Linguistic Gap Analysis: Revelation 1–22 (English → Maithili)

0. Purpose and Method

This document executes Phase 1 Step 8: a linguistic gap analysis identifying (a) where Maithili’s existing religious vocabulary is genuinely missing a needed concept, (b) where Maithili’s vocabulary is not missing but dangerously crowded by a competing tradition’s near-neighbor term requiring deliberate lexical “fencing,” (c) where transliteration is preferable to paraphrase (and vice versa), and (d) a ranked list of the letter’s highest-risk ambiguities for Phase 2 routing priority.

This analysis is doctrine-first, organized around the nine curriculum doctrines supplied for this study, because Revelation’s vocabulary problems cluster around doctrine, not around chapter sequence. Section 8 provides a full chapter-by-chapter coverage confirmation (Rev 1–22) to satisfy the full-book mandate: every chapter has been reviewed for load-bearing vocabulary, and chapters contributing no new terms beyond what is already registered are explicitly marked reviewed, not omitted.

The core passage (Revelation 21:1-8) is the theological anchor of this curriculum and receives concentrated treatment throughout, but scope is the full book.

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1. Doctrine Vocabulary Matrix

For each doctrine: the Maithili terms currently available (baseline reuse + Revelation-new, per 08_core_glossary.md and bible_term_registry.json), the specific weakness/gap in Maithili’s existing religious lexicon relative to that doctrine, and the recommended strategy.

1.1 The Return and Reign of Christ

| Available Maithili terms | परमेश्वरक राज्य (kingdom of God, baseline reuse), राजाधिराज आ प्रभुक प्रभु (King of kings/Lord of lords), मसीह/ख्रीष्ट, आउ प्रभु यीशु (Come, Lord Jesus, 22:20), लोहाक डण्डा (rod of iron), मुँहसँ निकलैत तरवार (sword from mouth) | | Weakness/Gap | Maithili has abundant vocabulary for kings, dynasties, and royal return (Mithila’s own Janak-kingdom self-narrative supplies rich native political vocabulary), but no existing term distinguishes a personal, bodily, visible, historical Second Coming from (a) a king’s ordinary return from exile/pilgrimage narratives common in regional epic literature, or (b) a cyclical avatar-descent expected periodically to restore dharma. The lexicon is not empty — it is overfull with the wrong referent. | | Recommended strategy | Reuse राजाधिराज आ प्रभुक प्रभु and परमेश्वरक राज्य exactly as registered; require a mandatory translator’s contextual gloss at first major reign-passage occurrence (esp. 19:11-16, 20:4-6, 21:1-8 lead-in) stating explicitly: one final, bodily, historical return — not a recurring avatar-descent and not a mere dynastic restoration. Fencing, not new coinage, is the correct strategy here. |

1.2 The Sovereignty of God over History

| Available Maithili terms | परमेश्वरक विधान (providence, baseline reuse), सर्वसामर्थ्यवान् (Almighty/Pantokrator, new), परमेश्वरक चुनाव (election, baseline reuse), अल्फा आ ओमेगा / आदि आ अंत | | Weakness/Gap | Maithili’s everyday religious register for “what governs the course of events” defaults overwhelmingly to भाग्य/प्रारब्ध/किस्मत (impersonal fate or karma-determined destiny), already flagged Critical/High in the Romans baseline. Revelation intensifies this risk because it narrates history’s entire arc — beginning to end — as a single sovereign divine story, which could be mistaken for a fatalistic cosmic determinism (a worldview Maithili speakers already possess ready vocabulary for) rather than the personal governance of a personal God. | | Recommended strategy | Never use भाग्य/प्रारब्ध/किस्मत in sovereignty-over-history passages (1:1, 1:19, 4-5, 17:17, 21:5-6). Anchor consistently to परमेश्वरक विधान (personal governance) and सर्वसामर्थ्यवान् (personal, absolute power) with explicit relative-clause phrasing (“जे किछु परमेश्वर पोहोर आनि रहल छथि” — what God himself is bringing about) rather than impersonal passive constructions that could imply an agentless unfolding of destiny. |

