Semantic Analysis

Semantic Analysis — Revelation 1–22 (English → Dogri)

Methodology

This analysis proceeds in two parts, per the PRD Phase 1 Step 1 mandate:

Core passage verse-by-verse — Revelation 21:1–8, the theological anchor of the curriculum (new heaven and new earth), receives full term-by-term treatment.
Chapter-by-chapter study of the whole book — every chapter of Revelation, 1 through 22, in canonical order, covering load-bearing theological vocabulary not already exhausted by the core passage or an earlier chapter.

Baseline reuse rule: Any term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json (God, Lord, Jesus, Christ/Messiah, Holy Spirit, Father, holy, saints, church, salvation, resurrection, glory, sin, covenant, prophet, prophecy, power of God, grace, faith, election, Israel, David, kingdom of God, etc.) must be reused exactly with its established Dogri rendering and risk tier. This document does not re-derive those terms; it flags each occurrence as “(reused from Romans TM)” and only adds a note where Revelation’s usage introduces a new theological nuance requiring comment.

Field key for every load-bearing term:

Original — Greek (or transliterated Hebrew/Aramaic proper noun) form
Transliteration
Literal meaning
Semantic range
English variants — common English gloss options across translations
Theological meaning in context — what the term is doing in Revelation specifically
Dogri rendering & risk — proposed Dogri term, risk tier (Critical/High/Medium/Low, per baseline convention), and the collision/rationale note

PART 1 — CORE PASSAGE: Revelation 21:1–8 (Verse-by-Verse)

Revelation 21:1

Greek: Καὶ εἶδον οὐρανὸν καινὸν καὶ 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: “new.” Semantic range: new in kind/quality, not merely new in time-sequence (contrast νέος, “new/young” chronologically). English variants: new, fresh, renewed. Theological meaning: signals a qualitatively different, re-created order, not a repaired old one nor a repeating cosmic cycle. Dogri: नोआ (noaa) — Critical. Duggar cosmology inherited through Dogra-patronized Hindu tradition (Raghunath Mandir Vaishnavism) includes cyclical yuga ages and periodic cosmic dissolution/re-creation (pralaya) under Brahma. Revelation’s “new heaven and new earth” is a linear, final, once-for-all re-creation, not one more turn of an eternally repeating wheel. This must be taught explicitly alongside the baseline’s caution against पुनर्जन्म for resurrection — the same linear-history conviction extends to cosmic eschatology.
οὐρανός (ouranos) — Literal: “heaven, sky.” Semantic range: the visible sky; the abode of God; the cosmic realm above earth. English variants: heaven, sky, heavens. Theological meaning: part of the created order being renewed, not eliminated. Dogri: अकाश (akaash) — Medium. Standard term; ensure distinct from a mythological Hindu swarga (temporary heavenly realm of merit-based residence) — this heaven is God’s own eternal dwelling, not a temporary merit-reward abode.
γῆ (gē) — Literal: “earth, land, ground.” Semantic range: the physical earth; a country; soil. English variants: earth, land, world. Theological meaning: the physical creation itself is renewed, affirming a bodily, material eschatology, not an escape into pure spirit. Dogri: धरती (dharti) — Low.
πρῶτος (prōtos) — Literal: “first.” Semantic range: first in time or rank; former. English variants: first, former, original. Theological meaning: marks the old created order as now superseded. Dogri: पैह्ला (pehla) — Low.
θάλασσα (thalassa) — Literal: “sea.” Semantic range: literal sea; in Jewish apocalyptic idiom, a symbol of chaos, threat, and the abode of monstrous power (cf. Rev 13:1, the beast rising from the sea). English variants: sea, ocean. Theological meaning: “no more sea” signals the final removal of chaos and threat, not a literal claim about geography. Dogri: समुंदर (samundar) — Medium. Requires an explicit apocalyptic-genre note (doctrine: Symbolic and Apocalyptic Interpretation) so learners do not treat this as a flat geographical prediction.

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 (polis) — Literal: “city.” Semantic range: city, city-state, community of citizens. English variants: city. Theological meaning: the redeemed people of God pictured corporately as a city — order, permanence, citizenship. Dogri: शहर (shahar) — Low.
ἁγία (hagia) — reused from baseline holy (पवित्तर, High). Here modifying “city”: moral and covenantal set-apartness, not ritual purity attained through preparatory rites (cf. baseline caution re: शुद्ध and pre-darshan purification before Vaishno Devi pilgrimage).
Ἰερουσαλήμ (Ierousalēm) — proper name. Dogri: यरूशलेम (Yarushalem) — Medium. The new Jerusalem must be taught as the consummated, heavenly reality the earthly Jerusalem always pointed toward, not a second literal city to be geographically located, and not analogous to a heavenly abode-by-devotion such as Vaikuntha (Vishnu’s heaven) or Kailash (Shiva’s abode).
καταβαίνουσαν (katabainousan, ptc. of καταβαίνω) — Literal: “coming down, descending.” Semantic range: descent from above. English variants: coming down, descending. Theological meaning: God’s dwelling comes to his people; salvation is not humanity’s ascent to the divine but God’s descent to dwell with humanity — the reverse of a pilgrimage-ascent model (contrast the mannat pilgrimage to Vaishno Devi’s hilltop shrine, where the devotee ascends to the deity). Dogri: उतरना (utarna) — High. Flag for explicit contrastive teaching.
ἡτοιμασμένην (hētoimasmenēn, ptc. of ἑτοιμάζω) — Literal: “having been prepared, made ready.” Semantic range: prepared, made ready, arranged in advance. Dogri: त्यार कीती (tyar kiti) — Low.
νύμφη (nymphē) — Literal: “bride.” Semantic range: bride, young married woman, daughter-in-law. English variants: bride. Theological meaning: the corporate people of God as Christ’s bride — see doctrine Church as Bride of Christ. Dogri: लाड़ी (laadi) — Critical. Must not be filtered through local marriage-custom expectations (dowry/dahej exchange, izzat-based marriage-alliance honor calculus) nor through the mannat-vow economy; the bride’s readiness here is a gift of grace (cf. Rev 19:8, “it was given her to clothe herself”), not a family-negotiated transactional arrangement.
κεκοσμημένην (kekosmēmenēn, ptc. of κοσμέω) — Literal: “adorned, decorated, put in order.” Semantic range: adorn, ornament, arrange fittingly (root of “cosmos” — ordered beauty). Dogri: सजाई (sajai) — Low.
ἀνήρ (anēr, “her husband”) — reused sense from baseline’s relational-personal register (cf. father/pita warmth conventions). Dogri: लाड़ा/घरवाला (laada) — Low; the husband here is Christ (implicit).

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.’”

