Semantic Analysis: Revelation 1–22 (English → Maithili)

Purpose and Method

This analysis extends the baseline Romans Language Package for maithili to the book of Revelation. Every term already recorded in translation_memory.json (gospel, grace, faith, righteousness, salvation, holy, saints, church, glory, lord, god, jesus, holy_spirit, father, david, israel, messiah, prophet, prophecy, covenant, election, kingdom_of_god, sin, gentiles, power_of_god, resurrection, called/calling, thanksgiving, peace) is reused exactly as recorded; it is not re-derived here. This document’s task is to identify and analyze the substantial body of new load-bearing vocabulary Revelation introduces — throne-room worship language, the Lamb, apocalyptic beast/dragon imagery, the sealed book of life, the bride, the new heaven and earth, and the final judgment scenes — none of which occur in Romans.

Revelation is exceptionally dense in symbolic and visionary vocabulary, and it activates a distinct set of Mithila cultural collision risks beyond those catalogued in the Romans baseline: goddess-iconography (the woman clothed with the sun), animal-vehicle deity imagery (the four living creatures), the Chitragupta karmic ledger (the book of life), the Pashupati epithet of Shiva (the Beast, using पशु), Nag-Panchami serpent veneration (the dragon), astrological planetary worship (the morning star), the Sita-Ram/Vivah Panchami wedding narrative (the Bride and marriage supper of the Lamb), and the Hindu cosmological dissolution-recreation cycle of pralaya (the new heaven and new earth). Each is flagged explicitly at first occurrence.

Per PRD Phase 1 mandate, this document covers the entire book, every chapter, first to last. The core passage (Revelation 21:1-8) receives full verse-by-verse treatment. Every other chapter receives a chapter-level section. Chapters contributing no new load-bearing vocabulary state this explicitly.

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PART A — 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.”

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
καινός	kainos	new (in kind/quality)	fresh, unprecedented, qualitatively new — not νέος (new in time/age)	“new”	Signals a qualitatively different creation, not a repaired or repeated old one. Anchors the doctrine of the New Heaven and New Earth.	नव (nav). Risk: Critical. Must not be heard as one more turn of the Hindu cosmological cycle of pralaya (cosmic dissolution) followed by Brahma’s re-creation of the universe — a repeating cycle deeply embedded in Puranic cosmology known regionally. Requires an explicit translator note at first occurrence: this newness is a single, final, linear act of God, not a recurring cosmic cycle.
οὐρανός	ouranos	sky, heaven	the visible sky; the abode of God; the created cosmos in its heavenly aspect	”heaven”, “sky”	Both the physical sky and God’s dwelling; here the whole created order above.	आकाश (ākāś) for the created sky; use स्वर्ग (svarga) only for God’s dwelling-place sense, never for “heaven” in the cosmic-renewal sense here (to avoid confusion with the Puranic svarga-loka, a temporary heavenly realm within samsara, reached by merit and eventually exhausted). Risk: High.
γῆ	gē	earth, land, ground	the physical earth; a specific land/territory	”earth”, “land”	The material creation renewed, not abandoned — bodily, physical continuity with the present created order.	पृथ्वी (pṛthvī). Risk: Medium. Must be paired with नव आकाश so hearers do not imagine an escape from the physical world into a purely spiritual “heaven,” a docetic misreading Revelation itself resists.
θάλασσα	thalassa	sea	ocean; in Revelation, also a recurring symbol of primeval chaos, the abyss, and the source of the first Beast (13:1)	“sea"	"No more sea” signals removal of chaos, evil’s origin-point, and the barrier separating peoples — not an ecological claim about literal oceans.	समुद्र (samudra). Risk: Medium. Requires a translator note distinguishing the symbolic sense (chaos/evil vanquished) from a flat literal reading, since Maithili readers will otherwise wonder why a physical ocean is theologically significant.

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.”

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
πόλις ἁγία	polis hagia	holy city	a city set apart, belonging to God	”holy city”	The redeemed community pictured corporately as a city — reuses baseline holy (पवित्र).	पवित्र नगरी (pavitra nagarī). Risk: Medium. पवित्र is already established (Critical/High baseline term); combination with नगरी (city) is new but low-collision.
Ἰερουσαλὴμ καινή	Ierousalēm kainē	new Jerusalem	the eschatological, heavenly city fulfilling and surpassing the earthly Jerusalem	”New Jerusalem”, “the Holy City”	The final, permanent dwelling of God with his redeemed people, not a rebuilt earthly capital.	नव यरूशलेम (nav yarūśalem), transliterated per established North Indian Bible-translation convention for proper names (cf. इस्राएल in baseline). Risk: Medium — mainly a background-literacy risk (low OT/Jerusalem familiarity), not a syncretism risk.
καταβαίνουσαν	katabainousan	coming down, descending	movement from a higher to lower place; here, from heaven to earth	”descending”, “coming down”	The city’s origin is entirely from God — it descends, it is not humanly built or ascended to by merit or ritual achievement.	तर आएल / उतरैत (utarait). Risk: High. Must clearly preserve the direction of descent (God to humanity), resisting any reading that turns salvation into human ascent toward the divine through merit or effort — directly parallel to the baseline’s concern that grace never be reframed as something earned.
νύμφη	nymphē	bride, young wife	a woman prepared/betrothed for marriage; in Revelation, a recurring image for the redeemed corporate people of God (see also 19:7, 21:9, 22:17)	“bride”	The Church (corporately, not any individual woman) in intimate, covenantal, exclusive union with Christ.	वधू (vadhū). Risk: Critical. Mithila is the geographic and narrative home of the Sita-Ram wedding (celebrated regionally at Vivah Panchami, Janakpur) and shares North Indian Vaishnava bridal-mysticism traditions (Radha-Krishna devotional poetry, echoed in Vidyapati’s verse, already flagged in the baseline for covenant/grace). “Bride of Christ” risks being heard as one more romantic-devotional bridal narrative alongside Sita-Ram, individualizing and eroticizing what is a corporate, covenantal image. Every occurrence requires a translator note: this is the whole redeemed community, not an individual devotee’s mystical union, and Christ is not one groom-figure among several venerated bridegrooms.
κεκοσμημένην	kekosmēmenēn	adorned, decorated	ornamented, made beautiful for a special occasion	”adorned”	The Church’s beauty and readiness are Christ’s gift and preparation, not self-achieved.	सजाओल गेल (sajāol gel). Risk: Medium. Pair with a note resisting the (sती-adjacent) idea that this adornment is the bride’s own achieved virtue — echoes the baseline’s grace/imputed-righteousness concern about Sita-modeled achieved virtue.
ἀνήρ	anēr	man, husband	adult male; husband in a marriage context	”husband”	Christ as the bridegroom of the Church.	पति (pati). Risk: Medium. Reserve for this symbolic sense; do not let it collapse into a plain domestic-marriage illustration divorced from the corporate ecclesial meaning.

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.’”

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
θρόνος	thronos	throne	a seat of royal/divine authority	”throne”	God’s seat of sovereign rule; the source of authoritative divine speech throughout Revelation.	सिंहासन (simhāsan). Risk: Medium. Standard term across Hindu and Christian usage alike (used of Durga’s, Vishnu’s, or any king’s seat); given Mithila’s own historic identity as Raja Janak’s kingdom (flagged already for kingdom_of_god in the baseline), always anchor with “परमेश्वरक सिंहासन” (God’s throne) to prevent drift toward a merely royal-political throne image.
σκηνή / σκηνόω	skēnē / skēnoō	tent, tabernacle / to tent, to dwell	the OT tabernacle (tent of meeting) as noun; the verb means literally “to pitch one’s tent,” i.e., to take up dwelling	”dwelling place… he will dwell”, “tabernacle”	Echoes the OT tabernacle (God’s dwelling among Israel in the wilderness) and John 1:14 (“the Word became flesh and dwelt/tabernacled among us”). Now fulfilled permanently and directly, without a tent-structure intermediary.	वास करता (vās kartā, “he will dwell/take up residence”). Risk: High. Because assumed OT narrative literacy is low, a plain “he will live with them” loses the tabernacle allusion entirely. Requires a translator note connecting to the OT tent of meeting and to John 1:14’s देहधारण (baseline incarnation term) — God’s presence, once mediated through a tent and later through the incarnate Son, is now unmediated and permanent.
λαός	laos	people	a people-group, especially a covenant people	”people”, “his people”	Covenant-relationship language: “they will be his people” is OT covenant-formula language (cf. Exodus, Jeremiah).	प्रजा (prajā, “people/subjects”) or जन (jan). Risk: Medium. Use जन (as in पवित्र जन, “saints,” from the baseline) to keep visual/verbal consistency with established sainthood vocabulary; avoid प्रजा alone in isolation since it can carry a merely political subject-of-a-king connotation, reinforcing the throne-as-earthly-kingdom risk noted above.

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.”

