Linguistic Gap Analysis
Linguistic Gap Analysis: Revelation (English → Bodo)
Purpose and Scope
This analysis identifies where Bodo vocabulary is (a) genuinely absent for a Revelation doctrine (“missing vocabulary” — a conceptual gap to be taught from the ground up, in the sense the baseline established for salvation and resurrection), and (b) present but already occupied by competing associations from Bathouism, Kherai puja, or Brahma Dharma (“crowded semantic neighborhoods” — requiring explicit doctrinal fencing rather than a new word). It also records the transliteration-vs-paraphrase reasoning behind every non-obvious rendering choice and ranks the letter’s highest-risk ambiguities for Phase 2 review routing.
This document extends, and must be read alongside, the Romans-era translation_memory.json and bible_term_registry.json, the Revelation 08_core_glossary.md, and the Revelation-specific bible_term_registry.json entries already drafted. It does not re-litigate renderings already fixed in those files; it explains why those renderings were chosen and where they remain fragile.
Coverage is full-book (Revelation 1–22). Section 5 confirms chapter-by-chapter review; chapters contributing no new terms or doctrinal risk beyond what is already tabulated are marked “reviewed — no new load-bearing vocabulary.”
1. Doctrine Vocabulary Matrix
For each of the nine curriculum doctrines: available Bodo terms, their weaknesses, and the recommended handling strategy for Phase 2.
1.1 The Return and Reign of Christ
| Available terms | मसीह, प्रभु, राजायारनि राजा·प्रभुयारनि प्रभु, मानसिनि गोरा, दाऊदनि बेंसे, ईश्वरनि राज्य, एक हजार बोसोर |
|---|---|
| Weaknesses | (1) “Return” risks assimilation to Brahma Dharma’s cyclical rebirth framework if not anchored to a single historical parousia. (2) “Reign”/“kingdom” risks a territorial-political reading given the Bodoland Territorial Region’s own strong contemporary identity politics. (3) प्रभु-titles stacked together (King of kings, Lord of lords) increase, not decrease, the temptation to reach for a native honorific (बर’ऐ/बुरहा) for rhetorical variety — the opposite of what doctrine requires. |
| Recommended strategy | Enforce प्रभु/मसीह exactly per baseline; never vary with a native elder-honorific for stylistic relief. Teach “return” as one, final, bodily, historical event — structurally parallel to the baseline’s resurrection safeguard against फिन जोनोम. Frame “kingdom” explicitly as spiritual/cosmic, not territorial, at every occurrence in chapters 11, 12, 19, 20. |
1.2 The Sovereignty of God over History
| Available terms | ईश्वर, सर्बशक्तिमान, अल्फा आरो ओमेगा, ईश्वरनि सामलानाय, ईश्वरनि सक्ति, सिंहासन, स्वर्गदूत |
|---|---|
| Weaknesses | (1) ईश्वरनि सामलानाय (providence) is exceptionally exposed in Revelation’s seal/trumpet/bowl sequences, which unfold in a mechanical-looking numbered cadence that could be reheard as an impersonal cosmic clockwork rather than a Person unfolding a purpose — the same भागी (fate) risk the baseline names for Romans 8:28, intensified by repetition across chapters 6–16. (2) सिंहासन, though a safe established loan, sits in scenes (4–5, 21–22) structurally similar to communal enthronement/veneration tableaux familiar from regional devotional art; must not evoke a “seat” analogous to the sijou at the Bathou courtyard center. |
| Recommended strategy | In judgment-sequence narration, favor active-agent phrasing (“ईश्वर मोनसे मोनसे… खोलामबाय,” God himself opened/did) over passive constructions that could read as automatic mechanism. Reserve सिंहासन strictly for God’s/the Lamb’s throne; never let it appear as a generic “seat of power” gloss for any other figure without a modifying phrase making the referent unmistakable. |
1.3 Perseverance and Faithful Witness under Persecution
| Available terms | बिश्वास, जिनाय, सासी, दुख-कस्ट |
|---|---|
