Semantic Analysis: Revelation (Full Book) for Greek

Methodology Note

This analysis extends the baseline Romans/Galatians Language Package for Greek. All terms already recorded in translation_memory.json are reused exactly (e.g. σωτηρία, Κύριος, δόξα, άγιος/άγιοι, ευχαριστία, κοινωνία, διαθήκη, μαγεία for φαρμακεία, κατάρα, καινή δημιουργία). This document does not re-argue those entries; it cites them where Revelation reuses them and flags any new interpretive pressure Revelation places on an already-registered term.

Revelation compounds the baseline’s core risk profile — Modern Greek is the direct descendant of Revelation’s own Koine — with two features distinctive to this book:

1. Apocalyptic-symbolic register. Revelation’s vocabulary is deliberately visionary (σημεῖον, ἀποκάλυψις, μυστήριον). Greek readers can access the text’s own words for “sign” and “symbol,” which is a genuine asset for teaching symbolic interpretation, but also raises the risk of over-literalizing images (θηρίον, χάραγμα, χίλια ἔτη) that the book itself frames as symbolic.
2. Byzantine liturgical density. No NT book has supplied more raw material to the Orthodox Divine Liturgy and iconographic program than Revelation: the Trisagion (4:8), the Pantokrator icon (1:8, 4:8, 19:6), the Amnos/Arnion imagery, Ἀλληλούια (19:1-6), and Ἀμήν, ἔρχου Κύριε Ἰησοῦ (22:20) are all directly liturgical. This is a major asset, but it also means Greek readers approach these passages already saturated with received liturgical meaning, which can crowd out Revelation’s own argumentative and pastoral thrust (perseverance under real persecution, assurance of imminent vindication).

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SECTION A — 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.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
new καινός, καινήν kainós, kainḕn new in kind/quality (not “νέος,” new in time)	fresh, unprecedented, qualitatively other; contrasts with παλαιός (old/worn) “new,” “new kind of”	The new heaven/earth are not simply another instance of the same order but a qualitatively transformed creation — continuous with, but not a mere repetition of, the old.	High. Modern Greek νέος has absorbed most everyday “new” usage; καινός/καινή survives mainly in learned/liturgical register (καινή κτίση, Καινή Διαθήκη), so the qualitative “new-in-kind” nuance is not self-evident to a general reader and needs a brief gloss, as already flagged for καινή δημιουργία in the baseline package.
heaven οὐρανός ouranós sky, heavens	the visible sky; the dwelling of God; by extension the whole created cosmic order above the earth ”heaven,” “sky,” “the heavens”	Paired with γῆ (earth) as a totality formula (cf. Genesis 1:1 LXX); the whole created order is renewed, not merely the earth.	Low. Stable, zero-gap term.
earth γῆ gē soil, land, the earth	the physical planet; a specific land/region (context-dependent) “earth,” “land,” “world”	The physical creation itself, not merely humanity, is the object of renewal — anchors the doctrine of the New Heaven and New Earth in cosmic, not merely “spiritual,” terms.	Low. Stable.
passed away ἀπῆλθαν (from ἀπέρχομαι) apē̂lthan went away, departed	departure, cessation, passing out of existence ”passed away,” “vanished,” “were gone”	The former created order has definitively ended, not merely been repaired or improved — a decisive, not gradual, transition.	Medium. Modern Greek φεύγω/χάνομαι dominate colloquial “disappear”; απήλθαν/παρήλθαν remain intelligible formal-register verbs but should not be softened into a merely gradual fading.
sea θάλασσα thálassa the sea, ocean	literal sea; frequently symbolic in Jewish apocalyptic of chaos, the abode of monsters (cf. 13:1), the barrier between nations, or death/the abyss ”sea,” “ocean"	"No more sea” signals the final removal of the ancient symbol of chaos, threat, and cosmic evil (cf. Daniel 7:2-3; Revelation 13:1) — not a literal geographic claim about oceans.	Medium-High, and distinctively Greek. For a maritime, island-and-coastline culture where θάλασσα carries overwhelmingly positive, identity-forming associations (livelihood, travel, national epic from Homer onward), an unglossed reading risks landing as a strange, even unwelcome, negation of something the culture loves. Requires an explanatory note: this is the ancient Near Eastern symbol of chaos/threat being removed, not a statement against the sea itself.

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.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
holy city πόλιν τὴν ἁγίαν pólin tḕn hagían the holy city	a city set apart, consecrated ”holy city,” “sacred city”	Reuses baseline άγιος (Critical risk entry — see Sainthood). Jerusalem itself, not only its inhabitants, is called holy — the culminating fulfillment of OT Zion promises.	Critical (inherited from baseline άγιος/άγιοι entry). Same word used for canonized saints and name-day veneration; here applied to a place, which somewhat reduces (but does not eliminate) the personal-veneration collision, though it strengthens the sense that “holiness” in Revelation is corporate/covenantal, not restricted to an ascetic elite.
new Jerusalem Ἰερουσαλὴμ καινήν Ierousalḕm kainḕn new Jerusalem	the eschatological, heavenly counterpart to earthly Jerusalem (cf. Galatians 4:26 “η άνω Ιερουσαλήμ,” already in baseline as an asset) “New Jerusalem,” “the heavenly city”	The consummation of redemptive history: not a rebuilt earthly capital but God’s dwelling made visible among his people.	High. Israel/Ισραήλ carries live political-national sensitivity (baseline note); Jerusalem carries an even sharper version of the same risk given the modern city’s ongoing political contestation. The curriculum must keep this explicitly symbolic-eschatological, not a claim about the modern city or state.
descending καταβαίνουσαν katabaínousan coming down, descending	movement from a higher to a lower place; frequently of heavenly/angelic descent in apocalyptic literature ”coming down,” “descending”	The city’s origin is from God, not human achievement — salvation and its consummation are received, not built (a subtle counterpoint to the ordinary Modern Greek sense of κτίζω, “to build,” which the baseline flags for καινή κτίσις).	Low-Medium.
bride νύμφην nýmphēn bride, young married woman	a woman prepared for or newly entered into marriage; by extension, in Revelation, the corporate people of God united to Christ ”bride,” “wife-to-be”	New term — not previously in baseline TM. Introduces the Church as Bride of Christ doctrine (also 19:7-9; 21:9; 22:17). The city and the bride are identified as the same reality: God’s redeemed people.	Medium-High. νύμφη is fully alive in Modern Greek (a wedding is a major cultural event; γάμος is a sacramental Mystery in Orthodox practice). The risk is not obscurity but over-literalizing into a picture of an individual romantic union, losing the corporate, covenantal, “whole-people-as-one-bride” sense Paul and Revelation intend. Requires a note anchoring the image corporately.
adorned κεκοσμημένην kekosmēménēn adorned, decorated, put in order	ornamentation; from the same root as κόσμος (“world,” “order,” “adornment”) “adorned,” “decorated,” “beautifully arrayed”	The bride’s beauty is given/prepared, not self-achieved — consistent with grace, not merit (cf. baseline χάρη).	Low. A minor wordplay with κόσμος (“world/order”) is available for teaching but not required for translation.
husband ἀνδρὶ andrí man, husband	adult male; specifically “husband” in a marital context ”husband,” “bridegroom” (note: distinct from νυμφίος, “bridegroom,” used elsewhere e.g. Matthew 25)	Christ as husband to his people — continues OT marriage-covenant imagery (Isaiah 62:5; Hosea) now fulfilled.	Medium. Care needed that “husband” here (ἀνήρ) not be confused with the more specific “bridegroom” term (νυμφίος) used at 21:9’s “the Lamb’s wife” and elsewhere; both point to the same reality but the vocabulary differs slightly across the book.

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.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
throne θρόνου thrónou throne, seat of authority	royal/judicial seat; by extension the authority itself ”throne”	God’s sovereign rule is the source of this final announcement — ties directly to the Sovereignty of God over History doctrine (cf. 4:2-11; 20:11).	Low. Stable, zero-gap, and a major recurring term across chs. 4-22 (see chapter sections below).
dwelling/tabernacle σκηνὴ … σκηνώσει skēnḕ … skēnṑsei tent, tabernacle … will tent/tabernacle	the OT tabernacle (LXX σκηνή, Exodus 25-40); by extension God’s presence dwelling among his people; verb σκηνώσει echoes John 1:14 (ἐσκήνωσεν, “the Word became flesh and dwelt/tabernacled”) “dwelling place,” “tabernacle,” “will dwell,” “will tabernacle”	The consummation of the Immanuel promise: God’s presence, once mediated through the tabernacle/temple, now directly and permanently with his people, with no barrier.	Medium. In everyday Modern Greek σκηνή primarily means “stage” (theatrical) or “tent” (camping); without the OT tabernacle background supplied by a note, the theological resonance with Exodus and John 1:14 will not surface on its own, despite being a genuine and valuable asset once explained.
peoples λαοὶ αὐτοῦ laoì autoû peoples (plural) of him	a nation/ethnic-religious people group; here plural, “his peoples" "his people,” “his peoples” (textual variant: singular “λαός” in some MSS/versions)	The plural form (in the critical text) extends OT covenant language (“you will be my people,” Exodus 6:7 singular) into a multi-national fulfillment — consonant with the Unity of Jews and Gentiles doctrine carried forward from Romans.	Medium. Worth a translator’s note on the textual variant (singular vs. plural) since it bears on whether the verse is read as one restored covenant people (singular) or an explicitly multi-ethnic company (plural) — both readings are theologically defensible and the plural is the stronger-attested text.
God (with them) ὁ θεὸς μετ’ αὐτῶν ho theòs met’ autōn God with them	direct divine presence and covenant belonging ”God himself will be with them,” “their God”	The Immanuel formula completed: not merely God’s help but God’s own unmediated presence.	Low, reusing baseline Θεός (Critical entry, but stable in this context).