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
ἐξαλείφω	exaleiphō	to wipe away, erase	to wipe off, blot out completely	”wipe away”	A tender, personal act of God himself, not a mere cessation of circumstances.	पोछि देता (pochi detā). Risk: Low.
δάκρυον	dakryon	tear	a tear (from weeping)	“tear”	Concrete symbol of the sorrows of the present fallen order.	आँसू (ām̐sū). Risk: Low.
θάνατος	thanatos	death	physical death; in Revelation also personified as an end-times enemy (6:8, 20:14)	“death”	Death itself — the last enemy — finally and permanently abolished (cf. 1 Corinthians 15:26, echoed here).	मृत्यु (mṛtyu). Risk: Medium. Must be read alongside “second death” (21:8, 20:14) as the final, once-for-all removal of death’s power altogether — not one more cycle of death within an ongoing round of rebirths. See “second death” entry below (Critical).
πένθος	penthos	mourning, grief	grief, especially ritual/public mourning	”mourning”	The grief proper to a world under sin and death, now ended forever.	शोक (śok). Risk: Low.
κραυγή	kraugē	crying out, outcry	a loud cry, whether of distress or of a public announcement	”crying”, “outcry”	Cries of anguish and lament, ended.	चीत्कार (cītkār) or रोब-पुकार. Risk: Low.
πόνος	ponos	pain, toil, hard labor	physical or emotional pain; laborious toil	”pain”	The full removal of suffering, not merely its temporary relief.	पीड़ा (pīṛā). Risk: Low.
τὰ πρῶτα	ta prōta	the first things, the former things	the previous created order under sin, death, and curse	”the former things”, “the old order”	Everything belonging to the fallen created order — decisively finished, never to return.	पहिलुका बात सभ (pahilukā bāt sabh). Risk: Low-Medium. Ensure it reads as “the former [fallen] state of affairs,” not merely “old things” in a neutral sense.

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.’”

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
ὁ καθήμενος ἐπὶ τῷ θρόνῳ	ho kathēmenos epi tō thronō	the one seated on the throne	a title for God throughout Revelation (4:2, 4:9-10, 5:1, 5:7, 5:13, 6:16, 7:10, 7:15, 19:4, 20:11, 21:5)	“he who sits on the throne”	A recurring divine title emphasizing God’s settled, sovereign, unchallenged rule over all of history — directly serving the doctrine of the Sovereignty of God over History.	सिंहासनपर बैसल परमेश्वर (simhāsanpar baisal parameśvar). Risk: High. Must consistently use the highest honorific verb register (as required throughout the baseline for all God/Christ references) — “बैसल छथि,” never a lower honorific form, since this title recurs as a structural refrain across the whole book.
καινὰ ποιῶ πάντα	kaina poiō panta	I make all things new	present tense — an ongoing/climactic declarative act	”I am making all things new”, “Behold, I make everything new”	Renewal, not replacement or destruction of creation — continuous with, not a discarding of, what God has made. Grounds the New Heaven and New Earth doctrine against any reading of the cosmos as evil matter to be escaped (a docetic/Gnostic risk) or endlessly dissolved and reconstituted (the pralaya risk).	सभटा नव बनाबी छी (sabhṭā nav banābī chī). Risk: Critical. See काinos entry above (21:1) — same pralaya-cycle collision risk, intensified here because this is God’s own direct speech declaring a single, final act, which must not be softened into “I am making things new [again, as before].“
πιστὸς καὶ ἀληθινός	pistos kai alēthinos	faithful and true	reliable/trustworthy and genuine/real (as opposed to false)	“faithful and true”, “trustworthy and true”	A title also applied to Christ himself in 19:11 and 3:14; here it certifies the reliability of God’s own promise of renewal. Builds on baseline faith (विश्वास).	विश्वासयोग्य आ सत्य (biswasyogya ā satya). Risk: Medium. विश्वासयोग्य is built on the baseline faith-root (विश्वास) to keep vocabulary consistent across Romans and Revelation study materials.

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.’”

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
Γέγοναν	Gegonan	It has come to pass / it is done	perfect tense, “they have happened” — a completed, settled state	”It is done!”, “It has come to pass”	Declares the entire redemptive plan finished and settled — parallel to Christ’s τετέλεσται (“It is finished,” John 19:30). Anchors Assurance of God’s Final Victory over Evil.	भ’ गेल! (bha’ gel!). Risk: Medium. Should echo, in register, the finality of Christ’s cross-word if that has already been rendered in a parallel Gospel-curriculum package; flag for cross-curriculum consistency check.
Ἄλφα καὶ τὸ Ὦ	Alpha kai to Ō	Alpha and Omega	the first and last letters of the Greek alphabet	”Alpha and Omega”	A divine self-designation (also 1:8, 22:13) asserting God’s — and in 22:13, Christ’s — absolute sovereignty over the whole span of history, beginning to end. Directly serves the Sovereignty of God over History doctrine.	अल्फा आ ओमेगा (transliterated), glossed with आदि आ अंत (“the beginning and the end”) at first occurrence. Risk: Medium. Transliteration follows the established baseline pattern for untranslatable proper terms (cf. मसीह, अब्बा).
ἀρχὴ καὶ τέλος	archē kai telos	beginning and end	origin/first-cause and conclusion/goal	”the beginning and the end”	Explains Alpha/Omega for readers without Greek-alphabet familiarity.	आदि आ अंत (ādi ā ant). Risk: Low.
πηγὴ τοῦ ὕδατος τῆς ζωῆς	pēgē tou hydatos tēs zōēs	spring/fountain of the water of life	a natural spring or source of flowing water; life-giving, in contrast to a well or cistern	”spring/fountain of the water of life”	Echoes John 4 (living water) and anticipates 22:1’s river of life; eternal life freely given at its very Source.	जीवनक जलक स्रोत (jīvanak jalak srot). Risk: Medium. Distinguish from ritual holy-water/river traditions (e.g., regional veneration of specific rivers as purifying); this is not a place of ritual bathing but the source of life itself, given by God, not accessed through ritual means.
δωρεάν	dōrean	freely, without cost, as a gift	given gratis, without payment or merit	”without payment”, “freely”, “as a gift”	The same unmerited-gift logic as baseline grace (अनुग्रह) — salvation’s consummation is received, not purchased or earned.	मुफ्तमे (muphatme) or बिना दाम (binā dām). Risk: High. Must be paired conceptually with अनुग्रह so the gift-nature of final salvation is unmistakable, resisting any merit-based reading (paralleling the baseline’s insistence that grace never be illustrated through Sita’s achieved, exemplary virtue).

Revelation 21:7

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

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
ὁ νικῶν	ho nikōn	the one who conquers/overcomes	present participle of νικάω, “to win, prevail, be victorious"	"he who overcomes”, “the one who conquers”, “the victor”	A repeated refrain across the seven letters (ch. 2-3) and here at the climax — perseverance in faith, not worldly military or political victory, marks the true believer. Directly serves the doctrine of Perseverance and Faithful Witness under Persecution.	विजयी होएनिहार (vijayī hoenihār, “the one who becomes victorious”). Risk: High. Must be clearly distinguished from worldly conquest/domination and from a fatalistic “fate finally turning in one’s favor”; this is Spirit-enabled faithfulness under pressure, echoing (without duplicating) the baseline’s obedience_of_faith concern about non-dutiful, non-merit-based obedience.
κληρονομέω	klēronomeō	to inherit	to receive as an heir; to obtain a possession by right of sonship	”will have this heritage”, “will inherit these things”	Full inheritance rights as God’s own son — echoes baseline adoption (पुत्रत्व प्रदान), extending it to its final, consummated form.	वारिस बनब (vāris banab, “to become an heir”) or उत्तराधिकार पाएब. Risk: High. Must guard, exactly as the baseline adoption entry warns, against implying the believer’s final inheritance is any lesser or provisional status compared to a “natural-born” heir — a live sensitivity in a lineage-and-inheritance-conscious culture.
υἱός	huios	son	male child; here, one granted full filial standing before God	”son”	Consummated adoption — full sonship realized at the end of all things.	पुत्र (putra). Risk: High. Reuse baseline’s पुत्रत्व-family vocabulary (पुत्रत्व प्रदान) for consistency; this is the eschatological fulfillment of that same sonship, not a separate concept.

