06 Linguistic Gap Analysis — Revelation (English/Greek → Manipuri)
0. Scope and Method
This analysis covers the full 22 chapters of Revelation, not merely the core passage (Revelation 21:1-8). It builds directly on the Romans baseline Language Package (which remains the language authority for all reused terms) and is consistent with 08_core_glossary.md and the curriculum’s bible_term_registry.json, produced in parallel. Its purpose is to name, in one place, where Manipuri (Meiteilon, Bengali script) currently has: (a) no crystallized vocabulary for a Revelation-specific concept (“missing vocabulary”); (b) existing vocabulary that is already semantically occupied by Sanamahi and/or Gaudiya Vaishnava categories and therefore needs explicit doctrinal “fencing” before safe reuse (“crowded semantic neighborhoods”); and (c) genuine transliteration-versus-paraphrase decision points. It closes with a ranked list of the letter’s highest-risk ambiguities for Phase 2 routing.
Revelation raises the stakes beyond Romans in three structural ways that this analysis treats as governing assumptions throughout:
- Worship-contest structure. Unlike Romans’ didactic exposition, Revelation is organized around competing acts of worship (Lamb/God vs. dragon/beast/idols), so verbs and nouns of worship, throne, and power recur dozens of times each and each occurrence must be object-checked.
- Apocalyptic symbolism as method, not just content. Revelation requires teaching a reading posture (symbolic, not literal-decoding) alongside individual term glosses — a linguistic-pedagogical task Romans did not require.
- Royal and serpent imagery saturation. Because Meitei culture carries its own live royal-divine-lineage tradition (the Ningthou throne, descent from the ancestral serpent-deity Pakhangba), Revelation’s throne-room and dragon imagery collide with indigenous categories far more directly, and far more often, than anything in Romans.
1. Doctrine Vocabulary Matrix
For each of the nine curriculum doctrines: the available Manipuri terms (reused from baseline or newly coined per 08_core_glossary.md), their weaknesses, and the recommended translation strategy.
1.1 The Return and Reign of Christ
| Available terms | Weakness | Recommended strategy |
|---|
| মপু ইবুংগো (Lord), তেংবাং মপুগী লৈপাক (Kingdom of God), জিসু লাক্কো মপু ইবুংগো (“Come, Lord Jesus,” 22:20), মপুশিংগী মপু ইবুংগো…নিংথৌশিংগী নিংথৌ (King of Kings and Lord of Lords, 17:14; 19:16), চহি লিসিং অমা (Millennium, ch. 20) | নিংথৌ (“king”) root under King of Kings is historically bound to the Pakhangba-descent Meitei kingship tradition; risk of the reign of Christ being heard as one more (very great) claim within that same royal-lineage political category rather than a categorically different, cosmic, once-for-all reign. চহি লিসিং অমা risks resonance with the Hindu cyclical yuga scheme if not explicitly bounded as linear and non-repeating. | Retain established compounds exactly (per 08_core_glossary #75, #68). Require an explicit translator’s note distinguishing Christ’s reign from both (a) the historic Ningthou/Pakhangba dynastic-succession model and (b) the Hindu cyclical cosmic-age (yuga) model, at every occurrence of “King of Kings” (17:14, 19:16) and “thousand years” (ch. 20). Teach 11:15 (“the kingdom of the world has become the kingdom of our Lord”) as the doctrine’s thematic turning point. |
1.2 The Sovereignty of God over History
| Available terms | Weakness | Recommended strategy |
|---|