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.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
wipe away ἐξαλείψει exaleípsei will wipe off, erase, obliterate	erasure of writing, stains, or (here) tears; total removal, not mere reduction ”will wipe away,” “will erase”	A tender, decisive divine action — total, not partial, removal of grief.	Low. Vivid and stable in Modern Greek (εξαλείφω is still used for “to eliminate/erase”).
death ὁ θάνατος ho thánatos death	cessation of life; in Revelation also personified as an end-times “enemy” (6:8; 20:14) and defeated power ”death”	Death itself — the ultimate enemy (cf. 1 Corinthians 15:26) — is abolished, not merely postponed or managed; anchors both the Assurance of Final Victory doctrine and the New Heaven/New Earth doctrine.	Medium. Straightforward lexically, but pastoral weight is high; must not be flattened into a vague symbolic “sorrow” removal — this is the literal cessation of mortality.
mourning/crying/pain πένθος, κραυγή, πόνος pénthos, kraugḕ, pónos grief, outcry, pain	πένθος: bereavement/grief (also the standard word for mourning rites and funeral dress in Modern Greek culture); κραυγή: a loud cry, outcry, often of distress or appeal; πόνος: physical or emotional pain/suffering ”mourning,” “crying,” “pain”	The full range of creaturely suffering — bereavement, anguished appeal, and pain — is comprehensively ended, matching the comprehensive scope of “all have sinned” language elsewhere; a total, not selective, healing.	Low-Medium. All three terms are fully alive in Modern Greek and require no gloss, though πένθος specifically evokes Greek funeral/mourning customs (black clothing, memorial services) which can be leveraged pastorally as a vivid contrast point (“no more πένθος”).
the former things τὰ πρῶτα tà prō̂ta the first things	the previous created order and its conditions, referring back to v.1’s πρῶτος οὐρανός / πρώτη γῆ ”the former things,” “the old order,” “what came before”	The old, fallen created order — not merely bad memories — has definitively ended; grounds the promise causally (“ὅτι,” because).	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.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the one seated on the throne ὁ καθήμενος ἐπὶ τῷ θρόνῳ ho kathḕmenos epì tō̂ thrónō the one sitting upon the throne	a recurring divine title in Revelation (4:2, 9; 5:1, 7; 20:11) denoting God’s active, sovereign rule ”the one who sat on the throne,” “the enthroned One”	God himself, not an intermediary, speaks the climactic word of renewal — direct divine speech closes the vision.	Low, but doctrinally load-bearing for Sovereignty of God over History.
I make all things new καινὰ ποιῶ πάντα kainà poiō̂ pánta new things I am making, all	present tense: an ongoing/climactically-enacted act, not a past completed one ”I am making all things new,” “Behold, I make everything new”	God’s own comprehensive renewing action is the ground of the entire preceding vision — echoes καινός at v.1 (see note there on καινός vs. νέος).	High (see v.1 καινός entry — same risk applies here at the verse that most explicitly states the doctrine).
write Γράψον Grápson write! (imperative)	a command to record/inscribe a message for transmission ”Write,” “Write this down”	Recurs throughout Revelation (1:11, 19; 2:1 etc.) as a mark of the book’s self-understanding as authoritative, transmissible prophetic record — relevant to the Symbolic and Apocalyptic Interpretation doctrine.	Low.
faithful and true πιστοὶ καὶ ἀληθινοί pistoì kaì alēthinoí faithful/trustworthy and true/genuine	πιστός: reliable, trustworthy, faith-full (same root as baseline πίστη); ἀληθινός: genuine, real, true (as opposed to false or merely apparent) “faithful and true,” “trustworthy and true”	These words themselves — and by extension the whole prophecy — are certified as reliable and authentic; the same pairing describes Christ himself (19:11) and God (6:10; cf. 3:14, “the Amen, the faithful and true witness”).	High. πιστός reuses baseline πίστη’s semantic field (High risk in baseline; personal trust in Christ) but here functions adjectivally of the message’s reliability, a related but distinct sense that should not be collapsed into “someone who believes.”

Revelation 21:6

Greek: καὶ εἶπέν μοι· Γέγοναν. ἐγώ [εἰμι] τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼ τῷ διψῶντι δώσω αὐτῷ πιεῖν ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
it is done Γέγοναν Gégonan they have happened, they have come to pass (perfect tense)	completion, accomplishment; perfect tense signals a settled, unalterable outcome ”It is done,” “They have come to pass,” “It has happened”	Echoes 16:17’s “Γέγονεν” at the seventh bowl (judgment’s completion) — here applied to the completion of renewal; the perfect tense underlines the certainty of God’s final victory, not merely a future hope.	Medium. Aspect (perfect vs. aorist) should be preserved in translation register, per the baseline’s general guidance on preserving verbal aspect (cf. baseline συνεσταύρωμαι entry).
Alpha and Omega τὸ Ἄλφα καὶ τὸ Ὦ tò Álpha kaì tò Ō̂ the (letter) Alpha and the (letter) Omega	the first and last letters of the Greek alphabet ”Alpha and Omega,” “the First and the Last”	God’s (and, by application, Christ’s, cf. 22:13) comprehensive sovereignty over the entirety of history, from beginning to end.	Low — and a unique zero-gap asset. This is the single clearest case in the entire pipeline of a destination-language reader having unmediated, native access to a NT image: Α and Ω are the Modern Greek reader’s own alphabet’s first and last letters, with no transliteration or explanation required at all. This should be foregrounded as a teaching asset for the Sovereignty of God over History doctrine.
beginning and end ἡ ἀρχὴ καὶ τὸ τέλος hē archḕ kaì tò télos the beginning and the end	ἀρχή: origin, source, first cause (also “rule/authority” in other contexts); τέλος: end, goal, completion, purpose ”the beginning and the end”	Restates the Alpha/Omega claim in ordinary vocabulary — God as the origin and goal of all history, reinforcing Sovereignty of God over History.	Low.
thirsty τῷ διψῶντι tō̂ dipsō̂nti to the one thirsting	physical thirst; frequently metaphorical in Scripture (Psalm 42:2; John 4:14; 7:37) for spiritual longing/need ”to him who thirsts,” “to the thirsty”	An open, universal invitation — anyone who recognizes spiritual need may come; continuity with 22:17’s repetition of the same invitation.	Low.
spring/fountain of the water of life πηγῆς τοῦ ὕδατος τῆς ζωῆς pēgē̂s toû hýdatos tē̂s zōē̂s spring/fountain of the water of the life	πηγή: a natural spring or source (as opposed to a well, φρέαρ); ὕδωρ ζωῆς: living/life-giving water ”spring of the water of life,” “fountain of living water”	God himself as the inexhaustible source of eternal life, fulfilling John 4:14 and anticipating 22:1’s river flowing from the throne.	Low-Medium. Should stay visually and lexically connected to 22:1 (ποταμὸς ὕδατος ζωῆς) for teaching continuity.
freely/without cost δωρεάν dōreán as a free gift, gratuitously, without payment	(1) freely given, at no cost, gratis (the dominant Modern Greek sense: “δωρεάν εισιτήριο,” free ticket); (2) in some NT contexts, “for nothing,” “in vain,” “without due cause” (its sense in Galatians 2:21) “freely,” “without cost,” “as a free gift”	Here the word’s dominant Modern Greek meaning is the theologically correct one — the water of life is a pure, unmerited gift, exactly like grace itself (cf. Romans 3:24, “δωρεάν” not in the Romans package’s translation but conceptually identical to χάρη).	Critical — and a deliberate reversal of the baseline’s forbidden-substitution warning. The baseline flags δωρεάν as FORBIDDEN for “in vain” at Galatians 2:21 precisely because its normal Modern Greek sense (“free of charge”) would corrupt that verse. Here at Revelation 21:6 (and again 22:17), δωρεάn’s ordinary Modern Greek sense is exactly Revelation’s intended sense. Translators must not mechanically avoid δωρεάν across the whole curriculum; the correct rule is context-specific: reject it only at Galatians 2:21-type “in vain” contexts, and use it confidently here. This dual-context risk should be explicitly flagged for both curricula so a translator working across both books does not over-apply the Galatians rule.

Revelation 21:7

Greek: ὁ νικῶν κληρονομήσει ταῦτα, καὶ ἔσομαι αὐτῷ θεὸς καὶ αὐτὸς ἔσται μοι υἱός.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the one who overcomes ὁ νικῶν ho nikō̂n the one conquering/prevailing (present participle)	victory, triumph, prevailing over an opponent (νικάω, root of Modern Greek νίκη, “victory”) “the one who overcomes,” “the conqueror,” “the victorious one”	New term — not in baseline TM. The refrain closing each of the seven letters (chs. 2-3) and here universalized: perseverance under trial issues in final inheritance. Central to both Perseverance under Persecution and Assurance of Final Victory doctrines.	Medium. νίκη/νικώ are fully alive, everyday, and strongly positive in Modern Greek (sports, and above all the national historical narrative of struggle for independence, “Νίκη ή Θάνατος” echoes). This is largely an asset, but risks a triumphalist or militaristic-nationalist overtone unless anchored to Revelation’s own definition of “overcoming” as faithful endurance and even martyrdom (cf. 12:11, “they overcame him by the blood of the Lamb and by the word of their testimony”) rather than worldly conquest.
inherit κληρονομήσει klēronomḕsei will inherit	receiving as an heir; entitled possession, not something earned by labor ”will inherit,” “will receive as an inheritance”	Echoes baseline κληρονόμος (Low risk in Galatians package): believers receive the new creation as heirs, by grace, not conquest-merit.	Low, reusing established inheritance-language register.
he will be my son αὐτὸς ἔσται μοι υἱός autòs éstai moi huiós he will be to me a son	adoptive sonship language, echoing 2 Samuel 7:14 (Davidic covenant formula) and Romans 8:14-17’s υιοθεσία ”he will be my son,” “he shall be my son”	Ties directly to baseline υιοθεσία (Medium risk) — must be kept distinct from the unique, eternal Sonship of Christ (baseline Υιός του Θεού, Critical risk); this is the adoptive sonship extended to every overcomer.	Medium, per baseline adoption entry — the distinction between Christ’s unique Sonship and believers’ adoptive sonship must be reinforced here since both terms use υιός.