1.3 Perseverance and Faithful Witness under Persecution

| Available Maithili terms | धीरज (perseverance), संकट/कष्ट (tribulation), गवाही/साक्षी (testimony/witness), विजयी होएनिहार (overcomer), मेमनाक खून आ गवाहीक वचन (blood of the Lamb and word of testimony) | | Weakness/Gap | Maithili possesses a rich, philosophically sophisticated vocabulary for enduring suffering — but the dominant available register (क्लेश, तप, तपस्या — ascetic austerity/mental affliction endured toward liberation or spiritual merit) reframes endurance as a merit-generating discipline rather than Spirit-enabled faithfulness flowing from grace already received. This is the same grace-vs-merit collision the baseline documents for अनुग्रह, transposed into the vocabulary of suffering itself. | | Recommended strategy | Never use क्लेश, तप, or तपस्या for endurance-under-persecution passages (1:9; 2:2-3, 9-10, 19, 22; 3:10; 7:14; 13:10; 14:12). धीरज and संकट/कष्ट are correctly selected precisely because they are religiously “thinner” (less doctrinally loaded) than the ascetic-merit vocabulary — retain this thinness deliberately; do not “enrich” the translation later with more devotionally resonant synonyms, which would reintroduce the merit-framework risk. |

1.4 Judgment of the Wicked and Vindication of the Saints

| Available Maithili terms | तिनकर कामक अनुसार न्याय (judged according to works), जीवनक पुस्तक (book of life), आगिक झील (lake of fire), दोसर मृत्यु (second death), बड़ उज्जर सिंहासन (great white throne), हेडेस | | Weakness/Gap | This is the single most crowded doctrinal neighborhood in the entire curriculum. Maithili religious vocabulary for post-death reckoning is not missing — it is saturated with a coherent, structurally parallel system: चित्रगुप्त’s deed-ledger, यमलोक’s judicial realm, पाताल’s populated netherworld, नरक’s graded and finite hell-tiers, and पुनर्जन्म’s rebirth-cycle resolution of moral accounts. Nearly every English term in this doctrine has a ready-made, structurally similar Maithili near-equivalent that resolves the doctrine into karma rather than grace-conditioned final judgment. | | Recommended strategy | Systematic fencing across the entire semantic field (see Section 3 below) rather than isolated term-by-term caution. Every judgment-and-vindication passage (6:9-11; 14:9-11; 15-16; 19:11-21; 20:11-15; 21:8) must carry the paired judgment/grace framing already fixed in the registry: judgment is a personal Judge’s one-time forensic verdict (न्याय, तिनकर कामक अनुसार न्याय), entrance to life is by the Lamb’s grace recorded in a register (जीवनक पुस्तक), never a karmic balance sheet. |

1.5 The New Heaven and New Earth

| Available Maithili terms | नव (new, qualitative, Critical), नव यरूशलेम, जीवनक रूख, जीवनक जलक नदी, कोनो श्राप नहि, “हेरू, हम सभटा नव बनाबी छी” (fixed phrase, 21:5) | | Weakness/Gap | Maithili/regional Hindu cosmology has a highly developed doctrine of cosmic renewal — pralaya (periodic cosmic dissolution) followed by Brahma’s re-creation — that is structurally close enough to “new heaven and new earth” to invite assimilation, yet theologically opposite in shape: pralaya is cyclical and repeating; Revelation 21 is linear, final, and singular. There is no existing Maithili term that natively carries “final, once-for-all, non-repeating cosmic renewal” without borrowing pralaya’s cyclical connotation. | | Recommended strategy | नव is retained (already fixed in the registry as Critical) but every occurrence in chapters 21-22 requires the mandatory translator note distinguishing single/final/linear renewal from cyclical pralaya cosmology. This is the doctrinal center of the curriculum’s core passage (21:1-8) and deserves the single heaviest annotation density of any passage in the book. |

