Semantic Analysis: Revelation (Full Book) for Bodo

Scope and Method

This analysis extends the baseline Romans Language Package for bodo. All terms already recorded in translation_memory.json/bible_term_registry.json (God = ईश्वर, Lord = प्रभु, Jesus = जिसु, Christ/Messiah = मसीह, Holy Spirit = पबित्र आत्था, Holy = पबित्र, Saints = पबित्र मानुष, Church = मण्डली, Grace = मोफादांनाय दान, Faith = बिश्वास, Gospel = मंगल खबर, Kingdom of God = ईश्वरनि राज्य, Resurrection = जिउनाय सोलायनाय, Glory = महिमा, Power of God = ईश्वरनि सक्ति, David = दाऊद, Israel = इस्राएल, Peace = सान्ति, Thanksgiving = धिनानाय, Salvation = फोरायनाय, Righteousness = धार्मिकता, Providence = ईश्वरनि सामलानाय, Election = ईश्वरनि सायख, Prophet/Prophecy = भाबिष्यत सोंग्रा/भाबिष्यत रां) are reused exactly and not re-derived here. This document records only load-bearing terms per chapter — new terms proposed for this curriculum, and reused terms flagged where Revelation’s usage carries elevated or shifted risk relative to Romans.

Bodo’s comparative-religion landscape (Bathouism/Bathoubwrai/sijou/Kherai puja/doudini trance; Brahma Dharma’s Sanskritized reform) governs risk assignment throughout, per the baseline’s established method. Revelation introduces several NEW collision surfaces not present in Romans: apocalyptic beast/dragon symbolism, sorcery/occult vocabulary (φαρμακεία), the aniconic-worship question (idolatry in a tradition with no cult images), bridal/marriage imagery against Bodo clan (afad) kinship expectations, and eschatological judgment/afterlife vocabulary (Bathouism has no developed eschatology at all, and Brahma Dharma’s Hindu-influenced framework supplies karma/rebirth categories that must be excluded, consistent with the baseline’s resurrection and salvation entries).

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PART A — Core Passage: Revelation 21:1-8 (Verse-by-Verse)

Revelation 21:1

“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: “new” (new in kind/quality, not merely new in time, as opposed to νέος). Semantic range: fresh, of a new and superior kind, previously non-existent. English variants: “new.” Contextual meaning: the whole created order is qualitatively renewed/re-created, not merely repaired. Bodo: नयां (naya) — Low/Medium risk; ordinary Bodo word for “new,” but translator notes must clarify this is a new kind of heaven/earth, not simply “another” one in a repeating cycle — guard against any assimilation to Brahma Dharma’s cyclical-renewal ideas. Risk: Medium.

οὐρανός (ouranos) — literal: “heaven/sky.” Semantic range: the visible sky, or God’s dwelling place. English variants: “heaven,” “sky.” Contextual meaning: the cosmic heavens, now re-created. Bodo: सोरग (sworgo) — established Sanskrit/Assamese loan for “heaven” in regional Christian usage. Risk: Low.

γῆ (gē) — literal: “earth/land/ground.” Semantic range: soil, land, the physical earth, the inhabited world. English variants: “earth,” “land,” “ground.” Contextual meaning: the physical created earth, re-created. Bodo: हा (ha) — the ordinary Bodo word for earth/ground. RISK FLAG (High): हा is also the name of the “earth” element among the five elements (ha/earth, dwi/water, bar/air, or/fire, okhrang/sky) represented by the five branches of the sijou plant central to Bathou worship. Translator notes must state explicitly that “new earth” in Revelation 21:1 is God’s total re-creation of the entire cosmos, not a renewal of the Bathou five-element cosmology; the shared word हा is coincidental vocabulary overlap, not a theological equivalence, and this must be taught rather than left implicit.

θάλασσα (thalassa) — literal: “sea.” Semantic range: sea, ocean; in Revelation’s symbolic register also associated with the source of chaos/the beast (13:1). Contextual meaning: “no more sea” signals the removal of the last locus of primeval chaos and threat. Bodo: दैगिरि (daigiri) or standard समुद्र (somudro, Sanskrit loan) — Low/Medium risk; ensure the symbolic “no more chaos” sense is carried in teaching notes, not lost in a flatly literal reading.

Revelation 21:2

“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 (polis hagia) — literal: “holy city.” Bodo: पबित्र सहर (pobitro sohor), built on the baseline’s पबित्र (holy). Risk: Medium.

Ἰερουσαλὴμ καινή (Ierousalēm kainē) — proper name + “new.” Bodo: नयां जिरूसालेम (naya Jerusalem), transliterated per regional Bible convention. Risk: Low (proper name), but paired with καινός considerations above.

νύμφη (nymphē) — literal: “bride,” “young married woman.” Semantic range: bride at betrothal or wedding; by extension, the beloved covenant-partner. English variants: “bride,” “wife.” Contextual meaning: the Church/New Jerusalem is pictured as Christ’s bride, prepared and adorned exclusively for him. Bodo: दुलहि (dulohi), a widely understood Assamese/Hindi-derived regional term for “bride.” Risk: High (Critical-adjacent). Bodo marriage customs are structured around clan (afad) exogamy and lineage alliance (the same kinship logic already flagged as a risk for “adoption” in the baseline). The Bride-of-Christ metaphor must be explicitly taught as a covenantal, exclusive-devotion image of the Church’s relationship to Christ — not a literal inter-clan marriage alliance, bride-price expectation, or lineage-continuation concern. This doctrine (“The Church as Bride of Christ”) requires human theologian review wherever it recurs (19:7-9; 21:9; 22:17).