| Weaknesses | (1) जिनाय (“overcome/conquer”) is the single most politically loaded verb in the glossary given the Bodoland region’s own history of ethnic-political armed insurgency (ULFA/NDFB-era memory); an unglossed use in the seven-letters refrain (2:7,11,17,26; 3:5,12,21) risks being heard as a call to territorial/military victory rather than faithful endurance. (2) सासी spans two distinct senses — “testimony given” and “one martyred for that testimony” — and the correct sense must be determined per occurrence (contrast 1:2 with 6:9, 17:6, 20:4). (3) दुख-कस्ट risks collapsing into the this-life, misfortune-avoidance register that Bathou/Kherai household offerings already occupy. |
| Recommended strategy | Introduce जिनाय in the seven-letters section (ch. 2–3) with an explicit non-negotiable teaching gloss: victory through faithful endurance in the face of death, not military triumph (cf. 12:11, “they overcame him… by the blood of the Lamb and the word of their testimony… loving not their lives even unto death” — a self-glossing verse that should be surfaced early). Tag every सासी occurrence in the segment cache with its operative sense (testimony/martyrdom) so Phase 2 does not default to one sense throughout. Keep दुख-कस्ट always collocated with “मसीहनि थाखाय/सासीनि थाखाय” (for Christ’s sake / for the testimony’s sake). |
1.4 Judgment of the Wicked and Vindication of the Saints
| Available terms | फैसला, दुबारि गोहोम, बोरनि आरो गन्धकनि दोबा, गोहोम आरो पाताल, जिउनि किताब, पबित्र मानुष |
|---|---|
| Weaknesses | (1) फैसला risks an impersonal, automatic-retribution reading consonant with Brahma Dharma’s karma-inflected reformed ethic rather than a personal Judge’s forensic verdict. (2) दुबारि गोहोम is the single highest-risk phrase in the entire curriculum: “second death” is acutely vulnerable to being reheard as a death occurring within a repeating life-cycle — precisely the फिन जोनोम (rebirth) misreading the baseline forbids for “resurrection,” now recurring in inverted form. This term sits inside the core passage itself (21:8). (3) पाताल (within गोहोम आरो पाताल) risks importing the Hindu-cosmology underworld realm familiar through Brahma Dharma’s Sanskritized teaching, suggesting a literal geography rather than a defeated personified power. |
| Recommended strategy | Treat दुबारि गोहोम as Critical-tier with mandatory theologian-authored explanatory note at every occurrence (2:11; 20:6,14; 21:8), stating explicitly: this is final, singular, eternal separation from God after the one resurrection and judgment — not a second iteration within an ongoing cycle. Keep गोहोम आरो पाताल grammatically personified (treat as a pair of defeated agents “thrown into” the lake of fire, 20:14) rather than a place one “descends to,” to blunt the geography-reading. Render फैसला always with an explicit divine-subject phrase (ईश्वरनि फैसला / मेसा गोरानि फैसला) rather than standing alone. |
1.5 The New Heaven and New Earth
| Available terms | नयां सोरग आरो नयां हा, मानुषनि साथियाव थानाय, जिउनि बिफांग, जिउनि दैसे, नयां जिरूसालेम, सान्दो जाबाय नङा |
|---|---|
| Weaknesses | (1) हा (“earth”) is lexically identical to the name of the earth-element among Bathou’s five sijou-plant elements (ha/earth, dwi/water, bar/air, or/fire, okhrang/sky) — a direct, unavoidable collision sitting inside the core passage’s opening verse (21:1). Left unglossed, “new हा” risks being heard as a renewed or purified version of the existing elemental cosmology rather than an utterly new creative act. (2) मानुषनि साथियाव थानाय (“dwelling among/with people”) must not evoke the doudini’s temporary trance-indwelling during Kherai puja, where a deity briefly occupies a human medium. (3) दुलहि/जिरूसालेम together (21:2,9) risk a literal-homeland reading given Bodoland’s territorial-political salience. |
| Recommended strategy | At the first occurrence of नयां सोरग आरो नयां हा (21:1), attach a mandatory human-theologian teaching note distinguishing this from any renewal of Bathou’s five-element cosmology: this is a wholly new, once-for-all act of God, not a purified version of the old cosmos’s constituent elements. Keep मानुषनि साथियाव थानाय framed as permanent and corporate (with “the redeemed peoples,” not a single medium). Teach New Jerusalem as a heavenly-descending gift, never as a replacement claim on any earthly territory. |