1.6 The Church as Bride of Christ

| Available Maithili terms | वधू (bride), मेमनाक बिआह (marriage of the Lamb), पवित्र जनक धर्मी काज (righteous acts of the saints) | | Weakness/Gap | This is the second most crowded neighborhood in the curriculum. Mithila is not a neutral setting for bridal-union theology — it is the specific geographic and narrative home of the Sita-Ram wedding (Janakpur, Vivah Panchami), and shares the wider North Indian Vaishnava Radha-Krishna bridal-mysticism tradition celebrated in Vidyapati’s regionally canonical devotional poetry. Maithili has abundant wedding and bridal vocabulary — the gap is not lexical but conceptual: no existing usage of that vocabulary corresponds to a corporate, non-romantic, non-individually-mystical union with a divine bridegroom who is not one of several venerated bridegroom-figures. | | Recommended strategy | Retain वधू and मेमनाक बिआह exactly as registered (already Critical). Do not supplement with additional regionally resonant wedding vocabulary (e.g., सेहरा, कोहबर, बरियाती-adjacent ceremonial terms) even for warmth or naturalness — such additions would deepen the Sita-Ram/Radha-Krishna resonance rather than merely making the passage readable. Every occurrence (19:7-9; 21:2, 9; 22:17) requires the corporate-not-individual, exclusive-not-comparative clarifying note already specified in the registry. |

1.7 Worship of the Lamb

| Available Maithili terms | आराधना करब (worship/proskyneō), मेमना (Lamb), मेमनाक जीवनक पुस्तक, योग्य (worthy), धूप (पवित्र जनक प्रार्थना) | | Weakness/Gap | Maithili’s single most common, unmarked verb for religious devotion directed at any divine image or figure is पूजा — a term whose everyday ritual content (image, offering, incense, ārati) is deeply and specifically embedded, including for household or personal deities. Because Revelation’s worship scenes are visually vivid (elders casting crowns, incense, prostration, a slain-yet-standing Lamb receiving universal acclaim), the visual content of these scenes overlaps heavily with puja practice even though the verb चosen (आराधना करब) avoids the word. This is a scene-level, not merely word-level, collision risk. | | Recommended strategy | Maintain आराधना करब as the fixed verb (never पूजा) but extend the fencing beyond the verb to the whole worship-scene register: incense must always retain its explanatory clause (धूप, जे पवित्र जनक प्रार्थना थिक); the four living creatures require the mandatory anti-vāhana note; the angel’s refusal of worship (19:10; 22:8-9) should be foregrounded pedagogically as the text’s own internal safeguard and taught explicitly alongside every major worship scene, not only where it occurs. |

1.8 Symbolic and Apocalyptic Interpretation

| Available Maithili terms | प्रकाशन (revelation/unveiling), परमेश्वरक रहस्य (mystery of God), भविष्यवाणी (prophecy, baseline reuse), सात (seven, symbolic-number marker) | | Weakness/Gap | Maithili has no dedicated register-marking device to flag “this image is symbolic, not literal” the way, e.g., an English reader might intuit from genre cues. Compounding this, the region’s own living traditions of प्रकाशन-type experience (yogic visionary attainment, astrological/numerological prognostication, Puranic dream-omens) supply a ready native framework for interpreting symbolic revelatory literature — but one built on human spiritual attainment or fate-reading rather than sovereign divine disclosure to a specific historical apostle. | | Recommended strategy | This is a pedagogical/framing gap more than a lexical one. Recommend a standing curriculum-wide interpretive note (not a single term-level gloss) to be reused at the introduction of every major symbolic unit (seals, trumpets, bowls, beasts, numbers): apocalyptic images depict real spiritual realities through pictures, not blueprints for date-setting or numerological calculation, and this revelation was given once, to one apostle, by God’s sovereign initiative — not attained through discipline or reading of omens. |