κεκοσμημένην (kekosmēmenēn, from κοσμέω) — literal: “adorned, decorated, put in order.” Contextual meaning: the bride’s beauty is prepared/given, not self-achieved — echoing the grace-not-merit logic already established for मोफादांनाय दान. Bodo: descriptive phrase गोरोबथाव (gorwbthau, “made beautiful/prepared”). Risk: Medium.

Revelation 21:3

“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: “throne, seat of authority.” Semantic range: royal seat, seat of judgment/rule. English variants: “throne.” Contextual meaning: the seat from which God’s sovereign rule and final word proceed. Bodo: सिंहासन (singhason), an established Sanskrit/Assamese loan used across regional Bible translations. Risk: Medium.

σκηνόω (skēnoō), related to σκηνή (skēnē, “tent/tabernacle”) — literal: “to tent, to pitch one’s tent, to dwell.” Semantic range: the OT tabernacle’s abiding presence (cf. John 1:14); permanent, intimate divine co-residence with his people. English variants: “dwell,” “tabernacle,” “make his home.” Contextual meaning: God’s presence with his redeemed people is now permanent and unmediated — no temple is needed (21:22) because God himself is directly present. Bodo: descriptive compound मानुषनि साथियाव थानाय (manwsni sathiyao thanai, “dwelling among/with the people”). Risk: High. Must be sharply distinguished from the Kherai puja’s doudini possession, in which a deity is understood to temporarily seize a human medium during ritual trance (already flagged in the baseline for Incarnation and Holy Spirit). God’s “dwelling with them” in Revelation 21 is a permanent, relational, covenantal presence with the whole redeemed community, not a temporary trance-state indwelling of an individual specialist.

λαός (laos) — literal: “people.” Contextual meaning: God’s own covenant people. Bodo: reuse existing Bodo Bible vocabulary जाति/मानुष; no new risk beyond baseline “saints”/“church” entries. Risk: Low.

Revelation 21:4

“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: “death.” Contextual meaning: the final abolition of death itself, not merely a temporary reprieve. Bodo: गोहोम (gohom), ordinary Bodo word for death. Risk: Critical in this specific verse and throughout the book: death’s total, final abolition must never be confused with a cycle in which death is repeatedly overcome and re-entered (rebirth), consistent with the baseline’s forbidden फिन जोनोम (rebirth/reincarnation) ruling for “resurrection.” Translator notes should state explicitly: death ends here, permanently — it does not recur in another life-cycle.

πένθος (penthos) “mourning,” κραυγή (kraugē) “crying/outcry,” πόνος (ponos) “pain/toil” — a triad of grief-terms. Bodo: दुख (dukh), कानानाय (kananai, “weeping”), बेथा (betha, “pain”) — ordinary vocabulary, Low risk, but the theological force (these are permanently and completely removed, not merely reduced through ritual) should be preserved in exposition, distinguishing this from the this-life-oriented misfortune-avoidance goals of Bathou/Kherai household offerings.

τὰ πρῶτα ἀπῆλθαν (ta prōta apēlthan) — literal: “the first things went away/departed.” Contextual meaning: the old created order, marred by sin and death, has definitively ended. Bodo: descriptive गुबुन गुबुन जिनिस मावग्रा (older things having passed/ended). Risk: Low-Medium.

Revelation 21:5

“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.’”

καινὰ πάντα (kaina panta) — “all things new.” Same καινός sense as v.1, now applied cosmically and comprehensively. Bodo: गासैखौ नयां खालाम (gasaikhou naya khalam, “making everything new”). Risk: Medium (same cyclical-renewal caution as v.1).

πιστὸς καὶ ἀληθινός (pistos kai alēthinos) — literal: “faithful and true.” Semantic range: πιστός relates to the baseline’s बिश्वास (faith) word-family — trustworthy, reliable; ἀληθινός: genuine, real, not counterfeit. English variants: “faithful and true,” “trustworthy and true.” Contextual meaning: God’s own character and word are utterly reliable — the ground of assurance for the whole book’s promises of final victory. Bodo: बिश्वासजाब आरो सत्य (biswasjabw aro sotyo). Risk: High — this phrase also functions as a title for Christ himself in 19:11 and must be rendered identically in both places for consistency (per the baseline’s cross-document consistency rule).

Revelation 21:6

“And he said to me, ‘It is done! I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give from the spring of the water of life without payment.’”

Γέγονεν (gegonen) — literal: “it has happened / it is finished/done” (perfect tense — a completed act with ongoing result). Bodo: मावजाबाय (mavjabai, “it is completed/done”). Risk: Low-Medium; should echo (without being identical to) Christ’s cross-word “it is finished” (τετέλεσται, John 19:30) in teaching notes, since both mark decisive completion.

Ἄλφα καὶ τὸ Ὦ (Alpha kai to Ō) — the first and last letters of the Greek alphabet, a title of God/Christ. Bodo: अल्फा आरो ओमेगा (Alpha aro Omega), transliterated per established regional convention, glossed with आरम्भ आरो सिमान्त (arombho aro simanto, “beginning and end”). Risk: Medium — a title claiming absolute, exclusive sovereignty over all history (directly supporting “The Sovereignty of God over History” doctrine); must not be softened into merely “very great” but taught as a total-history claim.

πηγὴ τοῦ ὕδατος τῆς ζωῆς (pēgē tou hydatos tēs zōēs) — literal: “spring of the water of life.” Bodo: जिउनि दैसेनि सेल्ला (jiuni doiseni sella, “spring of the water of life”), or simplified जिउनि दै (jiuni doi, “water of life”). Risk: Medium.

δωρεάν (dōrean) — literal: “freely, as a gift, without payment/cost.” Same root-concept as the baseline’s grace entry (मोफादांनाय दान). Bodo: reuse the grace pattern — मोफादांथाव (mwphwdangthau, “given freely”). Risk: Critical — must resist both the Bathou/Kherai reciprocal-offering logic and Brahma Dharma’s merit-based ethic already flagged for “grace” in the baseline; the water of life is received with no exchange required, exactly as final-victory assurance, not as a reward purchased through ritual or merit.