φωνή (phōnē) — Literal: “voice, sound.” Dogri: अवाज़ (awaaz) — Low.
θρόνος (thronos) — Literal: “throne, seat of authority.” Semantic range: royal seat; symbol of sovereign rule. English variants: throne. Theological meaning: God’s throne is the central image of divine sovereignty across Revelation (~40 occurrences). Dogri: गद्दी (gaddi) — High. Double collision risk: (1) gaddi is the historic word for the seat of the Dogra royal dynasty at Jammu — must be taught as sovereign authority over all history, not a historically bounded dynastic seat (parallel caution to baseline’s महाराजा exclusion for “Lord”); (2) avoid the Sanskritic alternative सिंहासन (“lion-seat”), which carries specific Shakta iconographic associations (Durga/Kali enthroned upon or accompanied by a lion, prominent at the Bahu Fort Kali shrine). गद्दी is the safer choice.
σκηνή (skēnē) — Literal: “tent, tabernacle, dwelling.” Semantic range: tent, temporary dwelling; by extension, God’s tabernacling presence (cf. LXX tabernacle; John 1:14). English variants: dwelling place, tabernacle, tent. Theological meaning: God’s own presence pitched in the midst of his people, echoing the OT tabernacle/temple, now permanent and unmediated. Dogri: तंबू (tambu) as base image, rendered relationally as रौह्णे दी जागा (rehne di jaaga, “dwelling place”) — High. Must not be read as God requiring a shrine/residence needing ritual maintenance (daily puja, aarti, offerings as at Raghunath Mandir or Bahu Fort); this is relational, unmediated presence, not a temple-deity residency system.
σκηνώσει (skēnōsei, fut. of σκηνόω) — Literal: “he will dwell / pitch his tent.” Dogri: रौहणा (rehna) — High (same note as above).
λαός (laos) — reused sense from baseline “gentiles/nations” family; here God’s own covenant people. Dogri: प्रजा/लोक (praja/lok) — Medium.
θεός (theos) — reused from baseline god (परमेश्वर, Critical). “Their God” — covenant formula (“I will be their God, they will be my people”) echoed from Jeremiah 31/Ezekiel 37; must retain the personal, covenantal register, not a generic deity-devotee relationship analogous to ishta-devata (a chosen personal deity among many in Hindu devotional practice).

Revelation 21:4

Greek: καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι, οὔτε πένθος οὔτε κραυγὴ οὔτε πόνος οὐκ 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.”

ἐξαλείψει (exaleipsei, fut. of ἐξαλείφω) — Literal: “will wipe away, erase, obliterate.” Dogri: पूंज देणा (poonj dena) — Low; a tender, personal act of God, not a ritual wiping/cleansing rite.
δάκρυον (dakryon) — Literal: “tear.” Dogri: हंजू (hanju) — Low.
θάνατος (thanatos) — Literal: “death.” Semantic range: physical death; personified Death (cf. Rev 6:8, 20:14). English variants: death. Theological meaning: death itself is abolished, not merely escaped through a favorable next rebirth. Dogri: मौत (maut) — High. Must be kept sharply distinct from the rebirth-cycle worldview (see resurrection/second death entries below): here death is ended, not one stage in an ongoing cycle.
πένθος (penthos) — Literal: “mourning, grief.” Dogri: सोग (sog) — Low.
κραυγή (kraugē) — Literal: “crying out, wailing.” Dogri: रोणा-कुकणा (rona-kukna) — Low.
πόνος (ponos) — Literal: “pain, suffering, toil.” Semantic range: physical pain; hard labor; distress. Dogri: दर्द (dard) — Low.

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 (ho kathēmenos, ptc. of κάθημαι) — Literal: “the one sitting/seated.” Theological meaning: a recurring throne-vision title for God across Revelation. Dogri: गद्दी उप्पर बैठा होया (gaddi uppar baitha hoya) — High (see throne note above).
ποιῶ (poiō) — Literal: “I make, I do.” Dogri: बनाना (banana) — Low.
γράψον (grapson, imperative of γράφω) — Literal: “write!” Theological meaning: commissions John as an authorized recorder of divine revelation — links to doctrine Inspiration of Scripture (reused from Romans doctrine registry). Dogri: लिख (likh) — Medium.
λόγος (logos) — reused sense; here “these words.” Dogri: वचन/गल्ल (vachan/gall) — Medium.
πιστός (pistos) — Literal: “faithful, trustworthy, reliable.” Semantic range: shares a root with πίστις (faith, reused from baseline भरोसा). English variants: faithful, trustworthy, sure. Theological meaning: God’s own words are as reliable as his character — the same trust-word family used for saving faith. Dogri: भरोसे जोग् (bharose jog) — High. Deliberately built on the baseline भरोसा root so learners hear the linguistic connection between “trustworthy words” and “trusting faith.”
ἀληθινός (alēthinos) — Literal: “true, genuine, real” (as opposed to counterfeit/shadow). Semantic range: genuinely real, not merely factually accurate (contrast ἀληθής). English variants: true, real, genuine. Theological meaning: God’s promise is the ultimate reality, not one truth-claim among competing religious truth-claims. Dogri: सच्चा (sachcha) — Medium.

Revelation 21:6

Greek: καὶ εἶπέν μοι· γέγοναν. ἐγὼ τὸ ἄλφα καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼ τῷ διψῶντι δώσω 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 one who is thirsty I will give from the spring of the water of life without payment.’”

γέγοναν (gegonan, perf. of γίνομαι) — Literal: “it has happened, it is done/accomplished.” Dogri: होई गेआ (hoi geya) — Low; echoes Christ’s “It is finished” (John 19:30) — the same finality of accomplished redemption.
ἄλφα / ὦ (Alpha/Omega) — first and last letters of the Greek alphabet, a divine self-title (cf. 1:8, 22:13). English variants: Alpha and Omega. Dogri: अल्फा ते ओमेगा (transliterated) with explanatory gloss पैह्ला ते आखरी (pehla te aakhri, “the first and the last”) — Medium. Requires an explicit note since Dogri readers do not use the Greek alphabet; teach the meaning (“the first and the last”) alongside the transliteration, not the transliteration alone.
ἀρχή (archē) — Literal: “beginning, origin, first cause.” Dogri: शुरू (shuru) — Low.
τέλος (telos) — Literal: “end, goal, completion, purpose.” Semantic range: not merely stopping-point but fulfillment/purpose achieved. Dogri: अंत (ant) — Low-Medium; ensure it conveys purposeful completion, not mere cessation.
διψῶντι (dipsōnti, ptc. of διψάω) — Literal: “the one who is thirsty.” Dogri: तीह्आ (tihaa) — Low.
πηγή (pēgē) — Literal: “spring, fountain, source.” Dogri: सोता (sota) — Low.
ὕδωρ τῆς ζωῆς (hydōr tēs zōēs) — Literal: “water of life.” Theological meaning: the Spirit-given, eternal, satisfying life God gives, not a shrine’s sacred spring/tank (many regional shrines, including sites near Vaishno Devi, feature sacred bathing tanks/springs believed to confer merit or purification). Dogri: जिंदगी दा पानी (jindagi da paani) — High. Explicit note required distinguishing this from any meritorious sacred-water bathing practice.
δωρεάν (dōrean) — Literal: “freely, as a gift, without payment/cost.” Semantic range: adverb from δωρεά (“gift”) — the identical word-family used in Romans 3:24, “justified freely (δωρεάν) by his grace.” English variants: freely, without cost, as a gift. Theological meaning: direct linguistic echo of the grace doctrine already established in the Romans Language Package. Dogri: बिना कीमत (bina keemat) or मुफ्त (muft) — Critical. Must carry forward the exact same grace-vs-transaction guarding established for बिना कमाई दित्ती दया: this gift is emphatically NOT a mannat-style boon exchanged for a vow or pilgrimage offering. Recommend pairing with the established grace phrase in teaching notes: “given बिना कमाई (without being earned), बिना कीमत (without payment).”