| তেংবাং মপুগী থৌরাং (providence), পাংথোক্লবা তেংবাং মপু (Almighty/Pantokrator), ফম্বল (throne), চাপ (seal), তেংবাং মপুগী থুগাইরবা ৱাফম (mystery of God) | পাংথোক্লবা তেংবাং মপু risks being heard as “a supreme deity among a wider pantheon” — precisely how both Vaishnava Bhagavan-theology and Sanamahi cosmology (which posits an ultimate reality standing behind the household deity Sanamahi) already structure supreme-being language. ফম্বল (throne) collides with the historic Ningthou royal seat and Pakhangba lineage. তেংবাং মপুগী থৌরাং risks a fatalistic (ৱাইফম-adjacent) reading if not anchored to a personal, purposive God, especially across the seal-judgment sequence (ch. 6). | Always pair পাংথোক্লবা তেংবাং মপু with explicit uniqueness teaching (no other god beside; not one figure within a larger system). Teach ফম্বল’s heavenly referent (chs. 4-5, 21-22) as categorically prior to and above any earthly throne, following the baseline’s “seed of David” precedent for handling royal-resonant vocabulary. Never render providence/seal-opening language with ৱাইফম-adjacent phrasing; every “seal” occurrence (ch. 6) must retain personal agency. |
1.3 Perseverance and Faithful Witness under Persecution
| Available terms | Weakness | Recommended strategy |
|---|
| খাংনা লেপ্পা (patient endurance), সাক্ষী (testimony/witness), সাক্ষী অনি (two witnesses), ন্গম্বা (overcome/conquer), ৱাকাল চাউবা (tribulation), শাগী খুদম (mark of the beast) | সাক্ষী risks conflation with a maibi’s trance-testimony/oracular utterance during Lai Haraoba, which also carries a strong “witnessed/attested” sense in Meitei religious speech. ৱাকাল চাউবা risks a fatalistic (“bad luck”) reading absent explicit purposive framing. ন্গম্বা on its own could be heard as this-worldly military/competitive victory. | Always specify the content of সাক্ষী (testimony to Jesus, cf. 1:2, 1:9, 12:11, 19:10) to separate it from oracular trance-speech. Frame ৱাকাল চাউবা consistently as purposive suffering under divine sovereignty, never impersonal misfortune. Render ন্গম্বা consistently across all seven letters (chs. 2-3) and 21:7 as faith-sustained endurance to the end, not merit-earning ritual achievement or martial triumph. |
1.4 Judgment of the Wicked and Vindication of the Saints
| Available terms | Weakness | Recommended strategy |
|---|
| ৱায়েল (judgment), অচুম্বা চৎনবিরাক (righteousness), অসেংবা মীওই (saints), অনিশুবা সিবা (second death), মেইগী পাৎ (lake of fire), হিংবগী লাইরিক (book of life), ফম্বল অঙৌবা চাউবা (great white throne) | অনিশুবা সিবা and মেইগী পাৎ carry acute risk of being reinterpreted through a karma-and-rebirth (পুনর্জন্ম) or naraka (temporary purgative hell) lens live in Manipuri Vaishnavism, in which suffering is transitional rather than final. হিংবগী লাইরিক risks being heard as a karmic merit-ledger rather than a record of gracious ownership. | Explicitly teach অনিশুবা সিবা and মেইগী পাৎ as final and irreversible — never a station within a cycle — every time either term occurs (chs. 2, 19, 20, 21). Teach হিংবগী লাইরিক as a record of God’s own gracious choice (cf. baseline’s grace/imputed_righteousness handling), not an accumulating merit-account. Retain অসেংবা মীওই (never গোসাঞি) for the corporate, vindicated people of God throughout chs. 5-19. |
1.5 The New Heaven and New Earth
| Available terms | Weakness | Recommended strategy |
|---|
| অনৌবা স্বর্গ অমসুং অনৌবা মালেম (new heaven and new earth), অনৌবা জেরুসালেম (New Jerusalem), হিংবগী উপাল (tree of life), হিংবগী ইশিং (water of life), শৰাপ্না লৈরোই (no more curse) | The single highest-risk collision in this doctrine: Manipuri Vaishnavism’s live cosmology includes repeating kalpa/yuga cycles of dissolution and re-creation, into which “new heaven and new earth” could easily be assimilated as merely the next cycle. হিংবগী উপাল risks conflation with a sacred grove tree tied to a specific Umang Lai deity, still venerated in live Lai Haraoba practice. হিংবগী ইশিং risks conflation with Lai Haraoba lustral water or Vaishnava tīrtha (sacred-river) ritual water. | Every occurrence of “new heaven and new earth” (ch. 21) must carry an explicit note: this is a one-time, final, linear renewal, not one turn of a repeating cosmic cycle. Teach হিংবগী উপাল/ইশিং as God’s/the Lamb’s own direct gift located specifically within the New Jerusalem (chs. 2, 22), not a ritually independent sacred object or substance. Anchor অনৌবা জেরুসালেম’s “given/descending” framing (21:2, 21:10) alongside grace vocabulary (মথৌ তাদনা পীবা তেংবাং; §1.7 below), since the city is received, not attained. |