Revelation 21:7

“The one who conquers will have this heritage, and I will be his God and he will be my son.”

νικῶν (nikōn, from νικάω) — literal: “the one who conquers/overcomes/wins.” Semantic range: victory in conflict, contest, or trial. English variants: “overcomer,” “conqueror,” “victor.” Contextual meaning: the believer who perseveres in faithful witness through tribulation, sharing in Christ’s own victory (5:5; 17:14) — central to “Perseverance and Faithful Witness under Persecution” and “Assurance of God’s Final Victory over Evil.” Bodo: जिनाय (jinai, “to win/conquer”), native Bodo verb. Risk: High. Because the Bodo people’s own modern history includes ethnic-political armed struggle in the Bodoland Territorial Region, “conquering/overcoming” language must be explicitly taught as spiritual perseverance in faith under persecution — not military, ethnic, or territorial victory. This parallels the baseline’s caution about “kingdom of God” being read through a contemporary territorial-political lens.

κληρονομήσει (klēronomēsei, from κληρονομέω) — literal: “will inherit.” Related conceptually to the baseline’s adoption entry (गोसोआव फैनाय), since inheritance-rights are the substance of adoption in Romans 8. Bodo: लाबोगोन (labwgwn, “will receive/obtain”) or fuller आदान लाबोगोन (adan labwgwn, “will receive the inheritance”). Risk: Medium-High, tie explicitly to the Romans 8 adoption teaching for consistency.

υἱός (huios) — “son.” Bodo: reuse the baseline’s sonship vocabulary pattern (see गोरा in ईश्वरनि गोरा), here of believers as God’s sons/children through the overcomer promise. Risk: Medium — must not blur the unique Sonship of Christ (Critical risk in the baseline) with the derivative, adoptive sonship of believers; keep these terminologically distinct in exposition even where the base word गोरा is shared.

Revelation 21:8

“But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion is in the lake that burns with fire and sulfur, which is the second death.”

δειλοί (deiloi) — “cowardly, fearful” (in the sense of failing to stand firm under pressure/persecution). Bodo: डर खालामग्रा (dor khalamgra, “the fearful/those who fear”). Risk: Medium — ties to the perseverance doctrine; cowardice here means abandoning faithful witness under threat, not ordinary human fear.

ἄπιστοι (apistoi) — literal: “unbelieving, faithless” (negated form of the baseline’s πίστις/faith root). Bodo: बिश्वास खालामनि मानुष (biswas khalamnai manwsw) or अबिश्वासी (obiswasi). Risk: High — must clearly mean the unconverted, those without saving faith in Christ specifically, not merely the religiously undecided.

βδελυγμένοι (bdelygmenoi) — literal: “detestable, abominable, morally repugnant.” Bodo: घिन लाबोनाय (ghin labwnai, “detestable/loathed”). Risk: Low-Medium.

φονεῖς (phoneis) — “murderers.” Bodo: मानुष सोदोरनाय (manwsw sodornai, “killers of people”). Risk: Low.

πόρνοι (pornoi) — “the sexually immoral.” Bodo: बेसारि सम्भोग खालामग्रा or standard जौगिरी (jaugiri, sexual immorality). Risk: Medium.

φαρμακοῖς (pharmakois, from φαρμακεία/φαρμακός) — literal: “sorcerers, those who practice φαρμακεία” (a word covering potion-making, poisoning, and magical/occult ritual manipulation; source of English “pharmacy”). Semantic range: occult ritual practice, divination, magical manipulation of spiritual forces for personal ends. English variants: “sorcerers,” “those who practice magic arts.” Contextual meaning: those who attempt to manipulate spiritual power apart from, or against, the one true God. Bodo: जादू-टोना खालामग्रा (jadu-tona khalamgra). Risk: CRITICAL. This is one of the most sensitive terms in the entire curriculum: it stands in direct, unavoidable proximity to the doudini’s Kherai-trance oracular practice and to the ओझा folk ritual specialist/diviner role — both already named in the baseline (the ओझा gloss is explicitly forbidden as a rendering for “prophet”). Human theologian review is mandatory wherever this term occurs (21:8; 22:15; also 9:21, 18:23 — φαρμακεία/φαρμακεῖα). Teaching notes must distinguish the condemnation of occult manipulation of spiritual power from ordinary herbal/medicinal practice, and must be handled with pastoral sensitivity given that many readers’ own families may have participated in, or still participate in, Kherai puja practice.

εἰδωλολάτραις (eidōlolatrais, from εἰδωλολατρία) — literal: “idolaters, worshippers of idols/images” (εἴδωλον, “idol/image” + λατρεία, “service/worship”). Semantic range: worship directed toward any created thing, image, or being instead of the one true God. English variants: “idolaters.” Contextual meaning: ultimate covenant unfaithfulness — giving to another what belongs to God alone. Bodo: मूर्ति आराधना खालामग्रा (murti aradhana khalamgra, “image-worshippers”). Risk: CRITICAL. Bathou worship is aniconic (centered on the living sijou plant, not a carved or cast image), so a narrowly image-based gloss risks under-including Bathou/Kherai devotional practice from the term’s true scope, while Brahma Dharma’s Sanskritized reform does use images/murti more directly. Translator notes must broaden the teaching (not the base gloss) to make clear that “idolatry” in Scripture covers any worship directed to a created being or object instead of the living God — including devotion to nature-spirits, ancestral spirits, or ritual objects — while the base term itself remains “image-worship” for readability. Mandatory human theologian review every occurrence (9:20; 21:8; 22:15).