Revelation 21:7

Greek: ὁ νικῶν κληρονομήσει ταῦτα, καὶ ἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός. English: “The one who overcomes will inherit these things, and I will be his God and he will be my son.”

νικῶν (nikōn, ptc. of νικάω) — Literal: “the one overcoming, conquering.” Semantic range: to win a contest, prevail, be victorious. English variants: overcomer, conqueror, victor. Theological meaning: faithful perseverance and victory secured through Christ’s finished work (see doctrine Perseverance and Faithful Witness under Persecution), not military conquest nor self-effort merit accumulation. Dogri: जित्तनेआला (jittnewala, from जित्तना, to win) — High. Must be taught as victory in and through Christ (cf. Rev 5:5, 12:11 — “by the blood of the Lamb”), not achievement earning divine favor.
κληρονομήσει (klēronomēsei, fut. of κληρονομέω) — Literal: “will inherit, will receive as an heir’s portion.” Semantic range: to receive an inheritance; to obtain a possession by right of sonship. English variants: inherit, receive as heirs. Theological meaning: directly resonant with the baseline adoption doctrine (गोद लैने आह् पुत्तर बनाना) — full inheritance rights, not a lesser derivative share. Dogri: विरसा लैना (virsa laina) — High. Given Dogra Rajput culture’s strong lineage-and-inheritance consciousness (izzat, birthright), this should be taught as consistent with — not a diminishment of — that inheritance instinct, now granted by grace rather than blood-lineage.
υἱός (huios) — reused from baseline son_of_god/adoption framework (परमेश्वर दा पुत्तर; गोद लैने आह् पुत्तर बनाना). Here applied to the overcoming believer in solidarity with Christ’s unique Sonship. Dogri: पुत्तर (puttar) — High. Must not blur the line between Christ’s unique eternal Sonship (Critical doctrine, unchanged) and the believer’s adoptive sonship (High doctrine) — teach both together but never collapse the distinction.

Revelation 21:8

Greek: τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσιν καὶ πόρνοις καὶ φαρμάκοις καὶ εἰδωλολάτραις καὶ πᾶσι 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 is in the lake that burns with fire and sulfur, which is the second death.”

δειλός (deilos) — Literal: “cowardly, fearful, timid.” Theological meaning: failure of nerve in faithful witness under pressure — the antithesis of the “overcomer” of v.7 and of doctrine Perseverance and Faithful Witness under Persecution. Dogri: डरपोक (darpok) — Medium.
ἄπιστος (apistos) — Literal: “unbelieving, faithless” (negated form of πιστός/πίστις, reused faith root). Dogri: बे-भरोसा (be-bharosa) — High. Direct negative of the established भरोसा (faith) term — deliberately built to preserve the positive/negative pairing across the whole curriculum.
ἐβδελυγμένοις (ebdelygmenois, ptc. of βδελύσσομαι) — Literal: “having been made detestable/abominable.” Semantic range: moral revulsion, defilement. Dogri: घिनौने (ghinaune) — Medium.
φονεύς (phoneus) — Literal: “murderer.” Dogri: कातल (qatal) — Low.
πόρνος (pornos) — Literal: “one who is sexually immoral” (masc.; cf. πόρνη, “prostitute,” Rev 17). Semantic range: sexual immorality generally, and (symbolically, elsewhere in Revelation) spiritual unfaithfulness/idolatry pictured as sexual sin. Dogri: व्यभिचारी (vyabhichari) — Medium.
φάρμακος (pharmakos) — Literal: “sorcerer, one who practices magic/potions” (root of English “pharmacy”). Semantic range: sorcery, magic arts, poisoning. English variants: sorcerer, magician. Theological meaning: occult manipulation of spiritual power set against trust in God alone. Dogri: जादू-टोणा करनेआला (jadu-tona karnewala) — High. Directly relevant to regional folk-religious practice (tantric practitioners, ओझा exorcist-healers, black-magic/tona-totka consultation), which remains a live category in Duggar folk religion alongside formal temple worship; must be named as incompatible with trust in God, not merely as “magic tricks.”
εἰδωλολάτρης (eidōlolatrēs) — Literal: “idol-worshiper” (εἴδωλον, “idol/image” + λατρεία, “worship/service”). Semantic range: one who renders worship/service to an image or false god. English variants: idolater. Theological meaning: worship rightly due to God alone, redirected to a created image. Dogri: मूरती दी पूजा करनेआला (moorti di puja karnewala) — Critical. This entry deliberately uses पूजा (puja) — normally avoided as a default Christian-worship term — precisely because Revelation needs a term for the condemned, false worship of images (murtis) at a shrine or temple. Recommend establishing this contrast explicitly in the glossary: उपासना (upasana) = true worship of God/the Lamb (see Rev 4–5, 7, 22 below); मूरती दी पूजा = the condemned worship of images. This is a theologically load-bearing distinction, not a stylistic one, given the centrality of murti-darshan practice at Raghunath Mandir, Bahu Fort, and Vaishno Devi.
ψευδής (pseudēs) — Literal: “false, lying.” Dogri: झूठा (jhootha) — Low.
λίμνη…πυρὶ καὶ θείῳ (limnē…pyri kai theiō) — Literal: “lake…with fire and sulfur (brimstone).” Dogri: अग्गी ते गंधक दी झिल (aggi te gandhak di jhil) — High. Must be taught as final, conscious, eternal separation from God, not a temporary purgatorial burning-off of karmic residue (contrast with Hindu concepts of purification through austerity/tapasya or a temporary hell-realm, naraka, within the rebirth cycle before a subsequent reincarnation).
ὁ θάνατος ὁ δεύτερος (ho thanatos ho deuteros) — Literal: “the second death.” Semantic range: final, eternal separation from God following bodily death and judgment (contrasted with the “first resurrection,” Rev 20:5-6). Dogri: दूजी मौत (dooji maut) — Critical. Must be sharply distinguished from any rebirth/second-birth framework (avoid resonance with पुनर्जन्म, “reincarnation,” already forbidden in the baseline for a different reason); “second death” here is the opposite of a new birth-cycle — it is the final, irreversible confirmation of separation from God, not a stage en route to another life.