1.6 The Church as Bride of Christ
| Available terms | दुलहि, मण्डली, मेसा गोरानि बिबाहनि जौलजाफार, पुरोहित |
|---|---|
| Weaknesses | (1) दुलहि imports the expectations of Bodo afad (clan)-exogamous marriage customs — bride-price negotiation, inter-clan lineage alliance, and family-brokered arrangement — onto a covenant image whose whole force is that the bride is prepared and adorned by grace, not negotiated for or exchanged. (2) पुरोहित risks being heard as a specialist ritual office (paralleling deuri/ojha-type roles, or Brahma Dharma’s own reformed priestly structure) rather than the corporate priesthood of every believer. |
| Recommended strategy | Teach दुलहि with an explicit contrast note: unlike clan-marriage, this bride’s readiness (19:8, “fine linen… the righteous deeds of the saints”) is itself a gift, not a family-negotiated exchange. Keep पुरोहित always in its corporate collocation (“पबित्र मानुष सकल पुरोहित,” all the saints as priests, 1:6; 5:10; 20:6), never modified to suggest an ordained specialist subclass. |
1.7 Worship of the Lamb
| Available terms | मेसा गोरा, आराधना, सिंहासन, प्राचीन मानुष, जिउ थानाय जीब, महिमा, नयां सान्दो, हल्लेलुइया |
|---|---|
| Weaknesses | This is the single densest cluster of Critical risk in the curriculum. (1) मेसा गोरा sits directly beside the reciprocal, protection-securing animal-offering logic of Bathou/Kherai practice; hearers could default to “a sacrifice we make to secure favor” rather than “the sacrifice God himself made, once, that we now worship.” (2) आराधना, used both positively (of God/the Lamb) and negatively (of the beast/idols, 13:4,8,12; 14:9,11), demands that translators discern the object correctly in every instance — a translation error here does not merely blur meaning, it can invert the doctrine (commending false worship or condemning true worship). (3) प्राचीन मानुष is exposed to a natural, well-intentioned “upgrade” by a translator reaching for a culturally resonant honorific — precisely बुरहा/बर’ऐ, already forbidden in the baseline for a different reason (Bathoubwrai/Kherai-pantheon elder-titles). (4) जिउ थानाय जीब (four living creatures) risks assimilation to the five sijou-plant elemental associations. |
| Recommended strategy | Route every occurrence of मेसा गोरा and आराधना through mandatory theologian review (no exceptions, regardless of apparent segment simplicity). Maintain a standing validation check confirming the grammatical object of आराधना in each instance (God/Lamb vs. beast/idol) before acceptance. Add प्राचीन मानुष and जिउ थानाय जीब explicitly to the forbidden-substitution list alongside God/Lord/Holy Spirit so no worker independently “improves” them toward a native honorific or elemental gloss. |
1.8 Symbolic and Apocalyptic Interpretation
| Available terms | प्रकाशना, भाबिष्यत रां/सोंग्रा, गुल भाबिष्यत सोंग्रा, आरमागेदोन, आपोलुयोन, बाबिलोन, महाजन्तु, जन्तुनि निशान, मोहर |
|---|---|
| Weaknesses | (1) प्रकाशना, as a genre-title, risks being heard through the register of divinatory oracle-disclosure (the doudini’s Kherai-trance pronouncements), since both are framed as a hidden thing being unveiled. (2) Neither Bathou oral tradition (no fixed eschatological literature) nor Brahma Dharma’s reform literature (progressive ethical reform, not apocalyptic unveiling) supplies a ready genre-precedent for “symbolic but really true” prophetic narrative; the entire hermeneutical mode must be taught, not assumed. (3) Numeric/symbolic images (666, measurements, a thousand years) carry a double risk: over-literalization by readers unfamiliar with the genre, or dismissal as merely fictional once told “it’s symbolic.” |
| Recommended strategy | Issue one standing, curriculum-level (not per-segment) genre-orientation note at the introduction to Revelation, teaching the “symbolic but real” hermeneutic explicitly, before any chapter-by-chapter translation work proceeds. Keep all numerals in Arabic-numeral form per the baseline’s citation convention. Do not resolve interpretive-school debates (preterist/historicist/futurist/idealist) inside the translated text itself; confine any such framing to reviewer-facing teaching notes. |
