Linguistic Gap Analysis — Revelation (English → Fulfulde)

Purpose and Scope

This document executes PRD Phase 1 Step 8 for the Revelation curriculum. It identifies, for the full sweep of Revelation 1–22, where Fulfulde’s vocabulary resources are missing (no attested term exists at all), where they are crowded (one word or root is contested by two or more doctrinally incompatible referents and must be lexically fenced), and where the translation team must choose between transliteration and descriptive paraphrase. It closes with a ranked list of the highest-risk ambiguities specific to this letter’s core passage (Revelation 21:1–8) and the book as a whole.

This analysis extends, and does not contradict, the Romans baseline translation_memory.json / bible_term_registry.json and builds directly on 08_core_glossary.md and the Revelation-specific bible_term_registry.json extension already produced. All risk tiers below use the baseline’s Critical/High/Medium/Low definitions exactly.

Governing context carried forward from the baseline, intensified for Revelation:

1. Fulfulde’s Bible-translation tradition remains thin and dialect-fragmented; Revelation’s apocalyptic register has even less precedent in existing Fulfulde Christian literature than Romans’ epistolary register did.
2. Fulani Islamic scholarly tradition possesses unusually well-developed, textually specific eschatological and cosmological content (al-Masih ad-Dajjal, Yajuj wa Majuj, the Sur, barzakh, Jahannama, the Mahdi’s reign, Isa’s subordinate return) that maps onto Revelation’s imagery far more densely, chapter-for-chapter, than it did onto Romans’ argumentative prose. This is the single largest new risk factor this book introduces.
3. Pulaaku (semteende/modesty, teddungal/dignity, munyal/patient endurance) remains a live register concern, intensified by Revelation’s sustained sexual-immorality imagery (Babylon the great prostitute, chs. 17–19) and its sustained conquest/victory imagery (the overcomer motif), which brushes directly against Sokoto Caliphate jihad memory.

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Part 1 — Doctrine Vocabulary Matrix

For each of the nine curriculum doctrines, this matrix records the available Fulfulde terms (baseline-reused or Revelation-specific), their specific weaknesses, and the recommended handling strategy for Phase 2.

