৰৰ ৰাজ্য/reign vocabulary; the saints’ own eternal co-reigning with God. Risk: Medium.
• λόγοι πιστοὶ καὶ ἀληθινοί — reused (22:6) from 21:5. Risk: High (per core-passage notes).
• ἔρχομαι ταχύ (“I am coming soon/quickly,” 22:7, 12, 20) — reuses κύριος/Ἰησοῦς (Lord/Jesus) as the speaker; the book’s climactic promise of Christ’s imminent return, directly grounding “The Return and Reign of Christ” doctrine. Rendering: মই সোনকালে আহিছোঁ। Risk: High — preserve as an urgent, personal promise, not a vague future hope; also flag for consistency with 22:20’s response “Ἀμήν· ἔρχου, κύριε Ἰησοῦ” (“Amen. Come, Lord Jesus”), a foundational liturgical formula.
• μὴ προσθῇς … μὴ ἀφέλῃς (“do not add … do not take away,” 22:18-19) — canon-integrity warning; reuses βίβλος τῆς ζωῆς and ξύλον τῆς ζωῆς as consequences for tampering with the prophecy’s words. Risk: High — a foundational text for the doctrine of the closed, complete, authoritative canon of Scripture (extending the baseline’s “inspiration of Scripture” doctrine, already High risk, to its climactic NT statement).
• τὸ Πνεῦμα καὶ ἡ νύμφη λέγουσιν· Ἔρχου (“the Spirit and the Bride say, Come,” 22:17) — reuses পবিত্ৰ আত্মা (Holy Spirit, Critical per TM) and νύμφη (Bride, High) together in the book’s closing liturgical invitation. Risk: Critical (compound of two Critical/High terms).
• ὕδωρ ζωῆς δωρεάν (“the water of life without price,” 22:17) — reuses 21:6’s πηγή/δωρεάν grace-language as the book’s final invitation. Risk: High (per 21:6 notes).
• ἡ χάρις τοῦ κυρίου Ἰησοῦ (“the grace of the Lord Jesus,” 22:21) — reuses established অনুগ্ৰহ (grace, High per TM), প্ৰভু (Lord, Critical), যীচু (Jesus, Critical) — the book’s final benediction, tying its apocalyptic vision back to ordinary, grace-centered Christian worship and closing. Risk: High (per baseline grace entry).

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Summary of New Critical/High-Risk Terms Introduced by Revelation (not present in the Romans baseline)

Term	Risk	Primary cultural collision
Lamb (ἀρνίον)	Critical	Must hold sacrificial + royal senses together
Dragon / Ancient Serpent	Critical	Manasa Devi serpent-goddess cult
Lion of the Tribe of Judah	Critical	Narasimha (Vishnu’s lion-avatar)
Worship (προσκυνέω)	Critical	পূজা / image-worship
Idolater (εἰδωλολάτρης)	Critical	পূজা practice generally
Second Death	Critical	Rebirth-cycle (punarjanma) misreading
Lake of Fire	Critical	Temporary purgatorial-realm misreading
Hades	Critical	Patala-loka, Yama’s realm
Book of Life	Critical	Karma-ledger misreading
First Resurrection	Critical	Same forbidden-substitution caution as পুনৰুত্থান
Word of God (title, 19:13)	Critical	Logos-Christology / Deity of Christ
King of Kings, Lord of Lords	Critical	Exclusivity vs. honorific plurality
No Temple (God/Lamb as temple)	Critical	Unmediated presence claim
Bride / Marriage of the Lamb	High	Radha-Krishna viraha-bhakti
Abyss	High	Patala-loka / naga-realm
Mark of the Beast	High	Devotional forehead-marking (তিলক)
Repent (μετανοέω)	High	Ritual প্ৰায়শ্চিত্ত (penance)
Numerology (7, 12, 144000, 666, 1000)	Medium-High	Assamese astrology/numerology practice

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This document is the required input to analysis/08_core_glossary.md and to Phase 2 translation-memory extension for the Revelation curriculum.