Linguistic Gap Analysis: Revelation (English → Ndebele)

0. Purpose and Method

This document executes PRD Phase 1 Step 8 for the Revelation curriculum in Ndebele. It answers four questions for every doctrine in scope:

1. What Ndebele vocabulary is already available (reused from the Romans baseline or proposed in 08_core_glossary.md)?
2. Where does that vocabulary carry weaknesses — gaps, crowding, or collision risk with traditional Ndebele religious concepts (uNkulunkulu, amadlozi, izangoma, izinyanga, isiqalekiso, ubuthakathi)?
3. What strategy resolves each weakness — transliteration, compounding, fencing notes, or paraphrase?
4. Which ambiguities carry the highest doctrinal risk across the whole book, ranked?

Coverage spans Revelation chapters 1–22 in full, per the FULL-BOOK COVERAGE mandate. The core passage, Revelation 21:1-8, anchors the New Heaven and New Earth doctrine but is not the boundary of this analysis. Chapters that introduce no new terms beyond what is already catalogued are explicitly marked “reviewed, no new load-bearing vocabulary” below, so no chapter is silently skipped.

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1. Doctrine Vocabulary Matrix

1.1 The Return and Reign of Christ

Element	Detail
Available terms	iNkosi (Lord), uJesu, iNdodana kaNkulunkulu, iNdodana yomuntu, uAmeni, inkanyezi yekuseni (morning star), ibhubesi lesizwe sakoJuda (Lion of Judah), iLizwi likaNkulunkulu (Word of God), iNkosi yamakhosi (King of Kings/Lord of Lords), Woza Nkosi Jesu, umbuso kaNkulunkulu
Weaknesses	(1) “iNkosi” and its superlative “iNkosi yamakhosi” collide directly with the historical Ndebele royal title carried by Mzilikazi and Lobengula — a title with living political and cultural memory in Matabeleland, not a neutral archaism. (2) Multiple titles (Lion of Judah, Son of Man, Word of God, Morning Star, Alpha and Omega) risk being heard as separate figures rather than cumulative titles of one person if not taught together. (3) “umbuso kaNkulunkulu” risks nostalgic conflation with the historic Ndebele kingdom (umbuso) rather than its displacement.
Strategy	Reuse baseline terms exactly (no re-derivation). Mandate a standing teaching note wherever “iNkosi yamakhosi” occurs: Christ’s kingship exceeds and relativizes, not merely joins, the historic Ndebele monarchy. Introduce a “titles of Christ” cross-reference table in Phase 2 teaching notes (1:5,8,13-18; 3:7,14; 5:5; 19:11-16; 22:13,16) so all christological titles are taught as a converging portrait, not competing figures.

1.2 The Sovereignty of God over History

Element	Detail
Available terms	uNkulunkulu, uSomandla (Almighty), u-Alfa lo-Omega (+ ukuqala lokuphela), isihlalo sobukhosi (throne), umqulu (scroll), uphawu (seal), amandla kaNkulunkulu, ukunakekela kukaNkulunkulu (providence), isikhala esijulile (abyss)
Weaknesses	(1) “isihlalo sobukhosi” (throne) carries the same royal-vocabulary risk as iNkosi — must be taught as the throne all other thrones answer to, not one royal seat among others including the historic Ndebele throne. (2) “uphawu” (seal) is a single root serving two opposite referents (the scroll’s seals of judgment, ch. 5-8, vs. God’s protective seal on believers, ch. 7) — genuine crowding risk if context is not made explicit at each occurrence. (3) “ukunakekela kukaNkulunkulu” (providence) must resist being flattened into fatalistic acceptance, a live risk given some traditional-religious framings of misfortune as simply “what was destined.”
Strategy	Reuse baseline terms. Add a standing disambiguation rule: every occurrence of “uphawu” must carry an explicit possessive/context marker (uphawu lomqulu vs. uphawu lukaNkulunkulu) rather than relying on context alone. Providence language should consistently pair “ukunakekela” with an active verb of divine purpose, avoiding constructions that could be read as impersonal fate.