1.6 The Church as Bride of Christ
| Available terms | Weakness | Recommended strategy |
|---|
| নুপী লৌগদবী (bride), য়াওমচাগী লুহোংবগী চক্লেন (marriage supper of the Lamb), কলিসিয়া (church) | This is the single most culturally loaded doctrine in the curriculum: the Manipuri Ras Lila tradition — a royally-patronized, UNESCO-recognized, currently and prestigiously performed devotional-dance tradition — casts the individual devotee’s soul as Radha, the bride/lover of Krishna, in an intensely personal, romantic-mystical paradigm. নুপী লৌগদবী risks being absorbed wholesale into that paradigm, producing an individualized, mystical-union misreading of what Revelation presents as a corporate, covenantal, eschatological identity of the whole church. | Teach নুপী লৌগদবী and য়াওমচাগী লুহোংবগী চক্লেন explicitly and consistently as corporate (the whole church, 19:7-8; 21:2, 9), never as an individual believer’s private devotional-romantic union with Christ, precisely because the available cultural script for bridal-devotional imagery (Ras Lila) is strongly individual-mystical. This contrast should be stated positively (what the doctrine is) rather than only negatively (what it is not), to avoid sounding dismissive of a living, prestigious cultural-religious practice. |
1.7 Worship of the Lamb
| Available terms | Weakness | Recommended strategy |
|---|
| য়াওমচা (Lamb), খুরুম্জবা (worship/prostrate), মথৌ তাদনা পীবা তেংবাং (grace), মথৌ তাদনা (freely/as a gift, 21:6), আমেন/হাল্লেলুইয়া (Amen/Hallelujah) | য়াওমচা as a worshiped divine title risks resonance with animal-form avatar theology within the recognized Vaishnava avatar sequence (e.g., Matsya, Varaha), in which a deity assumes creaturely form as one of several such assumptions. খুরুম্জবা (bow/prostrate) is the single most collision-prone recurring verb in the book — the identical physical act (prostration) is performed before Krishna images in āratī, before Umang Lai during Lai Haraoba, and, wrongly, before angels within Revelation’s own narrative (19:10; 22:8-9). | Teach য়াওমচা as the eternal Son’s unique, permanent, once-for-all sacrificial identity — not one avatar among several assumed animal or human forms. For খুরুম্জবা, the object must be checked at every occurrence without exception; use 19:10 and 22:8-9 (the angel’s own refusal of worship) as the internal, textually-grounded teaching contrast that worship belongs to God/the Lamb alone — even a heavenly being refuses it. Teach মথৌ তাদনা (21:6) directly alongside the baseline grace entry, reinforcing grace-apart-from-bhakti-merit at the curriculum’s central passage. |
1.8 Symbolic and Apocalyptic Interpretation
| Available terms | Weakness | Recommended strategy |
|---|
| খুদম (sign/symbol), ফোংদোকপা (revelation/apocalypse, book title), শা চাউবা (beast), ড্রাগন (dragon), আর্মাগেদন (Armageddon) | ফোংদোকপা names a genre and method, not just a term, and risks conflation with a maibi’s trance-induced oracular disclosure during Lai Haraoba or with Vaishnava astrological omen-reading; both are live, socially respected interpretive practices in Manipur. খুদম similarly risks being read through those same interpretive frameworks (as a puzzle to be decoded by a ritual specialist) rather than as Scripture’s own self-interpreting symbolism. | Teach ফোংদোকপা and খুদম together, early and explicitly, as a reading method: God’s own sovereign, written, once-given, Scripture-interpreted-by-Scripture unveiling — not a specialist’s trance-based or astrological decoding practice. This is a pedagogical prerequisite for the entire book and should be addressed before, not only within, chapter-specific symbol glosses (12, 13, 15, 19). Reinforce with 1:1’s own framing (“signified,” σημαίνω, cognate with খুদম) as the book’s stated interpretive key. |