Revelation 21:8

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

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Maithili Rendering & Risk
δειλός	deilos	cowardly, fearful	timid, lacking courage — specifically, failing to stand firm in testimony under pressure	”cowardly”, “the fearful”	Those who abandon faithful witness out of fear of persecution — the negative counterpart to Perseverance and Faithful Witness.	डरपोक (ḍarpok). Risk: Medium. Contextualize as failure of persevering witness, not ordinary personality timidity.
ἄπιστος	apistos	unbelieving, faithless	lacking πίστις (faith); the negation of baseline faith (विश्वास)	“faithless”, “unbelieving”	Those without saving trust in Christ.	अविश्वासी (aviswāsī). Risk: High. Direct negative of the baseline faith term; must retain the same specific-object sense (trust in Christ), not merely “skeptical” in a generic sense.
ἐβδελυγμένος	ebdelygmenos	detestable, abominable	ritually and morally abhorrent, defiled	”detestable”, “the vile”	Moral corruption that God finds abhorrent — echoes OT abomination language.	घृणित (ghṛṇit). Risk: Low-Medium.
φονεύς	phoneus	murderer	one who unlawfully kills	”murderer”	Plain moral category, universally recognized.	हत्यारा (hatyārā). Risk: Low.
πόρνος	pornos	sexually immoral person	one engaging in πορνεία (sexual immorality broadly)	“sexually immoral”, “fornicator”	Sexual sin generally, connected also to Babylon’s symbolic “fornication” (idolatry) later in the book.	व्यभिचारी (vyabhicārī). Risk: Medium. Distinguish the concrete-ethical sense here from the symbolic idolatry sense used of Babylon (ch. 17-18) — flag both senses so translators do not conflate a literal vice list with the symbolic critique of empire.
φάρμακος	pharmakos	sorcerer, one who practices magic arts	one who uses drugs/potions for magical/occult purposes; root of English “pharmacy"	"sorcerer”, “those who practice magic arts”	Occult practice set against reliance on God alone.	जादू-टोना करएबला (jādū-ṭonā karaebalā). Risk: Medium-High. Mithila and the wider Maithil cultural region have living traditions of tantra-mantra ritual specialists and folk exorcism/occult practice; this term must be read as condemning occult practice as such, not as a swipe at any one caste or professional group, and must not be softened into vague “magic” that loses its idolatrous, God-defying sense.
εἰδωλολάτρης	eidōlolatrēs	idolater	one who worships εἴδωλα (idols/images)	“idolater”	Worship directed at any image or being other than the one true God.	मूर्तिपूजक (mūrtipūjak). Risk: Critical. This is among the most sensitive terms in the entire curriculum for a Maithili audience, given the region’s active Vaishnava and Shaiva image-worship traditions (murti puja at home shrines and regional temples). Requires the most careful pastoral framing: the term names the theological category of worship misdirected toward any created image, not a blanket social condemnation of family members or neighbors who practice image-worship; translators must resist both softening the term (to avoid causing offense) and using it as a weapon of contempt (which would violate the gentle-witness posture required elsewhere in this curriculum, cf. baseline’s evangelism guidance).
ψευδής	pseudēs	false, lying	untruthful; a liar	”liars”	All falsehood, including false teaching and false worship, finally excluded.	झूठा (jhūṭhā). Risk: Low.
λίμνη τῇ καιομένῃ πυρὶ καὶ θείῳ	limnē tē kaiomenē pyri kai theiō	the lake burning with fire and sulfur/brimstone	a body of standing water/fire, imagined as a place of ongoing burning judgment	”lake of fire and sulfur”, “burning lake of fire and brimstone”	Final, conscious, eternal judgment of the unrepentant — the negative counterpart to the New Heaven and New Earth.	आगि आ गन्धकसँ जरैत झील (āgi ā gandhaksã̃ jaraet jhīl). Risk: High. Do not render with नरक (naraka) as a stand-alone equivalent — naraka names one or more of a graded set of Puranic hell-realms (up to 28 in some Puranic lists) tied to a karmic sentence of finite, exhausted duration before further rebirth. The lake of fire is a single, final, unending destiny following the resurrection and last judgment, not a temporary karmic way-station. A descriptive image (fire and sulfur) is safer than a single loaded noun; pair with an explicit translator note.
ὁ θάνατος ὁ δεύτερος	ho thanatos ho deuteros	the second death	death occurring a second time, after physical death and resurrection	”the second death”	Final, eternal separation from God after bodily resurrection and judgment — a linear, one-time, final event.	दोसर मृत्यु (dosar mṛtyu). Risk: Critical. The single greatest collision risk in this verse: “a second death, after a first” can be misheard, in a culture saturated with the punarjanma (reincarnation) worldview, as implying a second physical death following an intervening second life/rebirth — precisely the reincarnation cycle the baseline’s resurrection entry (पुनरुत्थान, never पुनर्जन्म) already guards against. Every occurrence (also 2:11, 20:6, 20:14) requires a translator note: this is not a second turn of samsara but the final, eternal consequence of unbelief after the one bodily resurrection and the one last judgment.

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PART B — Chapter-by-Chapter Study, Revelation 1–22

Chapter 1 — Prologue and Vision of the Risen Christ

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
ἀποκάλυψις	apokalypsis	unveiling, uncovering, disclosure of what was hidden	”revelation”, “unveiling”	The book’s own genre-title: God disclosing hidden divine realities and future events through Christ. Grounds Symbolic and Apocalyptic Interpretation as a whole-book doctrine.	प्रकाश carries wrong connotation (light); use प्रकाशन (prakāśan, “disclosure/unveiling”) — establishes the book’s Maithili title, रोमन-parallel to English “Revelation.” Risk: Medium. Must be distinguished at first use from the region’s own “revelation” claims within Puranic/astrological tradition (e.g., a sage’s visionary attainment through yogic practice); this unveiling is God’s sovereign initiative given to a specific apostle, not a mystical state attained through spiritual discipline.
μαρτυρία	martyria	testimony, witness	”testimony”, “witness”	John’s eyewitness testimony to the word of God and to Christ; becomes a major recurring theme (faithful witness under persecution, cf. 12:11, 12:17, 20:4).	गवाही (gavāhī) / साक्षी (sākṣī). Risk: Medium. Establish early since this term recurs across many chapters as the description of costly, faithful Christian testimony — see also under Perseverance doctrine below.
ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος	ho ēn kai ho ōn kai ho erchomenos	the one who was and who is and who is coming	a threefold divine self-designation (1:4, 1:8, 4:8) built on the divine name (cf. Exodus 3:14)	“who is and who was and who is to come”	God’s eternal, unchanging existence spanning all of history — grounds Sovereignty of God over History.
ἑπτὰ πνεύματα	hepta pneumata	seven spirits	a symbolic number (fullness/completeness) referring to the fullness of the Holy Spirit before God’s throne (cf. Isaiah 11:2), not seven separate spirit-beings	”seven spirits”	The complete, perfect fullness of the one Holy Spirit’s presence and activity — reuses baseline holy_spirit (पवित्र आत्मा) conceptually.
πρωτότοκος τῶν νεκρῶν	prōtotokos tōn nekrōn	firstborn of the dead	first in rank/preeminence among those raised from death, not merely first in time	”firstborn from the dead”, “firstborn of the dead”	Christ’s resurrection is the pattern and guarantee of believers’ own resurrection — reuses baseline resurrection (पुनरुत्थान).
ὁ ἄρχων τῶν βασιλέων τῆς γῆς	ho archōn tōn basileōn tēs gēs	the ruler of the kings of the earth	one who rules over all earthly rulers	”ruler of kings on earth”	Christ’s supreme authority over every earthly king — anchors Sovereignty of God over History against any earthly-kingdom rival, including Mithila’s own historic Janak-kingdom self-identity.
λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν	lysanti hēmas ek tōn hamartiōn hēmōn	having loosed/freed us from our sins	to release, set free, untie — by his blood (ἐν τῷ αἵματι αὐτοῦ)	“freed us from our sins by his blood”	Redemptive freedom accomplished by Christ’s blood — parallel to, but distinct from, baseline salvation (उद्धार); emphasizes the cost (blood) of that deliverance.
βασιλείαν, ἱερεῖς	basileian, hiereis	a kingdom, priests	royal and priestly status/office	”a kingdom, priests to his God”	Believers corporately constituted as a royal priesthood — reuses baseline kingdom_of_god (परमेश्वरक राज्य).
Ἄλφα καὶ τὸ Ὦ, … παντοκράτωρ	Alpha kai to Ō … pantokratōr	Alpha and Omega … the Almighty/All-ruling	see 21:6 above; παντοκράτωρ = “ruler of all,” from πᾶς (all) + κράτος (power/might)	“Alpha and Omega…the Almighty”	Absolute divine sovereignty over history and the cosmos — see 21:6 entry; παντοκράτωρ recurs 9 times, especially in worship scenes (4:8, 11:17, 15:3, 16:7, 19:6, 21:22).
θλῖψις, ὑπομονή	thlipsis, hypomonē	tribulation, affliction / patient endurance	pressure, distress / steadfast remaining-under	”tribulation…patient endurance”	Paired terms describing the shared experience of the persecuted church — central to Perseverance and Faithful Witness under Persecution.
Ἅιδης	Hadēs	Hades	the realm/place of the dead (Greek concept, adopted into NT usage for Sheol)	“Hades”, “the realm of the dead”	The temporary abode of the dead prior to final resurrection and judgment — distinct from the final “lake of fire” (20:14, 21:8).

Chapters 2–3 — Letters to the Seven Churches

These two chapters are treated together; chapter 3 substantially reuses chapter 2’s vocabulary (ὁ νικῶν refrain, θρόνος, etc.) with a small number of additional terms noted below.

