Revelation — Full-Book Semantic Analysis (Hmong Language Package)

0. Method and Governing Notes

This document analyzes every chapter of Revelation, 1–22, in the original Koine Greek. The core passage, Revelation 21:1-8, receives full verse-by-verse treatment (§1). Every other chapter receives a chapter section (§2) listing its load-bearing theological terms with the same analytical fields. Where a chapter reuses vocabulary already fully treated in an earlier chapter and introduces no new load-bearing term, this is stated explicitly rather than the chapter being silently skipped.

Baseline reuse rule (mandatory): Every term already fixed in the Romans TM (Vajtswv, tus Tswv, Yexus Khetos, Leej Txiv, Vaj Ntsuj Plig, txiaj ntsim, kev cawm dim, hwjchim, dab mlom, qhev, kev txhiv, tus qub txeeg qub teg, raug muab coj los ua me tub, lub Nceeg Vaj ntawm Vajtswv, lub yeeb koob, tus timkhawv, kev npau taws ntawm Vajtswv, kev hlub, kev cia siab, txoj kev khuv leej, thawj phaus qoob loo, etc.) is reused verbatim below with no re-gloss. Revelation intensifies several of these baseline collisions (esp. hwjchim, kev cawm dim, dab mlom, qhev) and introduces a new, large set of apocalyptic-symbolic vocabulary with its own collision profile, documented here for the first time in this Language Package.

New collision domain specific to Revelation: Hmong traditional religion’s shamanic complex (txiv neeb, soul-journeying/trance, spirit-familiars, ancestor incense offerings, protective marks/charms, curses, and a populated spirit/ancestor afterlife-realm) creates a denser and more specific set of collision risks for apocalyptic vision-literature than Romans’ epistolary argument did. These are flagged at first occurrence and carried forward.

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

Revelation 21:1

“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.”

• καινὸν οὐρανὸν καὶ καινὴν γῆν (kainon ouranon kai kainēn gēn) — “new heaven and new earth”
  • Literal meaning: “new” here is kainos (new in kind/quality), not neos (new in time/age) — a qualitatively new, not merely another, creation.
  • Semantic range: fresh, previously non-existent, renewed-in-nature.
  • English variants: “new heaven and a new earth.”
  • Theological meaning: Cosmic re-creation, not mere renovation; ties directly to Doctrine “The New Heaven and New Earth.” Fulfills Isaiah 65:17.
  • Hmong rendering: ib lub ntuj tshiab thiab ib lub ntiajteb tshiab. Risk: Medium. Reuses the baseline creation root (tej uas raug tsim los) plus tshiab (new). Must be taught as qualitative re-creation (kainos), not renovation of the old, to avoid a “patched-up world” reading. First occurrence of a Revelation-specific eschatological term; log for TM-revision.
• ἡ θάλασσα οὐκ ἔστιν ἔτι (hē thalassa ouk estin eti) — “the sea was no more”
  • Literal meaning: the sea no longer exists.
  • Semantic range: in apocalyptic symbolism the sea often represents chaos, the abyss, and the origin-point of the Beast (13:1).
  • English variants: “there was no longer any sea,” “no more sea.”
  • Theological meaning: removal of the last locus of chaos and evil’s origin; ties to Doctrine “Assurance of God’s Final Victory over Evil.”
  • Hmong rendering: hiavtxwv tsis muaj lawm. Risk: Low-Medium. Comprehension note only: highland Hmong audiences may need a brief gloss that “sea” here functions symbolically (chaos/evil’s source), not merely geographically.

Revelation 21:2

“And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.”

• τὴν πόλιν τὴν ἁγίαν, Ἰερουσαλὴμ καινήν (tēn polin tēn hagian, Ierousalēm kainēn) — “the holy city, new Jerusalem”
  • Literal meaning: “holy” (hagia) = set apart, consecrated; reuses the dawb huv root established in the Romans baseline for sanctification.
  • Semantic range: covenant capital, dwelling-place of God, eschatological consummation-symbol (contrast with Babylon).
  • English variants: “new Jerusalem,” “the Holy City.”
  • Theological meaning: the eschatological people-and-place of God united; core symbol for Doctrine “New Heaven and New Earth.”
  • Hmong rendering: lub Nroog Dawb Huv, Yeluxalees Tshiab. Risk: Medium. dawb huv reused correctly from baseline; must not be heard as ritual-purity-from-spirit-contamination (per baseline sanctification note) but as consecrated-to-God status of the city itself.
• ὡς νύμφην κεκοσμημένην τῷ ἀνδρὶ αὐτῆς (hōs nymphēn kekosmēmenēn tō andri autēs) — “as a bride adorned for her husband”
  • Literal meaning: nymphē = bride/newly-married woman; kekosmēmenēn = adorned, arranged, made beautiful (root of kosmos, “order/world”).
  • Semantic range: betrothed woman prepared for her wedding; covenantal, exclusive, celebratory.
  • English variants: “bride,” “adorned bride.”
  • Theological meaning: foundational image for Doctrine “The Church as Bride of Christ” — the New Jerusalem/the redeemed people presented in consummated covenant union with Christ.
  • Hmong rendering: tus Nkauj Nyab uas tau npaj txhij zoo nkauj rau nws tus txiv. Risk: Medium. NEW ENTRY. Positive cultural bridge via Hmong marriage/bride-price (nqi tshoob) customs, but risk of the corporate, exclusive, one-Bride imagery being read through a plural-wife lens familiar from historical Hmong marriage custom; teaching note must stress the Church is a single, exclusively-devoted Bride, not one wife among several.

Revelation 21:3

“And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God.’”

• ἐκ τοῦ θρόνου (ek tou thronou) — “from the throne”
  • Literal meaning: the royal seat.
  • Semantic range: seat of sovereign rule and judgment; used throughout Revelation for both God’s throne and (parodically) Satan’s/the Beast’s.
  • English variants: “throne.”
  • Theological meaning: God’s sovereign rule over history culminating in the eschaton; ties to “Sovereignty of God over History.”
  • Hmong rendering: lub Zwm Txwv. Risk: Low. NEW ENTRY (not needed in Romans). Straightforward royal-seat imagery; no traditional-religion collision, but must be reserved and never applied approvingly to Satan’s or the Beast’s seat (13:2, 16:10) without the negative qualifier being unmistakable in context.
• ἡ σκηνὴ τοῦ θεοῦ μετὰ τῶν ἀνθρώπων (hē skēnē tou theou meta tōn anthrōpōn) — “the dwelling place [tabernacle/tent] of God … with man”
  • Literal meaning: skēnē = tent, tabernacle; the same word for Israel’s wilderness Tent of Meeting.
  • Semantic range: dwelling, tent, sanctuary-presence.
  • English variants: “dwelling place,” “tabernacle.”
  • Theological meaning: consummation of the Immanuel theme — God’s presence permanently, unmediated, among His people; ties “New Heaven and New Earth” to the whole Bible’s temple/tabernacle narrative.
  • Hmong rendering: qhov chaw Vajtswv nyob nrog neeg. Risk: Medium. NEW ENTRY. No direct animism collision, but must be taught with the OT-tabernacle echo intact (not flattened to generic “God is near”), since the doctrinal weight is permanent, unmediated dwelling replacing all prior, mediated forms of access.
• λαὸς (laos) — “people”
  • Literal meaning: a people-group, populace, specifically God’s covenant people in biblical usage.
  • Semantic range: nation, people, covenant community.
  • English variants: “his people.”
  • Theological meaning: covenant formula (“I will be their God, they will be my people”) echoing Exodus/Jeremiah, now finalized eschatologically.
  • Hmong rendering: Vajtswv haiv neeg. Risk: Low. NEW ENTRY; parallels baseline nations_gentiles/jew distinction structure but as a positive possessive formula. No collision.

Revelation 21:4

“He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

• θάνατος οὐκ ἔσται ἔτι (thanatos ouk estai eti) — “death shall be no more”
  • Literal meaning: reuses baseline death term (θάνατος = thanatos, txoj kev tuag).
  • Semantic range: physical and, by extension in Revelation’s full argument, the “second death” (spiritual/eternal) is likewise excluded for the redeemed.
  • English variants: “no more death.”
  • Theological meaning: final undoing of Romans 5’s Adamic death-reign; ties Revelation’s ending to Romans’ Original-Sin doctrine as its resolution. Ties to “Assurance of God’s Final Victory over Evil.”
  • Hmong rendering: kev tuag yuav tsis muaj ntxiv lawm (reusing baseline txoj kev tuag). Risk: Low. Exact reuse of Romans TM death-term; no new collision, but must be distinguished in teaching from the separate, specific “second death” entry (21:8) which is a different theological referent.
• πένθος οὐδὲ κραυγὴ οὐδὲ πόνος (penthos oude kraugē oude ponos) — “mourning, nor crying, nor pain”
  • Literal meaning: grief, outcry, and (physical/toilsome) pain/labor.
  • Semantic range: the full range of creation’s post-Fall suffering (echoes Genesis 3’s curse-language of pain in childbirth and toil).
  • English variants: “sorrow,” “crying,” “pain.”
  • Theological meaning: the Fall’s curse fully reversed; ties directly to the “no more curse” statement in 22:3.
  • Hmong rendering: kev quaj ntsuag, kev quaj, thiab kev mob nkeeg. Risk: Low. Comprehension-level only.
• τὰ πρῶτα ἀπῆλθαν (ta prōta apēlthan) — “the former things have passed away”
  • Literal meaning: “the first/former things went away/departed.”
  • Semantic range: the entire old created order under sin and death.
  • English variants: “the first things have passed away,” “the old order of things has passed away.”
  • Theological meaning: decisive, one-time transition marking the boundary between the present age and the consummated Kingdom.
  • Hmong rendering: tej yam thaum ub twb dhau lawm. Risk: Low-Medium. Must be taught as a once-for-all eschatological transition, not a cyclical or repeatable renewal (guards against assimilation into cyclical-time folk cosmology).