1.9 Assurance of God’s Final Victory over Evil
| Available terms | जिनाय, शैतान, महा सर्प/गुबुन साप, महाजन्तु, अगाध खुंदि, फोरायनाय, ईश्वरनि सामलानाय |
|---|---|
| Weaknesses | (1) शैतान and महा सर्प/गुबुन साप sit beside a regionally live serpent-devotion current (Manasa worship in the broader Assamese Hindu milieu) that treats serpent-power as ambivalent and appeasable rather than wholly evil and doomed; an unglossed dragon reference risks softening into “a powerful spirit to manage,” not “the defeated enemy.” (2) Assurance language itself (e.g., 21:4, “no more death, mourning, crying, or pain”) risks being read as contingent on continued ritual maintenance (the Bathou/Kherai logic of ongoing offerings to sustain protection) rather than as God’s settled, once-for-all guarantee. |
| Recommended strategy | Never allow शैतान, महा सर्प, or महाजन्तु to appear in a segment without an accompanying defeat/doom verb or clause in near context (bound, thrown down, destroyed, judged); avoid neutral descriptive sentences about these figures standing alone. Anchor assurance passages (21:4; cf. Romans-baseline “assurance of salvation” doctrine) explicitly to Christ’s finished, once-for-all work, not to any ongoing protective practice. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (genuine conceptual gaps — teach from the ground up)
These concepts have no existing single Bodo word; Bathouism supplies no eschatology at all, and Brahma Dharma supplies a different eschatological category (karma/rebirth) that must be explicitly excluded, not merely left unaddressed. Each requires a descriptive compound plus mandatory teaching notes, structurally parallel to how the baseline handled “salvation” and “justification.”
| Concept | Gap type | Provisional rendering | Teaching requirement |
|---|---|---|---|
| Second death (final, non-cyclical) | No eschatological-punishment category exists at all in Bathouism; Brahma Dharma’s rebirth model is the wrong shape entirely | दुबारि गोहोम | Must state explicitly: not a death within a repeating cycle; final and singular |
| Lake of fire / eternal conscious judgment | Same as above | बोरनि आरो गन्धकनि दोबा | Structurally parallel explanation to “salvation” in the baseline: built from the ground up, not reused from an existing native category |
| First resurrection vs. general resurrection | No parallel distinction in either source tradition | सिगाब जिउनाय सोलायनाय (provisional) | Explain the two-stage resurrection framework as a new category entirely |
| Total cosmic re-creation (“new heaven and new earth”) | Bathou cosmology has cyclical/elemental renewal images, not a singular new creative act | नयां सोरग आरो नयां हा | Must be taught as ex nihilo-adjacent total replacement, not elemental renewal |
| Covenantal bride/marriage-supper (exclusive devotion, not clan alliance) | Bodo marriage customs run through afad-negotiated alliance, not a unilateral gift-relationship | दुलहि / मेसा गोरानि बिबाहनि जौलजाफार | Contrast explicitly with bride-price/lineage-alliance expectations |
| Book of Life as pre-creation election record | No comparable heavenly-register concept in either tradition | जिउनि किताब | Tie explicitly to God’s gracious election (13:8), not human merit or fate |
| Apocalyptic genre itself (“symbolic but real” disclosure) | Neither oral Bathou tradition nor Brahma Dharma reform literature offers this literary mode | प्रकाशना (as governing genre-term) | One standing curriculum-level orientation note, not per-segment glosses |
2.2 Crowded Semantic Neighborhoods (existing vocabulary requiring explicit fencing)
These terms are lexically available but already carry competing associations from Bathouism, Kherai puja, or Brahma Dharma that must be actively fenced off in teaching notes, not merely hoped to be understood correctly by context.