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
ὁ νικῶν	ho nikōn	the one who conquers/overcomes	repeated refrain closing all seven letters	”he who overcomes/conquers”	See full treatment at 21:7 above; here it is the letters’ structural refrain, establishing perseverance as the letters’ central appeal.
ξύλον τῆς ζωῆς	xylon tēs zōēs	tree of life	the Edenic tree, reappearing at 22:2, 22:14, 22:19	”tree of life”	Restored access to the life once forfeited at the Fall — brackets the whole book (Eden lost in Genesis, Eden restored in Revelation).
δεύτερος θάνατος	deuteros thanatos	second death	first occurrence in the book (2:11)	“second death”	See full Critical-risk treatment at 21:8 above.
μάννα κεκρυμμένον	manna kekrymmenon	hidden manna	the OT wilderness bread (Exodus 16), here hidden/reserved in heaven	”hidden manna”	Spiritual sustenance and reward reserved for the overcomer — echoes OT provision imagery.
ψῆφος λευκή	psēphos leukē	a white stone	a voting pebble/token, here inscribed with a new name	”white stone”	A token of acquittal/acceptance and new identity given to the overcomer.
ῥάβδος σιδηρᾶ	rhabdos sidēra	rod/staff of iron	an iron scepter/staff (Psalm 2:9)	“rod of iron”	Messianic authority to judge and rule decisively — recurs at 12:5, 19:15.
ὁ ἀστὴρ ὁ πρωϊνός	ho astēr ho prōinos	the morning star	Venus, visible before dawn; here a messianic self-title, reprised at 22:16	”morning star”	Christ himself as the fulfillment of messianic hope, dawning light after the night of persecution.
βιβλίον/βιβλίος τῆς ζωῆς	biblion tēs zōēs	book of life	first occurrence (3:5); full treatment at ch. 20 below	”book of life”	See Critical-risk full treatment under Chapter 20.
στῦλος ἐν τῷ ναῷ τοῦ Θεοῦ	stylos en tō naō tou Theou	a pillar in the temple of God	an architectural pillar, used metaphorically for permanent, honored standing	”pillar in the temple of God”	Permanent, secure standing in God’s presence for the one who perseveres.
συναγωγὴ τοῦ Σατανᾶ	synagōgē tou Satana	synagogue of Satan	a specific historical polemic against a local Jewish opposition group in Smyrna/Philadelphia, not a statement about Jewish people generally	”synagogue of Satan”	Sharp historical-polemical language against specific opponents of the first-century churches.
κλείς Δαυίδ	kleis Dauid	key of David	messianic authority to open/shut, drawing on Isaiah 22:22	”key of David”	Christ’s sovereign authority to grant or withhold access to God’s kingdom — reuses baseline david (दाऊद).
θύρα ἠνεῳγμένη	thyra ēneōgmenē	an open door	a door standing open	”open door”	Opportunity for gospel witness/access granted by Christ.
χλιαρός	chliaros	lukewarm	neither hot nor cold in temperature	”lukewarm”	Spiritual complacency, provoking God’s rejection (Laodicea) — a warning against nominal faith.
δειπνήσω μετ’ αὐτοῦ	deipnēsō met’ autou	I will dine with him	to share a meal	”I will come in and eat with him”	Intimate fellowship offered to the one who opens the door to Christ — reuses baseline fellowship (सङ्गति) conceptually.

Chapters 4–5 — The Heavenly Throne Room and the Lamb

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
εἴκοσι τέσσαρες πρεσβύτεροι	eikosi tessares presbyteroi	twenty-four elders	an assembly of enthroned, crowned figures worshipping around God’s throne (representing the redeemed of both Testaments, 12 patriarchs + 12 apostles)	“twenty-four elders”	Corporate representative worship of the redeemed community, joining creation’s praise of God.
τέσσαρα ζῷα	tessara zōa	four living creatures	four winged, worship-leading heavenly beings (lion, ox, human face, eagle — cf. Ezekiel 1)	“four living creatures”, “four beasts” (older translations)	Representative of all creation’s worship and/or God’s attributes of sovereignty, life, and wisdom; NOT a pantheon of separate divine figures.
ἅγιος ἅγιος ἅγιος	hagios hagios hagios	Holy, holy, holy	the Trisagion — triple repetition for emphasis/superlative	”Holy, holy, holy”	The supreme, unrivaled holiness of God, reusing baseline holy (पवित्र).
ἄξιος	axios	worthy	deserving, having sufficient weight/value	”worthy”	The Lamb’s — and God’s — unique worthiness to receive worship and to open the sealed scroll (5:2, 5:4, 5:9, 5:12). Central refrain of the worship-of-the-Lamb doctrine.
προσκυνέω	proskyneō	to prostrate oneself, worship, do obeisance	to fall down and worship, physically bowing	”worship”, “fall down before”	The proper creaturely response to God/the Lamb; recurs as the book’s central worship-verb (4:10, 5:14, 7:11, 11:16, 14:7, 19:4, 19:10, 22:8-9).
βιβλίον ἐσφραγισμένον, σφραγῖδας ἑπτά	biblion esphragismenon, sphragidas hepta	a scroll sealed [with] seven seals	a rolled document closed with wax/clay seals, requiring authority to open	”scroll sealed with seven seals”	God’s sovereign plan for history, hidden until the worthy one (the Lamb) opens it — serves Sovereignty of God over History and Symbolic/Apocalyptic Interpretation.
λέων ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυίδ	leōn ek tēs phylēs Iouda, hē rhiza Dauid	the Lion of the tribe of Judah, the Root of David	messianic titles drawing on Genesis 49:9-10 and Isaiah 11:1, 10	”Lion of the tribe of Judah”, “Root of David”	Christ’s Davidic, kingly, conquering identity — reuses baseline david (दाऊद) and the Davidic Covenant doctrine already Critical/High in the baseline.
ἀρνίον ἐσφαγμένον	arnion esphagmenon	a Lamb, as though slain	a young lamb bearing the marks of having been sacrificially killed, yet standing (alive)	“a Lamb, looking as if it had been slain”, “the Lamb who was slain”	The book’s central Christological image (occurs 28 times in Revelation): Christ’s atoning death and triumphant, living victory held together in one image — grounds Worship of the Lamb as a whole-book doctrine.
ἑπτὰ κέρατα καὶ … ἑπτὰ ὀφθαλμοί	hepta kerata kai … hepta ophthalmoi	seven horns and seven eyes	symbolic numbers: horns = complete power, eyes = complete knowledge (identified as the seven Spirits of God)	“seven horns and seven eyes”	The Lamb’s perfect, complete power and omniscience, in personal union with the Spirit’s fullness (cf. ch. 1 note on ἑπτὰ πνεύματα).
θυμιάματα, αἳ εἰσιν αἱ προσευχαὶ τῶν ἁγίων	thymiamata, hai eisin hai proseuchai tōn hagiōn	incense, which are the prayers of the saints	fragrant smoke offered in worship, here explicitly identified/allegorized as prayer	”incense, which are the prayers of the saints”	The saints’ prayers pictured as a fragrant offering rising to God — reuses baseline saints (पवित्र जन).
ᾠδὴν καινήν	ōdēn kainēn	a new song	a fresh, unprecedented hymn of praise (recurs 14:3)	“a new song”	Praise appropriate to God’s new, decisive redemptive act — reuses काinos (see 21:1 entry) conceptually.
ἀγοράζω	agorazō	to buy, purchase, redeem	commercial term: to acquire by paying a price in the marketplace (ἀγορά)	“you were slain, and by your blood you ransomed/purchased people for God”	Redemption accomplished at the real cost of Christ’s blood — closely related to but distinct from baseline salvation (उद्धार), emphasizing the price paid.
βασιλείαν καὶ ἱερεῖς	basileian kai hiereis	a kingdom and priests	see ch. 1 entry above (5:10 repeats 1:6)	“a kingdom and priests”	See Chapter 1 entry.

Chapter 6 — The Seven Seals Opened

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
ἵππος λευκός, πυρρός, μέλας, χλωρός	hippos leukos, pyrros, melas, chlōros	white, fiery-red, black, pale-green horse	the four horsemen — symbols of conquest, war, famine/scarcity, and death	”white/red/black/pale horse”	Symbolic representation of the calamities attending God’s sovereign unfolding of history before the end — serves Sovereignty of God over History and Symbolic/Apocalyptic Interpretation.
ὁ θάνατος καὶ ὁ ᾅδης	ho thanatos kai ho hadēs	Death and Hades	Death and Hades personified together as a pair, riding/following the fourth horse	”Death, and Hades followed with him”	Personified powers of death and the intermediate state, under God’s sovereign permission and ultimately to be destroyed (20:14).
ψυχὰς τῶν ἐσφαγμένων … ὑποκάτω τοῦ θυσιαστηρίου	psychas tōn esphagmenōn … hypokatō tou thysiastēriou	souls of those slain … under the altar	martyrs’ souls pictured crying out for vindication from beneath the heavenly altar	”souls under the altar”	The cry of the martyred faithful for God’s justice — directly serves Judgment of the Wicked and Vindication of the Saints.
στολὴ λευκή	stolē leukē	a white robe	a long white garment given to each martyr	”white robe”	Symbol of vindication, purity, and the promise of final resurrection-bodily restoration (recurs 7:9, 7:13-14, 19:8).
ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν	hē hēmera hē megalē tēs orgēs autōn	the great day of their wrath	the decisive day of divine judgment (God’s and the Lamb’s wrath together, v. 16-17)	“the great day of his/their wrath”	The certainty of a final reckoning — introduces the wrath-of-God/Lamb theme developed further at 14:10, 19:15.