Revelation 21:5

“And he who was seated on the throne said, ‘Behold, I am making all things new.’ Also he said, ‘Write this down, for these words are trustworthy and true.’”

• ἰδοὺ καινὰ ποιῶ πάντα (idou kaina poiō panta) — “Behold, I am making all things new”
  • Literal meaning: “I am making/doing new things — all of them,” present tense (ongoing/emphatic declarative act).
  • Semantic range: creative, re-creative divine action.
  • English variants: “I am making everything new,” “Behold, I make all things new.”
  • Theological meaning: God Himself, not a natural process or a human achievement, is the agent of cosmic renewal — direct statement of divine sovereignty over the new creation. Ties “New Heaven and New Earth” to “Sovereignty of God over History.”
  • Hmong rendering: Saib maj, kuv yuav ua kom txhua yam tshiab huv tibsi. Risk: Medium. Must retain God as sole grammatical/theological agent; must not be rendered in a way that suggests believers or history itself accomplish the renewal.
• πιστοὶ καὶ ἀληθινοί (pistoi kai alēthinoi) — “trustworthy and true”
  • Literal meaning: pistoi = faithful/reliable (root shared with pistis, faith); alēthinoi = true/genuine (root shared with baseline truth, alētheia).
  • Semantic range: dependable, not deceptive, corresponding to reality.
  • English variants: “faithful and true,” “trustworthy and true.”
  • Theological meaning: certifies the entire apocalyptic vision as reliable divine revelation, not myth or fabrication — foundational for “Symbolic and Apocalyptic Interpretation” (the symbols are true, even though not literalistic).
  • Hmong rendering: ncaj thiab tseeb (reusing baseline faith_believe and truth roots). Risk: Low-Medium. Comprehension-level; reinforces that apocalyptic symbolism communicates real truth, not mere literary fantasy.

Revelation 21:6

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

• Γέγοναν (gegonan) — “It is done!”
  • Literal meaning: perfect tense, “[these things] have come to pass / have been accomplished.”
  • Semantic range: completion, finality.
  • English variants: “It is done,” “It has happened.”
  • Theological meaning: declares the entire redemptive-historical program complete; parallels Christ’s “It is finished” (John 19:30) — final victory pronouncement. Ties “Assurance of God’s Final Victory over Evil.”
  • Hmong rendering: Tas lawm! Risk: Low. Comprehension-level.
• τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος (to Alpha kai to Ō, hē archē kai to telos) — “the Alpha and the Omega, the beginning and the end”
  • Literal meaning: first and last letters of the Greek alphabet, used as a merism for total comprehensiveness.
  • Semantic range: eternality, sovereignty over all history from start to finish.
  • English variants: “Alpha and Omega,” “First and Last,” “Beginning and End.”
  • Theological meaning: divine self-identification claiming absolute sovereignty over time and history — central to “Sovereignty of God over History”; repeated of Christ in 22:13, asserting full deity.
  • Hmong rendering: Alas thiab Aumeka, thawj thiab qhov kawg. Risk: Medium. NEW ENTRY. Requires a first-occurrence footnote explaining these are the first/last Greek alphabet letters (comprehension gap, no traditional-religion collision), paired with the native gloss thawj thiab qhov kawg so the meaning is never lost even if the transliteration is unfamiliar. Must be taught alongside the “he who was, is, and is to come” title (1:4, 1:8) as one coherent divine-eternality theme.
• ἐκ τῆς πηγῆς τοῦ ὕδατος τῆς ζωῆς δωρεάν (ek tēs pēgēs tou hydatos tēs zōēs dōrean) — “from the spring of the water of life … freely/without cost”
  • Literal meaning: dōrean = as a free gift, without payment (same root family as charis, grace).
  • Semantic range: unearned, gratuitous provision.
  • English variants: “without cost,” “freely.”
  • Theological meaning: echoes and extends the Romans baseline grace doctrine (unmerited favor) into the eschaton — final salvation is received, not purchased. Ties “Worship of the Lamb” and “Sovereignty of God” to the Romans grace-alone doctrine.
  • Hmong rendering: dej ntawm txoj sia … pub dawb, tsis txog nqi. Risk: Medium. NEW ENTRY (water of life); the “freely/without cost” qualifier must be preserved every time to keep this consistent with the Critical-risk txiaj ntsim (grace) entry in the Romans baseline — never allow this to be read as a reward purchasable through ritual merit.

Revelation 21:7

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

• ὁ νικῶν (ho nikōn) — “the one who conquers/overcomes”
  • Literal meaning: present participle of nikaō, “to conquer, win, be victorious.”
  • Semantic range: military/athletic victory language, applied throughout Revelation (chs. 2-3 promises, 12:11, 15:2) to believers who persevere through suffering rather than to worldly conquerors.
  • English variants: “the one who overcomes,” “conquerors,” “he who is victorious.”
  • Theological meaning: central term for “Perseverance and Faithful Witness under Persecution” — victory is granted to those who endure/remain faithful unto death, following the pattern of the slain-yet-triumphant Lamb (5:5-6).
  • Hmong rendering: tus uas kov yeej. Risk: Medium. NEW ENTRY. Must be explicitly taught (every occurrence) as victory-through-faithful-endurance-and-the-Lamb’s-triumph, not worldly military or economic conquest, to prevent a triumphalist or prosperity-adjacent misreading.
• κληρονομήσει ταῦτα (klēronomēsei tauta) — “will inherit these things”
  • Literal meaning: reuses the baseline heir root (klēronomos, tus qub txeeg qub teg).
  • Semantic range: legal/familial inheritance.
  • Theological meaning: direct reuse of the Romans 8 heirship doctrine, now applied to the consummated new creation itself as the inheritance.
  • Hmong rendering: yuav tau qub txeeg qub teg tej no. Risk: Low. Exact conceptual reuse of the Romans baseline heir entry; strong positive existing bridge via Hmong lineage-inheritance custom.
• ἔσομαι αὐτῷ θεός, καὶ αὐτὸς ἔσται μοι υἱός (esomai autō theos, kai autos estai moi huios) — “I will be his God, and he will be my son”
  • Literal meaning: covenant sonship formula.
  • Semantic range: filial, legal, relational belonging.
  • English variants: “he will be my son,” “he will be my child.”
  • Theological meaning: direct echo/fulfillment of the Romans baseline adoption_as_sons doctrine (Romans 8:14-17) — the overcomer’s final identity is confirmed sonship.
  • Hmong rendering: Kuv yuav ua nws tus Vajtswv, thiab nws yuav ua kuv tus me tub (reusing baseline raug muab coj los ua me tub (ntawm Vajtswv) concept). Risk: Low-Medium. Excellent cross-book doctrinal bridge; must retain the uniqueness of divine sonship taught in the Romans baseline note, not collapse into ordinary Hmong clan-adoption custom without that qualification.