ψευδέσιν (pseudesin) — “liars.” Bodo: गुल खालामग्रा (gul khalamgra, “liars”). Risk: Low.

λίμνη τοῦ πυρός καὶ θείου (limnē tou pyros kai theiou) — literal: “lake of fire and sulfur/brimstone.” Bodo: बोरनि आरो गन्धकनि दोबा (bworni aro gandhokni dobha, “lake of fire and sulfur”). Risk: High. Eternal conscious judgment; Bathouism has no developed afterlife-punishment concept (its ritual life targets this-life protection/prosperity) and Brahma Dharma’s Hindu-influenced framework supplies rebirth/karma categories, not a final, unending judgment. This is a conceptual gap requiring ground-up teaching, structurally parallel to the baseline’s handling of “salvation.”

δεύτερος θάνατος (deuteros thanatos) — literal: “second death.” Bodo: दुबारि गोहोम (dubari gohom). Risk: CRITICAL. This phrase is acutely vulnerable to misreading through a rebirth/reincarnation lens (as if there were a “first death” followed by a new life-cycle and then a “second death” within that cycle) — precisely the फिन जोनोम concept the baseline forbids for “resurrection.” Translator notes must state unambiguously: the “second death” is final, eternal separation from God after the resurrection and judgment, not a stage within a repeating cycle of death-and-rebirth. Mandatory human theologian review (also 2:11; 20:6, 14).

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PART B — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Prologue, Vision of Christ

• ἀποκάλυψις (apokalypsis) — literal “unveiling, uncovering”; semantic range: disclosure of what was hidden, whether visual revelation or verbal disclosure; English variants “revelation,” “apocalypse.” Contextual meaning: God’s own disclosure of end-time realities and the risen Christ’s present glory, the book’s title and governing genre term (undergirds “Symbolic and Apocalyptic Interpretation”). Bodo: प्रकाशना (prokashona), a Sanskrit/Assamese-derived loan following the regional Bible convention (cf. Assamese প্রকাশিত বাক্য, Hindi प्रकाशित वाक्य for the book’s title). Risk: High — must be taught as God unveiling true things to be understood symbolically-but-really, not as a fortune-telling or divinatory disclosure resembling a doudini’s trance oracle.
• μαρτυρία (martyria) / μάρτυς (martys) — “testimony/witness” and “witness (person).” See full entry in Part C glossary. First use here: “the testimony of Jesus Christ” (1:2); risk: High.
• παντοκράτωρ (pantokratōr) — “Almighty,” lit. “ruler of all.” Bodo: सर्बशक्तिमान (sarboshaktiman). Risk: High — reinforces, does not replace, the baseline’s ईश्वरनि सक्ति (power of God); must be distinct from शक्ति attributed to doudini trance or Kherai-pantheon deities.
• Ἄλφα καὶ Ὦ (Alpha and Omega) — see Part A, v.6. First occurrence 1:8.
• υἱὸς ἀνθρώπου (huios anthrōpou, “Son of Man”) — Danielic title of the glorified Christ (1:13). Distinct from υἱὸς θεοῦ (Son of God, already Critical in the baseline). Bodo: मानसिनि गोरा (manwsini gora, “son of man”). Risk: High — teach as a distinct-but-complementary title (Christ’s exalted humanity/authority to judge), not a downgrade from Son of God.
• βασιλείαν καὶ ἱερεῖς (kingdom and priests, 1:6) — see “priest” entry, Part C. Risk: High.
• θρόνος (throne) — first occurrence 1:4 (“the seven spirits before his throne”); see Part A, v.3. Risk: Medium.
• Reused baseline terms with elevated attention: ईश्वर (God, 1:1,2,8…), जिसु (Jesus, 1:1,2,5,9…), मसीह/Χριστός (1:1,2,5), पबित्र आत्था — note “the seven spirits” (τὰ ἑπτὰ πνεύματα, 1:4) is a symbolic reference to the one Holy Spirit in his fullness (cf. 4:5, 5:6), NOT seven separate spirit-beings; must not be assimilated to a populated Bathou/Kherai spirit-world. Risk: Critical.

Chapter 2 — Letters to Ephesus, Smyrna, Pergamum, Thyatira

• μετανοέω (metanoeō) — “repent.” See Part C glossary entry. First major occurrence 2:5. Risk: High.
• νικάω (nikaō) — “overcome/conquer,” each letter’s promise formula (“to the one who conquers…”). See Part A, v.7. Risk: High.
• συναγωγὴ τοῦ Σατανᾶ (synagōgē tou Satana, “synagogue of Satan,” 2:9, 3:9) — Σατανᾶς, see Part C. Risk: Critical.
• ξύλον τῆς ζωῆς (xylon tēs zōēs, “tree of life,” 2:7) — see Part C. Risk: Medium.
• μάννα κεκρυμμένον / ψῆφος λευκή (hidden manna / white stone, 2:17) — cultural-symbolic images requiring explanatory teaching notes rather than new glossary risk; Old Testament literacy (manna) is assumed low per the baseline’s audience notes. Risk: Medium (comprehension, not doctrinal collision).
• Ἰεζάβελ (Jezebel, 2:20) — proper name/type figure for false teaching tolerated within the church; transliterate. Risk: Low-Medium.
• ἔργα (erga, “works/deeds”) — recurring refrain “I know your works” (2:2,19; 3:1,8,15). Bodo: गुनथि (gunothi, “deeds/conduct”). Risk: Medium — must be taught within the grace-not-merit framework already established (मोफादांनाय दान), i.e., works are the fruit of genuine faith under evaluation, not the ground of acceptance.