Chapter 7 — The 144,000 Sealed and the Great Multitude

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
σφραγῖδα τοῦ Θεοῦ τοῦ ζῶντος	sphragida tou Theou tou zōntos	the seal of the living God	a protective mark of ownership placed on God’s servants’ foreheads	”seal of the living God”	Divine ownership and protection of God’s people amid tribulation — the positive counterpart to the “mark of the beast” (ch. 13).
ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες	hekaton tesserakonta tessares chiliades	one hundred forty-four thousand	12 × 12 × 1000 — a symbolic number of completeness (the full number of God’s sealed people, from every tribe)	“144,000”	Symbolic totality of God’s protected covenant people, not a literal census figure — serves Symbolic and Apocalyptic Interpretation.
φυλή	phylē	tribe	a tribal/kinship group; here, the twelve tribes of Israel, reused symbolically for the whole people of God	”tribe”	Continuity with Israel’s covenant identity, now encompassing the whole redeemed people — reuses baseline israel (इस्राएल).
ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο	ochlos polys, hon arithmēsai auton oudeis edynato	a great multitude that no one could number	an uncountable crowd from every nation	”a great multitude that no one could number”	The universal scope of the redeemed — directly serves Universal Scope of the Gospel (already Critical in the baseline) and Unity of Jews and Gentiles.
ἐκ πάσης φυλῆς καὶ γλωσσῶν καὶ λαῶν καὶ ἐθνῶν	ek pasēs phylēs kai glōssōn kai laōn kai ethnōn	from every tribe, tongue, people, and nation	a fourfold universal formula (recurs 5:9, 7:9, 11:9, 13:7, 14:6)	“from every tribe and language and people and nation”	The gospel’s reach to all humanity without ethnic or lineage distinction.
θλῖψις ἡ μεγάλη	thlipsis hē megalē	the great tribulation	the definite, climactic period of end-times distress (see ch. 1 note on θλῖψις)	“the great tribulation”	The specific, intensified suffering preceding final vindication.
ἔπλυναν τὰς στολὰς αὐτῶν … ἐν τῷ αἵματι τοῦ ἀρνίου	eplynan tas stolas autōn … en tō haimati tou arniou	they washed their robes … in the blood of the Lamb	a paradoxical image: garments made white by washing in blood	”washed their robes and made them white in the blood of the Lamb”	Purification and righteousness credited through Christ’s atoning death alone — directly parallels baseline imputed_righteousness (आरोपित धार्मिकता).
σκηνώσει ἐπ’ αὐτούς	skēnōsei ep’ autous	he will spread his tabernacle/tent over them	see ch. 21:3 entry above (σκηνόω)	“he will shelter/tabernacle them with his presence”	Anticipates 21:3’s fuller statement — God’s protective, dwelling presence with his suffering people even now.
ποιμανεῖ αὐτούς	poimanei autous	he will shepherd them	pastoral care imagery — the Lamb himself as shepherd (a striking role-reversal: the Lamb shepherds)	“he will be their shepherd”	Christ’s tender, guiding care for the redeemed — echoes Psalm 23 and John 10.

Chapters 8–9 — The Seven Trumpets

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
σάλπιγξ	salpinx	trumpet	a wind instrument used for military/ceremonial signals	”trumpet”	Signals God’s unfolding judgments in sovereign sequence — serves Sovereignty of God over History.
ἄψινθος	apsinthos	wormwood	a bitter-tasting plant; here also the name of a star (8:11)	“wormwood”	Bitterness and death resulting from corrupted judgment on creation — symbolic, not botanical, emphasis.
ἡ ἄβυσσος	hē abyssos	the abyss, the bottomless pit	a deep, sealed subterranean prison for demonic/evil powers	”the abyss”, “the bottomless pit”	The place of confinement for evil powers under God’s sovereign control — reused at 11:7, 17:8, 20:1-3.
ἀκρίδες	akrides	locusts	actual insects, but here monstrous, demonic locust-like beings	”locusts”	Terrifying demonic affliction, still bounded by God’s explicit permission/limits (9:4-5) — even apparent chaos remains under divine sovereignty.
Ἀβαδδὼν … Ἀπολλύων	Abaddōn … Apollyōn	Destruction (Hebrew) … Destroyer (Greek)	the name of the abyss’s angelic king, given in both Hebrew and Greek forms, both meaning “destroyer"	"Abaddon…Apollyon”	A personified agent of destruction, yet named and thus bounded — even this figure operates under a name God permits to be known, not an autonomous rival power.

Chapter 10 — The Little Scroll

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
βιβλαρίδιον	biblaridion	a little scroll	a small book/scroll, distinct from the seven-sealed scroll of ch. 5	”little scroll”	Prophetic revelation that is both sweet (in the mouth) and bitter (in the stomach) — the mixed experience of receiving and proclaiming God’s word.
τὸ μυστήριον τοῦ Θεοῦ	to mystērion tou Theou	the mystery of God	a previously hidden divine plan now to be fully disclosed/completed	”the mystery of God”	God’s sovereign redemptive plan reaching its appointed completion — serves Sovereignty of God over History.

Chapter 11 — The Two Witnesses and the Seventh Trumpet

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
δύο μάρτυρες	dyo martyres	two witnesses	two prophetic figures who testify, are killed, and are raised — echoing Moses and Elijah	”two witnesses”	A model of faithful prophetic testimony even unto death, vindicated by resurrection — directly serves Perseverance and Faithful Witness.
τὸ θηρίον τὸ ἀναβαῖνον ἐκ τῆς ἀβύσσου	to thērion to anabainon ek tēs abyssou	the beast that rises from the abyss	first mention of “the beast” proper (fuller treatment ch. 13)	“the beast that rises from the bottomless pit”	Anticipates the full Beast imagery of ch. 13 — see that entry for the full risk treatment (Pashupati collision).
ἡ κιβωτὸς τῆς διαθήκης αὐτοῦ	hē kibōtos tēs diathēkēs autou	the ark of his covenant	the OT ark of the covenant, seen in the opened heavenly temple	”the ark of the covenant”	God’s covenant faithfulness made visible — reuses baseline covenant (वाचा).
ἐβασίλευσεν ὁ κύριος ἡμῶν	ebasileusen ho kyrios hēmōn	our Lord has begun to reign	announcement at the seventh trumpet: God’s/Christ’s kingdom decisively and finally established	”the kingdom of the world has become the kingdom of our Lord… he shall reign”	Climactic declaration of the Kingdom of God’s final establishment — reuses baseline kingdom_of_god and lord (परमेश्वरक राज्य, प्रभु), with the honorific verb required for God/Christ.

Chapter 12 — The Woman, the Dragon, and Michael

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
γυνὴ περιβεβλημένη τὸν ἥλιον	gynē peribeblēmenē ton hēlion	a woman clothed with the sun	a radiant, cosmic female figure, crowned with twelve stars, standing on the moon — most likely representing the faithful covenant community (Israel/the Church) from whom the Messiah comes	”a woman clothed with the sun”	Symbolic representation of God’s covenant people bearing forth the Messiah, under fierce satanic opposition.
ὁ δράκων ὁ μέγας ὁ πυρρός	ho drakōn ho megas ho pyrros	the great red dragon	a monstrous serpent-being, explicitly identified in the same verse (12:9) with “the ancient serpent…the devil and Satan"	"the great red dragon”	Satan’s cosmic, murderous opposition to God’s redemptive plan and God’s people.
ὁ ὄφις ὁ ἀρχαῖος, ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς	ho ophis ho archaios, ho kaloumenos Diabolos kai ho Satanas	the ancient serpent, called the devil and Satan	direct identification linking the Genesis 3 serpent to the Dragon and to the devil/Satan by name	”that ancient serpent, who is called the devil and Satan”	Ties the entire narrative of evil (from Eden to the end) to one personal, defeated enemy — establishes continuity of the biblical storyline of evil and its final overthrow.
ὁ κατήγωρ	ho katēgōr	the accuser	one who brings formal accusation (a legal/forensic term), here “the accuser of our brothers” (12:10)	“the accuser of our brothers”	Satan’s role as prosecuting accuser before God, now decisively overthrown — contrasts sharply with Christ’s role as intercessor (baseline intercession, मध्यस्थता).
τὸ αἷμα τοῦ ἀρνίου καὶ … ὁ λόγος τῆς μαρτυρίας αὐτῶν	to haima tou arniou kai … ho logos tēs martyrias autōn	the blood of the Lamb and … the word of their testimony	the twin basis of the saints’ victory over the accuser: Christ’s atoning blood and their own faithful witness/testimony (see ch. 1 μαρτυρία)	“they overcame him by the blood of the Lamb and by the word of their testimony”	Perseverance and faithful witness are Spirit-enabled responses grounded entirely in Christ’s finished atoning work, not human heroism alone — directly serves Perseverance and Faithful Witness under Persecution.

Chapter 13 — The Two Beasts

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
θηρίον ἐκ τῆς θαλάσσης	thērion ek tēs thalassēs	a beast rising from the sea	a monstrous composite figure (imagery drawn from Daniel 7), representing worldly political/imperial power in opposition to God	”a beast rising out of the sea”	Human political power, energized by Satan (the dragon gives it authority, 13:2, 13:4), demanding worship in place of God — directly opposes Worship of the Lamb.
θηρίον ἐκ τῆς γῆς	thērion ek tēs gēs	a beast rising from the earth	the second beast (later called the false prophet, 16:13, 19:20, 20:10), promoting worship of the first beast	”another beast, rising out of the earth”	False religious authority in service of political tyranny, performing counterfeit signs to deceive — serves Symbolic and Apocalyptic Interpretation and warns against false worship.
χάραγμα	charagma	a mark, stamp, brand	an engraved or stamped mark (often used of imperial seals/coin-stamps in Greco-Roman usage)	“mark” (of the beast)	A counterfeit, coercive mark of allegiance to the beast, deliberately parallel to and contrasted with God’s protective seal (7:3, 14:1) — false, coerced worship versus true, willing worship.
ὁ ἀριθμὸς τοῦ θηρίου … ἑξακόσιοι ἑξήκοντα ἕξ	ho arithmos tou thēriou … hexakosioi hexēkonta hex	the number of the beast … six hundred sixty-six	a symbolic gematria-based number (13:18), traditionally understood to fall short of the perfect number seven, signifying imperfection/counterfeit divinity	”666”, “the number of the beast”	A symbolic marker of the beast’s ultimately counterfeit, failed claim to divine status — serves Symbolic and Apocalyptic Interpretation.
προσκυνέω τὸ θηρίον	proskyneō to thērion	to worship the beast	the beast demanding the same worship-verb (see ch. 4-5 entry) properly reserved for God alone	”worship the beast”	The counterfeit worship crisis at the heart of the whole book — the Beast’s demand for proskynēsis is the polar opposite of Worship of the Lamb.