Doctrine	Available Fulfulde Term(s)	Weaknesses	Recommended Strategy
The Return and Reign of Christ	Joom, Almasiihu, laamagol (e Kiristu), duuɗi ujunere, Alfa e Omega, Laamɗo laamɓe Joom joomɓe, koode subaka, “Ar, Joom Yeesu!"	"Reign”/“kingdom” vocabulary (laamagol, laamu Alla) carries Sokoto Caliphate political resonance; “millennium” has no native term and collides with the popular Mahdi-reign expectation; “Come, Lord Jesus” collides with the Islamic account of Isa’s subordinate End-Times return.	Teach laamagol e Kiristu explicitly as spiritual/heavenly reign under Christ’s own sovereign authority, never a political-military caliphate model. Fix Alfa e Omega and Laamɗo laamɓe/Joom joomɓe identically at every occurrence per baseline’s cross-document consistency rule. Never leave 22:20 for silent reader reconciliation with Isa’s subordinate return — teach directly.
The Sovereignty of God over History	Alla Hattanɗo Kala, araasi, welsindiigal Alla (baseline), fuɗɗoode e joofndi, deftere/sele jeeɗiɗi	Alla Hattanɗo Kala is a genuine point of contact with the 99-names-of-Allah tradition (Al-Qadir) and risks being received as already-fully-known vocabulary requiring no further teaching; araasi is a loanword shared with Quranic al-‘Arsh cosmology.	Explicitly re-anchor both terms to the Trinitarian, Christ-sharing-the-throne claim (5:13; 22:1,3) rather than assuming shared vocabulary equals shared theology. Use the scroll/seals imagery to tie God’s sovereignty over history to Christ’s unique authority to disclose it.
Perseverance and Faithful Witness under Persecution	seedaa/seedaagol, fooluɗo/foolu, sonnaari, gomɗinal (baseline)	CRITICAL: seedaa/seedaagol collides directly with Islamic shahid/shahada, where martyrdom-in-jihad is itself a supreme, deeds-crediting, paradise-guaranteeing act; fooluɗo/foolu (“overcomer”) collides with Sokoto Caliphate jihad-victory memory.	Every occurrence of witness/martyr language must state explicitly that vindication comes through Christ’s finished atoning work and resurrection power, not the merit of dying itself (12:11 is the doctrinal center and must be treated as a single fused unit — see #41 in the core glossary). Overcoming must be taught as patient endurance and trust, never military/political conquest.
Judgment of the Wicked and Vindication of the Saints	araasi daneejo mawɗo, ɓe ñaawaa sabu golle maɓɓe, deftere nguurndam, maayde ɗimmere, weendu yiite, Kulle, maandaari Kulle/maandaari Alla	CRITICAL: “judged according to works” (20:12-13) read alone appears to confirm the deeds-weighing judgment framework central to regional Islamic soteriology; “lake of fire” risks the full, vivid, pre-existing Jahannama framework substituting unexamined; “Beast” risks automatic identification with al-Dajjal/Dabbat al-Ard.	Mandatory pairing rule: never present “judged according to works” without “book of life” in the same teaching unit. Teach the lake of fire’s specific Revelation sequence (post-resurrection, post-great-white-throne) rather than assume shared content with Jahannama. Keep Kulle (capitalized) sharply distinct from kulle nguurndam at every occurrence.
The New Heaven and New Earth	kesol/hesere/kesa, Yerusalaam kesa, suudu Alla/ñiiɓde, iwdi ndiyam nguurndam/maayo nguurndam, lekki nguurndam, kunci alaa tawo	”New” (kainos) requires noun-class-specific adjectival agreement not yet fixed for this curriculum; renewal-vs-replacement risks collision with Quran 14:48’s “the earth will be changed to another earth” motif, a ready but doctrinally distinct category.	Fix the noun-class concord table for kesol/hesere/kesa before Phase 2 segment translation begins (see Part 3 below). Teach explicitly: qualitative renewal of the existing cosmos, not annihilation-and-replacement.
The Church as Bride of Christ	suddiiɗo, ka ñenntinaa, walima Baali, kawtal (baseline)	suddiiɗo is not yet a crystallized fixed theological term; the image’s built-in exclusivity (one Bride, one Bridegroom) sits in direct cultural tension with polygamous marriage norms common among Fulani Muslim communities.	Confirm suddiiɗo’s regional naturalness against the descriptive alternative “debbo heɓɗo desal” before wide deployment. Teach the exclusivity as a deliberate, non-negotiable feature of the image (undivided devotion to one Lord), never softened to accommodate polygamous cultural expectation.
Worship of the Lamb	sujjude, Baali, haaniiɗo, kulle nguurndam, aleluya, aamiin	CRITICAL: sujjude is the identical verb used for Islamic ritual prostration (sujud); every single occurrence requires disambiguating context to distinguish true worship (of God/Lamb) from false worship (of the Beast/idols).	Never allow sujjude to stand without contextual disambiguation. Teach 5:8-14 (the Lamb’s inclusion in worship alongside God) as the book’s central, non-negotiable Critical claim. Use the angel’s refusal of worship at 22:8-9 pedagogically as shared anti-idolatry ground, without letting it soften the Lamb’s own rightful worship.
Symbolic and Apocalyptic Interpretation	feññinaari, gundu, limoore Kulle (666), Armagedon, Gog e Magog	feññinaari is a coined term with no prior attestation; gundu risks conflation with the West African Sufi tradition’s own “hidden/esoteric knowledge” category, transmitted through spiritual masters; numerological readings of 666 risk importing the regionally familiar abjad letter-value tradition uncritically.	Introduce feññinaari with explicit genre-teaching (visionary, symbolic disclosure) before any symbolic image is encountered. Teach gundu as meaning openly disclosed through the text itself (17:9-18), not reserved for initiates. Frame 666 as one instance of the book’s broader symbolic-number genre; avoid speculative numerology.
Assurance of God’s Final Victory over Evil	mboddi, Sayidaan, Mikaa’iila, tuumoowo, Gog e Magog	Sayidaan is shared vocabulary with Shaytan, but the Iblis narrative (a proud jinn refusing to bow) differs from the biblical dragon/serpent/war-in-heaven narrative; Mikaa’iila is shared with the Quranic Mikal, but this specific narrative role is unique to Revelation 12; Gog e Magog parallels Yajuj wa Majuj in name only — timing (before vs. after a millennial reign) and outcome differ substantially.	Teach each narrative explicitly as distinct from its Quranic namesake at first occurrence, using the shared vocabulary as a bridge rather than an assumed equivalence.