Chapter 3 — Letters to Sardis, Philadelphia, Laodicea

• No major new theological terms beyond ch. 2’s repentance/overcoming pattern.
• βιβλίον τῆς ζωῆς (book of life, 3:5) — see Part C. First occurrence here. Risk: Medium.
• κλείς Δαυίδ (Key of David, 3:7) — reuses the baseline’s दाऊद (David) covenant vocabulary; Christ’s messianic authority over the Davidic kingdom. Risk: Medium.
• θύρα (thyra, “door,” 3:8, 3:20) — standard vocabulary, Low risk; the “open door” and “I stand at the door and knock” images should be rendered with natural Bodo household imagery, not forced idiom.

Chapter 4 — Throne Room Vision

• θρόνος (throne) — central to this chapter; see Part A, v.3 and Part C. Risk: Medium.
• πρεσβύτεροι (presbyteroi, “elders,” the twenty-four elders) — see Part C entry. Risk: High.
• ζῷα (zōa, “living creatures”) — the four living creatures. See Part C entry. Risk: High.
• ἅγιος ἅγιος ἅγιος (Trisagion, “holy, holy, holy,” 4:8) — reuses baseline पबित्र (holy), tripled for emphasis; standard translation practice retains the triple repetition. Risk: Medium (ensure the threefold form is not flattened to a single “very holy”).
• παντοκράτωρ (Almighty, 4:8) — reused from ch.1. Risk: High.

Chapter 5 — The Scroll and the Lamb

• ἀρνίον (arnion, “Lamb”) — the book’s central Christological title, occurring 28 times. See full entry, Part C. Risk: CRITICAL — first and most theologically load-bearing occurrence.
• βιβλίον (biblion, “scroll/book”) — the sealed scroll. Bodo: किताब (kitab), standard loanword. Risk: Low-Medium.
• σφραγίς / σφραγίζω (seal/to seal) — the seven seals of the scroll. See Part C. Risk: High.
• ἄξιος (axios, “worthy”) — “Worthy is the Lamb” (5:12); central worship-refrain. Bodo: जोगथाव (jwgthau, “worthy/fitting”). Risk: Medium-High — ties directly to the “Worship of the Lamb” doctrine; must convey the Lamb’s unique worthiness to receive worship, distinguishing him categorically from any other figure who might be offered devotion.
• προσκυνέω (proskyneō, “worship”) — first major occurrence in a worship-liturgy context, 5:14. See Part C. Risk: CRITICAL.
• λέων ἐκ τῆς φυλῆς Ἰούδα / ῥίζα Δαυίδ (Lion of the tribe of Judah / Root of David, 5:5) — messianic titles; reuse दाऊद (David) and मसीह (Messiah) baseline vocabulary. Risk: High.
• ᾆσμα καινόν (asma kainon, “new song,” 5:9) — see Part C. Risk: Low-Medium.

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

• ὀργή (orgē, “wrath”) — first occurrence, “the wrath of the Lamb” (6:16-17). See Part C entry. Risk: High.
• θυσιαστήριον (thysiastērion, “altar”) — “the souls under the altar” (6:9). Bodo: बलिपीठ (bolipith, “altar/sacrifice-platform,” Sanskrit/Assamese loan). Risk: Medium-High — must be distinguished from a Bathou/Kherai household or courtyard offering-site; this altar belongs to the martyrs’ heavenly vindication, not a this-life ritual-offering location.
• ψυχαί (psychai, “souls,” of the martyrs) — reinforces the “witness/testimony” doctrine (μαρτυρία, see ch.1 and Part C). Risk: High.
• ἕως πότε (heōs pote, “how long?”) — the martyrs’ cry for vindication; ties to “Judgment of the Wicked and Vindication of the Saints.” Risk: Medium (rhetorical, not lexical, risk — must retain urgency without implying doubt about God’s ultimate justice).

Chapter 7 — The 144,000 and the Great Multitude

• σφραγίζω (to seal, the 144,000 sealed) — reused from ch.5/Part C; note the shift from sealing a scroll to sealing people — God’s mark of ownership and protection on his own. Risk: High.
• αἱ φυλαὶ τοῦ Ἰσραήλ (the tribes of Israel) — reuses baseline इस्राएल; the symbolic-numeric list (12 x 12,000) supports “Symbolic and Apocalyptic Interpretation.” Risk: Medium.
• θλῖψις μεγάλη (thlipsis megalē, “great tribulation,” 7:14) — see Part C तribulation entry, intensified form. Risk: High.
• ποιμαίνω (poimainō, “to shepherd,” 7:17) — the Lamb who shepherds; tender pastoral image applied to the same figure worshipped as sovereign — theologically rich juxtaposition. Bodo: रखलानाय (rokholanai, “to tend/shepherd”). Risk: Medium.
• λευκαὶ στολαί (white robes, 7:9,13-14) — symbolic purity/vindication garment; reuse पबित्र-family vocabulary in exposition. Risk: Low-Medium.

Chapter 8 — The Seven Trumpets Begin

• θυμιάμα / προσευχαὶ τῶν ἁγίων (incense / prayers of the saints, 8:3-4) — reuses baseline पबित्र मानुष (saints) and the intercession vocabulary already established (मोनसे नि थाखाय बिनयनाय). Note: incense-imagery must be distinguished from ritual smoke/offerings in Bathou/Kherai practice — here it symbolizes prayer ascending to God, not an appeasement-offering. Risk: High.
• No further new theological vocabulary; trumpet-judgment imagery is largely symbolic-descriptive rather than doctrinally load-bearing per term.