Revelation 21:8

Greek: τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι 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.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
cowardly δειλοῖς deiloîs cowardly, fearful	timidity specifically in the sense of faithless retreat under pressure, not ordinary fear ”the cowardly,” “the fearful”	Names failure of perseverance under persecution as itself excluding one from the new creation — the negative counterpart to “the one who overcomes” (v.7).	Medium. Modern Greek δειλός retains this sense clearly (coward), but the theological weight (apostasy under pressure, not mere timidity) needs to be drawn out.
unbelieving ἀπίστοις apístois faithless, without trust	negation of πίστις (baseline High risk term); can mean “unbelieving,” “untrustworthy,” or “faithless” depending on context ”unbelieving,” “the faithless,” “those without faith”	The direct negative counterpart to baseline πίστη — final judgment falls on those without trust in Christ, not those with insufficient moral performance.	High, inherited directly from baseline πίστη entry.
detestable ἐβδελυγμένοις ebdelygménois having become detestable/abominable (perfect passive participle of βδελύσσομαι)	ritual and moral abomination (cf. LXX βδέλυγμα for idolatrous/unclean practices, e.g. Daniel’s “abomination of desolation”) “the detestable,” “the abominable,” “the vile”	A comprehensive moral-spiritual category rather than a specific sin, summarizing the totality of unrepentant corruption.	Low-Medium.
murderers φονεῦσι phoneûsi murderers	those who unlawfully kill ”murderers”	Stable, concrete moral category.	Low.
sexually immoral πόρνοις pórnois fornicators, those who are sexually immoral	sexual immorality generally, and often symbolically (in Revelation) of religious-political compromise/idolatry (cf. ch. 17’s πόρνη, “the great prostitute,” Babylon) “the sexually immoral,” “fornicators”	Both a literal moral category and — elsewhere in the book — a symbol for compromised covenant loyalty (idolatrous political-religious alliance).	Medium. πορνεία is stable in Modern Greek but the symbolic, covenant-unfaithfulness sense (crucial for reading chs. 17-18) is not automatically inferred from the literal meaning and needs a note.
sorcerers φαρμάκοις pharmákois sorcerers, those who practice magic/poisoning	practitioners of φαρμακεία — occult arts, potions, poison, magical harm ”sorcerers,” “those who practice magic”	Reuses the same root as baseline φαρμακεία (FORBIDDEN SUBSTITUTION — Modern Greek φαρμακεία = “pharmacy”).	Critical, direct baseline collision. Must render as μάγοι / όσοι ασκούν μαγεία, per the baseline’s forbidden-substitution rule; never φαρμακοποιοί or any “pharmacy” association. This term recurs at 9:21, 18:23, 21:8, 22:15, making consistent avoidance essential across the whole book, not just this verse.
idolaters εἰδωλολάτραις eidōlolátrais idol-worshippers	worship offered to false gods/images ”idolaters,” “idol-worshippers”	Direct violation of exclusive worship of God/the Lamb — connects to the Worship of the Lamb doctrine’s negative counterpart.	Low-Medium. Stable compound, transparent in Modern Greek.
liars τοῖς ψευδέσιν toîs pseudésin the false/lying ones	falsehood generally; in Revelation frequently tied to the specific sin of denying or distorting the truth about Christ (cf. 21:27; 22:15) “liars,” “those who are false”	Falsehood as a comprehensive covenant-breaking category, standing opposite v.5’s “πιστοὶ καὶ ἀληθινοί.”	Low.
lake burning with fire and sulfur λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ límnē tē̂ kaioménē pyrì kaì theíō lake, the burning one, with fire and sulfur/brimstone	a specific apocalyptic image of final judgment (also 19:20; 20:10, 14-15) “lake of fire,” “lake of fire and sulfur,” “lake of burning sulfur”	The final, definitive place/state of judgment for the unrepentant — the negative counterpart to the New Heaven and New Earth.	High. Modern Greek λίμνη is the ordinary word for any lake; θείο (sulfur) is a real chemical element name with no special charge. The image’s terrifying force must be actively communicated through context and teaching rather than assumed from the vocabulary itself, and must be handled with pastoral care to avoid either trivializing or sensationalizing final judgment. Ties to the Judgment of the Wicked doctrine.
the second death ὁ θάνατος ὁ δεύτερος ho thánatos ho déuteros the death, the second	a technical apocalyptic term (also 2:11; 20:6, 14) denoting final, eternal separation from God, distinct from ordinary physical death ”the second death”	Defines the ultimate negative consequence of unbelief as a second, final death beyond bodily death — the mirror-opposite of v.4’s “death shall be no more” for the redeemed.	Critical. Must not be confused with any cyclical, reincarnation-adjacent, or merely rhetorical use of “death”; this is a one-time, final, and eternal reality distinct from ordinary biological death. First occurrence is at 2:11; consistency of rendering (“ο δεύτερος θάνατος”) is required at every occurrence (2:11; 20:6, 14; 21:8).

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

Chapter 1 — Prologue and Vision of the Glorified Christ

Terms	Variants	Contextual Theological Meaning	Rendering Risk
revelation ἀποκάλυψις apokálypsis unveiling, uncovering	disclosure of what was hidden; the book’s own self-designation (1:1) “revelation,” “the Revelation of Jesus Christ”	Reuses baseline αποκάλυψη (Medium risk). Here it is the book’s own title-word — an unveiling of what must soon take place, given by God to Jesus Christ, to his servants.	Medium, per baseline entry: guard against the bleached journalistic “exposé” sense.
he made it known by signs ἐσήμανεν esḕmanen he signified, he indicated by a sign	to communicate through σημεῖα (signs/symbols) rather than plain statement ”made it known,” “signified,” “indicated”	New, and doctrinally important. Revelation announces its own symbolic mode of communication in its very first sentence — grounds the Symbolic and Apocalyptic Interpretation doctrine textually, not merely as an interpretive imposition.	Medium. Worth explicit note: the book tells its reader up front that its images are signs to be interpreted, not always literal snapshots.
witness / faithful witness ὁ μάρτυς, ὁ πιστός ho mártys, ho pistós the witness, the faithful (one)	one who testifies, especially in a legal/judicial sense; applied to Christ (1:5) and, throughout the book, to believers who testify even to the point of death ”the faithful witness,” “witness”	New term, Critical. First occurrence of the book’s central vocabulary for Perseverance and Faithful Witness under Persecution; Christ himself is “the faithful witness” (1:5; cf. 3:14), the pattern all believer-witnesses follow.	Critical. In Modern Greek μάρτυρας means both an ordinary legal “witness” (μάρτυρας σε δικαστήριο) and “martyr” in the full Orthodox religious sense (an enormously venerated category with named saints, relics, and feast days). Revelation’s own usage tracks this very semantic slide (a “witness” who testifies can become a “martyr” who dies for that testimony, e.g., 2:13; 17:6). This should be taught as a genuine asset once explained — Orthodox martyrological tradition resonates deeply with, rather than distorts, this doctrine — but the dual sense must be made explicit at every occurrence so “witness” is not silently read only as “martyr” (losing the ongoing-testimony sense) or only as courtroom “witness” (losing the cost-of-discipleship sense).
kingdom, priests βασιλείαν, ἱερεῖς basileían, hiereîs kingdom, priests	βασιλεία reuses baseline (Medium risk); ἱερεῖς: those who serve in priestly ministry, mediating between God and people ”a kingdom,” “priests”	Believers corporately constituted as both a kingdom and a priesthood (1:6; cf. 5:10; 20:6) — echoes Exodus 19:6.	Low-Medium. ἱερεῖς is stable and, in fact, a strong asset given the high visibility of the ordained ἱερέας (priest) in Orthodox parish life — the curriculum should clarify this is a corporate, all-believers priesthood, distinct from ordained clergy, much as baseline άγιοι required clarifying that “saints” is corporate, not an ascetic elite.
Lord God, the Almighty (Pantokrator) Κύριος ὁ Θεός … ὁ Παντοκράτωρ Kýrios ho Theós … ho Pantokrátōr Lord God … the All-Ruling One	Παντοκράτωρ: “ruler of all,” compound of πᾶς (all) + κρατέω (to rule/hold power) “the Lord God Almighty,” “the Almighty”	God’s absolute, active sovereignty over all history (1:8; also 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22) — the central title anchoring Sovereignty of God over History.	Medium — and a major asset. Χριστός Παντοκράτωρ is the standard icon in the central dome of virtually every Orthodox church; the term already carries maximal devotional weight for a Greek reader. The task is to keep this rich cultural association connected to Revelation’s narrative, historically-unfolding sovereignty (God actively governing the specific events of persecution and judgment the book narrates) rather than letting it remain only a static, timeless iconographic image.
Alpha and Omega / beginning and end see core passage v.6		First occurrence at 1:8; reused 21:6; 22:13.	Low (asset) — see full note at 21:6.
Son of Man υἱὸς ἀνθρώπου (cf. 1:13, ὅμοιον υἱὸν ἀνθρώπου) huiòs anthrṑpou son of man	Danielic messianic title (Daniel 7:13); Christ’s self-designation throughout the Gospels ”the Son of Man,” “one like a son of man”	Identifies the glorified figure of the vision with Daniel’s messianic “son of man,” reinforcing continuity between OT prophecy and its NT fulfillment.	Low-Medium. Should be distinguished from, and not confused with, baseline “Υιός του Θεού” (eternal divine Sonship) — this is a distinct, complementary title emphasizing Christ’s role as the exalted judge/ruler who is also genuinely human.
church(es) ἐκκλησία(ις) ekklēsía(is) assembly/assemblies	reuses baseline εκκλησία (Medium risk) “church,” “churches”	The seven churches (1:4, 11, 20) as concrete, historical, local congregations addressed by the risen Christ.	Medium, per baseline entry.
tribulation θλῖψις thlîpsis pressure, affliction, distress	oppression, suffering, hardship — used of both present affliction (1:9) and the future intensified “great tribulation” (7:14) “tribulation,” “affliction,” “suffering”	New term, High risk. John identifies himself as a companion “in the tribulation” — grounding Perseverance under Persecution in the author’s own concrete historical suffering (exile on Patmos), not an abstract future-only category.	High. Modern Greek θλίψη is fully alive but primarily denotes personal sorrow/grief in ordinary usage; the specific sense of externally imposed suffering for the faith (persecution) needs contextual reinforcement so it is not read merely as generalized sadness.
patient endurance ὑπομονή hypomonḕ remaining under, enduring	steadfast endurance, perseverance under pressure — active, hope-filled endurance, not passive resignation ”patient endurance,” “perseverance,” “patience”	New term, Medium-High risk. Paired with θλῖψις and βασιλεία in 1:9 as the shared condition of all who follow Christ; central vocabulary for the Perseverance doctrine throughout the seven letters and beyond.	Medium-High. Fully alive and common in Modern Greek (“υπομονή!” as everyday encouragement to be patient), which risks flattening the term into passive stoic patience rather than Revelation’s active, hope-charged steadfastness that expects vindication (cf. 21:7’s “the one who overcomes”).