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Part 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods

2A. Missing Vocabulary (true lexical gaps — no attested Fulfulde term exists)

These require either a newly coined descriptive compound (flagged provisional, per baseline practice) or a functional/explanatory gloss rather than a lexical equivalent:

Gap	Status	Notes
Rainbow (4:3; 10:1)	No confirmed standard lexical item recorded	Flag for native-speaker confirmation of regional term; low doctrinal weight but a genuine gap.
Millennium / “a thousand years” as a bounded theological period	Descriptive compound only (duuɗi ujunere)	The number itself is expressible; the theological category of a bounded intermediate reign is new.
Second death (maayde ɗimmere)	Provisional compound, no ready precedent	A genuinely new theological category distinct from ordinary physical death, already covered by baseline’s immorde e maayde.
Bride of Christ / Church-as-Bride (suddiiɗo)	Provisional compound	No crystallized single-word or fixed-phrase term exists for corporate, exclusive covenant-marriage devotion.
Tabernacling/dwelling presence of God (suudu Alla / ñiiɓde)	Provisional compound	Strong positive cultural resonance (nomadic tent-dwelling) but not yet a fixed theological term.
Apocalypse as a literary genre (feññinaari)	Coined neologism	No prior Fulfulde term for “an unveiling/disclosure” in this specific technical, genre-naming sense.
New heaven/new earth grammatical concord (kesol/hesere/kesa)	Grammatical gap, not lexical	The root exists; the noun-class agreement pattern across the whole book has not been fixed.
Individual gemstone names (21:19-20)	Untranslated/unresearched	Twelve specific named gems (jasper, sardonyx, chrysolite, etc.) with no confirmed individual Fulfulde equivalents; flagged for translator research, low doctrinal weight collectively supporting manaango (glory).
Gematria / symbolic-number calculation as a concept (666)	No native equivalent; uses the loan limoore	The genre of letter/number symbolism itself has no dedicated Fulfulde vocabulary distinct from ordinary counting.
Diminutive nuance of arnion vs. standard “sheep/lamb” (Baali)	Lexical uncertainty, not a total gap	Baali is attested for sheep/lamb generally; the diminutive, endearing register of the Greek term and its correct noun-class agreement across 28 occurrences is unconfirmed.

2B. Crowded Semantic Neighborhoods (need explicit lexical fencing)

These are cases where a single Fulfulde word or root is asked to carry two or more doctrinally distinct — sometimes doctrinally opposed — referents, creating a real risk of silent conflation unless a fencing device (a fixed qualifier, capitalization convention, or mandatory gloss) is enforced at every occurrence.

