Linguistic Gap Analysis
06 — Linguistic Gap Analysis: Revelation (Kashmiri)
Purpose and method
This document identifies where standard Kashmiri (Koshur, Perso-Arabic script) lacks ready vocabulary for Revelation’s doctrine content, where existing vocabulary is over-crowded by competing Islamic and Kashmir-Shaivite (Trika) associations and therefore needs deliberate “fencing,” and where transliteration versus descriptive paraphrase is the safer strategy. It extends, and never contradicts, the Romans baseline translation_memory.json. All chapters of Revelation (1–22) were reviewed for lexical and doctrinal load; chapters contributing no new vocabulary beyond what is already catalogued are explicitly marked “reviewed, no new terms” below rather than silently omitted.
Kashmiri’s dual comparative-religion landscape established in the Romans baseline — a Sunni Muslim majority shaped by Tawhid doctrine and the indigenous Rishi Sufi order (Nund Rishi, Lal Ded), alongside a philosophically distinct Kashmiri Pandit minority carrying Kashmir Shaivism (Trika) — applies throughout. Revelation’s genre (apocalyptic-symbolic), its climactic Christology, and its judgment/vindication content generate new collision points beyond those Romans required, most sharply around martyrdom vocabulary, the Beast/Dajjal parallel, Gog and Magog, the Book of Life vs. al-mizan, and Sufi bridal-mysticism vs. the Bride of Christ.
Part 1 — Doctrine Vocabulary Matrix
For each of the nine curriculum doctrines: available Kashmiri terms, their specific weaknesses, and the recommended handling strategy.
| Doctrine | Available Kashmiri Term(s) | Weakness in Available Term(s) | Recommended Strategy |
|---|---|---|---|
| The Return and Reign of Christ | بہٕ زوٚ گژھِ آسنہٕ (Erchomai tachy, descriptive); بادشاہن ہنٛدِس بادشاہ تہٕ خُداوندن ہنٛدِس خُداوند (King of kings) | No single fixed Kashmiri term for a personal, sovereign second coming exists; mainstream Islamic eschatology has its own well-developed doctrine of Isa’s return, but as a subordinate prophet who defeats Dajjal, marries, dies naturally, and confirms Muhammad — a genuinely close narrative parallel with sharply different content. Risk of readers assuming “Christ returns” simply restates the familiar Islamic expectation. | Retain descriptive phrase (no transliteration available); mandatory explicit contrast note at every occurrence (1:7; 19:11-16; 22:7,12,20) distinguishing sovereign, self-existent return-as-Judge-and-King from the subordinate-prophet Islamic model. Never gloss as a “second Isa event” without qualification. |
| The Sovereignty of God over History | خُدایُک انتظام (baseline, Romans 8:28 providence); قادرِ مطلق (Pantokrator, new) | خُدایُک انتظام was calibrated to Romans’ pastoral register (all things working for good); Revelation’s sovereignty is more combative/judicial (God sovereign over hostile powers, empires, and cosmic rebellion, not merely over circumstance). قادرِ مطلق shares vocabulary with one of the 99 traditional Islamic divine names, a genuine point of contact but risks defaulting to an undifferentiated deity-concept that a Muslim reader may not readily extend to Christ. | Use قادرِ مطلق as primary sovereignty term for Revelation’s cosmic-historical scope; explicitly apply it to Christ (22:13) at first use, not only to the Father, closing the gap the shared vocabulary otherwise leaves open. Retain خُدایُک انتظام for Romans-style providential-care contexts if this curriculum ever cross-references Romans 8. |
| Perseverance and Faithful Witness under Persecution | صبر (patient endurance, baseline caution reused); گواہی (witness/testimony, new); یِسوعُک گواہی خٲطرہ جان دِنہ (martyr, new descriptive) | صبر is a major Islamic virtue-term (patient submission to qadar) risking a fatalistic reading rather than hope-grounded confidence in Christ’s certain victory. گواہی has a specific Islamic juridical/courtroom sense that must be redirected toward testimony to Christ’s Lordship specifically. Above all: شہید (shahīd), the obvious “martyr” candidate, is doubly loaded — Islamic religious-martyrdom theology (automatic paradise for dying in Allah’s cause) AND the region’s own intensely charged political usage for those