Chapters 2-3 — Letters to the Seven Churches

These two chapters share a tightly repeated structural vocabulary; new terms are noted once and flagged where they recur.

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the one who overcomes ὁ νικῶν ho nikō̂n the one conquering	see full note at 21:7 ”the one who overcomes/conquers”	Refrain closing each of the seven letters (2:7, 11, 17, 26; 3:5, 12, 21) — establishes the pattern completed at 21:7.	Medium — see 21:7 note.
repent μετανοέω / μετάνοια metanoéō / metánoia change of mind, turning	a decisive reorientation of mind and life, not mere regret ”repent,” “repentance”	New term. Repeated call throughout the seven letters (2:5, 16, 21-22; 3:3, 19) as the appropriate response to compromise or spiritual complacency.	Medium — largely an asset. μετάνοια is a rich, live Orthodox term (tied to the sacrament of confession, μετάνοια/εξομολόγηση) that already carries the sense of genuine, transformative turning; care is needed only that the term retain its active, turn-toward-God sense here rather than a purely ritual/sacramental-procedural one.
second death θάνατος ὁ δεύτερος thánatos ho déuteros second death	first occurrence at 2:11	See full note at 21:8.	Critical — see 21:8 note; first appearance here.
synagogue of Satan συναγωγὴ τοῦ Σατανᾶ synagōgḕ toû Satanâ assembly of Satan	a polemical counter-designation to a true congregation ”synagogue of Satan”	A specific, historically-situated polemic (2:9; 3:9) against a local hostile faction, not a general statement about Judaism as such.	High. Requires careful historical-contextual framing to avoid anti-Jewish misapplication; the curriculum should note this addresses a specific local conflict, not ethnic Judaism broadly, consistent with Romans 9-11’s own careful handling of Jewish-Gentile relations in the baseline package.
key of David κλεῖν Δαυίδ kleîn Dauíd key of David	authority to open/shut, echoing Isaiah 22:22 and the Davidic covenant (baseline Δαβίδ, Low risk) “the key of David”	Christ’s messianic authority to grant or withhold access to God’s kingdom (3:7).	Low.
lukewarm χλιαρός chliarós lukewarm, tepid	neither hot nor cold; used metaphorically of half-hearted commitment (3:16) “lukewarm”	The famous Laodicean rebuke — spiritual complacency provokes God’s rejection (“I will spit you out”).	Medium. Transparent in Modern Greek (χλιαρός καφές, “lukewarm coffee,” is an everyday phrase), which is actually helpful — the everyday physical sense reinforces rather than undermines the metaphor here.
book of life βιβλίον/βιβλίος τῆς ζωῆς biblíon tē̂s zōē̂s book/scroll of the life	a heavenly register of those belonging to God, first mentioned 3:5, developed through 13:8; 17:8; 20:12, 15; 21:27 ”the book of life”	Assurance that the overcomer’s name is permanently, irrevocably recorded — ties to Assurance of Final Victory.	Medium.
new name ὄνομα καινόν ónoma kainón new name	a name marking a transformed identity/status (3:12; cf. 2:17) “a new name”	Continues the καινός (new-in-kind) motif developed fully at 21:1, 5 — personal, not only cosmic, renewal.	High — see καινός note at 21:1; same qualitative-newness nuance applies.

Chapter 4 — The Throne Room Vision

Terms	Variants	Contextual Theological Meaning	Rendering Risk
throne θρόνος thrónos throne	reused from 1:4; becomes the chapter’s dominant image (occurs ~14 times in ch. 4 alone) “throne”	The unshakeable center of the entire book’s cosmology — every subsequent judgment and vindication flows from this throne.	Low — see full note at 21:5.
living creatures / elders ζῷα, πρεσβύτεροι zō̂a, presbýteroi living beings, elders	ζῷα: living creatures (cherubim-like, cf. Ezekiel 1); πρεσβύτεροι: elders, the twenty-four representing the whole people of God (patriarchs + apostles, or a symbolic totality) “living creatures,” “elders”	Heavenly worship-leaders modeling perpetual praise — grounds the Worship of the Lamb doctrine before the Lamb himself even appears (ch. 5).	Low-Medium. πρεσβύτερος also denotes a church “elder/presbyter” (a real ecclesial office in Orthodox structure) — worth a brief note that here it denotes the heavenly, symbolic twenty-four, not a local church office.
Holy, holy, holy Ἅγιος ἅγιος ἅγιος Hágios hágios hágios Holy, holy, holy	the Isaianic Trisagion (Isaiah 6:3), directly echoed 4:8 ”Holy, holy, holy”	Grounds the unceasing heavenly worship of God’s holiness — the single most direct liturgical quotation-point in the whole book.	Medium — a major asset requiring careful framing. This phrase is the wellspring of the Sanctus sung in every Divine Liturgy (“Ἅγιος, ἅγιος, ἅγιος Κύριος Σαβαώθ”). The risk is not misunderstanding but over-familiarity: a Greek reader may pass over the verse as “just the hymn we already know” rather than engaging Revelation’s own dramatic, narrative context (heavenly beings never ceasing day or night, in direct view of the throne amid unfolding judgment).
glory, honor, thanksgiving δόξα, τιμή, εὐχαριστία dóxa, timḕ, eucharistía glory, honor, thanksgiving	δόξα and ευχαριστία reuse baseline entries (Medium risk each); τιμή: honor, worth, price ”glory and honor and thanks”	The threefold worship-vocabulary offered to God by the living creatures and elders (4:9, 11) — foundational language for the Worship of the Lamb doctrine, extended to the Lamb himself in ch. 5.	Medium-High. τιμή is a new addition to the glossary: in Modern Greek τιμή commonly means commercial “price” (η τιμή του προϊόντος, “the price of the product”), a secular-bleaching risk directly parallel to baseline χάρη and δόξα; must be anchored to the sense of “honor/worth ascribed,” not monetary value.

Chapter 5 — The Lamb Who Was Slain

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the Lamb ἀρνίον arníon little lamb, lamb	diminutive of ἀρήν; distinct from ἀμνός (used in John 1:29, “Lamb of God”); Revelation’s own, distinctive and dominant Christological title, used ~28 times ”the Lamb”	New term, Critical. The book’s central image for Christ: simultaneously a slain, vulnerable victim and the one worthy to receive worship equal to God’s (5:6-14) — the paradox of triumph-through-sacrifice anchoring both the Worship of the Lamb and Assurance of Final Victory doctrines.	Critical. Αρνί/αρνάκι is a fully alive, everyday Modern Greek word for a young lamb — and, distinctively, the traditional Greek Easter Sunday feast dish (αρνί στη σούβλα, spit-roasted lamb). Unglossed, “το Αρνίον” risks activating culinary/festive associations rather than Revelation’s paradoxical image of sacrificial triumph. The capitalized liturgical form “το Αρνίον” (as already used in Orthodox hymnography, distinct from ordinary “αρνάκι”) should be retained consistently, with an explanatory note at first occurrence anchoring it to the sacrificial-yet-triumphant Christological image, not the festive meal.
slain ἐσφαγμένον esphagménon slaughtered (perfect passive participle of σφάζω)	ritual/violent slaughter, as of a sacrificial animal ”slain,” “as though slain,” “having been slaughtered”	The Lamb bears the permanent marks of sacrificial death even while standing triumphant — ties atonement to the ongoing scene of heavenly worship.	Medium. σφάζω is a strong, visceral verb (still used of animal slaughter in Modern Greek); this vividness is an asset once the sacrificial-Passover background (Exodus 12; 1 Corinthians 5:7) is supplied.
Lion of the tribe of Judah, Root of David λέων … ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυίδ léōn … ek tē̂s phylē̂s Ioúda, hē rhíza Dauíd lion … from the tribe of Judah, the root of David	messianic titles from Genesis 49:9-10 and Isaiah 11:1, 10 ”the Lion of the tribe of Judah,” “the Root of David”	Establishes messianic-Davidic credentials (reusing baseline Δαβίδ, Low risk) immediately before the paradoxical reveal that this “Lion” appears as a slain Lamb.	Low-Medium. The Lion/Lamb juxtaposition is a deliberate literary paradox that should be preserved intact in translation, not smoothed over.
worthy ἄξιος áxios worthy, deserving, of equal weight/value	fitness, deservingness; also a term of commercial “worth/value" "worthy”	The repeated worship-cry (5:9, 12) ascribing to the Lamb the same worthiness due to God alone.	Medium. Modern Greek άξιος is fully alive and commonly used for merit/competence in secular contexts (e.g. “άξιος υπάλληλος,” “a competent employee”) — the theological sense here is fitness to receive worship, a much higher claim than ordinary competence, and needs contextual reinforcement.
new song ᾠδὴν καινήν ōidḕn kainḕn new song	see καινός note at 21:1; a fresh act of praise appropriate to a new redemptive act ”a new song”	The redemption accomplished by the Lamb calls forth unprecedented worship — connects the Worship of the Lamb doctrine to the New Creation doctrine via the shared καινός vocabulary.	High — see 21:1 καινός note.
worship προσκυνέω proskynéō to prostrate oneself, to bow down in homage	physical prostration as an act of homage/worship, directed properly to God/the Lamb alone, but also used elsewhere in the book of illegitimate worship of the beast/idols (13:4, 8, 12) “worship,” “bow down to,” “do homage to”	New term, Critical. First scene of explicit heavenly worship of the Lamb (5:14) equal to that given the Father — grounds the entire Worship of the Lamb doctrine and its Christological claim (the Lamb receives what only God may receive).	Critical, and the single most theologically delicate term in the whole book for this audience. Modern Greek προσκύνηση/προσκυνώ is the exact technical term for Orthodox veneration of icons and relics (προσκύνηση εικόνων). Orthodox theology itself, since the Second Council of Nicaea (787), carefully distinguishes λατρεία (worship due to God alone) from προσκύνησις τιμητική (honorific veneration given to icons/saints/relics, which is not worship of the object itself) — a distinction formulated in this very language. Revelation’s repeated refusal scenes (19:10; 22:8-9, where an angel forbids John’s προσκύνησις of himself, saying “worship God!”) in fact directly parallel and support the Orthodox distinction rather than undermine it. The curriculum should present Revelation’s insistence on exclusive worship of God/the Lamb as consonant with — not a polemic against — the Orthodox λατρεία/τιμητική προσκύνησις distinction, while still making unmistakably clear that no created being (including angels, per 22:8-9) may receive λατρεία.