Chapter 14 — The Lamb on Mount Zion, the Harvest, Babylon’s Fall Announced

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών	to arnion hestos epi to oros Siōn	the Lamb standing on Mount Zion	the Lamb pictured in triumphant, settled victory with his sealed 144,000	”the Lamb, standing on Mount Zion”	Victorious vindication of the Lamb and his people, contrasted with the Beast’s temporary, illusory power — serves Assurance of God’s Final Victory over Evil.
εὐαγγέλιον αἰώνιον	euangelion aiōnion	an eternal/everlasting gospel	reuses baseline gospel (सुसमाचार), qualified as “eternal"	"an eternal gospel”	The unchanging, final gospel proclamation to every nation before final judgment — connects directly to Mission to the Nations.
Βαβυλὼν ἡ μεγάλη	Babylōn hē megalē	Babylon the great	the OT historical empire’s name reused symbolically for the final, corrupt, idolatrous world-system opposed to God (full development ch. 17-18)	“Babylon the great”	A symbolic name for organized human rebellion against God, doomed to fall — serves Judgment of the Wicked.
τὸν οἶνον τοῦ θυμοῦ τῆς πορνείας αὐτῆς	ton oinon tou thymou tēs porneias autēs	the wine of the passion of her sexual immorality/the wine of the wrath of her fornication	a complex genitive image combining intoxicating seduction (her fornication) and provoked divine wrath (θυμός)	“the wine of the passion of her sexual immorality”, “the maddening wine of her fornication”	Babylon’s idolatry pictured as intoxicating seduction that draws the nations into complicity and provokes God’s judgment.
βασανισθήσεται ἐν πυρὶ καὶ θείῳ	basanisthēsetai en pyri kai theiō	he will be tormented with fire and sulfur	the same fire-and-sulfur judgment image as 21:8’s lake of fire	”tormented with fire and sulfur”	See 21:8 entry (λίμνη τῇ καιομένῃ πυρὶ καὶ θείῳ) — same High-risk naraka-avoidance guidance applies.
υἱὸν ἀνθρώπου … δρέπανον ὀξύ	huion anthrōpou … drepanon oxy	one like a son of man … a sharp sickle	Christ pictured in Daniel-7 “Son of Man” imagery, wielding a harvesting sickle	”one like a son of man…a sharp sickle”	Christ as final judge, executing the harvest of the earth — a judgment-image parallel to, and building on, the incarnation/humanity-of-Christ doctrines already established for “Son of Man” language.
ληνὸς τοῦ θυμοῦ τοῦ Θεοῦ	lēnos tou thymou tou Theou	the winepress of the wrath of God	a wine-press, an agricultural device for crushing grapes, symbolizing crushing divine judgment (echoing Isaiah 63)	“the winepress of the wrath of God”	Vivid image of decisive, crushing divine judgment on unrepentant evil.

Chapter 15 — The Song of Moses and the Song of the Lamb

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
τὴν ᾠδὴν Μωϋσέως … καὶ τὴν ᾠδὴν τοῦ ἀρνίου	tēn ōdēn Mōuseōs … kai tēn ōdēn tou arniou	the song of Moses … and the song of the Lamb	a single combined hymn linking the Exodus deliverance (Moses) with the final, greater deliverance (the Lamb)	“the song of Moses…and the song of the Lamb”	The final salvation is presented as the fulfillment and greater antitype of the Exodus — connects Israel’s redemption history to its consummation in Christ.
ἑπτὰ ἀγγέλους ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας	hepta angelous echontas plēgas hepta tas eschatas	seven angels having the seven last plagues	the final series of judgments (the “bowl” judgments of ch. 16), explicitly called “last,” completing God’s wrath	”seven angels with the seven last plagues”	Signals finality — God’s judgment reaches a decisive, complete conclusion (θυμός completed, 15:1).
θάλασσαν ὑαλίνην μεμιγμένην πυρί	thalassan hyalinēn memigmenēn pyri	a sea of glass mingled with fire	a symbolic image of a glassy expanse before God’s throne, now streaked with fire (echoing the trial the redeemed have passed through)	“a sea of glass mingled with fire”	The redeemed stand triumphant, having passed safely through fiery trial, before God’s throne — serves Assurance of God’s Final Victory and Perseverance.

Chapter 16 — The Seven Bowls of Wrath

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
τὰς φιάλας τοῦ θυμοῦ τοῦ Θεοῦ	tas phialas tou thymou tou Theou	the bowls of the wrath of God	shallow bowls/vials poured out, each releasing a plague — the final, complete series of judgments	”the bowls of the wrath of God”	The final outpouring of God’s righteous judgment on unrepentant evil, completing what the seals and trumpets began — serves Judgment of the Wicked.
θυμός / ὀργή	thymos / orgē	passionate wrath/rage (θυμός, often the more intense/reactive term) / settled, judicial anger or indignation (ὀργή)	anger, indignation, wrath; θυμός often carries connotations of passionate intensity, ὀργή of a more settled, judicial disposition	”wrath”, “anger”, “fury”	God’s — and the Lamb’s (6:16) — righteous, judicial response to persistent, unrepented sin; never capricious, arbitrary, or emotionally unstable, unlike many deity-anger narratives in regional Puranic literature (e.g., a sage’s curse provoked by a personal slight, or a deity’s anger requiring appeasement through ritual).
Ἁρμαγεδών	Harmagedōn	Armageddon	a Hebrew place-name (likely “Mount Megiddo”), used symbolically for the final gathering/battle of the kings of the earth against God	”Armageddon”	The climactic, symbolic staging-ground for God’s final defeat of all opposing earthly power — serves Sovereignty of God over History and Assurance of Final Victory.
Γέγονεν	Gegonen	It is done!	see 21:6 entry (Γέγοναν, plural form there; singular perfect here at 16:17)	“It is done!”	The seventh bowl’s declaration that God’s wrathful judgment is fully, finally accomplished.

Chapter 17 — The Great Harlot and the Scarlet Beast

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
ἡ πόρνη ἡ μεγάλη	hē pornē hē megalē	the great harlot/prostitute	a symbolic female figure representing the corrupt, idolatrous, seductive world-system (identified with Babylon, 17:5)	“the great prostitute”	The systemic idolatry and immorality of worldly power opposed to God, personified — the dark counterpart to the pure Bride of Christ (ch. 19, 21-22).
Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν	Babylōn hē megalē, hē mētēr tōn pornōn	Babylon the great, mother of prostitutes	the harlot’s full symbolic name/title, inscribed on her forehead (17:5)	“Babylon the great, mother of prostitutes and of earth’s abominations”	Babylon as the source and mother of all idolatrous rebellion against God, not merely one instance of it.
θηρίον κόκκινον	thērion kokkinon	a scarlet beast	the same beast of ch. 13, now described in scarlet, on which the harlot rides	”a scarlet beast”	Worldly political power and idolatrous religious/economic seduction shown as closely allied, both under God’s sovereign, temporary permission and both doomed.
ἑπτὰ κεφαλαί … ἑπτὰ ὄρη … δέκα κέρατα … δέκα βασιλεῖς	hepta kephalai … hepta orē … deka kerata … deka basileis	seven heads … seven mountains … ten horns … ten kings	symbolic-numeric imagery for successive/composite earthly kingdoms and rulers opposing God	”seven heads…seven mountains…ten horns…ten kings”	Symbolic representation of the totality of worldly political power throughout history, all subject to God’s timetable — serves Symbolic and Apocalyptic Interpretation and Sovereignty of God over History.

Chapter 18 — The Fall of Babylon

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
Ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη	Epesen epesen Babylōn hē megalē	Fallen, fallen is Babylon the great	a doubled perfect-tense declaration of certain, completed downfall (echoing Isaiah 21:9)	“Fallen, fallen is Babylon the great!”	The certain, decisive downfall of every system of organized human rebellion against God — serves Judgment of the Wicked and Assurance of God’s Final Victory.
οἱ ἔμποροι τῆς γῆς	hoi emporoi tēs gēs	the merchants of the earth	traders/businesspeople who profited from Babylon’s luxury and corruption, now mourning her fall	”the merchants of the earth”	A picture of worldly economic complicity in idolatrous corruption, contrasted with the saints’ call to “come out of her” (18:4) — relevant to the doctrine of Perseverance amid a compromised surrounding culture.
τὸ αἷμα προφητῶν καὶ ἁγίων	to haima prophētōn kai hagiōn	the blood of prophets and saints	martyrs’ blood, for which Babylon is held responsible and judged	”the blood of prophets and saints”	Divine justice vindicating the persecuted faithful — reuses baseline saints (पवित्र जन) and prophet (भविष्यद्वक्ता).