Revelation 21:8

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

• δειλοῖς … ἀπίστοις … ἐβδελυγμένοις … φονεῦσι … πόρνοις … φαρμακοῖς … εἰδωλολάτραις … ψευδέσιν — vice list
  • Literal meaning: cowardly (fearful under persecution — the direct opposite of “the one who overcomes,” v.7), unbelieving (apistois, negation of baseline faith), detestable/abominable, murderers, sexually immoral, sorcerers (pharmakois — root of “pharmacy,” poison/potion-workers, i.e. practitioners of magical/occult arts), idolaters (compound built on baseline idol, eidōlon), liars.
  • Semantic range: categories of persistent, unrepentant covenant-breaking.
  • English variants: “the fearful,” “unbelieving,” “vile/detestable,” “murderers,” “fornicators,” “sorcerers/those who practice magic arts,” “idolaters,” “all liars.”
  • Theological meaning: the negative counterpart to v.7’s overcomer — describes those excluded from the New Jerusalem; ties “Judgment of the Wicked and Vindication of the Saints.”
  • Hmong rendering: cov ntshai, cov tsis ntseeg, cov uas ua kev qias vuab tsuab, cov tua neeg, cov deev luag, cov ua khawv koob, cov pe hawm dab mlom, thiab txhua tus dag. Risk: Critical (specifically for cov ua khawv koob, sorcerers). This term directly names practices overlapping with living Hmong shamanic/occult ritual practice (spells, charms, divination). Requires careful, non-inflammatory pastoral framing distinguishing the biblical condemnation of manipulative occult practice from respectful treatment of family members who may practice traditional religion; doctrinal content must nonetheless remain unambiguous. cov pe hawm dab mlom correctly reuses the baseline idol term (dab mlom, High risk in Romans, retained here).
• τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῇ καιομένῃ πυρὶ καὶ θείῳ (to meros autōn en tē limnē tē kaiomenē pyri kai theiō) — “their portion is in the lake that burns with fire and sulfur”
  • Literal meaning: meros = portion, share/lot (ironic use — their “inheritance” in contrast to v.7); limnē = lake; theion = sulfur/brimstone.
  • Semantic range: final, irreversible judgment-place.
  • English variants: “lake of fire,” “lake that burns with fire and brimstone.”
  • Theological meaning: the ultimate negative counterpart to the New Jerusalem; central image for “Judgment of the Wicked.”
  • Hmong rendering: lub pas cub tawg taws thiab huab pob zeb kub. Risk: High. NEW ENTRY. Must be taught as a final, irreversible, unique place of judgment, explicitly distinguished from the Hmong ancestral/spirit afterlife-realm (yeeb ceeb) and from any notion of a reincarnation cycle or ritually-escapable underworld.
• ὁ θάνατος ὁ δεύτερος (ho thanatos ho deuteros) — “the second death”
  • Literal meaning: death occurring a second time/of a second kind.
  • Semantic range: final, eternal separation from God, as distinct from ordinary physical death.
  • English variants: “second death.”
  • Theological meaning: defines the lake of fire theologically — not annihilation simply, but eternal covenantal exclusion; central term across “Judgment of the Wicked” (ch. 20-21).
  • Hmong rendering: txoj kev tuag zaum ob. Risk: High. NEW ENTRY. Must be explicitly distinguished from the first, physical txoj kev tuag (baseline death term) and from any cyclical/reincarnation reading; teaching note required at every occurrence (2:11, 20:6, 20:14, 21:8).

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2. CHAPTER-BY-CHAPTER STUDY (Full Book)

Chapter 1 — Prologue, Vision of Christ, Commission

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Revelation (book title) ἀποκάλυψις / apokalypsis unveiling, uncovering	disclosure of hidden divine truth ”Revelation,” “Apocalypse”	Names the genre and purpose of the whole book — God unveiling what was hidden; foundational for “Symbolic and Apocalyptic Interpretation.”	Tsab Ntawv Qhia Tshwm (abbrev. Qhia Tshwm)	Low-Medium (comprehension; establishes citation convention, see §7 of governing requirements doc to be drafted in Phase 2)
He who is, was, and is to come ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος / ho ōn kai ho ēn kai ho erchomenos the Being, the Was, the Coming One	timeless divine self-existence plus future advent ”who is, and who was, and who is to come”	Divine eternality/sovereignty over history title (1:4, 1:8, 4:8); parallels Alpha/Omega.	tus uas tau muaj nyob, muaj nyob tam sim no, thiab yuav tuaj	High — must never be rendered with hmoov (fate) vocabulary for the “is to come” clause, per the Romans baseline’s permanent prohibition on fate-vocabulary for God’s sovereign purposes; this is the same collision risk as foreknow_predestine.
Seven Spirits ἑπτὰ πνεύματα / hepta pneumata seven spirits	fullness/completeness of the one Holy Spirit’s ministry (not seven separate spirits) “seven spirits of God”	Symbolic-numeric expression of the Spirit’s complete ministry to the seven churches.	xya Vaj Ntsuj Plig (i.e., xya lub ntsiab ntawm Vaj Ntsuj Plig)	Critical — reuses the baseline Vaj Ntsuj Plig Critical entry; must be taught immediately that this is symbolic fullness of the one Holy Spirit, not seven distinct spirit-beings, to avoid a multiplied-spirits reading consonant with animistic multi-spirit cosmology.
Faithful witness ὁ μάρτυς ὁ πιστός / ho martys ho pistos the faithful witness	one who testifies reliably, extended to testifying unto death ”faithful witness”	Title for Christ (1:5) establishing the pattern for “Perseverance and Faithful Witness”; extended meaning of martyrdom develops through the book (2:13, 6:9, 17:6).	tus timkhawv ncaj ncees (reusing baseline tus timkhawv)	High — the semantic extension from “one who testifies” to “one who dies for testifying” (a true martyr) must be taught explicitly; not automatic in the bare Hmong noun.
Kingdom and priests βασιλείαν, ἱερεῖς / basileian, hiereis kingdom, priests	corporate royal-priestly identity of believers ”a kingdom and priests to his God”	Ties “Sovereignty of God” and “Worship of the Lamb” — believers’ identity is royal (reuses baseline lub Nceeg Vaj ntawm Vajtswv) and priestly.	lub Nceeg Vaj (reuse) + pov thawj (NEW)	High for pov thawj (priest) — parallels the Romans baseline leitourgos/priestly_minister caution: must never be conflated with the shamanic txiv neeb religious-specialist role; teach as consecrated service before God, distinct from ritual spirit-mediation.
Keys of Death and Hades τὰς κλεῖς τοῦ θανάτου καὶ τοῦ Ἅιδου / tas kleis tou thanatou kai tou Hadou keys of Death and Hades	sovereign authority/control over the realm and power of death ”the keys of Death and Hades”	Christ’s resurrection victory grants Him authority over death itself; ties “Assurance of Final Victory over Evil.”	tej yuam sij ntawm Kev Tuag thiab Ntuj Tuag Teb	Critical — see extended treatment at ch. 6/20 below; “Hades” personified risks conflation with the Hmong ancestral spirit-realm (yeeb ceeb), a populated afterlife accessible via shamanic ritual. Must be taught as a temporary holding-place under Christ’s total authority, not a realm ancestors inhabit or that living relatives can ritually access.
”In the Spirit” (visionary state) ἐν πνεύματι / en pneumati in the Spirit	Spirit-induced prophetic/visionary experience ”I was in the Spirit,” “I was caught up in the Spirit”	Authenticates John’s visions as Spirit-given revelation, not self-generated mysticism; foundational for “Symbolic and Apocalyptic Interpretation.”	nyob hauv Vaj Ntsuj Plig	Critical — superficially resembles shamanic trance/soul-journey (ua neeb, ncig ntuj) in which a txiv neeb enters an altered state to travel to the spirit world. MUST be explicitly and repeatedly distinguished: John’s experience is the sovereign, unrepeatable, Scripture-producing initiative of the one Holy Spirit upon an apostle, not a repeatable technique any person may learn or induce.

Chapter 2-3 — Letters to the Seven Churches

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Repent μετανοέω / metanoeō change one’s mind/heart, turn around	reversal of direction, from sin toward God ”repent”	Repeated call throughout the letters; foundational for “Perseverance and Faithful Witness.”	ntxeev dua siab	Medium — deliberately kept distinct from the baseline renewal_of_the_mind (hloov siab tshiab, a sanctification term) so that the initial turning (repentance) is not confused with ongoing transformation.
Tree of Life (first mention) τοῦ ξύλου τῆς ζωῆς / tou xylou tēs zōēs the tree of life	Edenic restoration image ”tree of life”	Promised to overcomers (2:7); fulfilled in 22:2, 22:14, 22:19.	tsob Ntoo Txoj Sia	Low-Medium — comprehension bridge via agrarian imagery; no traditional-religion collision.
Second death (first mention) ὁ θάνατος ὁ δεύτερος / ho thanatos ho deuteros see core passage 21:8	— “second death”	First occurrence (2:11); reappears 20:6, 20:14, 21:8.	txoj kev tuag zaum ob	High — see full treatment under 21:8 above; consistent from first occurrence forward.
Crown of life τὸν στέφανον τῆς ζωῆς / ton stephanon tēs zōēs the victor’s wreath of life	athletic/military victory-crown, not a royal diadem ”crown of life”	Reward for enduring persecution unto death (2:10); ties “Perseverance.”	mom kub ntawm txoj sia	Low-Medium — comprehension gap (Greco-Roman athletic crown unfamiliar), no collision; teach as reward-for-endurance imagery, not royal succession.
Book of Life (first mention) τῆς βίβλου τῆς ζωῆς / tēs biblou tēs zōēs the book/scroll of life	divine register of the redeemed ”book of life”	First occurrence (3:5); recurs 13:8, 17:8, 20:12, 20:15, 21:27, 22:19.	phau Ntawv Sia	Medium — comprehension bridge via clan genealogical record-keeping (Hmong xeem lineage records); no traditional-religion collision, but must be taught as God’s sovereign register of the redeemed, not a meritorious ledger of good deeds.
Synagogue of Satan; Nicolaitans; Balaam; Jezebel (proper names/groups) συναγωγὴ τοῦ Σατανᾶ; Νικολαῖται; Βαλαάμ; Ἰεζάβελ assembly of Satan; named heretical group/teachers	false-teaching factions opposing the churches (proper nouns, transliterated)	Warn against doctrinal compromise; ties “Perseverance and Faithful Witness.”	Xatas (reuse), cov Nikaulaitas, Npalaas, Yexanpes	Low (comprehension-only transliterations); log per governing requirements §2.4 as new proper nouns requiring future TM-revision confirmation.
Morning Star τὸν ἀστέρα τὸν πρωϊνόν / ton astera ton prōinon the morning star	messianic title (also 22:16, of Christ) “morning star”	Promised reward (2:28); becomes explicit Christ-title in 22:16.	hnub qub sawv ntxov	Low-Medium — comprehension gap; no astrology-collision if taught as messianic title, not a literal celestial object of veneration.
Lukewarm; gold refined by fire; eye salve χλιαρός; χρυσίον πεπυρωμένον; κολλούριον lukewarm; fire-refined gold; eye-salve	spiritual complacency; tested/purified faith; spiritual sight ”neither hot nor cold”; “gold refined in the fire”; “salve to anoint your eyes”	Laodicean rebuke (3:14-19); ties “Perseverance.”	kub siav xyaw suab; kub uas dej hlawv kom huv; tshuaj pleev qhov muag	Low — comprehension-level idioms, no collision.
Key of David τὴν κλεῖν Δαυίδ / tēn klein Dauid the key of David	messianic authority to open/shut access to God’s house ”key of David”	Christ’s sovereign authority over entry into His kingdom (3:7).	tus yuam sij ntawm Daviv	Low-Medium — comprehension gap (OT royal-office allusion), no collision.
Pillar in the temple of God στῦλος ἐν τῷ ναῷ τοῦ θεοῦ μου / stylos en tō naō tou theou mou pillar in the temple	permanence and honored place in God’s presence ”a pillar in the temple of my God”	Promised reward (3:12); anticipates ch. 21’s “no temple” (God/Lamb ARE the temple).	ib tug ncej hauv lub Tuam Tsev ntawm Vajtswv	Low — comprehension-level; note the deliberate tension with 21:22 (no temple needed) as a literary/theological progression, not a contradiction, for teaching purposes.