Chapter 6 — The Four Horsemen and the Cry of the Martyrs

Terms	Variants	Contextual Theological Meaning	Rendering Risk
seal σφραγίς / σφραγίζω sphragís / sphragízō seal, to seal	a mark of ownership, authentication, or security; sealing a scroll to keep it closed until an appointed time ”seal,” “to seal,” “to open the seals”	New term. The seven seals (6:1 - 8:1) structure the book’s first major judgment-sequence, revealing what has been divinely determined but hidden until the appointed time — ties to Sovereignty of God over History.	Low-Medium. Modern Greek σφραγίδα (an official rubber stamp/seal) is a live bureaucratic image, which is actually a helpful, if slightly mundane, entry point for “authentication/ownership,” provided the eschatological weight is reinforced by context.
death, famine, sword θάνατος, λιμός, μάχαιρα thánatos, limós, mácháira death, famine, sword/blade	the second through fourth horsemen’s associated judgments ”death,” “famine,” “sword”	Concrete historical calamities functioning as instruments of God’s sovereign, if terrible, purposes within history.	Low.
souls under the altar ψυχαὶ ὑποκάτω τοῦ θυσιαστηρίου psychaì hypokátō toû thysiastēríou souls underneath the altar	martyred believers pictured as sacrificial offerings, crying for justice ”the souls under the altar”	The martyrs’ unanswered cry “how long?” (6:10) directly anticipates the vindication completed at 21:1-8 — a crucial narrative bridge connecting Judgment of the Wicked/Vindication of the Saints to the book’s climax.	Medium-High. θυσιαστήριον (altar) is a live liturgical term (the altar within the Orthodox sanctuary/βήμα); this is largely an asset connecting the martyrs’ sacrifice to the eucharistic altar imagery already familiar to a Greek reader, provided the connection is made explicit rather than assumed.
avenge ἐκδικέω / ἐκδίκησις ekdikéō / ekdíkēsis to render justice for, to vindicate/avenge	judicial vindication by a rightful authority — distinct from personal vengeance ”avenge,” “how long until you judge and avenge”	The martyrs’ cry for God’s righteous, judicial vindication — not personal vendetta.	High. Modern Greek εκδίκηση overwhelmingly means personal “revenge” in ordinary usage (a private, often morally suspect act), which risks making God’s righteous judicial vindication sound like divinely-sanctioned vengeance/vendetta. Must be anchored to δικαιοσύνη (baseline Critical term, righteousness/right standing) and κρίσις (judgment) vocabulary rather than left with the flat “revenge” sense.

Chapter 7 — The Sealed and the Great Multitude

Terms	Variants	Contextual Theological Meaning	Rendering Risk
servants of God, sealed δοῦλοι τοῦ θεοῦ, σφραγίζω doûloi toû theoû, sphragízō slaves/servants of God, to seal	δοῦλος: bond-servant/slave, a term of total belonging, not merely employment; σφραγίζω: see ch. 6 ”servants of God,” “sealed”	The 144,000 sealed servants (7:1-8) — divine ownership and protection amid coming judgment, a symbolic (not necessarily literal headcount) totality of God’s people.	Medium. δούλος is fully stable but its “slave” connotation (rather than “employee/servant”) should be preserved to convey total, unqualified belonging to God, not casual service.
great multitude ὄχλος πολύς óchlos polýs a large crowd	an innumerable company, deliberately contrasted with the specific, symbolic number 144,000 ”a great multitude,” “a vast crowd”	The vision moves from a symbolically-numbered Israel-shaped company to an uncountable multitude “from every nation” (7:9) — reinforces Unity of Jews and Gentiles carried into Revelation’s vision of consummation.	Low.
white robes, palm branches στολαὶ λευκαί, φοίνικες stolaì leukaí, phoínikes white robes, palm branches	garments and symbols of victory/purity and festal joy (cf. Palm Sunday, John 12:13) “white robes,” “palm branches”	Visual vocabulary of purity-through-the-Lamb’s-blood (7:14) and triumphant celebration — anticipates the wedding garments of 19:8.	Low.
serve (worship-service) λατρεύουσιν latreúousin they render cultic service/worship	λατρεία: the technical term for priestly/sacrificial service and worship, distinct from and often paired with προσκυνέω ”they serve him,” “they worship/serve”	New term, High risk, closely paired with προσκυνέω (ch. 5). First occurrence (7:15) of the specific “service” vocabulary applied to the redeemed multitude’s unceasing worship before God’s throne, continued at 22:3.	High. λατρεία is the very term Orthodox theology uses to name the worship reserved for God alone (as opposed to τιμητική προσκύνησις given to icons/saints) — see full discussion at ch. 5’s προσκυνέω entry. The two Greek terms (προσκυνέω/λατρεύω) working together across the book actually give the curriculum unusually precise, native vocabulary for teaching the exclusive-worship doctrine with theological rigor.
he will shepherd them ποιμανεῖ αὐτούς poimaneî autoús he will shepherd them	pastoral care/rule, echoing Psalm 23 and John 10 ”he will shepherd them,” “he will be their shepherd”	The Lamb himself as shepherd (a striking image-blend) — continuity of divine tender care from earthly suffering into the New Creation (cf. 21:4’s wiping away of tears, quoted almost verbatim here at 7:17).	Low-Medium.

Chapters 8-9 — The Seven Trumpets

Terms	Variants	Contextual Theological Meaning	Rendering Risk
trumpet σάλπιγξ sálpinx trumpet	a signal instrument, especially for war, worship, or royal/divine announcement (cf. 1 Corinthians 15:52) “trumpet”	The seven trumpets (8:2 - 11:15) escalate the judgment sequence begun with the seals — history unfolding under God’s determined, sovereign timetable.	Low.
incense, prayers of the saints θυμιάματα, προσευχαὶ τῶν ἁγίων thymiámata, proseuchaì tō̂n hagíōn incense-offerings, prayers of the holy ones	θυμίαμα: incense burned in worship (a live term — Orthodox liturgy uses θυμιατό, censer, continuously); ἁγίων reuses baseline άγιοι (Critical risk) “incense,” “the prayers of the saints”	The saints’ prayers are pictured as rising to God like incense (8:3-4) and provoking the judgments that follow — prayer as an active participant in the unfolding of history, not a passive activity.	Medium. θυμίαμα is a strong asset — incense use is a constant, sensory feature of Orthodox worship — but the connection to prayer specifically (rather than the ritual act alone) should be made explicit.
abyss ἄβυσσος ábyssos the bottomless (place)	the subterranean prison of demonic forces (9:1-2, 11; also 11:7; 17:8; 20:1, 3) “the abyss,” “the bottomless pit”	A place of divinely-permitted but strictly bounded demonic activity — evil operates only within limits God sets, reinforcing Sovereignty of God over History even amid terrifying imagery.	Low-Medium. Fully alive in Modern Greek (άβυσσος = “abyss/chasm” generally, including figuratively), stable and vivid.
Apollyon/Destroyer Ἀπολλύων Apollýōn Destroyer (present participle of ἀπόλλυμι)	a proper name meaning “the one who destroys” — the king of the demonic locust-army ”Apollyon,” “the Destroyer”	A symbolic personification of destructive evil, subordinate to and permitted by God’s sovereign plan.	Low. Transparent transliteration; the meaning (“Destroyer”) is worth noting since it is not self-evident to a reader unfamiliar with the Greek root.
sorceries φαρμακεία (φαρμακειῶν, 9:21) pharmakeía sorcery, occult drug-craft	see full baseline entry (FORBIDDEN: Modern Greek φαρμακεία = “pharmacy”) “sorceries,” “magic arts”	First occurrence in Revelation (9:21) of the term flagged as forbidden-substitution in the baseline Galatians package; recurs 18:23; 21:8 (see core passage); 22:15.	Critical — direct baseline collision. Must render μαγεία/μαγγανεία, never allow any “pharmacy” association, per the baseline’s forbidden-substitution rule.