PART 2 — CHAPTER-BY-CHAPTER STUDY OF REVELATION 1–22

Chapter 1

ἀποκάλυψις (apokalypsis) — Literal: “unveiling, uncovering, revelation.” Semantic range: disclosure of what was hidden. English variants: revelation, apocalypse. Theological meaning: the book’s own genre-title — God unveiling hidden realities, not human mystical attainment. Dogri: प्रकाशवाणी (Prakashvani) — Medium. Likely the established Dogri/Hindi Bible-tradition title for this book; confirm against the BSI Dogri Bible before finalizing, per the same caution pattern the baseline applied to “gospel.” Must be taught as divine disclosure, not a human esoteric-knowledge attainment comparable to yogic/tantric mystical insight traditions.
ἄγγελος (angelos) — Literal: “messenger.” Semantic range: human messenger; heavenly messenger/angel. English variants: angel, messenger. Theological meaning: a created, personal, non-divine servant of God who delivers revelation. Dogri: स्वर्गदूत (swargdoot) — High. Must never be rendered देवता (devta), which would imply a minor deity in a polytheistic hierarchy — angels are created servants, categorically distinct from any deity, however minor.
ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou, Rev 1:13) — Literal: “the Son of Man.” Semantic range: messianic self-designation drawn from Daniel 7:13-14, denoting both genuine humanity and divine authority to judge and reign. Dogri: मनुक्ख दा पुत्तर (mankh da puttar) — Critical. Deliberately built on the same मानखे (human) root as the baseline’s incarnation term (मानखे दा रूप लैना) for consistency; ties directly to doctrines Deity of Christ and Sonship of Christ (reused Critical risk from Romans registry).
Alpha and Omega — see core passage entry above (Rev 1:8 = first occurrence).
ὁ παντοκράτωρ (ho pantokratōr, Rev 1:8) — Literal: “the all-powerful one, ruler of all.” Semantic range: sovereign over all things without limit. English variants: Almighty. Theological meaning: absolute divine sovereignty — see doctrine Sovereignty of God over History. Dogri: सारी सामर्थ रखणहार (sari samarth rakhanhar, “the one who possesses all power”) — Critical. Deliberately built on सामर्थ, the baseline’s established rendering for “power of God,” to avoid शक्ति entirely — शक्ति carries the strong Shakta goddess-power association (Bahu Fort Kali shrine, Vaishno Devi) the baseline already forbids for both Holy Spirit and Power of God; the same prohibition must extend to this divine title.
seven churches, seven lampstands, seven stars — symbolic numeral imagery; “seven” (ἑπτά, hepta) as a number of completeness. Dogri: सत्त (satt) — Medium. Flag for doctrine Symbolic and Apocalyptic Interpretation: numbers in Revelation typically function symbolically (completeness, totality) and must not be taught as arithmetic literalism by default.

Chapter 2

μετανοέω (metanoeō) — Literal: “to change one’s mind, to turn.” Semantic range: repentance — a fundamental reorientation of heart and direction, not merely regret. English variants: repent, turn back. Theological meaning: the call issued to each of the seven churches; genuine heart-turning trust-response to Christ, not ritual penance. Dogri: मन फिराना (man phiraana, “to turn the mind/heart”) — High. Must be distinguished from प्रायश्चित (prayaschit), the Hindu concept of ritual atonement or austerity-based penance for sin; biblical repentance is relational reorientation toward Christ, not merit-earning self-discipline.
synagogue of Satan, Nicolaitans, Balaam, Jezebel — proper names/historical groups; Low risk, contextual/historical notes sufficient.
ὁ νικῶν (ho nikōn) — “the one who overcomes” — first occurrence of the refrain repeated in each of the seven letters; see core-passage entry (21:7) for full field treatment. Dogri: जित्तनेआला — High (reused).
hidden manna, white stone, new name — symbolic reward-images; Medium risk, flag for apocalyptic-symbol teaching rather than literal expectation.

Chapter 3

κλείς Δαυίδ (kleis Dauid, “key of David,” Rev 3:7) — Literal: “the key of David.” Semantic range: messianic authority to open and shut access to God’s kingdom, fulfilling the Davidic covenant (reused david term, दाऊद, from baseline). Dogri: दाऊद दी कुंजी (Daud di kunji) — High. Ties to doctrine Davidic Covenant (reused).
λευκός (leukos, “white,” of Sardis’s few faithful & Laodicea’s counsel to buy white garments) — see “white robes” entry, Chapter 7 below; same rendering.
χλιαρός (chliaros, “lukewarm,” Rev 3:16) — Literal: “lukewarm, tepid.” Theological meaning: half-hearted, compromised faith, provoking God’s rejection. Dogri: कुह्को-कुह्का or descriptive न ठंडा न गरम (na thanda na garam) — Medium. No major cultural collision; standard idiomatic rendering needed.
wretched, poor, blind, naked (Laodicea, Rev 3:17) — vivid self-deception imagery; Low-Medium, standard descriptive vocabulary.

Chapter 4

θρόνος — reused (गद्दी, High; see 21:3 above). Central image of this chapter.
πρεσβύτεροι (presbyteroi, “the twenty-four elders”) — Literal: “elders.” Semantic range: representative, honored figures surrounding God’s throne (likely representing the redeemed people of God, OT and NT). Dogri: पुरनिये (purniye) — Medium. Should be distinguished from local village/caste-council elder connotations (panchayat elders); these are a worship-choir/representative-assembly image, not a governing social council.
ζῷα (zōa, “the four living creatures”) — Literal: “living beings, animals.” Semantic range: living creature, animal. English variants: living creatures, beasts (cf. KJV). Theological meaning: worship-leading heavenly beings (echoing Ezekiel 1/Isaiah 6), not to be confused with Hindu philosophical jiva (the individual soul bound within the rebirth cycle). Dogri: जिंदे जानवर (jinde janwar, “living creatures/beings”) — High. Deliberately avoid जीव (jiv) alone, which in Hindu philosophical usage denotes the embodied soul within samsara — a false and confusing overlap here.
ἅγιος, ἅγιος, ἅγιος (trisagion, “Holy, holy, holy,” Rev 4:8) — reused holy (पवित्तर, High). Threefold repetition intensifies rather than triples the referent; teach as Trinitarian-consonant, not tritheistic.
τὰ ἑπτὰ πνεύματα τοῦ θεοῦ (ta hepta pneumata tou theou, “the seven spirits of God,” cf. Rev 1:4, 4:5) — Literal: “the seven spirits of God.” Theological meaning: represents the fullness/sevenfold perfection of the one Holy Spirit (cf. Isaiah 11:2), not seven distinct spirit-beings. Dogri: परमेश्वर दे सत्त आत्मा (Parmeshwar de satt aatma) — High. Explicit note required: this is a symbolic intensification of the one पवित्तर आत्मा (Holy Spirit, reused Critical baseline term), not a plurality of spirits — important given the cultural backdrop of numerous named local spirits/deities (village deities, bhoot-pret) that could otherwise make “seven spirits” sound like a multiplication of divine agents.