Chapter 4 — Throne Room Vision

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Throne θρόνος / thronos royal seat	seat of sovereign rule and judgment ”throne”	See full treatment under core passage 21:3.	lub Zwm Txwv	Low
Twenty-four elders εἴκοσι τέσσαρες πρεσβύτεροι / eikosi tessares presbyteroi twenty-four elders	representative heavenly council (redeemed humanity and/or angelic order) “twenty-four elders”	Worship/vindication imagery; ties “Worship of the Lamb.”	nees nkaum plaub tus Txwj Laus	Low-Medium — strong positive cultural bridge (deep Hmong respect for elders); teaching note that these represent the whole redeemed/heavenly community in worship, not literal village elders.
Four living creatures τέσσαρα ζῷα / tessara zōa four living beings	cherubic/angelic worship-beings (lion, ox, man, eagle faces) “four living creatures”	Continuous, unceasing worship of God; ties “Worship of the Lamb.”	plaub tug tsiaj muaj sia	Medium — must be clearly taught as heavenly, angelic-order worshiping beings (cf. cherubim/Ezekiel), never as animal-spirit familiars or guardian totems of the kind associated with shamanic animal-spirit helpers.
Holy, Holy, Holy Ἅγιος ἅγιος ἅγιος / Hagios hagios hagios Holy, holy, holy	threefold acclamation of God’s total holiness ”Holy, holy, holy”	Reuses the baseline sanctification root (dawb huv); foundational for “Worship of the Lamb” and God’s transcendence.	Dawb huv, dawb huv, dawb huv	Critical — reuses the Critical-risk baseline root; must be taught here as an attribute of God’s own being (transcendent moral purity/otherness), distinct from the ritual-purity sense flagged in the Romans baseline sanctification note.
Sea of glass θάλασσα ὑαλίνη / thalassa hyalinē glassy/crystal sea	heavenly, tranquil, ordered contrast to the chaotic earthly sea ”sea of glass”	Recurs 15:2; symbol of stability/holiness before God’s throne.	hiavtxwv uas zoo li iav	Low-Medium — comprehension gap only.

Chapter 5 — The Scroll and the Lamb

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Lamb ἀρνίον / arnion little lamb	sacrificial, innocent, yet sovereign and worshiped figure — Christ ”Lamb,” “the Lamb of God”	THE central christological title of Revelation (28 occurrences); anchors “Worship of the Lamb” and “The Church as Bride of Christ” (marriage of the Lamb).	tus Menyuam Yaj	Critical — must be anchored at every occurrence to the Lamb “as though slain” (5:6) yet standing/reigning, preserving both the atoning-death and sovereign-victory senses simultaneously; never allowed to drift toward a merely gentle/innocuous connotation divorced from sacrificial atonement (reuses and extends the Romans baseline propitiation doctrine).
Root of David, Lion of the tribe of Judah ἡ ῥίζα Δαυίδ, ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα Root of David; the Lion from Judah’s tribe	messianic royal titles ”Lion of Judah,” “Root of David”	Establishes Christ’s Davidic-messianic identity before revealing Him as the slain Lamb — a deliberate reversal (expected conquering Lion turns out to be a slain Lamb).	Ceg Cag ntawm Daviv, tus Tsov Ntxhuav ntawm xeem Yudas	Low-Medium — comprehension gap (OT tribal/royal imagery); important teaching point on the Lion/Lamb reversal for “Symbolic and Apocalyptic Interpretation.”
Scroll with seven seals βιβλίον … ἑπτὰ σφραγῖσιν / biblion … hepta sphragisin scroll sealed with seven seals	God’s sovereign plan for history, sealed until the appointed time ”scroll,” “seven seals”	Only the Lamb is worthy to open it — ties “Sovereignty of God over History” directly to Christ’s redemptive worthiness.	daim ntawv uas kaw nrog xya lub Cim	Medium — comprehension gap (ancient scroll/seal technology unfamiliar); the underlying sphragis (seal) word-family also appears with different, higher-risk referents at 7:2-8 and 13:16-17 — see those entries.
Incense = prayers of the saints θυμιάματα, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων / thymiamata, hai eisin hai proseuchai tōn hagiōn incense, which are the prayers of the holy ones	symbolic ascent of believers’ prayers to God ”golden bowls full of incense, which are the prayers of the saints”	Ties “Worship of the Lamb” — believers’ prayers, not ritual smoke itself, are what God receives as pleasing.	roj tsw qab, uas yog cov ntseeg tej lus thov Vajtswv	Critical — incense-burning is the central ritual act of Hmong ancestor/spirit veneration (burning incense sticks to ancestors and household/nature spirits). Requires explicit, repeated teaching that this is a SYMBOL of prayer ascending to God, not a ritual act for believers to replicate with literal incense offered to any being; must never be presented in a way assimilable into existing ancestor-incense practice.
Blood of the Lamb τὸ αἷμα τοῦ ἀρνίου / to haima tou arniou the Lamb’s blood	atoning, redemptive sacrificial blood ”blood of the Lamb”	Central atonement image (5:9, 7:14, 12:11); extends the Romans baseline propitiation/redemption doctrines into Revelation’s worship scenes.	cov Ntshav ntawm tus Menyuam Yaj	Critical — direct collision risk with Hmong traditional animal-blood sacrifice/offering to spirits and ancestors (chickens, pigs) for appeasement, protection, or divination. Must be taught, consistent with the Romans baseline propitiation_atoning_sacrifice entry, as Christ’s once-for-all, sufficient, unrepeatable sacrifice — never as one blood-offering among many, and never suggesting believers should offer literal blood sacrifices.
New song ᾆσμα καινόν / asma kainon a new song	fresh, unprecedented worship-song celebrating a new redemptive act ”new song”	Recurs 14:3; worship response to the Lamb’s redemptive worthiness.	zaj nkauj tshiab	Low — comprehension-level only.

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

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Four horsemen (white, red, black, pale horses) ἵππος λευκός, πυρρός, μέλας, χλωρός white, fiery-red, black, pale-green horse	conquest, war, famine/economic hardship, death ”the four horsemen”	Symbolic depiction of God’s sovereign use of historical calamities; ties “Sovereignty of God over History” and “Symbolic and Apocalyptic Interpretation.”	plaub tug nees (dawb, liab, dub, thiab dawb-ntsuab)	Medium — comprehension-level symbolic imagery; teach explicitly as symbolic categories of historical judgment under God’s sovereign permission, not as literal horse-riders to be feared as independent occult powers.
Souls under the altar αἱ ψυχαὶ … ὑποκάτω τοῦ θυσιαστηρίου / hai psychai … hypokatō tou thysiastēriou the souls … under the altar	martyred believers awaiting vindication ”souls of those slain … under the altar”	Ties “Perseverance and Faithful Witness” and “Judgment of the Wicked and Vindication of the Saints” — martyrs cry “how long?” for God’s justice.	cov ntsuj plig … nyob hauv qab lub thaj	High — reuses the baseline anthropological ntsuj plig (human spirit/soul) term correctly (never Vaj Ntsuj Plig); must be taught as the conscious, vindicated souls of martyred believers awaiting bodily resurrection and final justice, not as ancestral spirits requiring appeasement or ritual attention from the living.
Wrath of the Lamb τῆς ὀργῆς τοῦ ἀρνίου / tēs orgēs tou arniou the Lamb’s wrath	the Lamb (Christ), not only the Father, executes righteous judgment ”wrath of the Lamb”	Extends the Romans baseline wrath_of_god (High risk) explicitly to Christ; ties “Judgment of the Wicked” to “Worship of the Lamb.”	kev npau taws ntawm tus Menyuam Yaj (reusing the baseline wrath phrase-structure)	High — same collision profile as the baseline kev npau taws ntawm Vajtswv: Christ’s wrath is righteous and judicial, never capricious or ritually appeasable; the juxtaposition of “Lamb” (gentleness/sacrifice) with “wrath” is a deliberate, striking paradox requiring explicit teaching.