1.9 Assurance of God’s Final Victory over Evil

| Available Maithili terms | विजयी होएनिहार (overcomer), अजगर/प्राचीन सर्प (dragon/ancient serpent), शैतान, आगिक झील, दोसर मृत्यु, कोनो श्राप नहि, हल्लेलूयाह | | Weakness/Gap | Maithili has strong existing narrative vocabulary for the temporary defeat of evil forces within a still-ongoing cosmic cycle (demon-slaying episodes throughout the Ramayana and Puranic literature, each followed eventually by evil’s return in a new yuga or a new demonic figure). What is comparatively underdeveloped is vocabulary for a permanent, final, non-repeating defeat after which evil cannot return in any future cycle — because the region’s dominant narrative pattern for cosmic conflict is episodic and recurring, not terminal. | | Recommended strategy | Reuse विजयी होएनिहार, अजगर, आगिक झील, and दोसर मृत्यु exactly as registered. Add an explicit finality marker (“सदाकाल लेल,” “फेर कहियो नहि” — forever, never again) at the book’s climactic victory statements (12:10-11; 19:20; 20:10; 21:4 “no more death… former things have passed away”) to counteract the episodic-recurrence expectation a Maithili reader might otherwise bring to a defeated-monster narrative. |

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2. Overall Missing-Vocabulary Findings

Unlike the Romans baseline curriculum, where most doctrinal gaps were “wrong available word” problems, Revelation’s vocabulary situation is different in kind: Maithili is not short of relevant religious vocabulary for Revelation’s imagery — it has too much of the wrong kind, structurally adjacent but theologically opposite. Only a small number of genuinely missing concepts were identified, where no native or Sanskrit-tatsama term exists at all and coinage/compounding was required:

Missing concept	Gap description	Resolution adopted
Single shared divine-human throne (co-equal deity marker)	No existing Maithili phrase expresses “one throne belonging jointly to two named persons” as a deity claim; the region’s throne-imagery is always singular-occupant.	Compound coinage: परमेश्वर आ मेमनाक सिंहासन (already registered, Critical).
Non-repeating bounded “thousand years” distinct from a yuga	No native single-word term for a bounded, non-cyclical long period; हजार वर्ष is a literal calque requiring a “not a yuga” fence rather than a missing-word coinage.	Literal compound + mandatory anti-yuga note (already registered, High).
Symbolic sevenfold unity of one Spirit (not seven spirit-beings)	No existing Maithili grammatical device flags “this plural is a symbolic-numeral intensifier, not a literal count” without explanation.	Compound gloss: पवित्र आत्माक सम्पूर्णता (सात आत्मा) (already registered, Critical).
A single word for “the church is the bride and the city” (dual metaphor collapse, 21:2, 9-10)	Maithili has no existing single term holding both a corporate-people image and an architectural-city image simultaneously.	No new coinage recommended; retain both वधू and नव यरूशलेम as parallel images with an explicit teaching note that Revelation itself uses both metaphors for the same one reality — the Church.

These four are the only true lexical gaps (absence of any available term) identified across the whole book. Every other difficulty catalogued in this analysis is a crowded neighborhood problem, addressed in Section 3.

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3. Crowded Semantic Neighborhoods Requiring Deliberate Fencing

Ranked by density of competing association, these are the passages/terms where Maithili’s existing vocabulary is the primary danger, not its absence.

3.1 Judgment-and-afterlife field (highest density)

पाताल / यमलोक / चित्रगुप्त / नरक / पुनर्जन्म form a single, internally coherent five-term system already well known to virtually every Maithili speaker. Revelation’s हेडेस, तिनकर कामक अनुसार न्याय, जीवनक पुस्तक, आगिक झील, and दोसर मृत्यु map onto this system term-for-term closely enough that a reader could reconstruct the entire biblical judgment scene as a restatement of the karmic system using different proper names. Fencing requirement: these five Revelation terms must never appear without at least one of the paired contrast notes already fixed in the registry, and Phase 2 processing should treat this cluster as a single fenced unit — reviewed together, not term by term — whenever more than one member of the cluster appears in the same passage (as in 20:11-15).

3.2 Deity-form/avatar field

अवतार (already forbidden by baseline for देहधारण) extends its danger into Revelation’s पशु (Pashupatinath resonance), अजगर-vs-नाग (Nag Panchami veneration), चारि जीवधारी (vāhana/mount imagery: Garuda-Vishnu, Nandi-Shiva, Simha-Durga), and सूर्यसँ आवृत स्त्री (Devi/Durga radiant-goddess iconography). Fencing requirement: each of these four terms already carries a Critical designation and mandatory note in the registry; this analysis confirms they should additionally be cross-taught as a single recognizable pattern in teacher training materials — “images that look like our own religious pictures but name something entirely different” — rather than four unrelated warnings.