1.9 Assurance of God’s Final Victory over Evil
| Available terms | Weakness | Recommended strategy |
|---|
| ন্গম্বা (overcome/conquer), তেংবাং মপুগী পাংথোক-থেংনবা (power of God), ড্রাগন (dragon), মাইকেল (Michael), শৰাপ্না লৈরোই (no more curse), অহানবা (salvation) | Assurance language risks two opposite failure modes: (a) collapsing into ৱাইফম-style fatalistic inevitability (evil’s defeat as impersonal cosmic mechanism) or (b) being read as one more contest within an ongoing cosmic struggle between rival divine/semi-divine powers, a pattern with real precedent in both Sanamahi’s contending-spirits cosmology and certain Vaishnava-Shakta cosmic-conflict narratives. | Teach final victory (chs. 12, 19-20) as the certain, already-decided outcome of a personal, sovereign God’s finished work through the Lamb’s blood (12:11) — not a still-uncertain contest between comparable cosmic forces, and not impersonal fate. Michael (12:7-9) must be taught as a created, commanded servant of God, never an independently powerful rival-deity figure contending on his own authority. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no crystallized Manipuri Christian term; newly coined for this curriculum)
These concepts have no attested equivalent in currently published Manipuri Christian literature and required fresh coinage in 08_core_glossary.md. They are listed here because coined terms carry inherently higher instability risk in Phase 2 than reused baseline terms, and Phase 2 workers must treat them with the same non-negotiable priority as Critical-risk baseline terms once confirmed:
| Concept | Coined term | Why no existing term exists |
|---|
| Lamb as worshiped divine title | য়াওমচা | Existing Meitei vocabulary for “lamb” is agriculturally descriptive only; no prior Christological or worship-object usage exists. |
| Seven Spirits of God | তেংবাং মপুগী থাওয়াই তরেৎ | No prior Manipuri Christian text addresses this symbolic Trinitarian formula; the numeral “seven” invites confusion with a populated spirit-world unless fenced. |
| New Heaven and New Earth | অনৌবা স্বর্গ অমসুং অনৌবা মালেম | Romans never required eschatological cosmology vocabulary at this scale; no settled compound exists. |
| Bride / Marriage Supper of the Lamb | নুপী লৌগদবী / য়াওমচাগী লুহোংবগী চক্লেন | The church-as-bride ecclesiology has no precedent in the Romans-derived glossary. |
| Second Death / Lake of Fire | অনিশুবা সিবা / মেইগী পাৎ | Final-judgment eschatology of this specificity is absent from Romans’ vocabulary base. |
| Almighty (Pantokrator) | পাংথোক্লবা তেংবাং মপু | Romans uses “power of God” (a relational/functional description) but never a supreme-title compound of this kind. |
| Millennium | চহি লিসিং অমা | A wholly Revelation-specific eschatological unit. |
| Dragon / Beast / False Prophet / Mark of the Beast | ড্রাগন / শা চাউবা / মিনবা ফোংদোকপা / শাগী খুদম | Apocalyptic-symbolic antagonist vocabulary entirely absent from the didactic-epistolary Romans corpus. |
| King of Kings and Lord of Lords | মপুশিংগী মপু ইবুংগো, ৱাংমদা লৈরিবা নিংথৌশিংগী নিংথৌ | A superlative compound title beyond anything required in Romans. |
Recommendation: All nine items above should be prioritized for the native-speaker/theologian confirmation pass flagged in 08_core_glossary.md §C before Phase 2 batch translation begins, since an unconfirmed coinage propagating across 22 chapters is far costlier to correct after the fact than a single reused baseline term.
2.2 Crowded Semantic Neighborhoods (existing vocabulary that must be explicitly fenced before reuse)
Unlike §2.1, these are cases where a usable Manipuri word already exists — but it is already occupied by a specific meaning within one or both of Manipur’s live religious traditions, and reuse without explicit doctrinal fencing risks silent syncretism.