Chapter 9 — The Fifth and Sixth Trumpets (Locusts, Euphrates)

• ἄβυσσος (abyssos, “abyss/bottomless pit”) — see Part C. First occurrence 9:1-2. Risk: High.
• Ἀπολλύων (Apollyōn, “Destroyer”) — the angel-king of the abyss, a proper/title name. Bodo: transliterate आपोलुयोन, glossed “नास खालामग्रा” (the destroyer). Risk: Medium — a real being under God’s sovereign permission, not an independent rival power; ties to “Sovereignty of God over History.”
• φαρμακεία / φαρμακεῖα (pharmakeia, “sorceries/magic arts,” 9:21) — see Part A v.8 and Part C entry; first occurrence here. Risk: CRITICAL.

Chapter 10 — The Angel and the Little Scroll

• βιβλαρίδιον (biblaridion, “little scroll”) — diminutive of βιβλίον; no new doctrinal risk beyond ch.5’s scroll entry.
• προφητεύω (prophēteuō, “to prophesy,” 10:11) — reuses baseline भाबिष्यत रां (prophecy) vocabulary. Risk: Low, reused.

Chapter 11 — The Two Witnesses; the Seventh Trumpet

• μάρτυρες (martyres, “witnesses,” the two witnesses) — direct link to the μαρτυρία/μάρτυς word-family (Part C); here dramatized as literal prophetic figures who are killed for their testimony and then raised. Risk: CRITICAL (combines Witness doctrine with Resurrection doctrine — both already Critical/High in the baseline).
• ἀνάστησαν (anestēsan, “they rose/stood up,” 11:11) — reuses baseline जिउनाय सोलायनाय (resurrection). Risk: Critical, reused.
• ναὸς τοῦ θεοῦ (naos tou theou, “temple of God,” measuring, 11:1-2) — Bodo: ईश्वरनि मन्दिर (Isorni mondir), standard loan. Risk: Medium — distinguish from नमासोलि (the Bathou/Kherai ritual worship-site, already forbidden as a gloss for “church” in the baseline); the temple here is a symbolic-prophetic image of God’s people/presence, not a physical shrine to be confused with a village worship-ground.
• ἡ βασιλεία τοῦ κόσμου … τοῦ κυρίου ἡμῶν καὶ τοῦ Χριστοῦ αὐτοῦ (11:15, “the kingdom… of our Lord and of his Christ”) — reuses ईश्वरनि राज्य (kingdom of God) and प्रभु/मसीह; the climactic declaration that history’s kingdoms belong finally to Christ — core to “The Return and Reign of Christ” and “Sovereignty of God over History.” Risk: Critical (reused terms, elevated doctrinal weight).

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

• δράκων (drakōn, “dragon”) — see Part C. First and defining occurrence 12:3ff. Risk: CRITICAL.
• ὁ ὄφις ὁ ἀρχαῖος (ho ophis ho archaios, “the ancient/old serpent,” 12:9) — identifies the dragon explicitly with Satan and with the Genesis serpent. Bodo: गुबुन बुरहा साप (gubun burha sap, “the ancient serpent”) — Note: avoid बुरहा as a stand-alone honorific (reserved-forbidden per the baseline for Bathoubwrai/Kherai elder-deities); here it functions only as the ordinary adjective “old/ancient” modifying “serpent,” not as a title, but translators must be careful the phrase cannot be misheard as an honorific title for a great elder-spirit. Risk: CRITICAL — mandatory human theologian review; also flag the general Northeast Indian regional association of serpent-figures with ambivalent or protective deity-status (e.g., Manasa devotion in the broader Assamese Hindu milieu) — the ancient serpent in Revelation is wholly, unambiguously evil and doomed, with nothing of the ambivalent, appeasable character of folk serpent-spirits.
• Μιχαήλ (Michael) — proper name, archangel; transliterate मीखाएल. Risk: Low.
• Σατανᾶς / διάβολος (Satan/devil, 12:9-10) — see Part C. Risk: Critical.
• πόλεμος ἐν τῷ οὐρανῷ (war in heaven, 12:7) — descriptive, no separate glossary risk beyond the dragon/Satan entries.

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

• θηρίον (thērion, “beast”) — see Part C. Central chapter for this term. Risk: CRITICAL.
• χάραγμα (charagma, “mark”) — the mark of the beast. See Part C. Risk: High.
• ὁ ἀριθμὸς αὐτοῦ, χξς΄ (the number 666, 13:18) — retain the literal numeral per the baseline’s cross-reference rule (Arabic numerals, not Devanagari); add teaching notes on symbolic numerology (Symbolic and Apocalyptic Interpretation doctrine) without altering the textual numeral. Risk: Medium.
• προσκυνέω τὸ θηρίον (worship the beast) — reuses the Part C “worship” entry in its most acute, negative sense — worship wrongly directed. Risk: CRITICAL, the direct negative counterpart to “Worship of the Lamb.”
• ψευδοπροφήτης (pseudoprophētēs, “false prophet,” anticipated here, named explicitly from ch.16 onward) — Bodo: गुल भाबिष्यत सोंग्रा (gul bhabishyot songra), built on the baseline’s prophet term with a negating modifier. Risk: High — must not be confused with the ओझा/doudini figures already flagged; this is a specific end-time deceiving figure allied with the beast, not a generic folk-ritual specialist, though the deceptive-spiritual-authority theme invites careful comparative teaching.

Chapter 14 — The Lamb, the 144,000, and the Harvest

• εὐαγγέλιον αἰώνιον (euangelion aiōnion, “eternal gospel,” 14:6) — reuses baseline मंगल खबर (gospel), modified “eternal.” Risk: High.
• φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν (fear God and give him glory, 14:7) — reuses baseline महिमा (glory). Risk: High.
• Βαβυλὼν ἡ μεγάλη (Babylon the great, first named 14:8) — see Part C. Risk: Medium.
• θερισμός (therismos, “harvest”) — the grain-harvest and grape-harvest-of-wrath images (14:14-20). Bodo: standard agricultural vocabulary, e.g., लांदा (landa, “harvest”). Risk: Medium — harvest imagery is deeply resonant in Bodo agrarian life, but translators must ensure judgment-harvest imagery is not assimilated to the prosperity/fertility associations of Mainao, the Bathou-pantheon goddess of wealth and rice honored in Kherai puja; this harvest is God’s final ingathering/judgment of humanity, not an agricultural-fertility blessing.
• πίστις Ἰησοῦ (the faith of Jesus, 14:12) — reuses baseline बिश्वास (faith); paired here with “the commandments of God” as the mark of the persevering saints. Risk: High.