1.3 Perseverance and Faithful Witness under Persecution

Element	Detail
Available terms	ukubekezela (perseverance), ubufakazi/umfakazi (testimony/witness), ukunqoba (overcome), inhlupheko enkulu (great tribulation), abafakazi ababili (two witnesses), ubusisiwe (blessed), ukholo (faith), ufifi (lukewarm), imana efihliweyo, ilitshe elimhlophe
Weaknesses	(1) “ukubekezela” in everyday Ndebele usage often connotes stoic, passive endurance of hardship (e.g., enduring a difficult marriage or poverty); Revelation’s usage is active, hope-fueled, Christ-oriented endurance that refuses compromise, not resignation. (2) “inhlupheko enkulu” (great tribulation) risks being read as generic suffering/misfortune, which in traditional frameworks is often attributed to ancestral displeasure or witchcraft rather than persecution for testimony to Christ. (3) “ukunqoba” must be anchored to Christ’s own triumph (12:11) rather than personal willpower or ritual protective power.
Strategy	Reuse baseline/proposed terms. Require a recurring teaching gloss: “ukubekezela okulindele ukubuya kweNkosi” (steadfast endurance that awaits the Lord’s return) to keep the active, hope-anchored sense distinct from passive suffering. For “inhlupheko enkulu,” always pair with an explicit cause-marker (“ngenxa yobufakazi bukaJesu” — because of testimony to Jesus) to exclude misfortune/ancestral-displeasure readings.

1.4 Judgment of the Wicked and Vindication of the Saints

Element	Detail
Available terms	isilo (beast), umphrofethi wamanga (false prophet), uphawu lwesilo (mark of the beast), inani lesilo (666), iBhabhiloni (Babylon), isifebe esikhulu (great prostitute), ichibi lomlilo (lake of fire), ukufa kwesibili (second death), isihlalo sobukhosi esikhulu esimhlophe (great white throne), incwadi yokuphila (book of life), abathakathi (sorcerers), isiqalekiso (curse)
Weaknesses	(1) isilo is the single most severe lexical collision in the entire glossary: it is simultaneously the established Bible-tradition rendering of “beast” AND the historic Zulu/Ndebele royal praise-title (as in “iSilo samaBandla” applied to Zulu/Ndebele kings). Left unmarked, a hearer could momentarily process it as an honorific. (2) abathakathi (sorcerers, 21:8; 22:15; cf. 9:21, 18:23) is not merely a doctrinal risk but a live social-harm risk: witchcraft accusation in contemporary Zimbabwe can trigger real communal violence against named individuals. (3) “ichibi lomlilo” and “isiqalekiso” both risk being absorbed into pre-existing frameworks of ancestral curse/witchcraft retribution rather than taught as uNkulunkulu’s own personal, forensic verdict.
Strategy	Reuse the baseline-established “isilo” rendering (changing it now would break decades of Nguni Bible tradition) but mandate a standing disambiguation footnote at every occurrence in Phase 2 output: “isilo lapha kutshiwo isidalwa esesabekayo esimela ubumbi, hatshi isibongo sobukhosi” (here “isilo” names a horrifying creature representing evil, not a royal praise-title). For “abathakathi,” mandatory theologian + pastoral-sensitivity review at every occurrence, with teaching notes explicitly forbidding any application of the term to name or accuse specific living individuals — the text condemns the practice of occult power-manipulation, addressed pastorally, never used as license for real-world accusation.

1.5 The New Heaven and New Earth

Element	Detail
Available terms	izulu elitsha lomhlaba omutsha, iJerusalema Elitsha, ukuhlala kukaNkulunkulu (labantu) (tabernacling), amanzi okuphila, umfula wamanzi okuphila, isihlahla sokuphila (tree of life), akusayikuba khona isiqalekiso (no more curse), bazabona ubuso bakhe (see his face), amasango/izisekelo alitshumi lambili
Weaknesses	(1) “izulu elitsha lomhlaba omutsha” must not be heard as total discontinuity/replacement (a divine “do-over” implying the first creation failed); Ndebele has no single existing idiom distinguishing “renewed” from “replaced” creation, so this must be carried by teaching notes, not lexical choice alone. (2) “ukuhlala kukaNkulunkulu” (tabernacling) is a paraphrase, not an established fixed term — it must be reinforced every time with the explicit “hakusadingi mlamuli” (no mediator is needed any longer) framing to land its full doctrinal weight against the amadlozi-mediation backdrop. (3) “akusayikuba khona isiqalekiso” intersects powerfully — and riskily — with the very real, present fear of ancestral/witchcraft curses (isiqalekiso); if handled only at the cultural-fear level, the passage’s full cosmic scope (reversal of Genesis 3) is lost.
Strategy	Retain proposed renderings; require the “renewal not replacement” teaching note wherever 21:1 or 21:5 (“Behold, I make all things new”) is taught. Reinforce “ukuhlala kukaNkulunkulu” and “bazabona ubuso bakhe” as a linked pair — both are the climactic fulfillment of the baseline’s Christ-as-sole-mediator doctrine and should always be cross-referenced together in teaching materials (see §4 below).