Chapter 7 — The 144,000 and the Great Multitude

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Seal of God on the forehead σφραγίδα … ἐπὶ τῶν μετώπων / sphragida … epi tōn metōpōn a seal … on the foreheads	mark of divine ownership and protection ”the seal of the living God,” “sealed on their foreheads”	Ties “Sovereignty of God over History” and “Assurance of Final Victory” — God’s own possession and protection of His people amid judgment.	lub Cim ntawm Vajtswv … rau ntawm hauv pliaj	High — Hmong traditional religion includes protective marks/charms/strings (siv yig, protective threads, spirit-alliance markings) obtained from a shaman; must be explicitly taught as God’s own sovereign, gracious ownership-mark, received by faith, not a magical charm earned or purchased through ritual, and directly contrasted with the mark of the Beast (13:16-17, ch. 14).
144,000 / twelve tribes of Israel ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες … δώδεκα φυλῶν Ἰσραήλ 144,000 … twelve tribes of Israel	symbolic-numeric completeness (12 x 12 x 1000) representing the whole redeemed covenant people ”144,000,” “twelve tribes of Israel”	Ties “Sovereignty of God over History” and “Symbolic and Apocalyptic Interpretation” — a literal-sounding number functioning symbolically for totality/completeness.	ib puas plaub caug plaub txhiab leej … kaum ob Xeem Yixalayees	Medium — positive cultural bridge via the Hmong clan (xeem) system, but this bridge itself creates a risk of over-identifying Israel’s twelve tribes with literal Hmong clan structure; teach explicitly that the number/tribes function symbolically for the whole people of God (Jew and Gentile united), not as a literal ethnic census.
Great multitude, white robes, palm branches ὄχλος πολύς … στολὰς λευκάς … φοίνικας a great crowd … white robes … palm branches	the redeemed multitude from every nation in victorious worship ”great multitude,” “white robes,” “palm branches”	Ties “Worship of the Lamb” and “Assurance of Final Victory” — universal scope of salvation and celebratory vindication.	cov neeg coob coob … tej tsho dawb … nplooj txiv ntoo ntsuab	Low-Medium — comprehension gap for palm branches (unfamiliar plant/custom); the white-robe imagery of purification through the Lamb’s blood (7:14) must be kept distinct from the baseline dawb huv sanctification term while conveying the same purity-through-Christ’s-blood doctrine.
Wiping away every tear (preview) ἐξαλείψει … πᾶν δάκρυον / exaleipsei … pan dakryon he will wipe away every tear	comfort/end of suffering for the redeemed ”wipe away every tear”	Anticipates 21:4 verbatim; ties “New Heaven and New Earth.”	yuav so txhua tej kua muag	Low — reused consistently at both 7:17 and 21:4.

Chapter 8-9 — Seven Trumpets, Locusts, Demons

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Seven trumpets ἑπτὰ σάλπιγγες / hepta salpinges seven trumpets	escalating warning/judgment announcements ”seven trumpets”	Ties “Sovereignty of God over History”; God announces judgment before executing it.	xya raj nplaim (raj kub yaj)	Low-Medium — comprehension gap (ancient war/ceremonial trumpet), no collision.
Wormwood Ἄψινθος / Apsinthos wormwood (a bitter plant)	poisoning of the water supply — judgment on false teaching/idolatry’s fruit ”Wormwood”	Symbolic judgment; ties “Judgment of the Wicked.”	Tsw Iab (transliterated star-name with descriptive gloss “qhov tsw iab”)	Low — proper-noun/comprehension gap; log per governing requirements as a new proper noun.
Abyss / bottomless pit τὴν ἄβυσσον / tēn abysson the abyss, the shaft of the bottomless pit	prison-realm of demonic forces, opened by the fifth trumpet ”the abyss,” “the bottomless pit”	Ties “Sovereignty of God over History” (God alone controls its opening/closing) and “Assurance of Final Victory” (Satan/demons are imprisoned, not autonomous).	lub Qhov Tsis Muaj Qab	Medium-High — risk of conflation with the Hmong underworld/spirit-realm concept (yeeb ceeb) or with shamanic notions of spirit-realms accessible through ritual; must be taught as a place of divine imprisonment under God’s total sovereign control, not a realm any human ritual specialist can access or negotiate with.
Abaddon / Apollyon Ἀβαδδὼν / Ἀπολλύων Destroyer (Hebrew/Greek)	the angelic king of the abyss’s locust-army ”Abaddon,” “Apollyon” (“the Destroyer”)	Names the destructive agent under God’s sovereign permission; ties “Sovereignty of God over History.”	Anpadoos (Aponi-oos) — “Tus Ua Kom Puas Tsuaj”	Low — proper-noun transliteration with descriptive gloss; comprehension-level only.
Demons δαιμόνια / daimonia demons, evil spirits	fallen spiritual beings under Satan’s authority ”demons,” “evil spirits”	Ties “Assurance of Final Victory over Evil” — demons are real but defeated/subject to God’s sovereignty.	dab	Medium-High — this is the one context in which the baseline-flagged term dab (rejected for God, appropriate for false/lesser spirits) is doctrinally the correct and accurate rendering, since daimonia genuinely denotes evil spirits. Pastoral care is required: teaching must not imply that ancestor spirits specifically are equated with these demons (a potentially painful conflation for families), while remaining doctrinally clear that all spirits opposed to God’s sovereign rule, whatever their traditional classification, are subject to Christ’s authority.
Sorceries (first mention) φαρμακειῶν / pharmakeiōn sorceries, magic-potion arts	occult/magical practice ”sorceries”	First occurrence (9:21); recurs 18:23, 21:8, 22:15.	kev ua khawv koob	Critical — see full treatment under 21:8 above.

Chapter 10 — The Little Scroll

No major new theological vocabulary beyond items already treated (mystery reuses baseline zaj lus zais cia, Low-Medium risk; the sweet/bitter scroll is a vivid but comprehension-level image, Low risk). Chapter 10 is reviewed and logged as introducing no new Critical/High-risk terms; it reuses the established mystery entry and adds only a comprehension-level image.

Chapter 11 — The Two Witnesses

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Two witnesses οἱ δύο μάρτυρες / hoi dyo martyres the two witnesses	prophetic figures who testify, are killed, and are resurrected ”the two witnesses”	Reuses the baseline tus timkhawv term, extended into full narrative martyrdom-and-vindication; ties “Perseverance and Faithful Witness” directly to “Judgment/Vindication.”	ob tug timkhawv	High — same extended-martyrdom risk noted at ch. 1; the narrative literalizes testimony-unto-death and resurrection-vindication, requiring the teaching note to be reinforced with concrete narrative content here.
Beast (first mention) τὸ θηρίον / to thērion the wild beast	the end-times persecuting world-power, first named here, fully developed in ch. 13 ”the beast”	Ties “Judgment of the Wicked” and “Sovereignty of God over History” (the Beast acts only within limits God permits).	tus Tsiaj	High — see full treatment under ch. 13.
Ark of the covenant (seen in heaven) ἡ κιβωτὸς τῆς διαθήκης αὐτοῦ / hē kibōtos tēs diathēkēs autou the ark of his covenant	heavenly reality behind the earthly OT ark, God’s covenant presence ”the ark of the covenant”	Ties “Sovereignty of God over History” — continuity between OT covenant and its heavenly, consummated reality.	lub Thawv Ntim Ntawv Cog Lus	Low-Medium — comprehension gap (OT cultic object), no collision.