| Manipuri term | Existing occupant meaning(s) | Revelation usage requiring fencing | Fencing strategy |
|---|
| ফম্বল (throne) | The historic Ningthou royal seat; the Pakhangba ancestral-serpent-deity dynastic-lineage claim | God’s/the Lamb’s cosmic throne (chs. 4-5, 7, 20-22) | Teach explicitly: cosmic, uncreated sovereignty, categorically distinct from any earthly dynasty — parallel to the baseline’s own “seed of David” handling. |
| খুরুম্জবা (worship/prostrate) | Vaishnava mūrti-worship/āratī before Krishna images; Umang Lai reverence at Lai Haraoba | Worship of God/Lamb throughout; wrongly directed worship of dragon/beast/idols/angels | Object-check every occurrence without exception; use 19:10 and 22:8-9 as the sharpest internal contrast case. |
| থাওয়াই (bare, without অসেংবা) | Ancestral spirits (Apokpa); Umang Lai nature-deities in Sanamahi cosmology | Any reference to spirit(s) in Revelation, especially “seven Spirits” (1:4; 4:5; 5:6) | Never use bare থাওয়াই; always থাওয়াই অসেংবা or the full তেংবাং মপুগী থাওয়াই তরেৎ compound, explicitly taught as the one Spirit’s fullness. |
| শক্তি | Maibi’s ritual/oracular trance-power during Lai Haraoba; goddess-power in regional Shakta-Vaishnava overlap | Any temptation to render “power of God,” “sorcery,” or beast-empowerment language | Never use for God’s power (baseline prohibition holds); when describing the dragon’s empowerment of the beast (13:2, 13:4) use a descriptive compound, not শক্তি, to avoid dignifying it with the same vocabulary reserved for divine power. |
| নিংথৌ (king, embedded in “King of Kings”) | Historic Meitei kingship, Pakhangba-descent legitimacy claim | 17:14, 19:16 | Teach as categorically superlative and cosmic — “King over every king, including any past or present claim to divine-descent kingship” — without confrontational framing toward Manipur’s own royal-historical memory. |
| জাদু তৌবা মীওই (sorcerer) | The maiba/maibi’s recognized ritual-healing/oracular office in live Sanamahi practice | 9:21, 18:23, 21:8, 22:15 | Explicitly restrict to God-opposing, manipulative, or deceptive spiritual practice; must never be taught as a blanket verdict on the maiba/maibi’s traditional community role. |
| মীওই শাবা লাই / লাই খুরুমবা মীওই (idol/idolater) | Directly adjacent to, though not identical with, Vaishnava temple image-veneration and Umang Lai grove-veneration as currently practiced | 2:14, 2:20, 9:20, 21:8, 22:15 | The single most pastorally sensitive fence in the whole book: teach the principle (worship belongs to God alone) without naming or implicitly indicting any specific living Manipuri devotional practice by name. |
| হিংবগী উপাল / হিংবগী ইশিং (tree/water of life) | Umang Lai sacred-grove tree veneration; Lai Haraoba lustral water; Vaishnava tīrtha (sacred-river) ritual water theology | 2:7, 22:1-2, 14, 17, 19 | Teach as God’s/the Lamb’s own direct gift located specifically in the New Jerusalem, not an independently ritually-potent object or substance available through other means. |
| দাউদগী চা-চাহি (seed/root of David) combined with throne/kingship imagery | Meitei royal-lineage descent emphasis (Pakhangba) | 5:5, 22:16 | Reuse baseline handling exactly; require explicit Old Testament covenant background per baseline note, now compounded with Revelation’s throne imagery. |
| এশৈ (song), reused in “Song of Moses and the Lamb” | General festival/devotional song vocabulary, including songs performed within Ras Lila | 15:3 | Fence as a specific act of covenant-historical praise (Exodus deliverance + the Lamb’s final deliverance), not a generic devotional-performance genre. |
3. Transliteration vs. Paraphrase Decisions
Revelation requires more transliteration decisions than Romans did, chiefly because of proper names (Michael, Armageddon), a Greek-alphabet merism (Alpha/Omega), and one deliberate anti-collision transliteration (Dragon). This section states the decision and rationale for each borderline case.