#	Contested Word/Root	Competing Referents	Fencing Device Required
1	kulle	(a) Kulle — the persecuting Beast (θηρίον, chs. 13, 17, 19-20); (b) kulle nguurndam — the four worshiping living creatures (ζῷα, chs. 4-7, 14-15, 19)	Mandatory fixed qualifier “nguurndam” for the living creatures at every occurrence; “Kulle” alone, capitalized, reserved exclusively for the Beast. Never use bare “kulle” for either without its distinguishing marker.
2	maandaari	(a) maandaari Kulle — mark of the Beast (chs. 13-14, 16, 19-20); (b) maandaari Alla — seal of God (chs. 7, 9, 14)	Never abbreviate either to bare “maandaari”; the full qualified phrase is mandatory at every occurrence — confusing these two inverts the chapters’ entire point.
3	sujjude	(a) true worship of God/the Lamb (chs. 4-5, 7, 19, 22); (b) false worship of the Beast/idols (ch. 13); (c) identical to the Islamic ritual-prostration verb (sujud)	Context must always make the object of worship explicit in the same sentence; never leave sujjude bare without its object stated.
4	ruuhu (root)	(a) Ruuhu Ceniiɗo — the Holy Spirit (baseline Critical); (b) Ruuhu jeeɗiɗi — the sevenfold Spirit before the throne (1:4; 3:1; 4:5; 5:6); (c) jinna/jinnaaji — jinn, a populated regional folk-belief category (forbidden per baseline)	Ruuhu jeeɗiɗi must never appear without the mandatory gloss ”= fulfillment of Ruuhu Ceniiɗo” at every occurrence; jinna/jinnaaji remains permanently forbidden as a substitute for any of these.
5	annabi (root)	(a) annabi — a true, honored prophet (baseline Medium, shared with Islamic usage); (b) annabi fenaanɗo — the false prophet, the second Beast (13:11-17; 16:13; 19:20; 20:10)	The qualifier “fenaanɗo” must unmask this specific figure clearly without appearing to devalue “annabi” generally when applied elsewhere in the book to true OT/NT prophetic figures.
6	araasi	(a) God’s/the Lamb’s throne (chs. 4-5, 7, 11-12, 14, 16, 19-22); (b) the great white throne of judgment (20:11-15); (c) Quranic al-‘Arsh cosmology (angels bearing the throne, etc.)	Fix identically at every occurrence within Revelation; explicitly re-anchor to the Lamb sharing God’s own throne, a claim strict Tawhid doctrine rejects.
7	Almasiihu / Kiristu	(a) the biblical Christ of Revelation’s full Christology (deity, atoning death, resurrection, return); (b) the Quranic Isa al-Masih (denies deity, atoning death, resurrection)	Shared title must never be presented as shared belief-content; teach the specific divergent claims explicitly at first occurrence and reinforce at climactic titles (Alfa e Omega, Konngol Alla, Laamɗo laamɓe).
8	Sayidaan	(a) the biblical Satan/dragon/ancient serpent, defeated at the cross and finally at the end (chs. 2, 12, 20); (b) Shaytan/Iblis of Islamic tradition (a proud jinn refusing to bow, no serpent-in-Eden identification)	Teach the “that ancient serpent…called the devil and Satan” identification (12:9) explicitly, tying mboddi + Sayidaan + Genesis together, since the Iblis narrative lacks this connection.
9	Mikaa’iila	(a) the archangel who leads heaven’s armies against the dragon (12:7-9); (b) the Quranic Mikal (Quran 2:98)	Shared vocabulary is a genuine positive bridge, but this specific narrative role must be taught as unique to Revelation 12, not assumed to match Islamic tradition’s account of Mikal’s functions.
10	beendu (trumpet)	(a) Revelation’s seven judgment-announcing trumpets (chs. 8-9, 11); (b) the Islamic Sur, blown by the angel Israfil to signal resurrection and Last Judgment	Genuine point of contact; sequence, number, and content differ substantially and must be taught on Revelation’s own terms, not assumed identical.
11	Haadesi	(a) Revelation’s temporary holding-place of the dead prior to resurrection (1:18; 6:8; 20:13-14); (b) barzakh, the Islamic intermediate state	Teach as a temporary holding-place, distinct in specific theological content from barzakh, and distinct from the final lake of fire.
12	weendu yiite (lake of fire)	(a) Revelation’s specific, sequenced final punishment (post-resurrection, post-great-white-throne); (b) the well-developed, vivid Jahannama tradition with named levels and punishments	”Fire” (yiite) is safely shared vocabulary, but the full Jahannama framework must not substitute unexamined for Revelation’s own narrative sequence.
13	Gog e Magog	(a) Revelation 20:8’s symbolic forces of final, futile rebellion released at Satan’s brief final loosing; (b) Yajuj wa Majuj (Quran 18:94; 21:96), released as a sign of the Last Hour	Shared name; narrative role, timing (relative to a millennial reign), and outcome differ substantially and must be explicitly taught, not assumed identical.
14	foolu / fooluɗo (overcomer/victory)	(a) Revelation’s victory through faithful endurance and the Lamb’s finished work; (b) historical memory of the Sokoto Caliphate’s reformist jihad-victory tradition	Must be explicitly redirected to patient faithfulness and trust in Christ’s victory at every occurrence, never left to resonate as a call to military/political conquest.
15	gundu (mystery)	(a) Revelation’s symbols, openly disclosed by the interpreting angel (1:20; 10:7; 17:5, 7, 9-18); (b) West African Sufi tradition’s own esoteric/hidden-knowledge category, transmitted through spiritual masters	Teach explicitly that gundu here means a symbol whose meaning God discloses openly through the text itself, not knowledge reserved for religious initiates.
16	laamu Alla / laamagol	(a) God’s/Christ’s spiritual, cosmic reign; (b) historic and anticipated Islamic-state political authority (Sokoto Caliphate memory; popular Mahdi-caliphate expectation)	Must be taught with explicit reference to the caution against conflating this with historic or anticipated political-Islamic authority, while still affirming the doctrine’s full cosmic scope.
17	Alla Hattanɗo Kala (Almighty)	(a) the Trinitarian, Christ-revealing God’s total sovereign power; (b) the 99-names-of-Allah tradition (e.g., Al-Qadir), known with deep scholarly currency in Fulani Islamic communities	Genuine point of contact, but must be explicitly re-anchored to the Trinitarian God rather than left as unexamined shared vocabulary.
18	ɓe waɗooɓe cirlisi (sorcerer)	(a) Revelation’s excluded practitioner of magical/occult arts (9:21; 18:23; 21:8; 22:15); (b) marabout-mediated amulets/gris-gris, a real, active regional practice (cf. baseline’s barke caution)	Must be rendered so readers recognize this as naming a present-day practice, not a merely historical or foreign category.