Chapter 5

ἀρνίον (arnion, “the Lamb”) — Literal: “little lamb, lamb.” Semantic range: sacrificial lamb; here, the central Christological title of Revelation (used ~28 times). English variants: Lamb, the Lamb of God. Theological meaning: Christ as the once-for-all sacrificial victim whose death secures redemption — see doctrine Worship of the Lamb. Dogri: लेला (lela) — Critical. Chosen deliberately over Hindi मेमना to keep Dogri’s own everyday pastoral vocabulary (parallel to the baseline’s खरी खबर vs सुसमाचार pattern). Must be explicitly distinguished from ongoing animal-sacrifice practice historically associated with Shakta goddess worship at the Bahu Fort Kali shrine: Christ the Lamb was slain once, for all, sufficiently (cf. Rom parallel doctrine of Christ’s finished atoning work); this is categorically different from a repeatable ritual sacrifice offered to appease or petition a deity.
ἄξιος (axios) — Literal: “worthy, deserving, fitting.” Semantic range: worthy of honor; fitting/appropriate. English variants: worthy. Theological meaning: worthiness grounded entirely in the Lamb’s redemptive death (5:9, “worthy…for you were slain”), not merit accumulated through devotion or ritual. Dogri: जोग् (jog) — High. Must not slide toward a merit-earned framework (cf. baseline’s rejection of पुण्य for grace); the Lamb’s worthiness, and the redeemed’s standing before him, rest on his accomplished sacrifice, not on offerings rendered.
βιβλίον (biblion, “the scroll”) — Literal: “small book, scroll.” Dogri: कताब (kitab) — Medium. Avoid पोथी, which carries specific Sikh-scripture associations (the Adi Granth was originally titled “Pothi Sahib”) — a live collision risk given Dogri’s proximity to Punjab and the Sikh community’s regional presence.
ᾨδὴ καινή (ōdē kainē, “a new song”) — reused new (नोआ, High; see 21:1). Worship vocabulary; contextual meaning: fresh praise appropriate to the Lamb’s unprecedented redemptive act.
“every tribe and tongue and people and nation” (Rev 5:9) — reused gentiles/nations family (राष्ट्र); ties to doctrine Universal Scope of the Gospel (reused High risk from Romans registry) — the Lamb’s blood ransoms across every human distinction, directly challenging any caste- or lineage-based (izzat) spiritual hierarchy.

Chapter 6

Four horsemen (white, red, black, pale) — symbolic images of conquest, war, famine, and death; Medium risk, flag for apocalyptic-symbol teaching.
Θάνατος καὶ ὁ Ἅιδης (Thanatos kai ho Hadēs, “Death and Hades,” Rev 6:8) — Literal: “Death and Hades.” Semantic range: personified Death together with the realm/power of the dead. English variants: Death and Hades, Death and the grave. Theological meaning: personified powers permitted a limited, temporary authority under God’s sovereign control. Dogri: मौत ते मुर्दघर (maut te murdaghar) — High. Deliberately built on मुर्दघरा, already established in the baseline resurrection term (मुर्दघरा चा जिंदा होना), rather than पताल (the Puranic/Hindu netherworld realm, home to nagas and asuras in Hindu cosmology) — पताल must be avoided to prevent importing an unrelated cosmological geography.
the souls under the altar (Rev 6:9-11) — martyrs crying for vindication; reuses testimony/witness (गवाही) and altar imagery; ties to doctrine Judgment of the Wicked and Vindication of the Saints.
ὀργὴ τοῦ ἀρνίου (orgē tou arniou, “the wrath of the Lamb,” Rev 6:16) — see “wrath” entry, Chapter 15-16 below for full field treatment; note here the striking pairing of “Lamb” with “wrath” — the same sacrificial Lamb who saves is also the righteous judge; do not let the gentleness of “Lamb” erase the seriousness of judgment.

Chapter 7

144,000, sealed (σφραγίζω) — Literal “seal”: to mark/stamp with a seal of ownership and protection. Dogri: मोहर (mohar) — Medium. Contrast deliberately with “mark of the beast” (Chapter 13) — God’s seal marks belonging and protection; the beast’s mark counterfeits this.
λευκὴ στολή (leukē stolē, “white robe”) — Literal: “white robe/garment.” Semantic range: purity, victory, festal dress granted, not self-attained. Theological meaning: purity granted through “washing robes in the blood of the Lamb” (7:14), not ritual self-purification. Dogri: चिट्टे कपड़े (chitte kapde) — High. Explicit note required distinguishing this granted purity from शुद्ध (ritual purity attained through preparatory rites before temple worship/pilgrimage darshan), per the baseline’s existing holy/sanctification cautions.
αἷμα τοῦ ἀρνίου (haima tou arniou, “the blood of the Lamb,” 7:14) — Literal: “the blood of the Lamb.” Theological meaning: the atoning, once-for-all sacrificial death of Christ that cleanses; central to doctrine Judgment of the Wicked and Vindication of the Saints and the propitiation-language escalation rule inherited from the baseline. Dogri: लेले दा खून (lele da khoon) — Critical. Automatically routes to human theologian review per the baseline’s atonement/propitiation escalation rule.
great multitude…every nation — reused universal-scope language (राष्ट्र family); Medium.

Chapter 8

σάλπιγξ (salpinx, “trumpet”) — Literal: “trumpet.” Semantic range: instrument for signal, alarm, or announcement. Dogri: तुरही (turahi) — Low. Contextual meaning: divine announcement of impending judgment, not a celebratory temple or festival instrument.
φιάλη (phialē, “bowl”) and plague/judgment imagery — Dogri: कटोरा (katora) — Low-Medium.
Wormwood (proper name, a falling star) — Low risk; symbolic bitterness/judgment image.

Chapter 9

locusts, Ἀβαδδών / Ἀπολλύων (Abaddōn/Apollyōn, “Destroyer”) — proper names meaning “destruction/destroyer.” Dogri: transliterate अबद्दोन / अपुल्लयोन — Low. Note the meaning (“destroyer”) but avoid associating the name with any local demon-figure name to prevent unintended folk-religious conflation.
χάραγμα — first anticipatory mention of mark-imagery motifs developed fully in Chapter 13 (see below).