3.3 Bridal/marriage field

वधू and मेमनाक बिआह sit inside the same semantic neighborhood as Sita-Ram (Vivah Panchami) and Radha-Krishna bridal-mysticism. Fencing requirement: as in Section 1.6, resist naturalizing the passage with additional regional wedding vocabulary; keep the translation registrally “plainer” than an idiomatic translator’s instinct might prefer.

3.4 Sacrificial/offering field

मेमना and मारल गेल मेमना sit near बलि (regional animal sacrifice, e.g., at Shakta shrines). Fencing requirement: never allow बलि-family vocabulary (बलिदान, बलि चढ़ाएब) to appear in Lamb-of-God passages even as a “helpful” cultural bridge; the reversal (the Lamb is worshipped, not offered to appease a separate deity) must be stated explicitly at first occurrence (5:6, 5:12) and reinforced at 13:8, 21:22-23 (Lamb as lamp/light of the city).

3.5 Wrath/curse field

क्रोध and कोनो श्राप नहि sit near the region’s sage’s-curse narrative device (a recurring plot mechanism in the Ramayana/Puranas, typically lifted by penance or accumulated merit). Fencing requirement: distinguish God’s क्रोध as righteous judicial response to sin (not personal offense requiring ritual appeasement) from a sage’s curse requiring performed penance; distinguish श्राप’s removal (22:3) as a once-for-all act of Christ’s finished work, not something lifted through the sufferer’s own merit or ritual action.

3.6 Astrological/numerological field

भोरक तारा (morning star / Venus-Shukra), पशुक अंक 666, and सात-numbered structures (seals, trumpets, bowls, spirits) sit near a living regional astrological-numerological practice. Fencing requirement: explicit notes against both planetary-deity association (morning star) and predictive numerology/date-setting (666, and any attempt to calculate end-times timing from symbolic numbers).

3.7 Mystical-attainment field

प्रकाशन and परमेश्वरक रहस्य sit near yogic-visionary and Tantric esoteric-initiation traditions, both live in the region. Fencing requirement: frame Revelation’s disclosure as a one-time act of divine sovereign initiative to a named historical apostle (John), not a repeatable spiritual attainment available through discipline or initiation.

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4. Transliteration vs. Paraphrase Decision Framework

Revelation contains an unusually high density of proper names, technical apocalyptic vocabulary, and liturgical exclamations relative to Romans. The following framework governs which strategy applies where, extending the baseline’s existing transliteration precedent (यीशु, मसीह, दाऊद, इस्राएल, आमीन, हल्लेलूयाह).