killed in Kashmir’s decades-long armed conflict. | صبر retained but never left undefined — always paired with explicit hope-in-Christ’s-return framing. گواہی anchored to “testimony of/about Jesus” (Ἰησοῦ) as a fixed collocation, never bare. شہید is a hard forbidden substitution: martyrdom in Revelation must always render as the descriptive phrase یِسوعُک گواہی خٲطرہ جان دِنہ, with explicit teaching that (a) it is death for verbal testimony, not armed struggle, (b) vindication is by resurrection/God’s justice, not automatic merit, and (c) this must be kept visibly distinct from regional political usage of “shaheed” to avoid the curriculum being (mis)read as commentary on Kashmir’s own conflict. |
| Judgment of the Wicked and Vindication of the Saints | زندگیُک کِتاب (Book of Life, new); دویُم موت (second death, new); پزہٕ تہٕ گندھکہٕ سٟتی بلنہٕ والِس جهیلس منز (lake of fire, new) | No native Kashmiri legal-forensic vocabulary exists for “final, irreversible, non-negotiable exclusion” outside of two crowded neighboring concepts: (1) Islamic al-mīzān, the deeds-weighing scale, and shafā’a, the possibility of eventual release from Jahannam through intercession; (2) Trika’s total absence of any final personal-judgment category, since ultimate reality is non-dual and there is no persisting individual “other” to be judged or vindicated in the biblical sense. | Use fixed descriptive compounds throughout, never single terms that could collapse into “paradise/hell” folk equivalents. Every occurrence of second_death/lake_of_fire must carry the explicit double contrast: no eventual release (contra shafā’a) and a real, permanent, personal state (contra Trika non-dualism, which denies any final self-other separation to be judged in the first place). Book of Life must be taught as grace-based registry, explicitly distinguished from deeds-weighed mīzān and from the Preserved Tablet (Lawḥ al-Maḥfūẓ), which records decreed events, not moral standing. |
| The New Heaven and New Earth | نۄو آسمان تہٕ نۄو زمین (new); نَو (qualitative “new,” new) | Kashmiri نَو does not by itself distinguish “new in time” from “new in kind/quality” (Greek καινός); mainstream Islamic eschatology’s Jannah is readily available as a default substitute frame — a real point of contact, but typically conceived as a separate reward-realm rather than this creation renewed. | Consistently gloss نَو with an explicit “made new, not made again” teaching note wherever 21:1-5 is in view (the core passage falls exactly here). Present cosmic continuity-through-transformation explicitly against a flattened Jannah-equivalence default. |
| The Church as Bride of Christ | عروس (Bride, new); بَرَّٕہ ہنٛز شادی ہنٛز دعوت (marriage supper, new) | This is the single richest point of positive contact in the entire curriculum and therefore also the highest-risk crowded neighborhood: the Rishi Sufi tradition and Lal Ded’s own devotional poetry already use bride/Beloved union imagery extensively for the soul’s absorption into the Divine, and Trika’s non-dual monism has its own strong “merger with undivided consciousness” framework that bridal language could easily be misread into. | عروس retained, but every occurrence must carry an explicit “two distinct persons, covenant marriage, not merger” clarification — Christ and the Church remain permanently, personally distinct even in consummated union, unlike Sufi fana-style dissolution of the self or Trika’s pratyabhijna self-recognition of already-present identity with the Divine. |
| Worship of the Lamb | سجدہ کرُن (proskyneō, new); بَرَّہٕ (Lamb, new); خُدایہٕ سجدہٕ کر (“Worship God,” new) | سجدہ shares its Arabic root with the physical prostration mainstream Islamic practice reserves exclusively for Allah; there is no existing Kashmiri vocabulary gap here — rather the term is dangerously well-supplied with a single, fixed, exclusive referent that Revelation deliberately extends to the Lamb. | Do not soften or avoid سجدہ — its very shock value (Christ receiving the prostration Islam reserves for Allah alone) is the doctrinal point of Revelation 5:13-14 and 7:9-12 and must be preserved, not defused, exactly per baseline mandate never to soften Sonship/Deity-of-Christ doctrine. Pair every use with 19:10/22:8-9’s own internal safeguard (worship refused to angels) to show the text polices this distinction itself, which pre-empts the objection that Christian worship-practice is careless about creature-worship. |