1.6 The Church as Bride of Christ

Element	Detail
Available terms	ibandla (church), umlobokazi (bride), idili lomtshado weWundlu (marriage supper of the Lamb)
Weaknesses	(1) “umlobokazi” in ordinary Ndebele usage denotes an individual bride in a specific marriage transaction (often tied to lobola/bride-price customs); Revelation’s usage is corporate (the whole redeemed Church) and requires active teaching to prevent an individualized or transactional reading. (2) Traditional Ndebele marriage customs are historically polygynous for the groom’s side; the text’s monogamous exclusivity (one Bridegroom, one Bride) needs explicit reinforcement so the image is not diluted by that cultural background. (3) “idili lomtshado” (wedding feast) carries strongly positive cultural resonance (communal joy, feasting, family alliance) — an asset, but must not be so domesticated that it loses its eschatological, once-for-all consummation force.
Strategy	Reuse proposed renderings. Teaching notes must state explicitly: (a) the Bride is the whole Church corporately, not an individual soul; (b) the Bridegroom is Christ alone, exclusively and permanently. Lean positively into the wedding-feast joy imagery (an asset for engagement) while anchoring both cautions above.

1.7 Worship of the Lamb

Element	Detail
Available terms	iWundlu (Lamb), ukukhonza (worship), ufanele (worthy), ilathi (altar), impepha…imikhuleko yabangcwele (incense/prayers of saints), izidalwa eziphilayo ezine (four living creatures), abadala abangamatshumi amabili lane (24 elders), umphristi/abaphristi (priest), ukudla okuhlatshelwe izithombe (food sacrificed to idols), isithombe/abakhonza izithombe (idol/idolatry), ingoma entsha (new song), Haleluya
Weaknesses	(1) “iWundlu” as a worship-recipient title must be sharply distinguished from the entire cultural practice of animal sacrifice/slaughter directed toward amadlozi to secure favor or appease ancestral displeasure — the risk is not the word itself (a literal lamb) but the ritual-logic frame a hearer might unconsciously import. (2) “abadala” (elders) is heavily loaded in Ndebele culture with both church-office and ancestor/forebear connotations — a real crowding risk with a “council of ancestors” reading. (3) “umphristi” must be fenced from izangoma/izinyanga, whose social role (mediating unseen power on behalf of a client) structurally resembles priesthood’s form while operating on an entirely different basis. (4) “ukukhonza” itself is the load-bearing exclusivity term of the whole doctrine — it must never be diffused across God/Lamb and any other object of reverence, including ancestral spirits, without immediate correction in the same breath.
Strategy	Retain all proposed renderings. Add a standing note wherever “abadala abangamatshumi amabili lane” occurs: these are a heavenly, symbolic, worshiping body representing the redeemed people of God across both testaments, explicitly not a council of ancestors. Reinforce the “worthy” (ufanele) exclusivity refrain (5:2-4, 12-13) as the doctrinal anchor verse-set for teaching exclusive worship.

1.8 Symbolic and Apocalyptic Interpretation

Element	Detail
Available terms	isAmbulo (Apocalypse/Revelation, book title/genre marker), imfihlo (mystery), isiphrofetho (prophecy), 144,000, inani lesilo (666), Armagedoni, Abhadoni/Apholiyoni
Weaknesses	(1) There is no existing single Ndebele term for “genre of apocalyptic-symbolic literature” as a reading-method category; without an explicit genre-framing note, readers may default to flat, literal readings of numbers, colors, and composite creatures. (2) “imfihlo” (mystery) risks being assimilated to the “hidden, guarded, power-conferring secret knowledge” frame associated with izangoma/izinyanga’s specialized knowledge, rather than God’s freely disclosed revelation.
Strategy	Frame the whole book pedagogically under “isAmbulo” (the established book title) from the outset, with an explicit reading-method teaching note at the start of the curriculum: symbols communicate real truths through pictures, not secret codes requiring esoteric decoding skill. Consistently pair “imfihlo” with language of free divine disclosure (“okwambulwe nguNkulunkulu ngokukhethekileyo,” what God has specially unveiled) rather than leaving it to stand alone.