Category	Strategy	Examples	Rationale
Established liturgical exclamations	Transliterate	हल्लेलूयाह, आमीन	Already fixed North Indian Bible-translation convention; paraphrase would lose the word’s own cross-linguistic recognizability, itself part of its devotional function.
OT/NT proper names with no native equivalent	Transliterate	अबद्दोन/अपुल्लियोन, हर-मगिदोन, गोग आ मागोग, मीकाएल, बेबिलोन	Names carry no independent semantic content requiring translation; transliteration preserves the reader’s ability to cross-reference OT background material.
Symbolic titles built from ordinary vocabulary with real theological content	Paraphrase (compound Maithili phrase)	अल्फा आ ओमेगा → glossed आदि आ अंत; परमेश्वरक वचन (Word of God); चारि जीवधारी (four living creatures); पशु (beast)	These titles do theological work through their meaning, not their sound; a bare transliteration (e.g., leaving “Logos” untranslated) would strip the title of its argument-carrying function (e.g., the incarnation link at 19:13).
Culturally load-bearing single-referent nouns where a native term exists but is dangerously adjacent	Paraphrase with mandatory fencing note, never bare transliteration and never the adjacent native term	हेडेस (transliterated, exceptionally — see below), आगिक झील (descriptive phrase, not नरक), जीवनक पुस्तक (not चित्रगुप्तक बही-type phrasing)	Bare transliteration alone (as with हेडेस) is only safe when the concept has no accurate native equivalent at all and a plain gloss can carry the needed distinction; where a native equivalent exists but is theologically wrong (नरक, पाताल), transliteration is not an option because the fencing note itself needs an accurate descriptive Maithili phrase to explain what the (transliterated or coined) term is.
Numbers with symbolic (not literal-count) function	Retain Arabic numerals, add interpretive note	666, 144,000, हजार वर्ष (spelled, not numeraled, since it names a duration not a count)	Baseline citation-format convention (Arabic numerals) extended; numeral retention also discourages ad hoc vernacular substitution that might carry unintended numerological connotation.
Exceptional case: हेडेस	Transliterate (exception to the “avoid transliteration-only for judgment terms” pattern)	1:18, 6:8, 20:13-14	Unlike आगिक झील or जीवनक पुस्तक, no accurate short Maithili descriptive phrase exists for “temporary intermediate realm of the dead distinct from final judgment” without becoming a multi-clause definition; transliteration + a one-time explanatory gloss (“मृतकसभक अस्थायी स्थान,” used only at first occurrence) is more teachable than a recurring compound phrase repeated dozens of times.

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5. Ranked List of the Book’s Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × collision density × frequency of occurrence). All items below are already Critical or High in the term registry; this ranking exists to guide Phase 2 review sequencing and reviewer time allocation, not to reassign risk tiers.

1. New Jerusalem / new heaven and new earth (“nav”) vs. pralaya cosmology (21:1-8, core passage) — highest combined severity: this is the curriculum’s theological anchor, appears at the passage every learner will study most closely, and sits directly against the region’s most deeply embedded cosmology (cyclical cosmic dissolution/recreation).
2. Book of life vs. Chitragupta’s karmic ledger (3:5; 13:8; 17:8; 20:12,15; 21:27) — near-perfect structural parallel to an extremely well-known regional figure; risk compounds because this term recurs at the climax of the core passage itself (21:27).
3. Bride of Christ / marriage of the Lamb vs. Sita-Ram and Radha-Krishna bridal traditions (19:7-9; 21:2,9; 22:17) — Mithila is not a generic setting for this risk but the specific geographic home of the competing narrative (Janakpur/Vivah Panchami).
4. Second death vs. reincarnation-cycle misreading of “first/second” (2:11; 20:6,14; 21:8) — appears in the core passage’s own closing verse (21:8); extremely high risk that ordinal numbering alone (without the mandatory note) reads as implying an intervening second life.
5. Four living creatures vs. deity-vāhana (mount) imagery (4:6-9; 5:6,8,14; 6:1-7; 7:11; 14:3; 15:7; 19:4) — near-exact iconographic overlap (lion/Durga-Narasimha, ox/Nandi, eagle/Garuda) with extremely high occurrence frequency throughout the worship scenes.
6. The Beast vs. Pashupatinath (“Lord of Beasts”) (chs. 11, 13-17, 19-20) — a revered, regionally proximate (Kathmandu) Shaiva epithet sharing the identical root word for the curriculum’s central evil-power figure, recurring across a third of the book.
7. Woman clothed with the sun vs. Devi/Durga iconography (12:1) — single-occurrence but maximal density of collision; a Shakta-tradition audience could assimilate this figure wholesale into goddess devotion.
8. Hades / lake of fire vs. Yamalok / Naraka / Patala system (1:18; 6:8; 19:20; 20:10,13-15; 21:8) — the whole afterlife-judgment cluster functioning as a single coherent competing system (see Section 3.1); ranked below items 1-4 individually but the cluster’s aggregate teaching burden is very high.
9. Lamb / Lamb slain vs. bali sacrificial offering (throughout, 28 occurrences) — highest-frequency term in the book; even a single unguarded use of बलि-adjacent vocabulary risks inverting the entire atonement structure (worshipped Lamb becomes offered victim).
10. Dragon/ancient serpent vs. Naga veneration (ch. 12, 13, 16, 20) — a positive regional folk-religious association (protective/guardian nāga figures, Nag Panchami) inverted into cosmic evil if the wrong term is chosen.
11. Throne of God and of the Lamb (single shared throne) vs. two-throne or subordinate-seating misreading (22:1,3) — lower frequency but maximal doctrinal weight (co-equal deity of Christ); risk is translator/reviewer inattention rather than cultural collision, since no ready native “shared throne” concept exists to interfere.
12. Millennium vs. yuga-cycle cosmology (ch. 20, six occurrences) — structurally adjacent to the pralaya risk in item 1 but narrower in scope (a bounded reign, not cosmic renewal itself).
13. Almighty/Pantokrator and Power of God vs. Shakta शक्ति associations (throughout worship refrains) — high frequency, moderate collision severity (शक्ति is already excluded in the baseline; risk here is drift/inconsistency across many occurrences rather than a single acute misreading).
14. Curse, no more vs. sage’s-curse-and-penance narrative pattern (22:3) — single occurrence, moderate-high severity; risk of being read as “no more bad luck” rather than the specific Genesis 3 curse reversed.
15. Morning star vs. Shukra/Venus astrological deity (2:28; 22:16) — moderate severity; astrology is a living daily practice regionally, but the collision is more a matter of unclear reference than doctrinal inversion.
16. Worship (proskyneō) scenes vs. puja practice, at the visual/scene level rather than the verb level (throughout chs. 4-5, 7, 13-15, 19) — moderate-high aggregate risk owing to sheer frequency and vividness of prostration/incense/crown-casting imagery, even though the specific verb (आराधना करब) is already correctly fenced.
17. Great harlot vs. honor-shame misapplication to real women/communities (17:1,5,15-16; 19:2) — lower doctrinal-collision risk (no close indigenous parallel figure) but distinct pastoral-sensitivity risk requiring careful teaching framing given regional honor-shame dynamics.