| Term | Bodo rendering | Competing association | Fencing required |
|---|---|---|---|
| Lamb | मेसा गोरा | Reciprocal Bathou/Kherai animal-sacrifice-for-protection offerings | Once-for-all, worship-worthy self-sacrifice; not an appeasement transaction |
| Worship | आराधना | Reciprocal Bathou/Kherai devotional exchange; Brahma Dharma devotional structure | Exclusive, non-transactional adoration; object-discernment (God/Lamb vs. beast) at every occurrence |
| Elders (24) | प्राचीन मानुष | बुरहा/बर’ऐ honorific elder-deity titles | Redeemed worshippers, never a deity-figure; explicit ban on honorific substitution |
| Living creatures | जिउ थानाय जीब | Sijou plant’s five elemental branches (earth/water/air/fire/sky) | Created worshipping beings under God, not elemental spirit-guardians |
| New earth (हा) | नयां हा | Bathou’s “ha” (earth) element name | Total re-creation, not elemental renewal |
| Satan / Dragon | शैतान / महा सर्प | Ambivalent, appeasable serpent-deity devotion (regional Manasa current) | Singular, wholly evil, doomed adversary — never neutral or ambivalent framing |
| Idolatry | मूर्ति आराधना | Bathou worship is aniconic (sijou plant, not images) — risk of under-inclusion | Broaden in teaching to any misdirected worship/devotion, not images alone |
| Sorcery | जादू-टोना खालामग्रा | Doudini’s Kherai-trance oracular role; ओझा folk ritual specialist | Most pastorally sensitive term in the curriculum; frame as occult manipulation condemned by God, without implying condemnation of all traditional practitioners as individuals |
| Revelation (title) | प्रकाशना | Doudini’s trance-oracle disclosure | God’s own authoritative, non-mediumistic unveiling |
| Providence | ईश्वरनि सामलानाय | भागी (impersonal fate); Brahma Dharma’s karma-adjacent ethic | Personal, purposive governance, especially across the seal/trumpet/bowl sequences |
| Judgment | फैसला | Impersonal karma-based automatic retribution | Personal, forensic verdict by a righteous Judge |
| Bride | दुलहि | Afad clan-exogamous marriage-alliance customs | Grace-given, not negotiated/exchanged relationship |
| Power/Almighty | सर्बशक्तिमान, ईश्वरनि सक्ति | Kherai-pantheon सक्ति attributed to doudini trance-state | Belongs to God/Lamb alone; never a mediated ritual power |
| Harvest | लांदा | Mainao (Bathou-pantheon goddess of wealth/rice) fertility associations | Final ingathering/judgment imagery, not agricultural-prosperity blessing |
| Incense/prayers of saints | धूप आरो पबित्र मानुषनि बिनयनाय | Ritual smoke-offerings in Bathou/Kherai practice | Symbolizes prayer ascending to God, not an appeasement-offering |
| Altar | बलिपीठ | Household/courtyard Bathou/Kherai offering-site | Heavenly site of martyrs’ vindication, not a this-life ritual-offering location |
| Death and Hades | गोहोम आरो पाताल | Hindu-cosmology underworld (पाताल), reinforced by Brahma Dharma | Personified defeated powers, not a literal geographic netherworld |
3. Transliteration vs. Paraphrase Decision Log
3.1 Transliterate (proper names and already-fixed liturgical forms)
| Term | Rendering | Rationale |
|---|---|---|
| Jesus | जिसु | Established Bodo Bible form (baseline, reused) |
| Christ/Messiah | मसीह | Established regional convention (baseline, reused) |
| David | दाऊद | Standard proper-name transliteration |
| Israel | इस्राएल | Standard proper-name transliteration |
| Hallelujah | हल्लेलुइया | Established regional transliteration; paraphrase would break the worship-cry’s recognizability |
| Michael | मीखाएल | Proper name; no doctrinal content to paraphrase |
| Apollyon | आपोलुयोन | Proper name/title; glossed as “the Destroyer” in teaching notes only |
| Armageddon | आरमागेदोन | Symbolic place-name; paraphrase would falsely imply a literal, translatable geography |