1.9 Assurance of God’s Final Victory over Evil

Element	Detail
Available terms	uSathane, udiyabholi, idrakoni, inyoka endala, ukunqoba, ummangaleli (accuser), uMikayeli
Weaknesses	(1) “idrakoni” (transliterated) and “inyoka endala” (ancient serpent, translated) both name the same defeated figure but via different lexical strategies — this dual naming (also true in the Greek) needs explicit teaching so hearers do not imagine two separate enemies. (2) “inyoka” (serpent) carries genuinely ambivalent associations in Southern African traditional belief — some serpent-spirits are treated as ancestral messengers, water-spirits, or otherwise negotiable powers — making this the single highest-risk translated (non-transliterated) term in the final-victory doctrine cluster. (3) “ummangaleli” (accuser) needs to be taught in explicit antithetical pairing with “ukuncengela” (Christ’s intercession) so the doctrine’s rhetorical force (12:10-11) is not lost.
Strategy	Retain both idrakoni and inyoka endala as complementary titles for one defeated being; add a standing note at every occurrence of “inyoka endala”: this serpent is never a spirit to be respected, feared ritually, or negotiated with — it is uSathane himself, decisively and finally defeated. Always teach 12:10 (accuser) and 12:11 (overcome by the blood of the Lamb) as a single unit.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Genuinely Missing Vocabulary (no existing Ndebele term; requires paraphrase/coining)

Concept	Gap	Resolution
”Apocalyptic genre” as a reading-method category	No native metalinguistic term for this literary/interpretive mode	Handled pedagogically (teaching-note framing under “isAmbulo”), not lexically; see §1.8
Qualitative renewal vs. replacement (21:1, 21:5)	No existing idiom distinguishes “made new” from “discarded and replaced”	Paraphrase + mandatory teaching note (§1.5)
“Tabernacling” presence of God (21:3)	No single fixed Ndebele theological term exists for this specific covenant-formula concept	Paraphrase “ukuhlala kukaNkulunkulu (labantu)” + mandatory mediator-negation clause
Beatific, unmediated vision of God (22:4)	No existing devotional vocabulary for “seeing God’s face” as final reward (traditional religion structurally forbids/avoids this)	Literal paraphrase “bazabona ubuso bakhe,” always taught with explicit contrast to mediated-access cosmology
”Merism” of totality (Alpha and Omega)	Greek letter-names carry no native meaning in Ndebele	Transliterate + mandatory paired gloss “ukuqala lokuphela”

2.2 Crowded Semantic Neighborhoods (existing term serves too many masters; needs fencing)

Ndebele term	Competing senses in the neighborhood	Fencing strategy
isilo	(a) Biblical “beast” of Daniel/Revelation [target sense]; (b) historic Zulu/Ndebele royal praise-title (“iSilo,” used of kings)	Mandatory disambiguation note at every occurrence (see §1.4); never permit contextless use
uphawu	(a) Seal on the scroll (judgment-release, ch. 5-8); (b) seal of God on believers (protective ownership, ch. 7); (c) mark of the beast (ch. 13-16)	Always attach possessive/context marker: uphawu lomqulu / uphawu lukaNkulunkulu / uphawu lwesilo — never leave “uphawu” bare in a doctrinally load-bearing sentence
abadala	(a) 24 heavenly elders (ch. 4-5); (b) local church elders/office-bearers; (c) respected community elders/forebears, colloquially adjacent to ancestor-honor language	Reserve “abadala abangamatshumi amabili lane” as a fixed compound phrase, never abbreviated to bare “abadala” in Revelation contexts
inyoka	(a) Ancient serpent = Satan [target sense]; (b) ambivalent serpent-spirits/water-spirits in traditional cosmology	Always modify with “endala” and pair with explicit “uSathane” identification within the same sentence or immediate context
isiqalekiso	(a) Cosmic curse of Genesis 3, reversed in 22:3 [target sense]; (b) ancestral/witchcraft-inflicted personal curse, a live everyday fear	Teach the full cosmic scope explicitly before applying the pastoral-comfort application; do not let the personal-fear sense eclipse the Genesis 3 sense
abathakathi	(a) Biblical “sorcerers” practicing occult power apart from God [target sense]; (b) a live social accusation-category with real-world violent consequences	Mandatory theologian + pastoral review; explicit prohibition in teaching notes against real-world naming/accusation; frame as condemnation of a practice, not license to accuse persons
umlobokazi	(a) Corporate Church as Christ’s Bride [target sense]; (b) an individual bride in an ordinary (often polygynous-context) marriage transaction	Explicit corporate + monogamous-exclusivity framing at every occurrence (§1.6)
iNkosi / iNkosi yamakhosi	(a) Christ’s exclusive supreme lordship [target sense]; (b) historic Ndebele royal title (Mzilikazi, Lobengula)	Already Critical in baseline; reinforced further at the superlative form (19:16); standing note required
ukubekezela	(a) Active, hope-fueled perseverance in testimony to Christ [target sense]; (b) passive/stoic endurance of hardship in ordinary usage	Pair with explicit hope-clause (“okulindele ukubuya kweNkosi”) at first teaching instance per unit
ilathi	(a) Heavenly altar of God alone [target sense]; (b) potential associative overlap with ancestral offering/altar sites in traditional ritual practice	Explicit note: this altar belongs exclusively to heavenly worship of uNkulunkulu; never an ancestral offering site