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Part 3 — Transliteration vs. Paraphrase Decisions

Revelation’s proper-noun density and its high concentration of concepts with no crystallized Fulfulde equivalent make this a book where the transliteration/paraphrase decision recurs constantly. The following table records the governing decisions and their rationale, to be applied consistently across all Phase 2 segments.

3A. Transliterate (proper nouns, fixed liturgical forms, or terms where a native/paraphrase alternative would introduce greater theological risk than the loanword itself)

Term	Decision	Rationale
Alfa e Omega	Transliterate	A fixed, exclusive divine self-designation; must be identical at 1:8, 21:6, 22:13 per cross-document consistency rules — paraphrase would fracture this identity across occurrences.
Almasiihu / Kiristu	Transliterate (baseline-fixed)	Reused exactly from Romans; deliberately retains the shared-vocabulary bridge to the Quranic al-Masih while requiring explicit content-teaching.
Yeesu	Transliterate (baseline-fixed)	Never the Quranic Iisa in doctrinal exposition — see baseline forbidden substitutions.
Haadesi	Transliterate	A specific technical term naming a distinct intermediate realm; a paraphrase risks importing barzakh’s full content unexamined, whereas a transliterated proper term can be explicitly defined on its own terms.
Armagedon	Transliterate	Proper place-name; no theological content is lost by transliterating rather than translating.
Gog e Magog	Transliterate	Proper names; shared with Yajuj wa Majuj by design — the shared name is the deliberate bridge point, with narrative divergence taught explicitly.
Abaddon	Transliterate	Proper name specific to this vision (9:11); no existing shared category by this name in regional angelology/demonology.
Mikaa’iila	Transliterate	Shared with Quranic Mikal; a positive point of contact, narrative role taught as unique to this text.
Sayidaan	Transliterate	Shared with regional Islamic Shaytan; genuine point of contact requiring explicit narrative-divergence teaching (see 2B #8).
aamiin, aleluya	Transliterate (baseline-fixed)	Attested liturgical transliterations already in regional Christian usage.
walima (in walima Baali)	Transliterate/loanword	Deliberately uses the Arabic-derived wedding-feast loanword already widespread in West African Muslim usage as a warm bridge term, provided the uniqueness of the eschatological event is taught explicitly alongside it.

3B. Paraphrase / Descriptive Compound (no crystallized single term exists; a plain compound is preferred over an opaque neologism per baseline practice)

Term	Decision	Rationale
fuɗɗoode e joofndi (beginning and end)	Paraphrase	Restates Alfa e Omega in native vocabulary; the native compound carries the deity claim in accessible terms alongside the transliterated form.
ɓe ñaawaa sabu golle maɓɓe (judged according to works)	Paraphrase	No single term exists; the compound must be paired with deftere nguurndam (book of life) at every occurrence per the mandatory-pairing rule.
maayde ɗimmere (second death)	Paraphrase (provisional)	A genuinely new theological category; a plain compound (“death, the second one”) is preferred over inventing an opaque neologism.
kunci alaa tawo (no more curse)	Paraphrase	Descriptive rendering ties directly back to Genesis 3, reinforcing redemptive-historical bookending.
iwdi ndiyam nguurndam / maayo nguurndam (water of life)	Paraphrase	Strong positive pastoralist resonance (wells, springs, rivers); the spiritual referent (eternal life, not literal water) is taught explicitly alongside the compound.
suddiiɗo (Bride)	Paraphrase (provisional)	No fixed single term; theologian confirmation required against the fuller descriptive alternative “debbo heɓɗo desal.”
suudu Alla / ñiiɓde (tabernacle/dwell)	Paraphrase (provisional)	Strong positive cultural bridge to nomadic tent-dwelling; provisional pending confirmation that it is not read as mere generic omnipresence.
laamagol (e Kiristu) (reign with Christ)	Paraphrase	Extends baseline’s caution on laamu Alla; the added qualifier “(e Kiristu)” anchors this specifically to Christ’s own authority.
duuɗi ujunere (millennium)	Paraphrase	Purely numerical/descriptive; no theological category-term exists, and none should be coined that might import Mahdi-reign associations.
feññinaari (apocalypse genre)	Paraphrase/neologism	A coined descriptive term for “unveiling/disclosure”; flagged for confirmation as it has no prior attestation in existing Fulfulde Christian literature.