Chapter 10 — The Little Scroll

Terms	Variants	Contextual Theological Meaning	Rendering Risk
little scroll βιβλαρίδιον biblarídion little book/scroll	diminutive of βιβλίον ”little scroll,” “little book”	A scroll John is commanded to eat (10:9-10) — prophetic commissioning imagery, echoing Ezekiel 2-3.	Low.
sweet / bitter γλυκύ / ἐπικράνθη glyký / epikránthē sweet / it became bitter	contrasting physical taste sensations used metaphorically ”sweet as honey / bitter in the stomach”	The paradox of prophetic ministry: sweet to receive God’s word, bitter to bear its message of judgment — relevant to the cost side of Faithful Witness under Persecution.	Low.
prophesy προφητεύω prophēteúō to prophesy	reuses baseline προφητεία/προφήτης (Low risk) root ”prophesy”	John’s continuing prophetic commission (10:11) — ties the whole book’s genre explicitly to OT prophetic tradition.	Low, per baseline entry.

Chapter 11 — The Two Witnesses and the Seventh Trumpet

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the two witnesses οἱ δύο μάρτυρες hoi dýo mártyres the two witnesses	see full note on μάρτυς at ch. 1; here a specific pair of prophetic figures who are killed and then vindicated by resurrection ”the two witnesses”	A concentrated enactment of the whole book’s witness-through-death-to-vindication pattern (11:3-12) — a narrative case study for Perseverance and Faithful Witness under Persecution.	Critical — see ch. 1 μάρτυς note; this chapter is the clearest test case for the witness/martyr dual sense, since these witnesses are literally killed and literally vindicated.
beast θηρίον thēríon wild beast, monster	first occurrence in the book (11:7); becomes the dominant antagonist-figure of chs. 13, 17 ”the beast”	New term, Medium risk. The beast “from the abyss” who kills the two witnesses — introduces the book’s primary symbol for organized, empowered anti-God political-religious power.	Medium. Θηρίο is fully alive in Modern Greek (“wild beast/monster,” also colloquially “brute/animal” of a person) with low semantic drift — a stable and appropriately menacing term requiring mainly a note on its symbolic (not zoological) referent.
the kingdom of the world has become the kingdom of our Lord ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν egéneto hē basileía toû kósmou toû kyríou hēmō̂n it became, the kingdom of the world, of our Lord	reuses baseline βασιλεία (Medium) and Κύριος (Critical) “the kingdom of the world has become the kingdom of our Lord and of his Christ”	Key sovereignty verse (11:15). The decisive turning-point declaration: God’s reign, previously contested, is now announced as accomplished — anchors both Sovereignty of God over History and the Return and Reign of Christ doctrines.	Critical, per baseline Κύριος entry — Revelation 10:9-style reconnection to Κύριος’s full YHWH-background weight is essential here; this is one of the book’s clearest “Jesus is Lord of history” statements.
ark of the covenant κιβωτὸς τῆς διαθήκης kibōtòs tē̂s diathḕkēs ark/chest of the covenant	reuses baseline διαθήκη (High risk — Modern Greek διαθήκη dominantly means “last will/testament”) “the ark of the covenant”	The heavenly ark’s appearance (11:19) signals the opening of the full, final unveiling of God’s covenant faithfulness.	High, per baseline covenant entry — must not be read through the “legal will” secular sense.

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

Terms	Variants	Contextual Theological Meaning	Rendering Risk
dragon δράκων drákōn dragon, serpent-monster	explicitly identified (12:9) as “the ancient serpent…the Devil and Satan" "the dragon”	New term, Medium-High risk. The book’s most explicit unmasking of the cosmic antagonist behind all persecution — direct continuity with Genesis 3’s serpent.	Medium-High. Modern Greek δράκος/δράκοντας carries a rich folkloric layer (Greek mountain-folklore ogre/giant tales, δρακόσπιτα “dragon-houses,” etc.) alongside the biblical sense. This folkloric resonance can either helpfully vivify the image or unhelpfully reduce Satan to a fairy-tale monster; a note anchoring the identification explicitly to “the ancient serpent…the Devil and Satan” (12:9) is needed so the theological referent (a real, personal, malicious spiritual being) is not lost in folkloric coloring.
Satan / the Devil Σατανᾶς / διάβολος Satanâs / diábolos Satan / slanderer-accuser	proper name (Hebrew loan) / “one who throws across, slanders, accuses" "Satan,” “the Devil”	Identifies the dragon’s true identity — continuity of the cosmic conflict from Genesis through Revelation’s resolution.	Low. Both terms are stable and already established in Greek Christian vocabulary.
testimony of Jesus, blood of the Lamb ἡ μαρτυρία Ἰησοῦ, τὸ αἷμα τοῦ ἀρνίου hē martyría Iēsoû, tò haîma toû arníou the testimony of Jesus, the blood of the lamb	see full notes on μάρτυς-family (ch. 1) and ἀρνίον (ch. 5) “the testimony of Jesus,” “the blood of the Lamb”	The decisive statement of how believers overcome (12:11) — not by their own strength but by Christ’s atoning death and their own faithful testimony to it; a direct thematic bridge to 21:7’s “the one who overcomes.”	Critical, per the combined ἀρνίον and μάρτυς entries above.
accuser κατήγορος katḕgoros accuser (legal/courtroom term)	one who brings formal accusation, especially in a judicial setting ”the accuser”	Satan’s role as prosecutor against the saints (12:10) — decisively overturned by Christ’s victory.	Low.

Chapter 13 — The Beast and the Mark

Terms	Variants	Contextual Theological Meaning	Rendering Risk
beast (developed) θηρίον thēríon see ch. 11	Two beasts here: one “from the sea,” one “from the earth” (the latter later called the false prophet, explicit term at 16:13) “the beast,” “the first/second beast”	The fully-developed image of persecuting political-religious power demanding worship — the immediate historical/symbolic backdrop for the doctrine of Perseverance under Persecution.	Medium — see ch. 11 note.
mark χάραγμα cháragma an engraving, stamp, imprinted mark	a branded/stamped mark of ownership or allegiance (13:16-17) “the mark,” “the mark of the beast”	A visible sign of allegiance to the beast’s system, contrasted with the seal of God on his servants (ch. 7) — central to the Symbolic and Apocalyptic Interpretation doctrine’s most contested image.	High, with a distinctive contemporary Greek complication. Χάραγμα is a live, stable word (engraving/etching) in Modern Greek, but it has also become the standard colloquial term in contemporary Greek public discourse for feared “digital chip implants” / mandatory digital ID schemes, frequently invoked explicitly by name in conspiracy-adjacent rhetoric. The curriculum must present the symbolic, first-century-rooted meaning of 13:16-18 (allegiance/ownership, likely evoking imperial-cult certification practices) carefully, neither dismissing legitimate application-across-history nor endorsing specific real-world technological identifications the term has picked up in recent popular Greek discourse.
number of the beast, 666 ἀριθμὸς τοῦ θηρίου, χξς’ arithmòs toû thēríou the number of the beast	a number derived from gematria (numeric value of letters), explicitly called “the number of a man” (13:18) “the number of the beast,” “666”	An intentionally cryptic, symbolic identifier requiring “wisdom” and “calculation” (13:18) to interpret — the clearest textual invitation in the whole book to genuinely symbolic (not flatly literal) reading.	High. Directly relevant to the Symbolic and Apocalyptic Interpretation doctrine; should be taught as Revelation’s own explicit example of coded/symbolic communication rather than treated as self-evidently referring to any specific contemporary figure or technology.
worship (of the beast) προσκυνέω proskynéō see ch. 5	Illegitimate worship extended to the beast/its image (13:4, 8, 12, 15) “worship the beast”	The negative mirror-image of the Worship of the Lamb doctrine — the same verb used for true worship (chs. 4-5, 7) is here directed at a counterfeit object.	Critical — see full note at ch. 5; this chapter demonstrates why exclusivity of worship matters so urgently.

Chapter 14 — The Lamb on Mount Zion, the Harvest

Terms	Variants	Contextual Theological Meaning	Rendering Risk
eternal gospel εὐαγγέλιον αἰώνιον euangélion aiṑnion eternal good news	reuses baseline ευαγγέλιο (High risk) “the eternal gospel”	The 144,000’s proclamation (14:6) is explicitly named “gospel” — ties Revelation’s judgment-and-vindication narrative back to the same good news proclaimed throughout Romans and Galatians.	High, per baseline entry.
harvest, sickle θερισμός, δρέπανον therismós, drépanon harvest, sickle	agricultural judgment imagery (14:14-20), echoing Joel 3:13 ”the harvest,” “the sickle”	Final judgment pictured as an inevitable, appointed harvest — ties Judgment of the Wicked doctrine to a concrete, universally intelligible agrarian image.	Low.
winepress of the wrath of God ληνὸς τοῦ θυμοῦ τοῦ θεοῦ lēnòs toû thymoû toû theoû winepress of the wrath	ληνός: winepress (a live image in Greek viticultural life); θυμός: passionate anger, here God’s righteous judicial wrath, not petty emotion ”the winepress of God’s wrath”	A vivid, visceral image of the crushing weight of divine judgment on unrepentant evil.	Medium-High. θυμός in ordinary Modern Greek denotes personal anger/temper; the theological sense here (settled, righteous, judicial wrath, not an emotional outburst) needs the same kind of active reinforcement the baseline requires for other divine attributes (cf. baseline δόξα, χάρη notes on secular drift).
rest ἀνάπαυσις anápausis rest, cessation from labor	repose, relief from toil/suffering ”rest,” “they will find rest”	The blessing pronounced on those who die in the Lord (14:13) — a foretaste of 21:4’s comprehensive relief.	Low.