| Symbolic and Apocalyptic Interpretation | مکاشفہ (apokalypsis, new); various fixed images (بادلوں کا حیوان/beast, نمبر 666, یاجوج تہٕ ماجوج, etc.) | مکاشفہ is genuinely resonant with Sufi kashf (mystical unveiling) vocabulary, risking a reading of Revelation’s genre as one more instance of subjective mystical insight rather than an objective, authoritative disclosure given specifically by the risen Christ. Separately, the book’s dense symbolic imagery (Beast, numbers, colors, seals/trumpets/bowls) has no native interpretive-genre vocabulary in Kashmiri at all — the risk is not mistranslation of individual words but a wholesale folk-literalist misreading of the entire genre. | مکاشفہ retained but glossed at first use (1:1) as “an unveiling given by Christ,” explicitly distinguished from self-attained kashf. A standing interpretive-guidance note (not a lexical entry, but a required companion teaching note) must accompany every symbolic-image passage warning against speculative real-world identification (of 666, Armageddon, the mark of the beast, etc.), since this is a known cross-cultural folk-interpretive tendency, not unique to Kashmiri readers but acute here given the region’s own history of apocalyptic political rhetoric. |
| Assurance of God’s Final Victory over Evil | غالب بننہٕ والہ (overcomer, new); اژدہا (dragon/Satan, new) | غالب بننہٕ والہ sits adjacent to the Arabic root of jihād (“struggle/effort”), live in regional religious vocabulary including Sufi “greater jihad against the self” teaching, risking a meritorious-struggle reading. اژدہا is a point of contact with the shared Quranic Iblis/Shaitan figure (a real common ground worth affirming) but the ch. 12 woman-versus-dragon combat imagery risks assimilation to wider Indian goddess-versus-demon mythic patterns familiar to some Pandit-background readers, recasting the woman as a divine warrior-figure rather than God’s covenant people. | غالب بننہٕ والہ fixed with 12:11’s own definition (“by the blood of the Lamb and the word of their testimony”) attached at every occurrence, closing off the merit-earning misreading directly from the text itself. اژدہا affirmed as a genuine point of contact regarding a real, personal, defeat-bound evil power, while the ch. 12 woman is explicitly identified as God’s covenant people (continuous with Israel and the Church), not a mythic goddess-figure. |
Part 2 — Missing Vocabulary vs. Crowded Semantic Neighborhoods Requiring Fencing
A. Genuinely missing vocabulary (no native Kashmiri term exists at all; descriptive compounds required)
These concepts have no attested single-word Kashmiri equivalent in any surveyed source (existing Kashmiri Christian Scripture portions, the Romans baseline, or general religious vocabulary) and require fixed descriptive phrases, held invariant across the whole book:
- Martyr in the biblical sense (یِسوعُک گواہی خٲطرہ جان دِنہ) — see Part 1 above; the closest native candidate (شہید) is rejected outright.
- Second death (دویُم موت) — no native forensic-eschatological vocabulary for a second, final death distinct from ordinary physical death.
- Lake of fire and sulfur (descriptive phrase) — no fixed idiom; must remain a full descriptive clause every time, never abbreviated to a bare word for “hell,” which would default toward Jahannam associations without the finality distinction.
- Book of Life (زندگیُک کِتاب) — no existing Kashmiri concept of a grace-based, name-inscribed registry of salvation distinct from a deeds-ledger.
- New heaven and new earth / qualitative “new” (نۄو آسمان تہٕ نۄو زمین; نَو) — no existing vocabulary distinguishes cosmic renewal-through-transformation from either a wholly new creation ex nihilo or a separate reward-realm.
- Incarnation-adjacent “Root of David” paradox (داؤدَس ہنٛز ریشہٕ) — no existing Kashmiri phrase captures “source of” as distinct from “descendant of” for the same person; this is a wholly new grammatical construction requiring theologian sign-off.