3C. Borderline / Contested Decisions Requiring Theologian Sign-off

Term	Tension	Recommendation
Kulle (Beast)	A native word (kulle, “beasts/creatures” generically) repurposed as a capitalized title, rather than transliterating θηρίον or risking an unintended equivalence with Dajjal by name.	Retain native-word-as-title approach with mandatory capitalization and qualifier discipline (see 2B #1); do not transliterate Greek, and never substitute “Dajjal” or similar Islamic-tradition proper names.
Baali (Lamb)	Native word chosen over transliterating Greek arnion, but the diminutive nuance and noun-class agreement remain unconfirmed across 28 occurrences.	Retain Baali as the working term but escalate to mandatory native-speaker/theologian confirmation before Phase 2 begins at scale, given the term’s Critical doctrinal centrality.
araasi (throne)	A loanword shared with Quranic al-‘Arsh chosen deliberately as a bridge term rather than seeking a purely native alternative.	Retain as a deliberate bridge term, but require the explicit re-anchoring teaching (Lamb sharing God’s throne) at every major occurrence, not merely once in the curriculum.
gundu (mystery)	A native word for “secret/hidden thing” risks importing Sufi esoteric-knowledge connotations if left unglossed.	Retain gundu but require the “openly disclosed” gloss at first occurrence (1:20) and reinforce at 17:9-18.

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Part 4 — Ranked List of This Letter’s Highest-Risk Ambiguities

Ranked by combined weight of (a) doctrinal centrality to the nine curriculum doctrines and to the core passage (Revelation 21:1-8), (b) severity of collision with a specific, well-articulated competing Islamic theological or Pulaaku cultural framework, and (c) degree of lexical non-crystallization in current Fulfulde translation resources.

1. Worship of the Lamb — sujjude’s identity with Islamic ritual prostration (5:8-14; 13:4-15; 19:4; 22:8-9). The single highest-risk ambiguity in the book: the same verb must carry both the book’s central Critical deity-of-Christ claim (worship extended to the Lamb) and its warning against idolatrous false worship, using a verb readers will recognize primarily from Islamic devotional practice. Every occurrence requires disambiguating context.

2. Kulle vs. kulle nguurndam — the Beast vs. the four living creatures (chs. 4-7 vs. 13, 16-17, 19-20). A near-homograph collision within the target language itself, compounded by the Beast’s independent risk of automatic identification with al-Dajjal/Dabbat al-Ard. Structural confusion here would invert entire chapters’ meaning.

3. “Judged according to works” isolated from “book of life” (20:12-15) — direct core-passage relevance (21:8’s excluded-persons list follows immediately). Taken alone, this is the passage most likely to be read as silent confirmation of Islamic deeds-weighing soteriology. This ranks especially high because 21:8 — inside the core passage itself — is the concluding companion verse to this exact judgment scene.

4. Witness/martyr (seedaa/seedaagol) vs. shahid/shahada. The entire Perseverance and Faithful Witness doctrine depends on readers not importing a merit-earning, paradise-guaranteeing martyrdom framework onto Revelation’s own grace-and-resurrection-grounded vindication of its witnesses.

5. Alpha and Omega / Beginning and End (1:8; 21:6; 22:13) — direct core-passage occurrence at 21:6. One of the book’s strongest deity-of-Christ claims, occurring inside the core passage itself; must be rendered identically at all three occurrences, and directly engages the Tawhid objection that Fulani Islamic scholarship articulates with unusual depth.

6. Millennium / Reign with Christ vs. the Mahdi’s anticipated extended reign of justice. A ready-made but doctrinally incompatible category readers may import wholesale, complete with a subordinate role for Isa, rather than Christ’s own sovereign reign on his own authority.