Chapter 15 — Preparation for the Bowls

Terms	Variants	Contextual Theological Meaning	Rendering Risk
song of Moses and of the Lamb ᾠδὴ Μωυσέος καὶ τοῦ ἀρνίου ōidḕ Mōuséos kaì toû arníou song of Moses and of the Lamb	echoes Exodus 15’s victory song after the Red Sea deliverance ”the song of Moses and of the Lamb”	Unites the two great redemptive acts (Exodus and the cross) in a single hymn of praise (15:3-4) — ties the whole book’s worship vocabulary to its OT-typological roots.	Low-Medium, reusing ἀρνίον (Critical, see ch. 5) and Μωυσής (established proper name).
bowls φιάλαι phiálai bowls, shallow vessels	vessels containing the seven final plagues (15:7 - 16:21) “bowls,” “the seven bowls”	The final, most intense sequence of judgments before Babylon’s fall — structurally parallels and intensifies the seals and trumpets.	Low-Medium. Modern Greek φιάλη commonly denotes a bottle or gas cylinder (φιάλη υγραερίου) in everyday usage; context sufficiently disambiguates, but a brief note avoids a jarring mental image.
wrath of God θυμὸς τοῦ θεοῦ thymòs toû theoû wrath of God	see note at ch. 14 ”the wrath of God”	Same term, intensified — the bowls are explicitly called the completion (“τέλος,” cf. 21:6’s Γέγοναν) of God’s wrath (15:1).	Medium-High — see ch. 14 note.

Chapter 16 — The Seven Bowls Poured Out

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Armageddon Ἁρμαγεδών Harmagedṑn (place name; likely “mountain of Megiddo”)	a symbolic-geographic name for the final gathering of hostile powers (16:16) “Armageddon”	The climactic, symbolically-named confrontation between God’s sovereign purpose and organized evil.	Medium. Beyond biblical usage, Modern Greek has also absorbed “αρμαγεδώνας” colloquially for any catastrophic/chaotic event (paralleling English usage), risking a flattened “generic disaster” reading rather than the specific, symbolically-located eschatological battle Revelation names. Requires framing as a real but symbolically-freighted place-name, not a synonym for “chaos” generally.
false prophet ψευδοπροφήτης pseudoprophḕtēs false prophet	explicit naming (16:13) of the second beast introduced in ch. 13 ”the false prophet”	Completes the unholy triad (dragon, beast, false prophet) opposing the Trinity — structurally significant for the Symbolic and Apocalyptic Interpretation doctrine’s pattern of deliberate parody.	Low-Medium, reusing baseline προφήτης (Low risk) with the negating ψευδο- prefix, fully transparent in Modern Greek.
blaspheme βλασφημέω / βλασφημία blasphēméō / blasphēmía to speak against, slander	irreverent, contemptuous speech against God specifically ”blaspheme,” “blasphemy”	Persistent human response to judgment throughout the bowls sequence (16:9, 11, 21) — hardened unrepentance rather than lack of evidence.	Low-Medium. Stable in Modern Greek, retaining religious weight (βλασφημία remains a recognized, sometimes legally-referenced, category).

Chapter 17 — Babylon the Great Prostitute

Terms	Variants	Contextual Theological Meaning	Rendering Risk
the great prostitute ἡ πόρνη ἡ μεγάλη hē pórnē hē megálē the great prostitute	see πόρνοις note at 21:8; here personified as a specific symbolic figure, “Babylon" "the great prostitute,” “Babylon the harlot”	Personifies corrupt, idolatrous political-economic power in covenant-unfaithfulness terms — the negative counterpart to the pure Bride of chs. 19, 21.	Medium — see 21:8 πόρνοις note; here the symbolic (not literal) referent must be foregrounded even more explicitly since it names a specific systemic power, not an individual’s morality.
Babylon Βαβυλών Babylṑn Babylon	proper name; historically Israel’s ancient exilic oppressor, here a symbolic cipher ”Babylon”	Represents, in first-century context, oppressive imperial power (widely understood as coded reference to Rome) and, typologically, any anti-God systemic power throughout history.	Medium. The curriculum should teach Revelation’s own symbolic-typological use of “Babylon” without asserting a specific modern political identification, consistent with the Symbolic and Apocalyptic Interpretation doctrine’s call for interpretive caution.
mystery μυστήριον mystḕrion mystery, hidden truth requiring disclosure	a truth not self-evident but requiring revelation/interpretation ”mystery,” “the mystery of the woman”	Explicitly signals (17:5, 7) that the vision requires interpretation, not flat literal reading — a second explicit textual invitation (alongside 13:18) to symbolic hermeneutics.	Medium-High. Μυστήριο in Modern Greek carries strong sacramental weight (τα Μυστήρια = the Sacraments/Mysteries of the Church — Baptism, Eucharist, etc.), which is a different, though not contradictory, sense; a note distinguishing “mystery” as symbolic-hermeneutical hidden meaning requiring interpretation from “Mystery” as sacramental rite avoids confusing the two register.

Chapter 18 — The Fall of Babylon

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Babylon has fallen ἔπεσεν Βαβυλών épesen Babylṑn Babylon fell	proclamation of decisive, already-accomplished judgment, echoing Isaiah 21:9 ”Babylon has fallen, has fallen”	Announces in advance the certain collapse of anti-God power — an assurance-of-victory statement even before the event is narrated in full.	Low, reusing established proper name.
mourning, merchants, trade πένθος, ἔμποροι, ἐμπόριον pénthos, émporoi, emporíon mourning, merchants, trade/commerce	reuses πένθος from 21:4 (see note); ἔμποροι/ἐμπόριον: merchants and commercial trade ”mourning,” “the merchants,” “commerce”	The economic mourning of those who profited from Babylon’s corrupt systems (18:11-19) — judgment extends to systemic economic complicity, not only individual sin.	Low-Medium.
come out of her, my people ἔξελθε ἐξ αὐτῆς, ὁ λαός μου éxelthe ex autē̂s, ho laós mou come out of her, my people	an exodus-echoing call to separation from corrupt systems (18:4) “come out of her, my people”	A direct pastoral application: believers are called to active, costly non-participation in systemic evil, not passive spectatorship.	Low.

Chapter 19 — The Rider on the White Horse and the Marriage Supper

Terms	Variants	Contextual Theological Meaning	Rendering Risk
Word of God ὁ Λόγος τοῦ Θεοῦ ho Lógos toû Theoû the Word of God	a Christological title (19:13) directly echoing John 1:1, 14 ”the Word of God”	Identifies the victorious rider explicitly with the eternal, incarnate Logos — direct continuity with baseline ενανθρώπηση (Incarnation, High risk) and Deity of Christ doctrines.	Critical. Must be anchored to the Johannine Logos-Christology, not read merely as “God’s message/spoken word” in a generic sense — a genuinely Christological title, parallel in weight to baseline Υιός του Θεού.
King of kings and Lord of lords βασιλεὺς βασιλέων καὶ κύριος κυρίων basileùs basiléōn kaì kýrios kyríōn king of kings and lord of lords	superlative royal-title formula, reusing baseline βασιλεία-related vocabulary and Κύριος (Critical) “King of kings and Lord of lords”	The definitive title of absolute, unrivaled sovereignty — the climactic statement of both Sovereignty of God over History and Return and Reign of Christ doctrines.	Critical, per baseline Κύριος entry — the superlative repetition intensifies rather than dilutes the same YHWH-background weight already flagged for Κύριος.
marriage/wedding of the Lamb ὁ γάμος τοῦ ἀρνίου ho gámos toû arníou the wedding/marriage of the Lamb	γάμος: marriage/wedding, a live sacramental Mystery in Orthodox life; reuses ἀρνίον (Critical) “the marriage of the Lamb,” “the wedding of the Lamb”	The consummation of the Bride-of-Christ relationship (cf. 21:2, 9) — corporate, covenantal union between Christ and his redeemed people.	Medium-High. Γάμος is a maximally positive, culturally central word (marriage as sacrament, γάμος = wedding celebration, deeply embedded in Greek Orthodox family and communal life), which is a strong asset, but risks the same over-individualizing/over-literalizing pull as νύμφη (see 21:2 note) — must be kept corporate (the whole Church, not one individual believer) in framing.
marriage supper τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου tò deîpnon toû gámou toû arníou the supper of the wedding of the Lamb	δεῖπνον: a formal evening meal/banquet (also used of the Last Supper tradition, μυστικός δεῖπνος) “the wedding supper/marriage supper of the Lamb”	The joyful banquet celebrating the consummated union — a positive eschatological image contrasted with the “supper” for carrion birds a few verses later (19:17-18, deliberately ironic juxtaposition).	Medium. δεῖπνον’s liturgical resonance (Μυστικός Δείπνος, the Last Supper) is a genuine asset for teaching continuity between the Eucharist and the eschatological banquet, provided the corporate-celebratory sense is not narrowed to the sacramental rite alone.
Hallelujah Ἀλληλούια Allēloúia Praise the LORD!	a Hebrew liturgical exclamation, untranslated already in the NT’s own Greek text ”Hallelujah!”	The dominant refrain of chs. 19’s victory celebration (19:1, 3, 4, 6) — direct, unmediated liturgical continuity from the NT’s own Greek into the contemporary Divine Liturgy.	Low — a stable, established liturgical loanword requiring no translation, an asset like Ἀμήν.
rod of iron ῥάβδος σιδηρᾶ rhábdos sidērâ rod/staff of iron	royal, unbreakable rule, echoing Psalm 2:9 ”a rod of iron”	Christ’s absolute, unchallengeable rule over the nations at his return.	Low.