- No-temple / God-and-Lamb-as-temple (خُداوند خُدا تہٕ بَرَّہ پننہٕ مندر چھِ) — no existing vocabulary for a sanctuary constituted by direct divine Persons rather than a structure.
B. Crowded semantic neighborhoods requiring explicit fencing (native term exists but is already “occupied” by a distinct, well-developed rival doctrine)
| Kashmiri Term | Rival Occupant of the Semantic Space | Fencing Required |
|---|---|---|
| شہید (shahīd) | (1) Mainstream Islamic martyrdom theology — automatic paradise for dying in Allah’s cause; (2) Kashmir’s own politically loaded usage for those killed in the armed conflict | Excluded entirely as primary rendering for “martyr”; may appear only in an explanatory footnote contrasting it with the required descriptive phrase, never as running text. |
| صبر | Islamic patient submission to qadar (impersonal divine decree) | Must always be re-anchored to hope in Christ’s certain, personal return, never left as a bare virtue-term. |
| توبہ | Central Islamic devotional act of turning back to Allah, independently obligating divine mercy | Must be taught as Spirit-enabled response to grace already given (reinforcing baseline grace-vs-merit distinction), not an independent human act. |
| عمل | Core term in Islamic deeds-weighing soteriology (a’māl, mīzān) | Retained (works are real and examined), but must always be framed as evidence/fruit of faith, never as the ground of acceptance. |
| مکاشفہ | Sufi kashf, subjective mystical unveiling | Glossed at first use as objective, Christ-given disclosure, not self-attained insight. |
| بزرگ (elders) | Rishi Sufi tradition’s revered spiritual master/pir | Clarified as heavenly worshipers surrendering all honor to God, never analogous to a venerated human teacher. |
| راز (mystery of God) | Sufi esoteric asrar, accessible only to initiates | Clarified as objective, revealed, Scripture-bound, not initiate-only gnosis. |
| پاتال (abyss) | Wider Indian cosmology’s netherworld, an independently ultimate realm | Glossed as a place of confinement under God’s sovereign authority, not co-ultimate with God. |
| عروس (Bride) | Rishi Sufi/Lal Ded bridal-mysticism union-with-the-Divine poetic tradition; Trika non-dual “merger” framework | Explicit “two distinct persons in covenant marriage, not merger/absorption” clarification required at every occurrence. |
| سجدہ کرُن (worship/prostration) | Exclusively Allah-directed ritual prostration in mainstream Islamic practice | Not softened — the collision is the doctrinal point; must be preserved and explained, paired with the text’s own angel-worship-refused safeguard (19:10, 22:8-9). |
| حیوان (Beast) | Mainstream Islamic al-Dajjāl eschatological antagonist | Stated as a distinct theological figure with its own narrative logic, while respectfully acknowledging the parallel. |
| یاجوج تہٕ ماجوج (Gog and Magog) | Quranic/hadith Yajuj wa Majuj (Quran 18:94, 21:96) | Explicit statement that shared name ≠ shared narrative content, per the same pattern the baseline already applies to Messiah/Gospel. |
| موتہٕ تہٕ عالمِ برزخُک کُنٛجی (keys of Death and Hades) | Islamic barzakh, the intermediate realm between death and resurrection | Point of contact acknowledged, but Christ’s unique, sovereign, unshared authority over this realm must be stated plainly. |
| قادرِ مطلق (Almighty) | One of the traditional 99 divine names (al-Qadir/al-Muqtadir family) in Islamic theology | Explicitly applied to Christ (22:13), not left as an undifferentiated Father-only attribute. |
| زندگیُک کِتاب (Book of Life) | Islamic al-mīzān (deeds-scale) and Lawḥ al-Maḥfūẓ (Preserved Tablet, decreed-events register) | Distinguished as a grace-based belonging-registry, not a deeds-ledger or an events-decree record. |
| نو یروشلم (New Jerusalem) | Contemporary geopolitical “Jerusalem”/nation-state sensitivities, paralleling baseline’s existing Israel caution | Stated plainly as the glorified people of God, never the modern city or any territorial claim. |
Part 3 — Transliteration vs. Paraphrase Decisions
| Concept | Decision | Rationale |
|---|---|---|
| Lamb (ἀρνίον) | Native word (بَرَّہٕ), not transliteration | An ordinary Kashmiri word for a young sheep already exists and carries the sacrificial-animal association needed; transliterating the Greek would strip the Passover/sacrifice resonance entirely. |