Chapter 10

little scroll, sweet in the mouth/bitter in the stomach — prophetic-commissioning imagery (echoing Ezekiel 3); reuses prophecy/prophet (भविष्यवाणी/नबी, reused from baseline); Medium risk, flag for apocalyptic-symbol teaching.

Chapter 11

δύο μάρτυρες (dyo martyres, “two witnesses”) — reuses testimony/witness (गवाह/गवाही); ties to doctrine Perseverance and Faithful Witness under Persecution. Dogri: दो गवाह (do gawah) — Medium-High, given the theme of witness unto death.
ναὸς τοῦ θεοῦ (naos tou theou, “the temple of God,” Rev 11:1-2, measuring the temple) — Literal: “sanctuary, inner shrine.” Theological meaning: a symbolic/heavenly sanctuary in apocalyptic vision, echoing the OT temple, not the local Hindu temple architecture (Raghunath Mandir, Bahu Fort) the baseline’s church-vs-मंदर distinction already guards against. Dogri: परमेश्वर दा पवित्तर स्थान (Parmeshwar da pavittar sthaan, “God’s holy place”) — High. Recommended over a bare मंदर rendering to avoid triggering local-temple associations; always frame with explicit scriptural context.
κιβωτὸς τῆς διαθήκης (kibōtos tēs diathēkēs, “the ark of the covenant,” Rev 11:19) — reuses covenant (नियम, High, from baseline). Dogri: नियम दा सन्दूक (niyam da sanduk) — Medium.

Chapter 12

γυνή (gynē, “the woman clothed with the sun”) — symbolic figure representing the covenant people (Israel/the Messianic community) from whom the Messiah comes; Medium risk, flag for apocalyptic-symbolic teaching (not a literal astronomical description, not a goddess-figure).
δράκων (drakōn, “the dragon”) — Literal: “dragon, serpent, sea-monster.” Semantic range: a great mythic serpent; identified explicitly in the text itself as “that ancient serpent…the devil and Satan” (Rev 12:9). English variants: dragon, serpent. Theological meaning: the personal, defeated enemy of God and his people. Dogri: अजगर (ajgar, “a great serpent/python”) — Critical. Deliberately avoid नाग (naag), the standard word for a revered serpent-deity figure in regional Hindu devotion (Nag Devta worship; and especially Śeṣa Nāga, the cosmic serpent on which Vishnu reclines — directly resonant given Raghunath Mandir’s Vaishnava/Rama devotion). Using नाग for Satan’s dragon-serpent would create a severe and confusing collision with a positively-venerated local figure; अजगर (a non-devotional mythic-beast term) avoids this.
ὁ κατήγορος (ho katēgoros, “the accuser,” Rev 12:10) — Dogri: दोष लाणहारा (dosh laanhaara) — Medium.
νικάω…διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν (Rev 12:11, “they overcame…by the blood of the Lamb and by the word of their testimony”) — reuses overcome (जित्तना), blood of the Lamb (लेले दा खून), and testimony (गवाही); this verse is the theological center of doctrine Perseverance and Faithful Witness under Persecution — flag High/Critical for combined-term review.

Chapter 13

θηρίον (thērion, “beast”) — Literal: “wild animal, beast.” Semantic range: a monstrous, dangerous creature; in Revelation, symbolic of anti-God political/religious power. English variants: beast. Theological meaning: counterfeit, blasphemous authority set against Christ’s true kingship. Dogri: जानवर (janwar) — High. Guard against conflating with animal-headed or animal-vehicle (vahana) imagery associated with Hindu deities (e.g., the buffalo-demon Mahishasura defeated by Durga, a narrative with some local resonance through Bahu Fort’s Kali/Durga devotion) — the beast here is not a defeated-demon mythological trope to be domesticated into a familiar local story pattern but a live, historically situated, anti-Christ power opposed to the Lamb.
χάραγμα (charagma, “mark”) — Literal: “mark, stamp, engraved sign.” Dogri: निशान (nishan) — High. Given that Rev 13:16 places this mark “on the right hand or on the forehead,” an explicit contrastive note is required against the tilak, sindoor, and other forehead/hand religious markings common in Dogra Hindu devotional practice — the beast’s mark is a forced or willingly-received sign of ultimate allegiance to anti-God power (contrasted with God’s seal, Chapter 7), not equivalent to, nor simply worse than, a devotional forehead-marking custom; teach the allegiance meaning, not merely the location similarity.
666 (ὁ ἀριθμὸς τοῦ θηρίου) — Medium risk; flag firmly under doctrine Symbolic and Apocalyptic Interpretation to prevent numerological speculation from displacing the text’s central point (opposition to the Lamb).
προσκυνέω (proskyneō, “to worship, to bow down”) — Literal: “to bow down before, to prostrate oneself in homage.” Semantic range: reverent homage/worship, whether rightly directed to God or wrongly directed to an idol/beast. English variants: worship. Theological meaning: Chapter 13 depicts the beast receiving the false worship rightly due to God alone — see doctrine Worship of the Lamb, taught here by stark negative contrast. Dogri: उपासना करना (upasana karna) — Critical. This is the same verb/root used positively for true worship of God/the Lamb in Chapters 4-5, 7, 22; Revelation’s own rhetorical strategy depends on using one consistent worship-vocabulary and then showing it directed wrongly. The Dogri rendering must preserve this single-term contrast (not switch to a different word for “false worship”) so the parallel is visible to the Dogri reader exactly as it is to the Greek reader.

Chapter 14

144,000 — reused.
Βαβυλών (Babylōn, “Babylon,” first mention Rev 14:8, “Babylon the great…has fallen”) — proper name; likely already established in Dogri Bible tradition (parallel to Tower of Babel = बाबल). Dogri: बाबल (Baabal) — High. Must be taught explicitly as an apocalyptic symbol for worldly/idolatrous imperial power opposed to God (doctrine Symbolic and Apocalyptic Interpretation), not treated as a flat prediction about the literal modern nation of Iraq, while also not stripped of its rootedness in real historical empire.
the winepress of God’s wrath — reuses wrath (कहर, see Chapter 15-16); harvest/reaping judgment imagery.
“Blessed are the dead who die in the Lord” (14:13) — reuses established Lord/blessed vocabulary; ties to doctrine Assurance of God’s Final Victory over Evil.