Chapter 20 — The Millennium and the Great White Throne

Terms	Variants	Contextual Theological Meaning	Rendering Risk
a thousand years χίλια ἔτη chília étē a thousand years	a specific, though widely debated (literal vs. symbolic), duration of Christ’s/the saints’ reign (20:1-7) “a thousand years,” “the millennium”	Marks a period of Christ’s triumphant reign preceding final judgment — the interpretive crux of the Return and Reign of Christ doctrine, on which faithful Christian traditions (including within Orthodoxy) have long differed.	Medium-High. χιλιετία (“millennium”) also carries incidental 20th-century political resonance in Greek historical consciousness (e.g. translations of “Thousand-Year Reich” rhetoric), a faint but real associative risk distinct from, and unrelated to, the text’s own meaning. The curriculum should present the term accurately without adopting a single specific millennial position, and without inadvertently importing unrelated 20th-century political echoes.
bind δέω / ἔδησεν déō / édēsen to bind	to restrain, imprison, render powerless ”bound,” “he bound him”	Satan’s decisive, though not yet final, restraint (20:2-3) — a partial victory anticipating the complete one (20:10).	Low.
the first resurrection ἡ ἀνάστασις ἡ πρώτη hē anástasis hē prṑtē the first resurrection	reuses baseline ανάσταση (Critical risk) “the first resurrection”	Distinguishes an initial resurrection/vindication of the faithful from the general resurrection of all the dead (20:11-13) — a technical distinction requiring careful, non-dogmatic framing given differing Christian traditions on its precise referent.	Critical, per baseline entry — must retain the bodily, historical, non-cyclical sense; the “first/second” distinction here is a matter of sequence/scope within a single resurrection-reality, not a claim about repeated reincarnation-like cycles.
great white throne ὁ θρόνος [ὁ] μέγας [ὁ] λευκός ho thrónos ho mégas ho leukós the great white throne	see θρόνος notes throughout; λευκός: white, pure, associated with victory/purity (cf. 7:14) “the great white throne”	The final, universal judgment scene (20:11-15) — climactic statement of the Judgment of the Wicked and Vindication of the Saints doctrine.	Low-Medium, compositing already-established elements.
lake of fire ἡ λίμνη τοῦ πυρός hē límnē toû pyrós the lake of fire	see full note at 21:8 ”the lake of fire”	The final destiny of death, Hades, the devil, the beast, and the unrepentant (20:10, 14-15) — the definitive negative counterpart to the New Heaven and New Earth.	High — see 21:8 note.

Chapter 21 (verses 9-27) — The New Jerusalem Described (continuing beyond the core passage)

The core passage (21:1-8) receives full verse-by-verse treatment in Section A above. Verses 9-27 develop the same New Jerusalem/Bride vision with additional descriptive vocabulary:

Terms	Variants	Contextual Theological Meaning	Rendering Risk
bride, wife of the Lamb νύμφη, ἡ γυνὴ τοῦ ἀρνίου nýmphē, hē gynḕ toû arníou bride, the wife of the Lamb	reuses νύμφη (v.2 note) and ἀρνίον (ch. 5, Critical) “the bride, the wife of the Lamb”	Reinforces the identification of the city with the corporate people of God united to Christ (21:9-10).	Medium-High — see v.2 note.
wall, gates, foundations τεῖχος, πύλαι, θεμέλιοι teîchos, pýlai, themélioi wall, gates, foundations	architectural vocabulary describing the city’s security, access, and stability ”wall,” “gates,” “foundations”	The twelve gates (named for Israel’s tribes) and twelve foundations (named for the apostles) together picture the whole redeemed people, OT and NT, as one unified city.	Low.
precious stones, gold λίθος τίμιος, χρυσίον líthos tímios, chrysíon precious stone, gold	vivid, opulent descriptive vocabulary (21:11, 18-21) “precious stones,” “gold”	Communicates surpassing, incorruptible glory and worth — visual vocabulary reinforcing rather than adding new doctrine.	Low.
no temple ναὸν οὐκ εἶδον naòn ouk eîdon I saw no temple	ναός: reuses the term for the physical temple/sanctuary (also the ordinary Modern Greek word for a church building) “I saw no temple in it”	God’s and the Lamb’s direct, unmediated presence replaces the need for a mediating sanctuary (21:22) — the ultimate fulfillment of the σκηνή/tabernacle theme from 21:3.	Medium-High. Ναός is the everyday Modern Greek word for a physical church building; “no temple” risks sounding, without a clarifying note, like a devaluation of church buildings or corporate worship as such, when the actual point is the removal of any mediating structure because God’s presence is now direct and unmediated — a culmination of, not an argument against, the Church’s worship life now.
the glory of God as its light ἡ δόξα τοῦ θεοῦ ἐφώτισεν αὐτήν hē dóxa toû theoû ephṑtisen autḕn the glory of God illumined it	reuses baseline δόξα (Medium risk) “the glory of God is its light”	God’s own radiant presence, not any created light source, illumines the city eternally (21:23) — a direct, sensory image of unmediated divine presence completing the σκηνή theme.	Medium, per baseline entry.
nations ἔθνη éthnē nations	reuses baseline έθνη (Medium risk) “the nations will walk by its light”	The nations (Gentiles) bring their glory into the city (21:24-26) — the final, cosmic fulfillment of the Unity of Jews and Gentiles doctrine carried forward from Romans.	Medium, per baseline entry.

Chapter 22 — The River of Life and the Epilogue

Terms	Variants	Contextual Theological Meaning	Rendering Risk
river of the water of life ποταμὸς ὕδατος ζωῆς potamòs hýdatos zōē̂s river of water of life	develops the πηγή (spring/fountain) image from 21:6 into a full river flowing from God’s throne ”the river of the water of life”	Direct visual and lexical continuity with 21:6 — teaching should keep these two images linked.	Low-Medium — see 21:6 note.
tree of life τὸ ξύλον [τῆς] ζωῆς tò xýlon tē̂s zōē̂s the tree/wood of life	ξύλον: wood, tree, timber — the same word used in some patristic/hymnographic tradition for the Cross (“το ξύλον του Σταυρού”) “the tree of life”	Restores Edenic access lost in Genesis 3, now permanently secured through Christ (22:2, 14, 19) — closes the whole-Bible narrative arc from first garden to final city.	Low-Medium, and arguably an asset: the shared vocabulary (ξύλον) between “tree of life” and “the wood/tree of the Cross” in Greek hymnography offers a rich, native typological connection (the Cross as the means of restored access to the tree of life) available to a Greek reader with minimal explanation.
no more curse οὐ … πᾶν κατάρα ou … pân katára not … any curse	reuses baseline κατάρα (Medium risk) “there shall no longer be any curse”	The Edenic curse of Genesis 3 is definitively and finally lifted (22:3) — direct resolution of the “curse” theme carried through Galatians 3 in the baseline package.	Medium, per baseline entry.
his servants will worship/serve him οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ hoi doûloi autoû latreúsousin autō̂ his servants will serve/worship him	reuses λατρεύω (ch. 7, High risk) and δοῦλος (ch. 7) “his servants will worship him”	The final, unending, unmediated worship-service of God’s people (22:3) — the book’s closing statement of the Worship of the Lamb/God doctrine.	High, per ch. 7 λατρεύω note.
see his face ὄψονται τὸ πρόσωπον αὐτοῦ ópsontai tò prósōpon autoû they will see his face	direct, unmediated vision of God, a privilege previously withheld (cf. Exodus 33:20, “no one may see my face and live”) “they will see his face”	The ultimate promise of unmediated communion — the culmination of the σκηνή theme (God dwelling with his people) intensified into direct vision.	Low-Medium.
the Spirit and the Bride say, Come τὸ Πνεῦμα καὶ ἡ νύμφη λέγουσιν, Ἔρχου tò Pneûma kaì hē nýmphē légousin, Érchou the Spirit and the bride say, Come	reuses Άγιο Πνεύμα (baseline Critical) and νύμφη (21:2 note) “the Spirit and the Bride say, Come”	The Church (Bride), indwelt and led by the Spirit, joins in longing invitation for Christ’s return (22:17) — unites the Church-as-Bride and Return of Christ doctrines in a single verse.	Medium-High, compositing established risk notes.
take the water of life freely λαβέτω ὕδωρ ζωῆς δωρεάν labétō hýdōr zōē̂s dōreán let him take the water of life, freely	reuses the same δωρεάν as 21:6 ”let him take the water of life without cost/freely”	Repeats and closes out the gracious, no-cost invitation first given at 21:6.	Critical — see full note at 21:6; the positive sense of δωρεάν applies identically here, reinforcing (not contradicting) the reading given for the core passage.
Come, Lord Jesus Ἀμήν, ἔρχου, κύριε Ἰησοῦ Amḕn, érchou, kýrie Iēsoû Amen, come, Lord Jesus	Ἀμήν: established liturgical loanword; Κύριε reuses baseline Κύριος (Critical); ἔρχου: imperative “come,” tied to the ἔρχομαι-vocabulary of Christ’s return throughout the book (1:7; 3:11; 16:15; 22:7, 12, 20) “Amen. Come, Lord Jesus!”	The book’s — and the whole NT canon’s — closing prayer, embodying the Return and Reign of Christ doctrine as an actively longed-for hope, not merely a doctrinal proposition.	High. The “coming” (ἔρχομαι) vocabulary for Christ’s return should be noted as distinct from the Pauline term παρουσία (not used in Revelation itself); consistency of rendering across all “coming”/return references in the book is required for the Return and Reign of Christ doctrine to read coherently as a single unfolding theme.
testimony concerning this book μαρτυρῶ … τῷ ἀκούοντι τοὺς λόγους τῆς προφητείας martyrō̂ … tō̂ akoúonti toùs lógous tē̂s prophēteías I testify/witness … to the one hearing the words of the prophecy	reuses μαρτυρέω (ch. 1, Critical) and προφητεία (baseline Low risk) “I testify to everyone who hears the words of the prophecy of this book”	The closing warning against adding to or removing from the prophecy (22:18-19) frames the entire book as an authoritative, self-testifying prophetic-apostolic witness.	Critical (μαρτυρέω) / Low (προφητεία), per respective notes above.

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This document should be read alongside 08_core_glossary.md for a consolidated, cross-chapter glossary table, and against the baseline translation_memory.json and bible_term_registry.json, which remain fully authoritative and unmodified by this analysis.