| Term | Decision | Rationale |
|---|
| Dragon (δράκων) | Transliterate: ড্রাগন | Deliberate departure from paraphrase. A native Meitei “great serpent” word would create a direct and explosive identification risk with Pakhangba, the ancestral serpent-deity and elder brother of Sanamahi, divine ancestor of the historic Meitei kingship. Transliteration neutralizes this risk on the same logic already applied to ক্রিস্তো (Messiah) in the baseline — a foreign-marked term signals “this is a specific figure from the biblical narrative,” not an invitation to map onto an existing local category. |
| Christ/Messiah (Χριστός) | Transliterate (baseline reuse): ক্রিস্তো | Already established; retained without change. |
| Alpha and Omega (Ἄλφα καὶ Ὦ) | Transliterate + explanatory footnote: আলফা অমসুং ওমেগা | A native Meitei merism (e.g., first-letter/last-letter of the Meitei script) would import unrelated symbolism and lose the text’s own explanatory logic (1:8, 21:6, 22:13 all gloss the phrase in context). Footnote should state plainly: “the first and last letters of the Greek alphabet, meaning the beginning and the end.” |
| Armageddon (Ἁρμαγεδών) | Transliterate: আর্মাগেদন | A proper name with no meaningful native equivalent; paraphrasing would falsely suggest a literal, trackable geography rather than a symbolic name for certain divine victory. |
| Michael (Μιχαήλ) | Transliterate: মাইকেল | Proper name; parallel treatment to Daud/Israel in the baseline. |
| Amen / Hallelujah | Transliterate (baseline convention): আমেন / হাল্লেলুইয়া | Established theological-proper-noun convention carried over unchanged. |
| Lamb (ἀρνίον) | Paraphrase (coined compound): য়াওমচা | No transliteration option exists for a common noun functioning as a title; paraphrase is unavoidable but requires the heaviest doctrinal fencing in the glossary (see §1.7, §2.1). |
| Beast (θηρίον) | Paraphrase: শা চাউবা | A generic-but-ominous compound (“great/monstrous animal”) avoids both a too-specific mythological native term and any accidental mapping onto a real animal already symbolically loaded in Meitei tradition (e.g., no borrowing of Pakhangba-associated imagery). |
| Bride (νύμφη) | Paraphrase (coined compound): নুপী লৌগদবী | Transliteration is not viable for an ordinary relational noun; paraphrase chosen specifically to avoid Sanskrit/Bengali bridal-devotional loanwords already saturated with Ras Lila Radha-Krishna connotation (e.g., avoid “সধবা,” “প্রিয়া”-type devotional vocabulary). |
| Throne (θρόνος) | Reuse existing native word with fencing (not transliterated, not newly coined): ফম্বল | An existing, natural Meitei word for a seat of authority; the alternative (transliterating a foreign throne-word) would sound stilted in a text where “throne” occurs over 40 times. Fencing (§2.2) substitutes for transliteration here. |
| Worship (προσκυνέω) | Reuse existing native verb with fencing: খুরুম্জবা | As with throne, an existing verb is retained for naturalness (this is Revelation’s most frequent recurring verb); the burden of disambiguation is carried by mandatory per-occurrence object-checking rather than by word choice. |
| Sorcerer (φαρμακός) | Paraphrase, deliberately generic: জাদু তৌবা মীওই | Chosen specifically to avoid মৈবা/মৈবী (the recognized traditional ritual-healing office), reserving the term for manipulative/God-opposing practice only. |
| Second Death, Lake of Fire | Paraphrase (coined compounds): অনিশুবা সিবা, মেইগী পাৎ | No transliteration option for these descriptive phrases; paraphrase requires explicit “final, not transitional” fencing at every occurrence (§1.4). |
General rule derived from the above: transliteration is preferred for (a) proper names, (b) closed liturgical exclamations already given baseline precedent, and (c) any concept whose closest native paraphrase would risk direct identification with a specific existing deity, ancestral figure, or ritual office. Paraphrase (with fencing) is preferred for common-noun titles and descriptive theological compounds where no native word carries dangerously specific prior ownership, or where an existing native word is retained precisely because forcing a transliteration would sound unnatural in high-frequency running text (throne, worship).
4. Ranked List of Highest-Risk Ambiguities
Ranked by combined (a) doctrinal centrality, (b) frequency/pervasiveness across the 22 chapters, and (c) specificity and liveness of the cultural collision. All items below require Human Theologian review routing per the doctrine risk registry’s Critical/High tiers.
- Worship (খুরুম্জবা) — object ambiguity. The single highest-risk term in the book by sheer frequency (20+ occurrences) and stakes: the identical verb serves both true worship of God/Lamb and false worship of dragon/beast/image, and the identical physical gesture (prostration) is a live, prestigious act in both Vaishnava āratī and Lai Haraoba reverence. No single lexical fix suffices; only mandatory per-occurrence object-checking mitigates this.