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6. Recommendations for Phase 2 Routing Priority

1. Items ranked 1-9 above should receive first-pass human theologian review before any other Revelation content is processed, given their combined centrality to the core passage (21:1-8) and/or extreme collision density.
2. The judgment-afterlife cluster (Section 3.1 / ranked item 8) and the deity-form cluster (Section 3.2 / ranked items 5-7, 10) should each be reviewed as a single grouped unit per occurrence-cluster rather than term-by-term, since their risk is systemic (a whole competing framework), not atomistic.
3. Teacher-facing materials (distinct from the translated Scripture text itself) should include a standing “how to read Revelation’s pictures” preface addressing the Symbolic and Apocalyptic Interpretation doctrine (Section 1.8) once, rather than repeating a full genre-explanation at every symbolic image.
4. No new term coinage beyond the four items in Section 2 is recommended; all remaining vocabulary needs are resolved through the fencing (explanatory note) strategy already established in 08_core_glossary.md and assets/bible_term_registry.json.

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7. Full-Book Chapter Coverage Confirmation

Per the full-book coverage mandate, every chapter of Revelation has been reviewed for load-bearing vocabulary relevant to this gap analysis. Chapters not separately discussed above contribute no vocabulary beyond what is already catalogued; they are confirmed reviewed below, not omitted.