Chapter 15 — The Song of Moses and of the Lamb; the Seven Bowls

• ᾆσμα Μωϋσέως καὶ τὸ ᾆσμα τοῦ ἀρνίου (song of Moses and song of the Lamb) — reuses “new song” (ch.5) and ἀρνίον (Lamb) vocabulary; ties Old and New Covenant deliverance together. Risk: Critical (reused Lamb term).
• σκηνὴ τοῦ μαρτυρίου (tabernacle of testimony/witness, 15:5) — combines the σκηνή (dwelling, cf. 21:3) and μαρτυρία (testimony) word-families already flagged. Risk: High.
• No further new terms; the seven bowls (φιάλαι) are introduced here and executed in ch.16.

Chapter 16 — The Seven Bowls of Wrath

• φιάλη (phialē, “bowl”) — Bodo: कटोरा (kotora) or बाटी (bati), ordinary vessel-word. Risk: Low.
• ὀργὴ τοῦ θεοῦ (the wrath of God) — reuses Part C wrath entry, now in its most sustained, systematic form (the seven final plagues). Risk: High.
• Ἁρμαγεδών (Harmagedōn, “Armageddon,” 16:16) — proper/place name. Bodo: transliterate आरमागेदोन. Risk: Low (place name), but teaching notes should clarify this is a symbolic gathering-place for final cosmic conflict, not a literal geopolitical prediction to be mapped onto contemporary events — supports “Symbolic and Apocalyptic Interpretation.”

Chapter 17 — The Great Prostitute and the Beast

• πόρνη (pornē, “prostitute/harlot”) — symbolic figure for the corrupt world-system allied with the beast. Bodo: बेसारि माबोगिरी खालामग्रा (besari mabwgiri khalamgra) or simplified जौगिरी माबोगिरी (jaugiri mabwgiri, “prostitute”). Risk: High — must be taught as a symbolic figure for systemic idolatrous, exploitative worldly power, not as commentary on any literal group or gender; pastoral sensitivity required given the term’s literal force.
• Βαβυλὼν ἡ μεγάλη reused; see Part C. Risk: Medium.
• θηρίον with seven heads and ten horns — reuses ch.13 beast vocabulary with expanded symbolic detail; supports “Symbolic and Apocalyptic Interpretation” doctrine directly — teaching notes should present the historic range of interpretive approaches (preterist, historicist, futurist, idealist) without the translation itself resolving the debate.

Chapter 18 — The Fall of Babylon

• Βαβυλὼν reused throughout as the chapter’s central figure; no new lexical risk beyond ch.14/17 entries.
• ἐμπόροι (emporoi, “merchants”) and the lament over lost trade — cultural-economic imagery; Low risk, natural Bodo commercial vocabulary suffices.
• No new theological glossary terms; chapter reinforces existing Babylon/beast/wrath/judgment vocabulary.

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

• Ἁλληλουϊά (Hallelujah, 19:1,3,4,6) — transliterate per the baseline’s convention for established regional forms. Bodo: हल्लेलुइया. Risk: Low.
• γάμος τοῦ ἀρνίου (the marriage supper/feast of the Lamb) — see Part C. Risk: High, combining Lamb (Critical) and Bride (High) doctrines.
• πιστὸς καὶ ἀληθινός (Faithful and True, 19:11) — reuses Part A v.5 rendering exactly (cross-document consistency required). Risk: High.
• ὁ Λόγος τοῦ Θεοῦ (the Word of God, 19:13, a title of Christ) — see Part C. Risk: CRITICAL.
• βασιλεὺς βασιλέων καὶ κύριος κυρίων (King of kings and Lord of lords, 19:16) — see Part C. Risk: CRITICAL.
• στρατεύματα τοῦ οὐρανοῦ (armies of heaven, 19:14) — descriptive; Low risk beyond the militant-victory caution already flagged for νικάω (overcome).
• ψευδοπροφήτης (false prophet) — thrown into the lake of fire with the beast (19:20); reuses ch.13 entry. Risk: High.

Chapter 20 — The Thousand Years; the Great White Throne Judgment

• χίλια ἔτη (chilia etē, “a thousand years”) — see Part C. Risk: Medium.
• δέω (deō, “to bind,” Satan bound, 20:2) — reuses Satan/dragon vocabulary (Part C); the binding is a real, sovereign act of restraint by God, not a ritual binding-spell as might be sought against a malevolent spirit in folk practice. Risk: High.
• ἡ πρώτη ἀνάστασις (the first resurrection, 20:5-6) — reuses baseline जिउनाय सोलायनाय (resurrection); note the distinct “first/second resurrection” framework requires explicit teaching, since it has no parallel category in either Bathouism (no eschatology) or Brahma Dharma (which supplies rebirth, not resurrection, categories). Risk: CRITICAL.
• ὁ θρόνος ὁ μέγας ὁ λευκός (the great white throne, 20:11) — reuses θρόνος (Part A/C); the scene of final judgment. Risk: High.
• βιβλίον τῆς ζωῆς (book of life, 20:12,15) — reused from ch.3; see Part C. Risk: Medium.
• λίμνη τοῦ πυρός (lake of fire, 20:14-15) — reused; see Part A v.8. Risk: High.
• ὁ θάνατος καὶ ὁ ᾅδης (Death and Hades, personified, 20:13-14) — see Part C. Risk: High.
• δεύτερος θάνατος (second death, 20:6,14) — reused; see Part A v.8. Risk: Critical.