- Bride / Marriage Supper of the Lamb (নুপী লৌগদবী / য়াওমচাগী লুহোংবগী চক্লেন) — corporate vs. individual-mystical collision. Direct, high-prestige collision with the UNESCO-recognized Ras Lila Radha-Krishna bridal paradigm; the risk is not merely wrong word choice but a systematically different theological shape (individual romantic-mystical union vs. corporate covenantal consummation) being imported wholesale.
- Dragon / Throne / King of Kings (ড্রাগন / ফম্বল / নিংথৌ-based titles) — royal-serpent-lineage collision. Three related terms all touch the same live cultural nerve: the Pakhangba ancestral-serpent-deity royal-lineage tradition underlying historic Meitei kingship. Mishandling any one risks either (a) an explosive Satan-Pakhangba identification or (b) Christ’s kingship being heard as one more claim within, rather than categorically above, that dynastic tradition.
- Lamb as worshiped divine title (য়াওমচা) — avatar-sequence collision. Revelation’s dominant Christological title (28 occurrences) risks being heard as one more instance of Vishnu’s recognized animal-form avatar sequence unless the “unique, permanent, once-for-all” contrast is taught explicitly and repeatedly, not assumed from context.
- New Heaven and New Earth / Millennium (অনৌবা স্বর্গ অমসুং অনৌবা মালেম / চহি লিসিং অমা) — cyclical cosmology collision. Both terms name linear, one-time eschatological events but sit next to a live, sophisticated Hindu cyclical cosmology (kalpa/yuga dissolution-and-recreation) actively taught within Manipuri Vaishnavism; the risk is silent reabsorption into “just the next cycle.”
- Almighty / Seven Spirits of God (পাংথোক্লবা তেংবাং মপু / তেংবাং মপুগী থাওয়াই তরেৎ) — supreme-being/populated-spirit-world collision. Both terms risk assimilation into existing supreme-deity-within-a-system frameworks (Vaishnava Bhagavan theology; Sanamahi’s own supreme-reality-behind-Sanamahi cosmology) or, for the “seven Spirits,” into a populated ancestral/Umang Lai spirit-world, precisely the danger the baseline already flagged for bare থাওয়াই.
- Idol/Idolater (মীওই শাবা লাই / লাই খুরুমবা মীওই) — pastoral confrontation risk. Lower frequency than items above but the single most pastorally volatile term: any drift from principle-teaching (“worship belongs to God alone”) toward naming or implying judgment on a specific living Manipuri devotional practice risks real community harm and must be handled with theologian-level pastoral sensitivity at every occurrence (2:14, 2:20, 9:20, 21:8, 22:15).
- Sorcerer / False Prophet (জাদু তৌবা মীওই / মিনবা ফোংদোকপা) — ritual-office collision. Risk of being heard as a blanket verdict on the maiba/maibi’s traditionally recognized community role rather than a targeted condemnation of God-opposing, deceptive spiritual power specifically.
- Second Death / Lake of Fire (অনিশুবা সিবা / মেইগী পাৎ) — rebirth/naraka-cycle collision. Must be taught as final and irreversible at every occurrence; the karma-and-rebirth (পুনর্জন্ম) framework already flagged Critical in the baseline resurfaces here in a new, judgment-specific form (temporary purgative naraka vs. eternal finality).
- Testimony/Witness and Revelation/Apocalypse as method (সাক্ষী / ফোংদোকপা) — oracular-disclosure collision. Lower doctrinal stakes than items 1-9 but pervasive across the whole book’s genre and rhetorical self-presentation; both terms risk being read through the lens of a maibi’s trance-testimony/trance-disclosure during Lai Haraoba or Vaishnava astrological-omen reading unless the “God’s own sovereign, written, once-given unveiling” framing is established early (ideally when introducing 1:1-3) and reinforced throughout.
This analysis extends, and must never contradict, the Romans baseline Language Package. All reused terms retain their baseline renderings and risk tiers unless explicitly escalated above with a Revelation-specific grounded reason. See 08_core_glossary.md for the full term inventory and bible_term_registry.json for per-term registry entries feeding Phase 2 enforcement.