| Alpha and Omega | Transliterate + gloss (اَلفا تہٕ اومیگا, glossed اِبتدا تہٕ اِنتہا) | The Greek letters have no native equivalent and are a fixed, recognizable biblical formula; transliteration preserves the “letters of an alphabet” literary device while the gloss supplies meaning for readers unfamiliar with the Greek alphabet. |
| Almighty/Pantokrator | Native compound (قادرِ مطلق), not transliteration | A ready, dignified, already-attested Arabic-derived compound exists and is preferable to an opaque Greek transliteration; risk is managed by explicit Christological application (see Part 2), not by avoiding the native term. |
| Armageddon | Transliterate (حرمجدون) | A proper place-name with no semantic content to paraphrase; transliteration is standard cross-language practice for proper nouns, with an accompanying interpretive-guidance note against popular-culture over-reading. |
| Gog and Magog | Transliterate (یاجوج تہٕ ماجوج), matching existing regional Quranic-transliteration convention | Since the Kashmiri-speaking audience already has an established transliterated form for this name pair via regional Islamic vocabulary, using a different transliteration would create false distance; instead the shared form is retained and the narrative distinction is taught explicitly, exactly as the baseline already handles “Messiah.” |
| Root of David / Seed of David | Paraphrase (descriptive compounds), not transliteration | No proper noun is involved; these are relational-theological claims (source vs. descendant) that must be rendered transpicuously in Kashmiri grammar, not left as opaque borrowed phrases. |
| Second death, Lake of fire, Book of Life | Paraphrase only | These are apocalyptic images built compositionally in the Greek itself (not fixed technical single terms even in the source); Kashmiri should likewise render them as constructed descriptive phrases, never collapsed to a single existing word (e.g., never abbreviated to a bare word for “hell” or “paradise”). |
| Apokalypsis (Revelation, genre-title) | Native/existing loan (مکاشفہ), not fresh transliteration | مکاشفہ is already the standard term in regional religious vocabulary for “unveiling/disclosure” and is intelligible without a gloss, unlike a Greek transliteration would be; the collision risk with Sufi kashf is managed through explicit teaching, not through avoiding the term. |
| Martyr (developed sense) | Paraphrase only; transliteration/native-cognate (شہید) explicitly forbidden | See Part 1/2 above — this is the curriculum’s highest-stakes transliteration-avoidance decision. |
| 666 / number of the beast | Numeral rendering (چہٕ سؤ چھَ ہ چھَ), not transliteration | A number, not a proper noun or loan-concept; render in Kashmiri numeral words per standard translation convention, flagged for interpretive caution rather than lexical risk. |
| Beast, False Prophet, Dragon | Native Kashmiri words (حیوان, کُوٹھ پیغمبر, اژدہا), not transliteration | These are ordinary common-noun concepts (animal, false prophet, serpent/dragon) in Greek as well as English; native rendering preserves the sense while explicit doctrine notes manage the al-Dajjal/Iblis collision risk. |
General principle: transliteration is reserved for (a) proper nouns with no semantic content (place names, Gog/Magog as an established shared name), and (b) fixed literary devices whose form itself matters (Alpha/Omega). Everywhere else — especially wherever the concept is doctrinally loaded and collision-prone — paraphrase/descriptive compounding is preferred, because it forces the translation to carry explicit content rather than relying on a borrowed word’s pre-existing (and often conflicting) associations.
Part 4 — Ranked List of Highest-Risk Ambiguities in This Curriculum
Ranked by combined severity (doctrinal centrality × likelihood of default misreading given Kashmir’s dual religious landscape):
- Martyr / μάρτυς → شہید collision (Critical). The single highest-stakes ambiguity in the entire curriculum: the natural Kashmiri candidate word carries both an Islamic theological meaning (automatic paradise for dying in Allah’s cause) AND an intensely charged regional political meaning (those killed in Kashmir’s own armed conflict) simultaneously. A default translation choice here could be read as the curriculum making a claim about the legitimacy of armed political martyrdom in Kashmir specifically — an explosive misreading with real-world consequences beyond ordinary doctrinal confusion. Forbidden substitution; descriptive phrase mandatory; theologian review required at every occurrence (2:13, 6:9-11, 11:7-12, 17:6).