Chapter 15

ᾨδὴ Μωϋσέως…καὶ ᾨδὴ τοῦ ἀρνίου (“the song of Moses…and the song of the Lamb,” Rev 15:3) — reuses Lamb (लेला) and new song family; worship vocabulary tying OT deliverance (Exodus) typologically to the Lamb’s greater deliverance.
“Great and marvelous are your works, Lord God Almighty” (15:3) — reuses Almighty (सारी सामर्थ रखणहार, Critical; see Chapter 1 entry).
ὀργή (orgē, “wrath”) — Literal: “anger, wrath” (settled, righteous anger, distinct from θυμός, more turbulent passion, also used in Revelation for God’s wrath, e.g. 14:10, 19:15). English variants: wrath, anger. Theological meaning: God’s righteous, judicial response to persistent evil, central to doctrine Judgment of the Wicked and Vindication of the Saints. Dogri: कहर (kahar, “wrath/fury/calamity”) — High. Must be taught as righteous, purposeful, judicial anger flowing from God’s holy character — not capricious or appeasable divine fury of the sort associated locally with a wrathful goddess figure requiring propitiation (Kali’s fierce/destructive aspect at Bahu Fort, or vows offered at Vaishno Devi to avert misfortune). God’s wrath in Revelation is not managed through offerings; it is resolved only through the Lamb’s atoning blood already shed.

Chapter 16

seven bowls poured out — reuses established plague/wrath vocabulary (कटोरा, कहर); Low-Medium, no significant new terms.
Ἁρμαγεδών (Harmagedōn, “Armageddon”) — proper name, a symbolic apocalyptic battle-site. Dogri: transliterate हरमगिद्दोन — Low-Medium. Flag for doctrine Symbolic and Apocalyptic Interpretation: teach as the symbolic gathering-place for the final cosmic confrontation between God and evil, resisting speculative geopolitical map-reading.

Chapter 17

Βαβυλὼν ἡ μεγάλη (“Babylon the great”) — reused (बाबल, High).
πόρνη (pornē, “the great prostitute/harlot”) — Literal: “prostitute, harlot.” Semantic range: a woman who sells sexual favors; in prophetic literature, a standing symbol for a nation/system unfaithful to God, allied instead with worldly power and false religion. English variants: harlot, prostitute, whore (older versions). Theological meaning: a symbolic personification of a corrupt religious-political system seducing the nations into idolatry, not a literal statement about any actual woman or group of women. Dogri: कसबी (kasbi) — Critical. This term carries an unusually serious pastoral-cultural risk in Dogra Rajput honor culture (izzat): accusations of sexual immorality carry severe, disproportionate social weight specifically against women. This apocalyptic image must be taught with explicit, repeated framing as corporate-symbolic (a system, not a person; see doctrine Symbolic and Apocalyptic Interpretation), with active pastoral caution against its being read, quoted, or applied as literal commentary on women’s conduct or honor. Flag for mandatory human theologian review whenever this chapter is translated or taught.
seven heads, ten horns, the beast — reused beast-symbolism (जानवर, High); symbolic imperial-power imagery.

Chapter 18

Babylon’s fall, lament of merchants — reused symbolic-Babylon vocabulary; economic/political imagery of complicity in evil systems.
“Come out of her, my people” (18:4) — ties to the baseline doctrine Separation unto God’s Service (reused High risk); call to active, ongoing non-complicity, not a one-time ritual withdrawal.

Chapter 19

ἁλληλουϊά (hallelouia, “Hallelujah”) — transliterated praise-exclamation, already an established regional Christian form. Dogri: हलेलूयाह (Haleluyaah) — Low.
γάμος τοῦ ἀρνίου (gamos tou arniou, “the marriage/wedding supper of the Lamb,” 19:7-9) — reuses Lamb (लेला, Critical) and bride (लाड़ी, Critical, see 21:2); central image of doctrine Church as Bride of Christ. Dogri: लेले दे ब्याह दी दावत (lele de byaah di daawat) — Medium (compound; components each already Critical/High individually).
πιστὸς καὶ ἀληθινός (“Faithful and True,” 19:11) — reuses faithful (भरोसे जोग्, High) and true (सच्चा, Medium); title of the returning Christ.
ὁ καθήμενος ἐπ’ αὐτὸν…ἵππος λευκός (“he who sat on it…a white horse,” 19:11-16) — Theological meaning: the triumphant, righteous, judging return of Christ. Dogri: चिट्टे घोड़े उप्पर सवार (chitte ghore uppar savar) — CRITICAL. This is the single highest-salience new collision risk in the book: Vaishnava Hindu eschatology (directly resonant with the Rama/Vishnu devotion centered on the Dogra-royal-patronized Raghunath Mandir) anticipates Kalki, the prophesied tenth and final avatar of Vishnu, who is described as descending riding a white horse, wielding a sword, to destroy evil and restore dharma at the end of the current age (Kali Yuga). The narrative parallel to Revelation 19:11-16 (white horse, sword, righteous judgment, ending the present evil age) is unusually close and must be addressed head-on, not avoided: Christ’s return must be taught explicitly as the unique, final return of the same eternal Son who was incarnate once (extending the baseline’s incarnation/अवतार prohibition directly into eschatology), not as a future tenth avatar-descent alongside Rama, Krishna, and the other nine. This doctrinal note should be flagged for mandatory human theologian review wherever Rev 19 is translated or taught.
ῥάβδος ἐκ τοῦ στόματος (“sword from his mouth,” 19:15, cf. 1:16, 2:12) — Literal: “sword out of the mouth.” Theological meaning: symbolic of the judging, authoritative power of Christ’s spoken word, not a literal weapon. Dogri: मुंह चा तलवार (munh cha talwar) — Medium; flag for doctrine Symbolic and Apocalyptic Interpretation.
βασιλεὺς βασιλέων καὶ κύριος κυρίων (“King of kings and Lord of lords,” 19:16) — reuses Lord (प्रभु, Critical, from baseline) and adds king (राजा). Dogri: राजयां दा राजा ते प्रभुआं दा प्रभु (rajeyan da raja te prabhuan da prabhu) — Critical. Extends the baseline’s caution about महाराजा (the historic Dogra dynastic title) to its logical conclusion: this title asserts Christ’s supremacy over every earthly king, including implicitly the historic Dogra Maharajas’ own lineage-based authority — teach as cosmic, not merely comparative-regional, kingship.