| Babylon | बाबिलोन | Symbolic name for the world-system; transliteration preserves its double reference (literal-historical + symbolic) without collapsing either sense |
| Alpha and Omega | अल्फा आरो ओमेगा | A total-sovereignty title; a paraphrase (“first and last”) already exists in Revelation itself as a gloss, but the title form should be preserved as transliteration since it is quoted as such |
| Abba (cf. baseline) | अब्बा | Not present in Revelation’s text itself, retained here only as a cross-document consistency reminder |
3.2 Paraphrase / Descriptive Compound (no safe single native word exists)
| Term | Rendering | Rationale |
|---|---|---|
| Second death | दुबारि गोहोम | No single word conveys “final, non-cyclical death after judgment”; a transliterated Greek/English term would be opaque to the target reading level (baseline requires Class 8-10 comprehension) |
| Lake of fire | बोरनि आरो गन्धकनि दोबा | Concrete descriptive compound (“lake of fire and sulfur”); transliteration would be meaningless without the descriptive content |
| Dwell/Tabernacle | मानुषनि साथियाव थानाय | No Bodo word carries covenantal indwelling; a literal “tent” gloss (skēnē) would trivialize the theological weight |
| Marriage Supper of the Lamb | मेसा गोरानि बिबाहनि जौलजाफार | Compound needed to combine two already-fixed terms (Lamb + marriage feast) coherently |
| Curse removed | सान्दो जाबाय नङा | Descriptive negation-clause; no single noun for “the Edenic curse” exists |
| Book of Life | जिउनि किताब | Compound from established “जिउ” (life) root plus loanword किताब (book); safer than inventing an unfamiliar single term |
| New heaven and new earth | नयां सोरग आरो नयां हा | Retains ordinary Bodo words for sky/heaven and earth rather than a Sanskrit-loan compound, but flagged (2.2 above) for its हा-collision and requiring accompanying teaching notes |
3.3 Hybrid (established loan root + native/negating modifier)
| Term | Rendering | Rationale |
|---|---|---|
| False prophet | गुल भाबिष्यत सोंग्रा | Built on the baseline’s existing “prophet” compound (भाबिष्यत सोंग्रा) with a negating modifier (गुल, “false/counterfeit”), preserving cross-document consistency while marking the beast’s ally as a distinct, deceptive figure |
| Almighty | सर्बशक्तिमान | Sanskrit/Assamese-loan compound reinforcing, not replacing, the baseline’s ईश्वरनि सक्ति; chosen because Revelation’s nine repetitions of pantokratōr function as a fixed liturgical title requiring a single stable form |
| Mark of the beast | जन्तुनि निशान | Loan root निशान (“mark/sign”) + newly-coined महाजन्तु (“beast”) compound; avoids inventing an unfamiliar single word for a concept with no native precedent |
| Sorcery | जादू-टोना खालामग्रा | Compound of two widely-understood regional loanwords (जादू-टोना, “magic/witchcraft”) plus an agentive suffix, chosen over a single unfamiliar coinage precisely because its very familiarity is what makes the doctrinal fencing (2.2 above) necessary and possible |
3.4 General principle applied
Consistent with the baseline’s गुनाह/धर्मिकता precedent (prefer an already-circulating regional loan over an invented neologism, then fence its meaning explicitly), Revelation vocabulary favors existing Bodo/Assamese-region loanwords with explicit doctrinal fencing over freshly invented compounds with no natural resonance at all, except where (a) the concept is a genuine gap (Section 2.1), in which case a transparent descriptive compound is preferred over a borrowed term that would misleadingly imply an existing native category, or (b) the referent is a proper name/fixed liturgical form, in which case transliteration is preferred over any paraphrase that could imply the name is merely descriptive.