- Worship of the Lamb (سجدہ کرُن) directed at Christ (Critical). Directly and deliberately collides with the single most protected exclusive-worship term in mainstream Islamic practice (sajdah reserved for Allah alone). The doctrinal payload here is maximal — full deity of Christ — and the term cannot be softened without gutting Revelation 5 and 7’s central claim.
- Second death / Book of Life vs. Islamic shafā’a and al-mīzān (Critical). Risk of readers assimilating Revelation’s final judgment into a deeds-weighing-with-possible-later-release framework, silently erasing the finality that is the entire rhetorical point of 20:11-15 and 21:8.
- Sonship of Christ vs. corporate adoptive sonship (21:7) (Critical). Internal-to-the-curriculum ambiguity risk: 21:7’s “he will be my son” (corporate, all overcomers) sits four verses from a core-passage boundary and must never borrow the baseline’s exclusive خُدایہ ہند پُتر title — a subtle but Critical internal confusion distinct from any external religious collision, requiring careful glossary discipline in Phase 2.
- Bride of Christ vs. Sufi bridal-mysticism / Trika merger (High). The richest point of positive cultural contact in the whole curriculum is simultaneously its subtlest collision risk, since the positive resonance (bride/Beloved union imagery already devotionally treasured in Kashmiri poetic tradition) makes it easy to under-correct rather than over-correct — translators may be tempted to lean into the resonance without flagging the merger-vs-marriage distinction clearly enough.
- Beast vs. al-Dajjal (Critical). A close narrative parallel (a great deceiving end-times antagonist defeated at Christ’s return) risks readers assuming total narrative equivalence, importing Islamic eschatological timeline and details (e.g., Dajjal’s specific defeat-narrative by Isa) onto Revelation’s own distinct sequence.
- Gog and Magog (Critical). Shared name with a well-elaborated Quranic/hadith destructive-people tradition; high risk of imported narrative content given how developed and popularly known the Islamic Yajuj-wa-Majuj tradition is regionally.
- New Jerusalem / Israel imagery vs. contemporary geopolitics (High). Given the region’s own decades-long contested-sovereignty history, “new Jerusalem,” “Israel,” and “kingdom of God” all carry a heightened risk of being (mis)read as commentary on present-day territorial or political claims rather than as theological/ecclesial images — a risk category the Romans baseline already flagged but which Revelation’s militant victory imagery (11:15, 19:11-16) intensifies considerably.
- Return of Christ vs. Islamic Isa-return doctrine (Critical). A case where the shared expectation of a return is itself the trap: readers may assume total content-overlap with the familiar subordinate-prophet Isa-return narrative unless the sovereign, self-existent nature of Christ’s return is stated explicitly every time.
- Root of David paradox (source vs. descendant) (High). A genuinely novel grammatical/theological construction with no existing Kashmiri precedent; high risk of flattening into “just another descendant of David,” silently losing the pre-existence/deity claim that is the entire point of pairing 5:5 with 22:16.
- مکاشفہ (Revelation/apokalypsis) vs. Sufi kashf (Medium-High). Risk is genre-level rather than single-doctrine-level: an entire book could be subtly reframed as one more instance of mystical mediated insight rather than authoritative, Christ-given, objective disclosure, coloring how every subsequent symbolic image is received.
- 666 / number of the beast — folk numerology risk (Medium-High). Not a translation-accuracy risk per se, but a strong likelihood of speculative real-world identification (a known cross-cultural apocalyptic-literature hazard, plausibly heightened in a region with its own history of apocalyptic political rhetoric).
- Armageddon — imported popular-culture connotation (Medium-High). Global secular-media usage of “Armageddon” as a byword for any catastrophic war risks importing meaning foreign to the text’s own symbolic staging-ground sense.
- صبر (patient endurance) vs. Islamic qadar-submission (High). Risk of a fatalistic, decree-acceptance reading displacing the hope-grounded, victory-certain endurance Revelation actually teaches.