Chapter 12 — Woman, Child, and Dragon

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Dragon / ancient serpent / devil / Satan ὁ δράκων … ὁ ὄφις ὁ ἀρχαῖος … ὁ Διάβολος καὶ ὁ Σατανᾶς the dragon … the ancient serpent … the Devil and Satan	explicit identification (12:9) of the cosmic adversary under four names ”the dragon,” “that ancient serpent,” “the devil,” “Satan”	Central antagonist across the whole book; ties “Assurance of God’s Final Victory over Evil” — his defeat is certain and already accomplished in principle at the cross.	tus Zaj, tus Nab qub qub, Dab Ntxwg Nyoog, thiab Xatas	Critical — in Hmong and broader East/Southeast Asian cultural heritage, the dragon (zaj) is typically a REVERED, often auspicious and protective mythic figure (associated with water, rain, royalty). Using the unqualified word zaj for Satan risks inverting a positive cultural symbol into confusion about whether Revelation is condemning something the culture honors. The explicit identification clause of 12:9 (dragon = ancient serpent = devil = Satan) MUST be retained at every occurrence as a mandatory qualifier, exactly as the baseline requires mandatory qualifiers for hwjchim and Txoj Kevcai. Dab Ntxwg Nyoog reuses dab appropriately (see ch. 9 note) but requires teaching that Satan is not merely one spirit among the traditional animistic pantheon but the singular, already-defeated cosmic adversary.
Accuser ὁ κατήγορος / ho katēgoros the accuser	Satan’s role of leveling legal accusation against believers before God ”the accuser of our brothers”	Ties “Assurance of Final Victory” — the accusation is overcome by the Lamb’s blood and believers’ testimony (12:11).	tus Foob Txim	Medium — comprehension-level legal metaphor (courtroom accusation), reinforces rather than collides with the Hmong village-court judgment idiom already used for no_condemnation in the Romans baseline.
Overcame by the blood of the Lamb and the word of their testimony ἐνίκησαν … διὰ τὸ αἷμα τοῦ ἀρνίου καὶ διὰ τὸν λόγον τῆς μαρτυρίας αὐτῶν they conquered … through the Lamb’s blood and their testimony’s word	victory formula combining Christ’s atonement and believers’ faithful witness ”they overcame him by the blood of the Lamb and by the word of their testimony”	Foundational synthesis-verse tying together “Worship of the Lamb,” “Perseverance and Faithful Witness,” and “Assurance of Final Victory.”	lawv kov yeej vim muaj cov Ntshav ntawm tus Menyuam Yaj thiab tej lus timkhawv uas lawv hais	Critical (composite) — combines three already-flagged Critical/High terms (kov yeej, cov Ntshav ntawm tus Menyuam Yaj, tus timkhawv); must never be simplified in a way that drops either the atonement-basis or the testimony-basis of the victory.

Chapter 13 — The Beast, the False Prophet, and the Mark

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Beast from the sea θηρίον ἀναβαῖνον ἐκ τῆς θαλάσσης a beast rising up out of the sea	the persecuting world-empire/end-times ruler, satanically empowered ”the beast,” “the beast out of the sea”	Ties “Judgment of the Wicked,” “Sovereignty of God” (permitted only for “a time”), and counterfeits the Lamb’s authority.	tus Tsiaj (tuaj hauv hiavtxwv)	High — must never be confused with ordinary domestic/wild animals (tsiaj, neutral word) or, especially, with the animal-spirit familiars/helpers associated with shamanic practice; the capitalized/marked usage and explicit narrative framing (persecutor of the saints, counterfeit of divine authority) must always accompany the term.
Beast from the earth / false prophet θηρίον … ἐκ τῆς γῆς; ὁ ψευδοπροφήτης a beast from the earth; the false prophet	a satanically-empowered deceiver performing false signs ”the second beast,” “the false prophet”	Ties “Symbolic and Apocalyptic Interpretation” and “Judgment of the Wicked” — a deliberate counterfeit-prophet figure.	tus Tsiaj (tuaj hauv av); tus cev lus dag	High — tus cev lus dag (false prophet) risks being heard as a direct commentary on the shamanic prophetic/spirit-medium role (txiv neeb, who also “speaks” on behalf of spirits); must be explicitly taught as referring to one specific end-times deceiver empowered by Satan to counterfeit true prophecy, not a blanket condemnation of all traditional religious specialists — while still being doctrinally unambiguous that all false/deceptive spiritual authority is here condemned.
Image of the beast τὴν εἰκόνα τοῦ θηρίου / tēn eikona tou thēriou the image/idol of the beast	an idol-like image demanding worship ”the image of the beast”	Extends the baseline idol (dab mlom) concept to an end-times object of forced worship; ties “Worship of the Lamb” by direct negative contrast.	tus Duab ntawm tus Tsiaj	High — directly related to the baseline dab mlom (idol) Critical/High entry; the forced-worship scenario intensifies the collision, since it depicts exactly the kind of coerced image-veneration Hmong converts from traditional religion may have experienced or witnessed.
Mark of the beast τὸ χάραγμα τοῦ θηρίου / to charagma tou thēriou the mark/brand of the beast	a mark of ownership/allegiance placed on the hand or forehead, required for economic participation ”the mark of the beast”	Direct negative counterpart to the “seal of God” (ch. 7, 14:1); ties “Judgment of the Wicked” and “Assurance of Final Victory.”	cim ntawm tus Tsiaj	Critical — the single highest cross-cultural collision risk in the book: Hmong traditional practice includes protective marks, tattoos, and ritual markings associated with spirit-allegiance, spirit-protection agreements, or shamanic initiation. This term MUST always be taught in explicit contrastive pairing with the “seal of God” (7:3, 14:1) — one is a mark of belonging to the Beast leading to judgment, the other a mark of belonging to God leading to protection and vindication — never left to stand alone without that contrast.
Number of the beast, 666 ἀριθμὸς τοῦ θηρίου … ἑξακόσιοι ἑξήκοντα ἕξ / arithmos tou thēriou … hexakosioi hexēkonta hex the number of the beast: 666	symbolic-numeric riddle (likely gematria for a historical figure, also symbolizing radical incompleteness — falling short of the divine-completeness number seven) “the number of the beast, 666”	Ties “Symbolic and Apocalyptic Interpretation” — a clear case requiring explicit teaching that apocalyptic numbers function symbolically/riddling, not as items for private numerological speculation or fortune-reading.	tus Naj Npawb ntawm tus Tsiaj: rau puas rau caum-rau	Medium-High — Hmong traditional culture carries significant numerological/fate associations (auspicious/inauspicious numbers, dates, and counts tied to hmoov); this passage must be explicitly taught as a literary-symbolic riddle for identification, not a magical or fate-determining number, to prevent assimilation into folk numerology practice.

Chapter 14 — The Lamb’s 144,000, the Eternal Gospel, and the Harvest

No major NEW Critical/High-risk terms beyond items already fully treated (144,000, new song, Babylon-fallen announcement anticipating ch. 17-18, worship-the-beast warning reusing ch. 13 terms). New comprehension-level items:

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Eternal gospel εὐαγγέλιον αἰώνιον / euangelion aiōnion eternal good news	reuses baseline gospel (Txoj Moo Zoo) with the eternal qualifier ”the eternal gospel”	Universal proclamation preceding final judgment; ties “Sovereignty of God over History.”	Txoj Moo Zoo uas nyob mus ib txhis	Low — direct reuse of baseline gospel term plus baseline eternal_life root.
Winepress of the wrath of God τὴν ληνὸν τοῦ θυμοῦ τοῦ θεοῦ / tēn lēnon tou thymou tou theou the winepress of God’s wrath	agricultural image of crushing judgment ”the great winepress of the wrath of God”	Ties “Judgment of the Wicked”; reuses baseline wrath_of_god.	qhov tsuam txiv hmab ntawm Vajtswv txoj kev npau taws	Low-Medium — comprehension gap (grape-winepress technology unfamiliar in a highland context), bridgeable via general crushing/pressing imagery; no traditional-religion collision.

Chapter 14 is otherwise a reuse-dense chapter and is reviewed as such.

Chapter 15-16 — Seven Bowls of Wrath

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Seven bowls of wrath ἑπτὰ φιάλας … τοῦ θυμοῦ τοῦ θεοῦ / hepta phialas … tou thymou tou theou seven bowls of God’s wrath	final, complete series of judgments (parallel/intensifying the seven trumpets) “seven bowls,” “seven last plagues”	Reuses baseline wrath_of_god; ties “Judgment of the Wicked” and “Sovereignty of God over History.”	xya lub tais … ntawm Vajtswv txoj kev npau taws	Low — direct reuse of the established baseline wrath-phrase structure; comprehension-level vessel-imagery only.
Song of Moses and of the Lamb τὴν ᾠδὴν Μωϋσέως … καὶ τὴν ᾠδὴν τοῦ ἀρνίου the song of Moses … and the song of the Lamb	worship-song linking Exodus deliverance typologically to the Lamb’s greater deliverance ”the song of Moses … and of the Lamb”	Ties “Worship of the Lamb” to redemptive-historical continuity (Exodus fulfilled in Christ).	zaj nkauj ntawm Mauxes … thiab zaj nkauj ntawm tus Menyuam Yaj	Low-Medium — comprehension gap (Exodus background), no collision.
Armageddon Ἁρμαγεδών / Harmagedōn Mount Megiddo (Hebrew place-name)	symbolic site of the final cosmic battle against evil ”Armageddon”	Ties “Sovereignty of God over History” and “Assurance of Final Victory over Evil.”	Amakedoos	Low — proper-noun transliteration; comprehension gap only. Log per governing requirements as new proper noun.

Chapter 15 introduces no Critical/High-risk terms beyond reuse of the wrath-formula and is reviewed as such; Chapter 16 likewise is largely a narrative outworking of already-established bowl/wrath vocabulary plus the proper noun Armageddon.