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined severity of (i) doctrinal centrality, (ii) frequency/density in the text, and (iii) proximity to a live, specific comparative-religion collision named in the baseline or this analysis.
| Rank | Term/Phrase | Key Chapters | Why It Ranks Here |
|---|---|---|---|
| 1 | Lamb (मेसा गोरा) | 5,6,7,12–19,21,22 (28x) | Central Christological title of the whole book; sits directly beside Bathou/Kherai reciprocal-sacrifice logic; mistranslation here corrupts the book’s core theology, not a peripheral term |
| 2 | Worship (आराधना) | 4,5,7,9,11,13,14,15,19,22 | Used both positively and negatively; an object-discernment error inverts the doctrine rather than merely weakening it |
| 3 | Second death (दुबारि गोहोम) | 2:11; 20:6,14; 21:8 | Highest rebirth/reincarnation misreading risk in the curriculum; sits inside the core passage itself (21:8) |
| 4 | Satan/Dragon (शैतान / महा सर्प) | 2,12,13,20 | Regional serpent-devotion (Manasa) risks softening a wholly evil, doomed adversary into an ambivalent, appeasable spirit |
| 5 | Elders (प्राचीन मानुष) | 4,5,7,11,14,19 | Acute risk of a well-intentioned translator “upgrading” to a forbidden Bathoubwrai/Kherai elder-honorific (बुरहा/बर’ऐ) |
| 6 | Living creatures (जिउ थानाय जीब) | 4,5,6,7,14,15,19 | Direct structural resemblance to the sijou plant’s five elemental branches |
| 7 | New heaven and new earth (नयां सोरग आरो नयां हा) | 21:1 | हा-element collision sits inside the core passage’s opening verse; must be taught as total re-creation, not elemental renewal |
| 8 | Overcome/Conquer (जिनाय) | 2,3,5,6,11,12,15,17,21 | Live risk of a military/territorial-victory misreading given the Bodoland region’s armed-insurgency history |
| 9 | Idolatry (मूर्ति आराधना) | 2,9,21,22 | Under-inclusion risk: Bathou’s aniconic worship could be wrongly judged exempt from this category |
| 10 | Sorcery (जादू-टोना खालामग्रा) | 9,18,21,22 | Most pastorally sensitive overlap with the doudini’s Kherai-trance role and the ओझा folk specialist |
| 11 | Judgment (फैसला) | 14,16,17,18,19,20 | Risk of an impersonal, karma-style automatic-retribution reading via Brahma Dharma’s reformed ethic |
| 12 | Providence in judgment sequences (ईश्वरनि सामलानाय) | 6–16 | Repetitive numbered-sequence structure (seals/trumpets/bowls) increases the risk of a mechanical, fate-like misreading over many chapters |
| 13 | Bride (दुलहि) | 19,21,22 | Afad clan-alliance marriage-custom import risks reducing a grace-covenant image to a negotiated exchange; core-passage-adjacent (21:2,9) |
| 14 | Revelation/genre title (प्रकाशना) | 1:1; whole book | Divinatory-oracle resonance at the very title and governing-genre level, affecting reception of the entire book |
| 15 | Death and Hades (गोहोम आरो पाताल) | 1,6,20 | पाताल risks importing a literal Hindu-cosmology underworld via Brahma Dharma’s Sanskritized teaching |