7. “Come, Lord Jesus” (22:20) vs. Isa’s subordinate End-Times return. The book’s climactic prayer directly collides with a specific, well-known Islamic eschatological narrative (Isa assisting the Mahdi, killing the Dajjal, dying naturally, being buried) that assigns Christ a fundamentally different, non-sovereign role.

8. Bride of Christ’s exclusivity (19:7; 21:2, 9; core-passage-adjacent at 21:2) vs. polygamous marriage norms. A doctrinally load-bearing image whose central point — undivided, exclusive devotion — sits in direct tension with common cultural marriage practice, requiring explicit rather than assumed teaching.

9. Seven spirits of God (Ruuhu jeeɗiɗi) vs. jinna/jinnaaji. An unglossed plural spirit-term risks conflation with a densely populated, real regional folk-belief category of multiple spirit-beings, already forbidden as a Holy Spirit substitute by the baseline.

10. Throne (araasi) — direct core-passage relevance (implicit at 21:3, 5 in God’s dwelling/speaking from the throne; explicit at 21:22-22:1,3 nearby). A loanword shared with Quranic al-‘Arsh cosmology that must carry the Lamb-shares-God’s-throne claim, one of the book’s clearest deity-of-Christ assertions.

11. Lamb (Baali) — lexical/noun-class uncertainty combined with Critical doctrinal centrality (28 occurrences, including the core passage’s background Lamb-and-Bride imagery). The most frequently used Christological title in the book rests on an unconfirmed lexical form.

12. Gog and Magog (20:8) vs. Yajuj wa Majuj. Shared proper names inviting an assumed-identical reading despite substantially different narrative timing and outcome.

13. Almighty (Alla Hattanɗo Kala) vs. the 99-names-of-Allah tradition — direct core-passage relevance (21:22, adjacent to the core passage). Risk that the title is received as fully familiar, requiring no further teaching, when its Trinitarian, Christ-revealing content is precisely what needs establishing.

14. Overcomer/victory language (fooluɗo/foolu) — direct core-passage relevance (21:7). The core passage’s own promise to “the one who conquers” sits immediately beside the Sokoto Caliphate’s historical jihad-victory memory; must be redirected explicitly to faithful endurance.

15. New heaven/new earth grammatical concord and renewal-vs-replacement framing — direct core-passage relevance (21:1, 5, the doctrinal anchor of the whole curriculum). Combines an unresolved grammatical gap (noun-class agreement for kainos-compounds) with a live theological collision (Quran 14:48’s “changed earth” motif) at the exact verses this curriculum is built around.

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Recommendations for Phase 2 Readiness

1. Resolve the noun-class concord table for kesol/hesere/kesa (Part 1, New Heaven and New Earth row; Part 4, item 15) before any segment translation of the core passage begins, given that Revelation 21:1 and 21:5 anchor the entire curriculum.
2. Escalate Baali (Lamb) and suddiiɗo (Bride) to mandatory native-speaker and theologian confirmation as the two highest-priority provisional-lexicon items, given their combination of high frequency, Critical/High doctrinal weight, and lexical non-crystallization.
3. Build the genre-orientation lesson (feññinaari, apocalypse as disclosed-symbol genre) as the first teaching unit of the curriculum, preceding any exposure to Kulle, the mark/seal pairing, or the numerology of 666 — consistent with the Symbolic and Apocalyptic Interpretation doctrine’s own logic.
4. Draft a single standing “bridge-and-fence” teaching note template for the eleven shared-vocabulary items in Part 2B that have genuine Islamic-tradition parallels (Sayidaan, Mikaa’iila, Gog e Magog, beendu/Sur, Haadesi/barzakh, weendu yiite/Jahannama, Almasiihu, Alla Hattanɗo Kala, araasi/al-‘Arsh, fooluɗo/jihad-victory memory, gundu/Sufi hidden-knowledge), so that every occurrence receives consistent explicit-divergence teaching rather than ad hoc handling per document.
5. Treat items #1–#5 of the ranked list (Part 4) as mandatory human-theologian review triggers regardless of the risk tier otherwise assigned to the surrounding segment, given their combined severity and direct relevance to the core passage.

This document must be loaded alongside 08_core_glossary.md, the Revelation-specific bible_term_registry.json extension, and all Romans baseline artifacts before Phase 2 translation of any Revelation segment begins.