Chapter 17-18 — Babylon the Great and the Beast’s Ally, and Babylon’s Fall

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
The great prostitute / Babylon the Great ἡ πόρνη ἡ μεγάλη … Βαβυλὼν ἡ μεγάλη the great prostitute … Babylon the Great	symbolic personification of the world’s corrupt religious-economic-political system in opposition to God ”the great prostitute,” “Babylon the Great”	Ties “Judgment of the Wicked” and “Symbolic and Apocalyptic Interpretation” — a system, not merely an individual sin-category, is condemned.	tus poj muag cev loj; Npabiloos Loj	Medium — primarily a register/sensitivity concern (respectful but clear vocabulary for the imagery) rather than a traditional-religion collision; teaching note required to clarify the image functions symbolically for a corrupt system, not as a special condemnation of literal prostitution above other sins, and must be handled with pastoral sensitivity in mixed audiences.
Beast that was, and is not, and is to come (parody) τὸ θηρίον … ἦν καὶ οὐκ ἔστιν καὶ … μέλλει the beast … was, and is not, and is about to come	a deliberate SATANIC PARODY of the divine eternality-title (1:4, 1:8, 4:8) “the beast that was, and is not, and is to come”	Ties “Symbolic and Apocalyptic Interpretation” and “Assurance of Final Victory” — evil counterfeits, but cannot equal, God’s eternal sovereignty.	tus Tsiaj … twb muaj los lawm, tam sim no tsis muaj, thiab yuav rov qab tuaj	High — must be explicitly taught as an intentional parody/counterfeit of the divine title, so that hearers recognize the literary device (apocalyptic irony) rather than concluding Scripture attributes real eternality to the Beast; a key teaching moment for “Symbolic and Apocalyptic Interpretation."
"Come out of her, my people” Ἐξέλθατε ἐξ αὐτῆς, ὁ λαός μου come out of her, my people	call to separation from the corrupt system before its judgment falls ”Come out of her, my people”	Ties “Perseverance and Faithful Witness” — costly separation from a surrounding corrupt culture/system.	Cov neeg kuv, cia li tawm hauv nws mus	Low-Medium — comprehension-level; reuses baseline laos (people) concept established at 21:3.

Chapter 19 — Marriage Supper of the Lamb and the Rider on the White Horse

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Marriage supper of the Lamb τὸν γάμον τοῦ ἀρνίου / ton gamon tou arniou the wedding/marriage of the Lamb	consummation of the Bride-Bridegroom covenant relationship between Christ and His people ”the marriage supper of the Lamb,” “the wedding feast of the Lamb”	Central image for “The Church as Bride of Christ,” bringing to consummation the betrothal imagery of 21:2.	rooj noj rooj haus qhab nkauj ntawm tus Menyuam Yaj	Medium — positive bridge via Hmong wedding-feast custom; same polygamy-adjacent caution as noted at 21:2 (exclusive, singular Bride, not one wife among several) applies here as well.
Bride’s fine linen = righteous deeds of the saints τὸ βύσσινον … τὰ δικαιώματα τῶν ἁγίων / to byssinon … ta dikaiōmata tōn hagiōn fine linen … the righteous deeds of the saints	the Bride’s garment symbolizes (not earns) a life of righteousness flowing from the Lamb’s redemption ”fine linen, bright and pure, which is the righteous deeds of the saints”	Ties “The Church as Bride of Christ” to the Romans baseline righteousness_of_god_righteous/justify_reckon_as_righteous — righteous deeds are the FRUIT, not the GROUND, of the Bride’s acceptance.	cov ntaub tsho mos dawb … uas yog cov ntseeg tej haujlwm ncaj ncees	Critical — must be explicitly anchored to the Romans baseline’s forensic/imputed righteousness doctrine to prevent this verse being read as evidence that final acceptance is earned by good works, reversing the Romans “reckoned as righteous” (Critical) doctrine at the climax of the whole canon’s storyline.
Faithful and True; Word of God (rider’s titles) Πιστὸς καὶ Ἀληθινός; ὁ Λόγος τοῦ Θεοῦ Faithful and True; the Word of God	divine-warrior titles for the returning Christ ”Faithful and True,” “the Word of God”	Ties “The Return and Reign of Christ” directly — Christ returns as sovereign judge and king, not merely as a spiritual presence.	Ncaj Ncees thiab Tseeb; Txoj Lus ntawm Vajtswv	Medium — Txoj Lus ntawm Vajtswv (Logos) is a NEW ENTRY for this Language Package (not needed in Romans); comprehension-level only if the wider Hmong Bible tradition’s existing Gospel-of-John usage of “Txoj Lus” is followed, which this analysis assumes and logs for TM-revision confirmation.
King of kings and Lord of lords Βασιλεὺς βασιλέων καὶ Κύριος κυρίων King of kings and Lord of lords	supreme, unrivaled sovereignty ”King of kings and Lord of lords”	Ties “The Return and Reign of Christ” and “Sovereignty of God over History” — climactic title reusing baseline tus Tswv (Lord).	Tus Vaj Ntxwv ntawm tej Vaj Ntxwv, thiab tus Tswv ntawm tej Tswv	Low — reuses baseline tus Tswv term structurally; comprehension-level only.

Chapter 20 — The Millennium and the Great White Throne

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Thousand years (millennium) χίλια ἔτη / chilia etē a thousand years	symbolic/literal period of Christ’s bound-Satan reign (interpretive views vary; TRI does not adjudicate millennial position) “a thousand years,” “the millennium”	Central to “The Return and Reign of Christ”; requires an interpretive-caution note rather than a lexical fix.	ib txhiab xyoo	Low-Medium — comprehension-level; flag for a teaching note that responsible interpretation of this number’s literal/symbolic status is a matter of historic, legitimate doctrinal diversity among orthodox believers, not to be resolved unilaterally in curriculum content.
First resurrection ἡ ἀνάστασις ἡ πρώτη / hē anastasis hē prōtē the first resurrection	the vindication/reign of the martyred and faithful, contrasted with the resurrection of the wicked to judgment ”the first resurrection”	Ties “Judgment of the Wicked and Vindication of the Saints” and “Perseverance and Faithful Witness.”	kev sawv rov qab thawj zaug	Medium — comprehension gap only; must be kept distinct from any reincarnation-adjacent reading (no cyclical afterlife implied), consistent with the general Hmong-context caution already noted for second death.
Gog and Magog Γὼγ καὶ Μαγώγ Gog and Magog (proper names from Ezekiel)	symbolic representation of the final, futile gathering of all nations against God ”Gog and Magog”	Ties “Assurance of God’s Final Victory over Evil” — no coalition of evil can prevail against God’s sovereign purpose.	Kau thiab Makau	Low — proper-noun transliteration; comprehension gap only.
Great White Throne θρόνον μέγαν λευκόν / thronon megan leukon a great white throne	final universal judgment scene ”the great white throne”	Ties “Judgment of the Wicked and Vindication of the Saints” directly; climactic use of the thronos term established at ch. 4.	lub Zwm Txwv Dawb Loj	Low-Medium — reuses established thronos term plus the dawb (white/pure) root; comprehension-level, teach as the final, universal, and definitive judgment scene.
Death and Hades give up their dead ὁ θάνατος καὶ ὁ Ἅιδης ἔδωκαν τοὺς νεκρούς Death and Hades gave up the dead	personified Death/Hades are themselves subject to and emptied by God’s final judgment ”Death and Hades gave up the dead”	Resolves the “keys of Death and Hades” theme from ch. 1; ties “Assurance of Final Victory over Evil.”	Kev Tuag thiab Ntuj Tuag Teb tau muab cov tuag cev rau	Critical — see full treatment under ch. 1; here Hades’ own final subjection and emptying must be taught as the decisive proof that it is not an eternal ancestral realm but a temporary custodial state fully under God’s authority, now closed.