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

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
Ἁλληλουϊά	Hallēlouia	Hallelujah / “Praise the LORD”	a transliterated Hebrew imperative, “praise Yah(weh)”; occurs in the NT only here (19:1, 3, 4, 6)	“Hallelujah!”	The heavenly host’s climactic worship-cry celebrating God’s final judgment of Babylon and imminent triumph — the scriptural entry-point for this word into the whole NT canon.
ὁ γάμος τοῦ ἀρνίου	ho gamos tou arniou	the marriage/wedding of the Lamb	the consummating union of Christ and his Bride (the Church), pictured as a wedding	”the marriage of the Lamb has come”	The Church’s final, consummated union with Christ — climax of the Bride-of-Christ doctrine, corporate not individual.
ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν	hē gynē autou hētoimasen heautēn	his wife has made herself ready	preparation of the Bride, immediately clarified as being clothed with “the righteous deeds of the saints” (19:8) — a gift given, not self-produced merit	”his Bride has made herself ready”	The Church’s readiness is itself Spirit-enabled and Christ-provided, even as it is genuinely her own — resonates carefully with baseline’s grace/imputed-righteousness framework (a gift that produces genuine, but not self-originating, good works).
τὰ δικαιώματα τῶν ἁγίων	ta dikaiōmata tōn hagiōn	the righteous deeds/righteous acts of the saints	δικαίωμα (a righteous act/requirement) — the fine linen the Bride wears is explicitly identified as this	”the righteous deeds of the saints”	Good works, real and genuinely the saints’ own, yet flowing entirely from grace (contrast the baseline’s insistence that imputed righteousness/grace never be reframed as self-achieved merit, e.g., via the Sita exemplary-virtue model).
ὁ ἵππος λευκός … πιστὸς καὶ ἀληθινός	ho hippos leukos … pistos kai alēthinos	a white horse … [called] Faithful and True	Christ’s triumphant return, riding a white horse of victory, bearing this title (see 21:5 entry) and also “King of kings and Lord of lords” (19:16)	“a white horse! … called Faithful and True”	Christ’s visible, triumphant, final return to conquer evil and vindicate the saints — central image for The Return and Reign of Christ doctrine.
ὁ Λόγος τοῦ Θεοῦ	ho Logos tou Theou	the Word of God	a Christological title (cf. John 1:1, 1:14 — see baseline incarnation, देहधारण) applied here to the triumphant returning Christ	”the Word of God”	Christ’s eternal identity as God’s self-revealing Word, now returning in visible triumph — directly continuous with, but here climactic beyond, the incarnation narrative (John 1:14/Revelation 19:13 form an inclusio around the whole NT’s Christological Word-vocabulary).
Βασιλεὺς βασιλέων καὶ Κύριος κυρίων	Basileus basileōn kai Kyrios kyriōn	King of kings and Lord of lords	superlative Hebrew-style construction expressing absolute supremacy over every other king/lord	”King of kings and Lord of lords”	Christ’s exclusive, supreme, universal sovereignty over every earthly and spiritual power whatsoever — reuses baseline lord (प्रभु) at its highest intensification, directly serving The Return and Reign of Christ.
ῥομφαία … ἐκ τοῦ στόματος αὐτοῦ	rhomphaia … ek tou stomatos autou	a sword…from his mouth	Christ’s decisive word of judgment pictured as a sword proceeding from his mouth (cf. 1:16, 2:12)	“from his mouth comes a sharp sword”	Christ conquers by the power of his own spoken word/judgment, not by conventional military violence — a striking apocalyptic image requiring careful, non-literal interpretation.
ἡ λίμνη τοῦ πυρός	hē limnē tou pyros	the lake of fire	see full 21:8 entry; here introduced as the final destiny of the beast and false prophet (19:20)	“the lake of fire”	See 21:8 entry (Critical, never नरक without qualification).

Chapter 20 — The Millennium, Satan’s Doom, and the Great White Throne Judgment

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
χίλια ἔτη	chilia etē	a thousand years	a specific, bounded period of Christ’s reign (occurs 6 times in this chapter alone) — interpreted variously (literal future era, symbolic present church age) across Christian traditions, but consistently a bounded, historical period under Christ’s direct rule, not a cosmic age-cycle	”a thousand years”, “the millennium”	Christ’s decisive reign and Satan’s binding — anchors The Return and Reign of Christ and Sovereignty of God over History; the precise timing/nature is a matter of legitimate interpretive difference within orthodox Christianity, but its historical, bounded, one-directional character (leading to a final judgment, not a repeating cycle) is not in question.
ὁ Σατανᾶς … δεδεμένος	ho Satanas … dedemenos	Satan … bound	Satan’s temporary imprisonment/restraint during the thousand years	”Satan…bound”	Satan’s activity is limited entirely at God’s sovereign initiative and timing — not a permanent defeat yet, but a decisive, temporary restraint preceding his final, complete destruction (20:10).
ἡ πρώτη ἀνάστασις	hē prōtē anastasis	the first resurrection	a designation (20:5-6) whose precise referent (bodily resurrection of martyrs/all believers, or a spiritual “resurrection” to reign with Christ) is debated across Christian traditions, but which reuses baseline resurrection (पुनरुत्थान)	“the first resurrection”	Whatever its precise referent, it is presented as a real participation in Christ’s own resurrection victory, granting blessedness and exemption from “the second death” — directly tied to Assurance of God’s Final Victory.
δεύτερος θάνατος	deuteros thanatos	the second death	see full 21:8 entry (also occurs here at 20:6, 20:14)	“the second death”	See 21:8 entry.
Γὼγ καὶ Μαγώγ	Gōg kai Magōg	Gog and Magog	OT names (Ezekiel 38-39) reused symbolically for the final, futile rebellion of the nations against God at the very end of the thousand years	”Gog and Magog”	The ultimate futility of any and all opposition to God’s reign, however late or however great in scale — reinforces Assurance of God’s Final Victory over Evil.
ὁ θρόνος … λευκὸς μέγας	ho thronos … leukos megas	a great white throne	the final judgment scene’s setting — a throne so overwhelming that “earth and sky fled from his presence” (20:11)	“a great white throne”	The final, comprehensive judgment of all the dead — climactic scene for Judgment of the Wicked and Vindication of the Saints.
τὸ βιβλίον τῆς ζωῆς	to biblion tēs zōēs	the book of life	a heavenly register of the names of those who belong to God/the Lamb, opened alongside “the books” (of works) at the final judgment (20:12, 15; cf. 3:5, 13:8, 17:8, 21:27)	“the book of life”	Those whose names are written in this book are spared the second death — salvation grounded in God’s own gracious record, not in the record of one’s own deeds (a separate set of “books,” 20:12, which record works for the purpose of just judgment, but which the book of life alone determines final destiny).
κρίνω κατὰ τὰ ἔργα αὐτῶν	krinō kata ta erga autōn	judged according to their works	the standard of the final judgment for those not found in the book of life	”judged according to what they had done”	God’s judgment is perfectly just, fully accounting for every deed — grounds the justice, not merely the mercy, of God’s final verdict; reuses baseline concerns around righteousness/judgment (न्याय).

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

Verses 1–8 receive full verse-by-verse treatment in Part A above. The remainder of the chapter introduces the following additional load-bearing terms.

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
τὴν νύμφην, τὴν γυναῖκα τοῦ ἀρνίου	tēn nymphēn, tēn gynaika tou arniou	the Bride, the wife of the Lamb	full formal title of the New Jerusalem as the Church, directly identifying the city with the Bride imagery of 21:2 and 19:7	”the Bride, the wife of the Lamb”	Explicit identification: the New Jerusalem is the redeemed corporate people of God, in consummated covenant union with Christ — see 21:2 and 19:7 entries (Critical).
τὴν πόλιν τὴν ἁγίαν Ἰερουσαλήμ	tēn polin tēn hagian Ierousalēm	the holy city, Jerusalem	see 21:2 entry	”the holy city Jerusalem”	See 21:2 entry.
ἡ δόξα τοῦ Θεοῦ	hē doxa tou Theou	the glory of God	God’s radiant presence illuminating the city, reusing baseline glory (महिमा)	“the glory of God”	God’s own radiant presence is the city’s light source, requiring neither sun nor moon (21:23) — grounds Assurance of God’s Final Victory and the New Heaven and New Earth doctrine.
λίθῳ τιμιωτάτῳ … ἰάσπιδι	lithō timiōtatō … iaspidi	a most precious stone…like jasper	precious-stone imagery describing the city’s radiance	”a very rare jewel, like jasper”	Symbolic (not literal-architectural) description of divine glory and worth — reinforces Symbolic and Apocalyptic Interpretation.
δώδεκα πυλῶνες … ὀνόματα τῶν δώδεκα φυλῶν	dōdeka pylōnes … onomata tōn dōdeka phylōn	twelve gates … names of the twelve tribes	the city’s gates named for Israel’s twelve tribes — reuses baseline israel	”twelve gates…names of the twelve tribes of the sons of Israel”	Continuity between OT Israel and the consummated people of God — serves Unity of Jews and Gentiles alongside the following entry.
θεμέλιοι δώδεκα … ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου	themelioi dōdeka … onomata tōn dōdeka apostolōn tou arniou	twelve foundations…names of the twelve apostles of the Lamb	the city’s foundations named for the twelve apostles — reuses baseline apostle (प्रेरित)	“twelve foundations…the twelve names of the twelve apostles of the Lamb”	The apostolic foundation of the whole redeemed community — both OT (tribes/gates) and NT (apostles/foundations) covenant peoples united in the one city.
κάλαμον χρυσοῦν … τετράγωνος	kalamon chrysoun … tetragōnos	a golden measuring reed … foursquare	a measuring instrument; the city’s perfect cubic/square symmetry, symbolizing perfection and completeness	”a golden measuring rod…the city lies foursquare”	Symbolic perfection and completeness of God’s finished redemptive work, not literal architectural specifications to be measured.
ναὸν οὐκ εἶδον ἐν αὐτῇ· ὁ γὰρ Κύριος ὁ Θεὸς ὁ Παντοκράτωρ ναὸς αὐτῆς ἐστίν, καὶ τὸ ἀρνίον	naon ouk eidon en autē; ho gar Kyrios ho Theos ho Pantokratōr naos autēs estin, kai to arnion	I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple	the striking climactic claim that God and the Lamb themselves — not a separate structure — constitute the city’s sanctuary	”I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb”	Unmediated divine presence at last, fulfilling every prior sanctuary/tabernacle image (see 21:3 σκηνόω entry) — the ultimate answer to humanity’s need for access to God, achieved through Christ alone.
ὁ λύχνος αὐτῆς τὸ ἀρνίον	ho lychnos autēs to arnion	its lamp is the Lamb	Christ himself as the source of the city’s light, needing no sun or moon	”its lamp is the Lamb”	Christ as the true, sufficient light of the new creation — echoes John 8:12 and anticipates 22:5.
τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου	tō bibliō tēs zōēs tou arniou	the Lamb’s book of life	full title combining ch. 20’s book-of-life imagery with explicit Lamb-authorship	”the Lamb’s book of life”	Final confirmation that entrance to the New Jerusalem is grace-grounded, through the Lamb, not merit-grounded — see ch. 20 entry (Critical).