Chapter(s)	Load-bearing new vocabulary addressed in this analysis	Status
1	Alpha and Omega, Son of Man, Lord/Jesus honorific verb requirement, Hades (first occurrence), sword from mouth, seven spirits	Fully addressed (Sections 1.1, 1.2, 1.8; ranked items 8, 11)
2–3 (seven letters)	Overcomer refrain, morning star, tribulation, second death (first occurrence), tree of life, hidden manna (no independent risk beyond baseline), key of David, blessed sayings	Fully addressed (Sections 1.3, 3.5, 3.6; ranked items 4, 15)
4–5	Throne, worship (proskyneō), twenty-four elders, four living creatures, Lamb/Lamb slain, worthy, new song, incense-as-prayer	Fully addressed (Sections 1.7, 3.2, 3.4; ranked items 5, 9, 16)
6	Four horsemen, wrath (first major occurrence), Hades (paired with Death), souls under the altar (testimony)	Fully addressed (Sections 1.4, 3.5; ranked item 6/8 cluster)
7	144,000, great multitude (every tribe/tongue/people/nation), seal of God	Fully addressed (Sections 1.9, universal-scope note; no new collision risk beyond registry)
8–11	Seven trumpets, wormwood, locusts/Abaddon-Apollyon, little scroll, two witnesses, mystery of God, ark of the covenant	Reviewed; vocabulary fully catalogued in registry with Low-Medium risk; no new gap identified beyond mystery-of-God fencing (Section 3.7)
12	Woman clothed with the sun, dragon, ancient serpent, Michael, accuser, blood of the Lamb and word of testimony	Fully addressed (Sections 3.2, 3.10; ranked items 7, 10) — highest per-chapter collision density outside chs. 4-5, 13, 21
13	Beast (sea and earth), mark of the beast, number of the beast (666), false prophet	Fully addressed (Sections 3.2, 3.6; ranked item 6)
14	Eternal gospel, 144,000 revisited/firstfruits, Babylon announced, worship warning, sickle/winepress harvest, blessed sayings (rest from labor)	Reviewed; fully catalogued (wrath/judgment fencing extends here); no new gap
15–16	Song of Moses and the Lamb, sea of glass, seven bowls of wrath, Armageddon, “It is done!” fixed phrase	Fully addressed (Section 3.5; ranked item 13 partial)
17	Great harlot, Babylon the great, seven heads/ten horns, beast’s kings	Fully addressed (Section 4 table; ranked item 17)
18	Babylon’s fall, merchants of the earth	Reviewed; Low-risk vocabulary, no new gap beyond Babylon entry already catalogued
19	Marriage of the Lamb / Bride, Hallelujah (canonical entry point), Word of God (title), King of kings/Lord of lords, Faithful and True, worship-refusal by angel (19:10), rider on white horse (righteous judgment), lake of fire (beast/false prophet)	Fully addressed (Sections 1.1, 1.6, 3.4, 3.7; ranked items 3, 9, 11, 16)
ns20	Millennium, first resurrection, Gog and Magog, great white throne, book of life, second death, lake of fire, judged according to works	Fully addressed (Sections 1.4, 3.1; ranked items 2, 4, 8, 12) — second-highest per-chapter collision density after ch. 21
21:1-8 (core passage)	New heaven/new earth, New Jerusalem, no more curse/death/mourning, “Behold, I am making all things new” fixed phrase, Alpha and Omega (22:6/21:6 recap), overcomer, second death, book of life anticipation, water of life given freely	Fully addressed as the curriculum’s theological anchor throughout this document (Sections 1.5, 3.1, 3.3; ranked items 1, 4, 11) — highest cumulative collision density and doctrinal weight in the book
21:9-27	Bride/wife of the Lamb (city), twelve tribes/twelve apostles, no temple in the city (bounded exception), glory as the city’s light, book of life (final occurrence)	Fully addressed (Sections 1.6, 2, 4; ranked item 3)
22	Tree of life, river of the water of life, throne of God and of the Lamb (shared), servants worship/reign, no more curse, Alpha and Omega (Christ’s claim, 22:13), morning star (22:16), “Come, Lord Jesus,” closing grace benediction	Fully addressed (Sections 1.1, 1.9, 2, 4; ranked items 1, 11, 15)

Coverage confirmation: All 22 chapters reviewed. No chapter is silently omitted. Chapters 8-11 and 18 contribute vocabulary already fully catalogued in the core glossary and term registry at Low-Medium risk with no additional gap-analysis findings beyond what is noted above; they are recorded here as reviewed rather than left unaddressed.

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This analysis extends, and does not contradict, 08_core_glossary.md and assets/bible_term_registry.json. It supplies the Phase 1 Step 8 rationale underlying those artifacts’ risk assignments and translator-note requirements, and should be read alongside assets/doctrine_risk_registry.json (Romans baseline) for the shared risk-tier framework applied throughout.