| 16 | Testimony/Witness (सासी) | 1,2,6,11,12,17,19,20 | Requires per-occurrence sense-disambiguation (testify vs. die for testimony); errors here flatten a historically weighty word-family given Northeast India’s own persecution history |
5. Full-Book Chapter Coverage Confirmation
| Chapters | Load-bearing new vocabulary / doctrine | Status |
|---|---|---|
| 1 | प्रकाशना, सासी, अल्फा आरो ओमेगा, गोहोम आरो पाताल, स्वर्गदूत | Reviewed — analyzed above |
| 2–3 | जिनाय, सासी, दुख-कस्ट, मन सोलायनाय, गुल भाबिष्यत सोंग्रा (Jezebel type), जिउनि किताब, दुबारि गोहोम, जिउनि बिफांग | Reviewed — analyzed above |
| 4 | सिंहासन, प्राचीन मानुष, जिउ थानाय जीब, महिमा, आराधना | Reviewed — analyzed above |
| 5 | मेसा गोरा, नयां सान्दो, दाऊदनि बेंसे | Reviewed — analyzed above |
| 6 | गोहोम आरो पाताल, बलिपीठ, ईश्वरनि गुस्सा (seals opened) | Reviewed — analyzed above |
| 7 | मोहर, स्वर्गदूत, धिनानाय, जिउनि दैसे (foreshadowed) | Reviewed — analyzed above |
| 8–9 | मोहर, अगाध खुंदि, आपोलुयोन, जादू-टोना खालामग्रा | Reviewed — analyzed above |
| 10 | प्रकाशना (little scroll), भाबिष्यत रां | Reviewed — no new terms beyond §1.8/2.1 |
| 11 | सासी, महाजन्तु (implicit), ईश्वरनि राज्य, जिउनि किताब | Reviewed — analyzed above |
| 12 | जिनाय, शैतान, महा सर्प, मीखाएल, सासी | Reviewed — analyzed above |
| 13 | महाजन्तु, जन्तुनि निशान, आराधना (negative), मूर्ति आराधना | Reviewed — analyzed above |
| 14 | मंगल खबर (eternal gospel), लांदा, ईश्वरनि गुस्सा, फैसला | Reviewed — analyzed above |
| 15–16 | धूप आरो पबित्र मानुषनि बिनयनाय, ईश्वरनि गुस्सा, हल्लेलुइया (anticipated ch.19) | Reviewed — no new terms beyond §1.2/1.9 |
| 17 | बाबिलोन, बेसारि माबोगिरी खालामग्रा, राजायारनि राजा·प्रभुयारनि प्रभु | Reviewed — analyzed above |
| 18 | बाबिलोन, जादू-टोना खालामग्रा | Reviewed — no new terms beyond §1.8/2.2 |
| 19 | मेसा गोरानि बिबाहनि जौलजाफार, दुलहि, हल्लेलुइया, ईश्वरनि सोदोब, राजायारनि राजा·प्रभुयारनि प्रभु, फैसला | Reviewed — analyzed above |
| 20 | सिगाब जिउनाय सोलायनाय, एक हजार बोसोर, दुबारि गोहोम, बोरनि आरो गन्धकनि दोबा, जिउनि किताब | Reviewed — analyzed above |
| 21 | Core passage. नयां सोरग आरो नयां हा, नयां जिरूसालेम, दुलहि, मानुषनि साथियाव थानाय, दुबारि गोहोम, जिउनि दैसे, धार्मिकता (fine linen echo, ch.19 continuity) | Reviewed in full — theological anchor of curriculum |
| 22 | जिउनि बिफांग, जिउनि दैसे, सान्दो जाबाय नङा, हल्लेलुइया-family closing doxology, मोफादांनाय दान (grace, closing benediction) | Reviewed — analyzed above |
This analysis must be loaded alongside 08_core_glossary.md and both bible_term_registry.json files (Romans baseline and Revelation extension) before Phase 2 segment translation begins. All Critical/High ambiguities ranked in Section 4 require mandatory human theologian review routing per the doctrine risk registry’s escalation rules.