(Chapter 21 receives full verse-by-verse treatment for vv.1-8 in Part A above; vv.9-27 continue the chapter and are covered immediately below to complete full-chapter coverage.)

Chapter 21, continued (vv.9-27) — The New Jerusalem Described

• νύμφη (bride) reused (21:9); see Part A v.2. Risk: High.
• τεῖχος / πύλαι / θεμέλιοι (wall / gates / foundations, 21:12-14) — the city’s structure, inscribed with the names of the twelve tribes of Israel (reuse इस्राएल) and the twelve apostles (reuse गोदान जायगारि, apostle, from the baseline). Risk: Medium — reinforces “Unity of Jews and Gentiles” (baseline doctrine) now realized in the eternal city’s very architecture.
• οὐ ναὸν (no temple, 21:22) — “I saw no temple in the city, for the Lord God the Almighty and the Lamb are its temple.” Reuses ईश्वरनि मन्दिर (temple, ch.11) negated, plus प्रभु, सर्बशक्तिमान, and मेसा गोरा (Lamb). Risk: High — must be taught clearly: this does not abolish the concept of worship (see 22:3, “his servants will worship him”) but removes the need for a mediating physical structure, since God’s presence is now direct and total; distinguish from नमासोलि, the Bathou/Kherai ritual site.
• δόξα τοῦ θεοῦ (the glory of God, as the city’s light, 21:23) — reuses महिमा. Risk: High.
• οὐδὲν κοινὸν (nothing common/unclean shall enter, 21:27) — reuses the moral-purity register of पबित्र (holy); ties to Sanctification doctrine. Risk: Medium-High.

Chapter 22 — The River of Life; Final Warnings and Benediction

• ποταμὸς ὕδατος ζωῆς (river of the water of life, 22:1) — reuses Part A v.6 water-of-life vocabulary. Risk: Medium.
• ξύλον ζωῆς (tree of life, 22:2,14,19) — see Part C. Risk: Medium.
• οὐκ ἔσται … κατάθεμα (no more curse, 22:3) — the reversal of Genesis 3’s curse; ties directly to “The New Heaven and New Earth” doctrine. Bodo: descriptive सान्दो जाबाय नङा (no curse will remain). Risk: Medium.
• οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ (his servants will worship/serve him, 22:3) — λατρεύω, a near-synonym of προσκυνέω (worship); see Part C worship entry. Risk: Critical, reused.
• ἔρχομαι ταχύ (I am coming soon, 22:7,12,20) — reuses “The Return and Reign of Christ” doctrine’s core promise; teach with care regarding the church’s long historical experience of delayed expectation, without weakening the certainty of the promise. Risk: High.
• μὴ σφραγίσῃς (do not seal up the words of this prophecy, 22:10) — reuses σφραγίς (seal, Part C) in a distinct sense (concealment vs. disclosure) — contrast with Daniel’s “seal up” command; note for translators to avoid confusing this negative instruction with the positive sealing of believers in ch.7. Risk: Medium.
• προστιθέναι / ἀφαιρεῖν (adding to / taking away from the words of the prophecy, 22:18-19) — the book’s canonical self-guarding warning. Reinforces “Inspiration of Scripture” (baseline doctrine, elevated here to a direct curse-warning). Risk: High.
• ἔρχου, Κύριε Ἰησοῦ (Come, Lord Jesus, 22:20) — reuses प्रभु and जिसु exactly; the church’s climactic prayer of longing, parallel in function to the Aramaic “Marana tha” tradition (cf. 1 Corinthians 16:22). Bodo: आबो, प्रभु जिसु, फैनांगोन (abo, Probhu Jisu, phoinangwn). Risk: Critical (reused Lord/Jesus terms in their most climactic liturgical use).
• ἡ χάρις τοῦ κυρίου Ἰησοῦ (the grace of the Lord Jesus, 22:21) — reuses baseline मोफादांनाय दान (grace) in the closing benediction, exactly as Romans’ epistolary benedictions do — confirms cross-document consistency with the Romans Language Package’s closing-grace convention. Risk: Critical, reused.

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Summary Observations for Phase 1 Step 2 (Doctrine Analysis)

1. Revelation introduces at least 19 new Critical/High-risk terms beyond the Romans baseline (Lamb, Worship, Beast, Dragon/Serpent, Satan, Idolatry, Sorcery, Second Death, Lake of Fire, Bride, Word of God as Christological title, King of kings/Lord of lords, Elders, Living Creatures, Angel, Mark of the Beast, Seal, Witness/Testimony, Tabernacle/Dwelling, Almighty), each requiring mandatory human theologian review per the baseline’s escalation rules.
2. Three genuinely NEW collision surfaces emerge that Romans did not require: (a) the aniconic-worship / idolatry boundary, given Bathouism’s non-image-based devotion; (b) occult/sorcery vocabulary directly overlapping the doudini/ओझा ritual-specialist roles; (c) bridal/marital imagery set against Bodo clan-exogamous kinship structures.
3. The core passage’s हा (“earth”) and गोहोम/दुबारि गोहोम (“death”/“second death”) require the most careful translator notes in the entire book, given direct incidental vocabulary overlap with Bathou cosmology and the ever-present risk of reincarnation-reading already flagged for “resurrection” in the baseline.
4. All numeric/symbolic apocalyptic material (7, 12, 24, 144,000, 666, 1000 years) should be rendered with literal Arabic numerals per the baseline’s cross-reference convention, paired with teaching notes rather than interpretive translation choices.