- اژدہا / ch. 12 woman-dragon combat vs. Indian goddess-demon mythic pattern (Medium). Risk specific to Kashmiri Pandit readers with wider Indian religious exposure; the woman must be anchored firmly to God’s covenant people, not read as a divine warrior-goddess figure.
Part 5 — Full-Book Chapter Coverage Log
Per the full-book coverage mandate, every chapter of Revelation was reviewed for lexical/doctrinal load. Chapters not separately itemized above contribute no vocabulary beyond what is already catalogued in Parts 1-4 or in 08_core_glossary.md; they are logged here explicitly rather than omitted.
| Chapter(s) | Status |
|---|---|
| 1 | New terms present (Alpha/Omega, Almighty, Son of Man, keys of Death/Hades, Lord’s Day, seven churches, apokalypsis) — see Parts 1-3. |
| 2-3 | New terms present (overcomer, patient endurance, tribulation, repentance, works/deeds, crown of life, synagogue of Satan) — see Parts 1-3. |
| 4 | New terms present (throne, elders, four living creatures, Almighty, worthy) — see Parts 1-3. |
| 5 | New terms present (Lamb, worthy, Root of David, Lion of Judah, worship of the Lamb) — see Parts 1-3. |
| 6 | Reviewed — reuses martyr/witness, second death, tribulation vocabulary already catalogued; no new lexical items beyond Part 1-3 entries. |
| 7 | Reviewed — reuses saints, Israel/144,000, gentiles, worship-of-the-Lamb vocabulary already catalogued; new nuance (Israel tribal imagery) logged in Part 2. |
| 8-9 | New terms present (silence in heaven, trumpets/bowls, abyss) — see Parts 1-3; otherwise reviewed with no further new items. |
| 10 | New terms present (little scroll, mystery of God) — see Parts 1-3. |
| 11 | New terms present (two witnesses, kingdom of God intensification, covenant/Ark) — see Parts 1-3. |
| 12 | New terms present (dragon/Satan, overcomer’s 12:11 definition, woman-symbolism fencing) — see Parts 1-3. |
| 13 | New terms present (Beast, false prophet, mark of the beast, 666) — see Parts 1-3. |
| 14 | New terms present (eternal gospel, song-of-Moses-and-Lamb precursor imagery, works/deeds harvest) — see Parts 1-3. |
| 15 | New terms present (song of Moses and the Lamb, bowls) — see Parts 1-3. |
| 16 | New terms present (Armageddon, bowls judgment) — see Parts 1-3. |
| 17 | Reviewed — reuses Beast, great prostitute/Babylon vocabulary; new nuance (Babylon symbolism) logged in Parts 1-2. |
| 18 | New terms present (“Come out of her, my people”) — see Parts 1-3; Babylon/great prostitute fully catalogued here and in ch. 17. |
| 19 | New terms present (marriage supper of the Lamb, King of Kings, Word of God/Logos, fine linen/righteous deeds, angel-worship-refused, Faithful and True) — see Parts 1-3. |
| 20 | New terms present (millennium, Gog and Magog, second death, lake of fire, Book of Life judgment scene) — see Parts 1-3. |
| 21 | Core passage chapter (21:1-8). New terms present (new heaven/new earth, New Jerusalem, no-temple/God-and-Lamb, corporate sonship 21:7, second death/lake of fire recap, Book of Life, qualitative “new,” sea symbolism, death-as-enemy, water of life, idolater/sorcerer/faithless/cowardly/murderer/sexually-immoral/liar sin-lists) — see Parts 1-3 in full; this chapter carries the single highest concentration of new and Critical-risk vocabulary in the book. |
| 22 | New terms present (river/tree of life, no more curse, twelve gates/foundations/apostles, nations walk by light, return of Christ refrain, canon-guarding warning, Spirit-and-Bride-say-Come, grace as final word) — see Parts 1-3. |
This gap analysis must be read alongside 08_core_glossary.md (new-term rendering decisions) and the Romans baseline translation_memory.json/bible_term_registry.json (unchanged authoritative terms). It informs, and is consistent with, the risk assignments already recorded in the Revelation extension of bible_term_registry.json.