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

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
Twelve gates, twelve apostles’ names, twelve tribes’ names πύλας δώδεκα … τὰ δώδεκα ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου twelve gates … twelve names of the twelve apostles of the Lamb	union of OT covenant people (tribes) and NT covenant foundation (apostles) in the eschatological city ”twelve gates,” “names of the twelve tribes,” “names of the twelve apostles”	Ties “Sovereignty of God over History” and “The Church as Bride of Christ” — one unified covenant people across both testaments.	kaum ob lub roob vag … npe ntawm kaum ob Xeem … npe ntawm kaum ob tus Tub Txib	Low-Medium — reuses baseline tus Tub Txib (apostle, Medium risk from Romans) and the xeem-bridge for tribes; comprehension-level, positive continuity teaching.
Precious stones (foundations, wall) λίθῳ τιμίῳ / lithō timiō (jasper, sapphire, etc.) precious stone	symbolic splendor and permanence of the eschatological city ”jasper,” “sapphire,” precious stones list	Ties “New Heaven and New Earth” — the city’s surpassing glory (reuses baseline lub yeeb koob).	pob zeb muaj nqis (specific stone names transliterated/glossed individually)	Low-Medium — comprehension gap (specific gemstones unfamiliar), no collision; requires an illustrative note.
No temple — God and the Lamb are its temple ναὸν οὐκ εἶδον ἐν αὐτῇ, ὁ γὰρ κύριος … καὶ τὸ ἀρνίον ναὸς αὐτῆς ἐστιν I saw no temple in it, for the Lord … and the Lamb are its temple	the mediated presence of the OT/earthly temple is superseded by unmediated divine presence ”the Lord God … and the Lamb are its temple”	Climactic fulfillment of the “dwelling place of God” theme from 21:3; ties “New Heaven and New Earth” and “Worship of the Lamb.”	tsis muaj ib lub Tuam Tsev hauv lub nroog ntawd, rau qhov tus Tswv Vajtswv … thiab tus Menyuam Yaj yog lub Tuam Tsev ntawm lub nroog ntawd	Medium — significant positive theological payoff term; teaching note should connect back to the “pillar in the temple” promise (3:12) as a resolved, not contradicted, progression.
No sun or moon needed — the Lamb is its lamp οὐδὲ τὸν ἥλιον οὐδὲ τὴν σελήνην … ὁ γὰρ ἀρνίον λύχνος αὐτῆς no need of sun or moon … for the Lamb is its lamp	Christ Himself is the source of the city’s light/glory ”the Lamb is its lamp,” “they need no sun or moon”	Ties “Worship of the Lamb” and “New Heaven and New Earth.”	tsis xav tau lub hnub lossis lub hli … rau qhov tus Menyuam Yaj yog lub teeb ci ntawm lub nroog ntawd	Low-Medium — comprehension-level, mild caution re: celestial-body veneration in some folk practice, but functions here as pure metaphor, not an object of competing worship.

Chapter 22 — River of Life, Tree of Life, Epilogue

Terms	Variants	Theological Meaning	Hmong Rendering	Risk
River of the water of life ποταμὸν ὕδατος ζωῆς / potamon hydatos zōēs a river of the water of life	Edenic/eschatological life-giving provision flowing from God’s throne ”the river of the water of life”	Ties “New Heaven and New Earth” directly to the “water of life” theme established at 21:6.	dej ntawm Txoj Sia uas ntws	Low — reuse of the already-established water of life entry.
Tree of life (fulfillment) — twelve kinds of fruit, leaves for healing the nations τὸ ξύλον τῆς ζωῆς … θεραπείαν τῶν ἐθνῶν the tree of life … healing of the nations	Edenic restoration extended to global, comprehensive healing/flourishing ”tree of life,” “for the healing of the nations”	Fulfills the promise first made at 2:7; ties “New Heaven and New Earth” and reuses baseline nations_gentiles term.	tsob Ntoo Txoj Sia … kho lwm Haiv Neeg tej mob	Low-Medium — reuses established terms; comprehension-level only.
No more curse οὐκ ἔσται ἔτι κατάρα / ouk estai eti katara there will no longer be a curse	reversal of the Genesis 3 cosmic curse over creation ”no more curse”	Climactic resolution of the Fall introduced in Romans 5 and 8; ties “New Heaven and New Earth” and “Assurance of God’s Final Victory over Evil.”	tsis muaj lus foom tsis zoo ntxiv lawm	High — cursing and counter-cursing (from spirits, shamans, or broken taboo) is a live, present concern within Hmong traditional religion; this text must be taught specifically as the removal of the cosmic, Genesis-rooted curse over all creation (the theological referent), not merely as reassurance against personal/familial spiritual curses, to avoid trivializing the doctrine into folk-curse-removal language while still pastorally acknowledging genuine fears believers may carry.
Servants will worship him οἱ δοῦλοι αὐτοῦ … προσκυνήσουσιν αὐτῷ his servants … will worship him	consummated, unhindered worship in God’s direct presence ”his servants will worship him”	Ties “Worship of the Lamb” to the baseline qhev (servant/bondservant, High risk) entry — culminating, honored service rendered directly and visibly before God.	nws cov qhev … yuav pe hawm nws	Critical (composite) — combines the baseline High-risk qhev term with the Critical proskyneō/bowing-worship term (see below); must retain the honored-bondservice teaching note from the Romans baseline alongside the worship-object anchoring note.
Bow down / worship (proskyneō) προσκυνέω / proskyneō to prostrate oneself, bow down and kiss toward	physical gesture of homage/submission/adoration, directed either rightly (to God/the Lamb) or wrongly (to idols, the Beast, or even angels — explicitly forbidden, 22:8-9) “worship,” “bow down,” “fall down before”	THE central verb for “Worship of the Lamb,” occurring throughout the book in both positive (God/Lamb) and negative (Beast/idol) senses; also the basis for the angel’s explicit refusal of worship (19:10, 22:8-9) — a key check against creature-worship of any kind.	txhos caug pe / pe hawm	Critical — this is precisely the physical gesture (kneeling, prostration) used in Hmong ancestor veneration (pe hawm poj koob yawm txwv) and spirit/shrine veneration. Unlike the baseline Romans latreuō entry (pehawm / pab teev), which addresses cultic service generally, this term’s repeated, explicit dual use — commanded toward God/the Lamb, forbidden toward every other being including angels — makes it the single most doctrinally load-bearing worship-verb in the book. MANDATORY qualifier at every occurrence: the object must always be stated (pe hawm Vajtswv / pe hawm tus Menyuam Yaj vs. the forbidden pe hawm tus Tsiaj / pe hawm dab mlom / pe hawm tus tim tswv), with 22:8-9’s angel-refusal passage taught as the clearest biblical prohibition against any form of venerative prostration toward any created being, ancestor, or spirit.
These words are trustworthy and true; do not add to or take away οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί; μὴ ἐπιθῇς … μὴ ἀφέλῃς these words are faithful and true; do not add … do not take away	canon-guarding declaration protecting the integrity of the prophetic text ”these words are trustworthy and true,” “if anyone adds to … if anyone takes away”	Directly grounds “Symbolic and Apocalyptic Interpretation” — the vivid symbolism must be interpreted faithfully within the text’s own bounds, neither flattened nor embellished by human speculation (including numerological or fate-based over-reading of the book’s many symbolic numbers).	cov lus no ncaj thiab tseeb; tsis txhob ntxiv rau … tsis txhob rho ib qho tawm	High — reuses the pistoi kai alēthinoi phrase from 21:5; the “do not add or take away” warning is the book’s own internal guard against exactly the kind of private numerological/fate-based speculation flagged as a risk throughout this analysis (e.g., 666, 144,000) and must be taught explicitly as such.
Bright Morning Star (fulfillment) ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός the bright morning star	messianic self-title of the returning Christ ”the bright morning star”	Fulfills 2:28; ties “The Return and Reign of Christ.”	hnub qub ci ntsa iab sawv ntxov	Low — reuse of the established morning star entry from ch. 2.
”Come, Lord Jesus” Ἔρχου, Κύριε Ἰησοῦ / Erchou, Kyrie Iēsou Come, Lord Jesus	direct prayerful invocation of Christ’s return ”Come, Lord Jesus,” “Even so, come”	Climactic expression of “Assurance of God’s Final Victory over Evil” and “The Return and Reign of Christ.”	Tuaj, tus Tswv Yexus	Low — reuses baseline tus Tswv and Yexus Khetos terms exactly; no new collision.

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3. Summary of Newly-Surfaced High-Density Collision Terms (Cross-Reference Index)

The following terms carry the highest, most specific collision risk with Hmong traditional religion across the whole book and require mandatory qualifier/contrast teaching at every occurrence, per the same enforcement logic already established in the Romans baseline for hwjchim, Txoj Kevcai, and Vaj Ntsuj Plig:

1. tus Zaj (dragon = Satan) — mandatory identification clause (12:9).
2. cim ntawm tus Tsiaj (mark of the Beast) — mandatory contrast with lub Cim ntawm Vajtswv (seal of God).
3. pe hawm (proskyneō, bow down/worship) — mandatory object-anchoring, mandatory contrast between rightful (God/Lamb) and forbidden (Beast/idol/angel) objects.
4. roj tsw qab (incense = prayers of the saints) — mandatory symbolic (not ritual-replicable) framing.
5. cov Ntshav ntawm tus Menyuam Yaj (blood of the Lamb) — mandatory once-for-all, non-repeatable framing.
6. nyob hauv Vaj Ntsuj Plig (in the Spirit / visionary state) — mandatory distinction from shamanic trance/soul-journey.
7. Kev Tuag thiab Ntuj Tuag Teb (Death and Hades) — mandatory distinction from the ancestral spirit-realm (yeeb ceeb).
8. kev ua khawv koob (sorcery) — mandatory pastoral-sensitivity framing alongside doctrinal clarity.
9. tsis muaj lus foom tsis zoo ntxiv lawm (no more curse) — mandatory cosmic/Genesis-rooted framing, not merely personal-curse reassurance.

These nine items are the Revelation-specific counterparts to the Romans baseline’s Critical/High-risk term list and must be carried forward into the doctrine risk registry and TM for this curriculum with the same permanence and enforcement rigor.

End of Semantic Analysis — All 22 chapters of Revelation reviewed; core passage (21:1-8) given full verse-by-verse treatment; no chapter silently omitted.