Chapter 22 — The River of Life, the Return of Christ, and the Closing Words

Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning	Maithili Rendering & Risk
ποταμὸν ὕδατος ζωῆς	potamon hydatos zōēs	a river of the water of life	flowing from God’s and the Lamb’s shared throne (22:1)	“the river of the water of life”	Abundant, flowing, unending life proceeding directly from the singular divine-and-Lamb throne — completes the “spring of the water of life” image from 21:6.
τὸ ξύλον ζωῆς	to xylon zōēs	the tree of life	reprised from ch. 2 and Genesis 2-3, now bearing twelve kinds of fruit and healing leaves “for the healing of the nations"	"the tree of life…for the healing of the nations”	Full, final restoration of what was lost in Eden, now extended to bless “the nations” (जातिसभ) — connects Universal Scope of the Gospel with the New Heaven and New Earth.
οὐδὲν κατάθεμα ἔτι	ouden katathema eti	no longer any curse	the reversal of the Genesis 3 curse on creation — a specific, singular theological referent (the Fall’s curse), not a general statement about misfortune	”no longer will there be anything accursed”	Full and final undoing of the Fall’s consequences — direct theological bookend with Genesis 3, requiring OT literacy support.
ὁ θρόνος τοῦ Θεοῦ καὶ τοῦ ἀρνίου	ho thronos tou Theou kai tou arniou	the throne of God and of the Lamb	a single, shared throne for God and the Lamb (22:1, 22:3) — a striking statement of the Lamb’s (Christ’s) co-equal divine status	”the throne of God and of the Lamb”	Christ’s co-equal deity: he shares, not merely approaches, the one divine throne — directly serves Deity of Christ (Critical in the baseline) extended to its climactic, final expression.
οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ	hoi douloi autou latreusousin autō	his servants will worship/serve him	λατρεύω — religious service/worship (distinct from, but overlapping, προσκυνέω)	“his servants will worship him”	The eternal, unending vocation of the redeemed: worshipful service directly before God’s face — grounds Worship of the Lamb as an eternal, not merely temporary liturgical, reality.
ὄψονται τὸ πρόσωπον αὐτοῦ	opsontai to prosōpon autou	they will see his face	direct, unmediated beatific vision of God — the ultimate promise of intimate presence (cf. Exodus 33:20, where seeing God’s face was fatal for sinful humanity; now granted freely to the redeemed)	“they will see his face”	The final, intimate, unmediated fellowship with God, made possible only through Christ’s redemptive work — climactic fulfillment of the whole book’s presence-of-God theme (21:3, 21:22).
Ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ	Egō eimi to Alpha kai to Ō	I am the Alpha and the Omega	Christ’s own self-application (22:13) of the divine title first used of God the Father (1:8, 21:6)	“I am the Alpha and the Omega”	Christ applies to himself the same absolute, eternal divine title used of God the Father — one of the clearest statements of Christ’s full deity in the entire book.
μακάριος ὁ τηρῶν τοὺς λόγους	makarios ho tērōn tous logous	blessed is the one who keeps the words	one of Revelation’s seven “blessed” (μακάριος) sayings, distributed across the book (1:3, 14:13, 16:15, 19:9, 20:6, 22:7, 22:14)	“blessed is the one who keeps the words of this prophecy”	Obedient, persevering response to the book’s own prophetic message is itself blessed — reuses baseline obedience_of_faith conceptually (obedience flowing from received revelation/faith, not dutiful compliance).
ἔξω οἱ κύνες	exō hoi kynes	outside are the dogs	an exclusion-formula (22:15) listing those barred from the city (dogs, sorcerers, the sexually immoral, murderers, idolaters, and all who love and practice falsehood) — “dogs” here a figurative term of moral/ritual exclusion, not a literal reference to animals	”outside are the dogs…”	Final, definite moral-spiritual exclusion from the New Jerusalem, paralleling and reinforcing 21:8’s vice list.
ὁ ἀστὴρ ὁ λαμπρὸς ὁ πρωϊνός	ho astēr ho lampros ho prōinos	the bright morning star	Christ’s climactic final self-title (22:16), reprising 2:28’s “morning star” promise	”the bright morning star”	See ch. 2-3 entry (High risk, Venus/Shukra astrological collision) — here Christ claims the title for himself directly, the promised reward now revealed as Christ’s own identity.
τὸ Πνεῦμα καὶ ἡ νύμφη λέγουσιν· Ἔρχου	to Pneuma kai hē nymphē legousin: Erchou	The Spirit and the Bride say, “Come”	the Holy Spirit and the Church (Bride) together invite Christ’s return and invite all who thirst to come — reuses baseline holy_spirit and the Bride imagery already flagged	”The Spirit and the Bride say, ‘Come!’”	The Spirit-empowered Church’s own longing, evangelistic invitation for Christ’s return and for all to receive the free gift of life — brings together Perseverance, Worship, Mission, and Assurance in one climactic verse.
ἐάν τις ἀφέλῃ ἀπὸ τῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης	ean tis aphelē apo tōn logōn tou bibliou tēs prophēteias tautēs	if anyone takes away from the words of this book of prophecy	a solemn canonical warning (22:18-19) against altering the text of this specific prophetic book	”if anyone takes away from the words of the book of this prophecy”	Guards the integrity and finality of God’s revealed word in this book — reuses baseline prophecy (भविष्यवाणी).
Ἀμήν· ἔρχου, Κύριε Ἰησοῦ	Amēn; erchou, Kyrie Iēsou	Amen. Come, Lord Jesus	the book’s penultimate prayer, echoing the Aramaic liturgical cry “Maranatha” (1 Corinthians 16:22)	“Amen. Come, Lord Jesus!”	The Church’s own concluding, longing prayer for Christ’s promised return — reuses baseline lord (प्रभु, honorific verb required) and amen (आमीन, established).
ἡ χάρις τοῦ Κυρίου Ἰησοῦ μετὰ πάντων	hē charis tou Kyriou Iēsou meta pantōn	the grace of the Lord Jesus be with all	the book’s final benediction, reusing baseline grace (अनुग्रह)	“the grace of the Lord Jesus be with all”	The whole book of visions and warnings ends, fittingly, on grace — unmerited favor, not merit or fear, has the final word.

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Summary of Newly Introduced Critical-Risk Terms (Beyond the Romans Baseline)

New Term	Maithili Rendering	Primary Collision Risk
Book of life	जीवनक पुस्तक	Chitragupta’s karmic ledger (postmortem deeds-accounting)
New heaven and new earth / “I make all things new”	नव आकाश आ नव पृथ्वी / सभटा नव बनाबी छी	Pralaya cosmic dissolution-recreation cycle
Bride / marriage of the Lamb	वधू / मेमनाक बिआह	Sita-Ram wedding (Vivah Panchami, Janakpur) and Radha-Krishna bridal mysticism
Four living creatures	चारि जीवधारी	Deity vāhana (mount) imagery: Garuda, Nandi, Simha
The Beast	पशु	Pashupatinath, epithet of Shiva (“Lord of Beasts”)
Dragon / ancient serpent	अजगर / प्राचीन सर्प (never नाग)	Nag Panchami serpent veneration
Woman clothed with the sun	सूर्यसँ आवृत स्त्री	Durga/Devi radiant-goddess iconography
Second death	दोसर मृत्यु	Reincarnation/rebirth-cycle misreading
Word of God (Christological title)	परमेश्वरक वचन (never शब्द ब्रह्म)	Vedantic Shabda-Brahman (cosmic sound as ultimate reality)
Throne of God and of the Lamb (shared)	परमेश्वर आ मेमनाक सिंहासन	Must preserve co-equal deity of Christ against henotheistic softening
Hades / abyss	हेडेस / अथाह खाधि	पाताल (populated Puranic netherworld) and यमलोक (Yama’s realm)
Seal of God vs. mark of the beast	मुहर (God) vs. छाप (beast)	Must remain lexically distinct throughout
Lamb (sacrificial/worship imagery)	मेमना	Regional animal-sacrifice (बलि) practice at Shakta shrines
No temple in the city	(कोनो) मन्दिर नहि	Deliberate, bounded exception to baseline’s मन्दिर-forbidden rule for “church”

(See analysis/08_core_glossary.md for the full per-term glossary table covering every chapter.)

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This document extends, and does not contradict, the baseline Romans Language Package for maithili. All terms recorded in translation_memory.json are reused exactly as written; no alternative renderings are proposed for any already-established term.