Chapter 20

χίλια ἔτη (chilia etē, “a thousand years,” the millennium) — Literal: “a thousand years.” Semantic range: debated among interpreters as a literal period or a symbolic figure for the complete duration of Christ’s present reign/binding of Satan. Dogri: हज़ार साल (hazaar saal) — High. Flag explicitly under doctrine Symbolic and Apocalyptic Interpretation: teach with appropriate interpretive humility (do not impose a single millennial framework as the only orthodox reading) while affirming the text’s clear point — Satan’s power is decisively, if not yet finally, restrained, and Christ’s people reign with him.
ἡ ἀνάστασις ἡ πρώτη (“the first resurrection,” 20:5-6) — reuses resurrection (मुर्दघरा चा जिंदा होना, Critical, from baseline). Dogri: पैह्ली मुर्दघरा चा जिंदा होना (pehli murdaghara cha jinda hona) — Critical. The word “first” here is especially important to teach correctly: it does NOT imply a repeatable cycle of resurrections/rebirths (guard again against any drift toward पुनर्जन्म) — it distinguishes believers’ resurrection unto life (first, in order/privilege) from the general resurrection unto judgment (20:12-13) and stands in complete contrast to a rebirth-cycle worldview.
Γὼγ καὶ Μαγώγ (Gōg kai Magōg, “Gog and Magog”) — proper names; transliterate गोग ते मागोग — Low.
θρόνος λευκὸς μέγας (“the great white throne,” 20:11) — reuses throne (गद्दी, High). Dogri: बड्डी चिट्टी गद्दी (baddi chitti gaddi) — High. Final judgment scene; ties to doctrine Judgment of the Wicked and Vindication of the Saints.
βιβλία…καὶ βιβλίον τῆς ζωῆς (“the books…and the book of life,” 20:12) — Literal: “the books…the book of life.” Theological meaning: God’s record; those “not found written in the book of life” are judged. Dogri: जिंदगी दी कताब (jindagi di kitab) — Critical. Strong local collision risk: the Hindu folk-devotional figure Chitragupta is popularly understood to keep a ledger of every person’s deeds, consulted at death to determine the soul’s next rebirth or realm — a genuinely close functional parallel. The Book of Life must be taught as recording those redeemed and named through the Lamb, not a ledger of accumulated good/bad deeds weighed for a karmic outcome; this is a decisive doctrinal distinction, not a minor nuance, and should be flagged for mandatory human theologian review.
ὁ θάνατος ὁ δεύτερος (“the second death”) — reused from core passage (21:8); first full appearance at 20:14. Dogri: दूजी मौत — Critical (as above).

Chapter 21 (verses 9–27; vv.1–8 treated fully as the Core Passage above)

New Jerusalem descending, adorned as a bride — reused (यरूशलेम, नोआ, लाड़ी terms).
twelve gates, names of the twelve tribes of Israel; twelve foundations, names of the twelve apostles — reuses israel (इस्राएल, Medium, from baseline) and apostle (भेजेआ होया, Medium, from baseline). Dogri: consistent reuse — Low-Medium; symbolic completeness imagery (12 = the whole covenant people, old and new).
jasper, gold, precious stones (measuring the city with a golden reed) — symbolic value/purity/permanence imagery; Low-Medium, flag for apocalyptic-symbol teaching (not a literal architectural blueprint).
οὐκ…ναὸν (“I saw no temple in the city, for the Lord God the Almighty and the Lamb are its temple,” 21:22) — Theological meaning: the direct, unmediated presence of God and the Lamb entirely replaces the need for any temple building. Dogri: मंदर नईं (mandar nain, “no temple”) plus explanatory clause परमेश्वर ते लेला अपै मंदर न (Parmeshwar te lela apai mandar hain, “God and the Lamb themselves are the temple”) — CRITICAL. This is one of the most theologically and culturally significant statements in the book for a Duggar audience: it directly and explicitly supersedes all local temple-pilgrimage-and-shrine systems (Raghunath Mandir, Bahu Fort, Vaishno Devi) — not by condemning temples in passing but by declaring the final eschatological state has no need of any mediating shrine at all, because God’s presence is immediate and unmediated. Flag for mandatory human theologian review and highlight in teaching materials as a major apologetic/pastoral point.
δόξα τοῦ θεοῦ…καὶ ὁ λύχνος αὐτῆς τὸ ἀρνίον (“the glory of God…and its lamp is the Lamb,” 21:23) — reuses glory (महिमा, High, from baseline) and Lamb (लेला, Critical). Dogri: महिमा दी लौ…लेला ओह् दा दीवा है — High. Explicit caution required: “lamp” (दीवा, diya) here is a source of illumination, not a ritual lamp-object of the kind lit in aarti ceremonies at Raghunath Mandir or during Vaishno Devi worship; do not let the shared vocabulary for “lamp” create a ritual-object association.
“nothing unclean shall ever enter it…only those written in the Lamb’s book of life” — reused vocabulary (शुद्ध caution, जिंदगी दी कताब, Critical).

Chapter 22

ποταμὸς ὕδατος ζωῆς (“the river of the water of life”) and ξύλον τῆς ζωῆς (“the tree of life”) — reuses water of life (जिंदगी दा पानी, High) and extends with जिंदगी दा दरखत (jindagi da darakht, “tree of life”) — Medium. Theological meaning: Eden’s blessings fully and finally restored; not a literal botanical curiosity but the consummation of God’s original creational intent.
οὐκ ἔσται…κατάρα (“no longer will there be anything accursed,” 22:3) — Dogri: स्राप (sraap) — Medium; the Genesis 3 curse is finally and completely lifted.
healing of the nations (22:2) — reuses nations (राष्ट्र) and adds शिफा/चंगाई (shifa/changai, “healing”) — Low-Medium.
the throne of God and of the Lamb…his servants will worship him (22:3) — reuses throne (गद्दी, High), Lamb (लेला, Critical), and worship (उपासना, Critical, established positively here as the true counterpart to the false worship of Chapter 13).
“they will see his face, and his name will be on their foreheads” (22:4) — deliberate positive counter-image to both the tilak/forehead-marking custom noted in Chapter 13 and to the beast’s mark; teach the contrast explicitly: God’s own name freely borne, vs. the beast’s coerced/counterfeit mark.
προσκυνέω (“worship,” 22:8-9, the angel forbids John from worshiping him) — reused (उपासना, Critical); reinforces doctrine Worship of the Lamb: worship belongs to God/the Lamb alone, not even to a genuine heavenly messenger — directly relevant given regional devotional practice sometimes extended toward saints, gurus, or minor deities as intermediaries.
“do not add to or take away from the words of this prophecy” (22:18-19) — ties to doctrine Inspiration of Scripture (reused High risk from Romans registry, extended here to the whole canon’s closing seal); reuses prophecy (भविष्यवाणी).
“Come, Lord Jesus” / Μαράνα θά-echo (22:20) — reuses Lord (प्रभु, Critical) and Jesus (यीशु, Critical). Dogri: आ, प्रभु यीशु — Medium; ties directly to doctrine Assurance of God’s Final Victory over Evil and to the whole book’s climactic hope.
grace benediction (22:21, “the grace of the Lord Jesus be with all”) — reuses grace (बिना कमाई दित्ती दया, Critical, exactly as recorded in the baseline Romans translation memory) — the book closes exactly where the Romans Language Package’s central doctrinal caution began, and the same term must be used without deviation.

This document, together with 08_core_glossary.md, is the Phase 1 Step 1 deliverable for the Revelation curriculum and must be loaded alongside the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md) before any Phase 2 translation work begins.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.