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3. Transliteration vs. Paraphrase Decisions

3.1 Principle

Following the baseline’s established pattern (uJesu, uKristu, uMesiya, Abha), transliteration is preferred where: (a) the term is a proper name or place-name with no meaningful semantic content to translate; (b) an existing Nguni Bible-translation tradition already fixes the form; (c) translating literally would import a misleading indigenous religious frame. Paraphrase/compounding is preferred where the underlying concept is genuinely translatable and a literal Ndebele rendering communicates the intended sense without new collision risk.

3.2 Transliterated Terms

Term	Rendering	Rationale
Alpha and Omega	u-Alfa lo-Omega	Greek letter-names; no native equivalent; always paired with meaning-gloss “ukuqala lokuphela”
Hades	iHayidesi	Avoids conflation with “kwelabaphansi” (ancestral underworld); transliteration signals a distinct biblical-theological category
Armageddon	iArmagedoni	Place-name; avoids speculative geopolitical translation
Abaddon / Apollyon	uAbhadoni / uApholiyoni	Proper names (Hebrew/Greek) for one figure; retain both forms as text gives both
Babylon	iBhabhiloni	Established proper-name transliteration; symbolic function taught via doctrine note, not via the word choice itself
Hallelujah	Haleluya	Standard cross-tradition liturgical transliteration
Michael	uMikayeli	Proper name; standard transliteration
Amen (title)	uAmeni	Transliterated but flagged distinct from ordinary liturgical “Ameni” response
Apocalypse (book title)	isAmbulo	Established Nguni Bible-tradition book title; functions as genre-marker
Almighty	uSomandla	Established Nguni theological compound, functionally a fixed term rather than free translation

3.3 Paraphrased / Compounded Terms

Term	Rendering	Rationale
Tabernacle/dwell (21:3)	ukuhlala kukaNkulunkulu (labantu)	No fixed term exists; literal sense (“God’s dwelling with people”) carries the doctrinal freight directly and is reinforced by teaching notes
See his face (22:4)	bazabona ubuso bakhe	Literal rendering preserves the beatific-vision force; no transliteration possible or needed
No more curse (22:3)	akusayikuba khona isiqalekiso	Paraphrase chosen over a single-word term to keep full sentence-level clarity that the curse is removed, not merely absent
New heaven and new earth	izulu elitsha lomhlaba omutsha	Fully translatable; paraphrase reinforced by “renewal not replacement” teaching note
Marriage supper of the Lamb	idili lomtshado weWundlu	Compound leveraging existing Ndebele wedding-feast vocabulary positively
Mark of the beast / seal of God	uphawu lwesilo / uphawu lukaNkulunkulu	Deliberately kept as a shared-root minimal pair to preserve the Greek text’s own lexical contrast, resolved via mandatory possessive marking (§2.2)
Great white throne	isihlalo sobukhosi esikhulu esimhlophe	Fully descriptive; no separate word exists or is needed

3.4 Borderline Case Requiring a Documented Decision

Beast (θηρίον) → isilo: This is not a fresh choice but an inherited Nguni Bible-translation convention this glossary must respect (per the hard rule against contradicting the baseline’s translation tradition anchor). It is flagged here because it is simultaneously (a) the correct, tradition-consistent rendering and (b) the single most dangerous lexical collision in the book. The decision is: retain isilo, mandate a disambiguation footnote at every occurrence, rather than deviate from established Bible-translation vocabulary. Deviating would create a worse problem — inconsistency with the wider Ndebele Bible corpus a reader may already know.

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4. Ranked List of Highest-Risk Ambiguities (Whole Book)

1. isilo (beast) vs. iSilo (royal praise-title) — Ch. 11, 13, 14, 15–17, 19–20. Highest risk: a single lexical item spanning “object of horror/judgment” and “honorific for a legitimate king” within the same living cultural register. Mandatory footnote every occurrence.
2. abathakathi (sorcerers) — Rev 9:21 (implied), 18:23, 21:8, 22:15. Highest social-harm risk: doctrinally correct but capable of real-world weaponization against named individuals in a society where witchcraft accusation is a live danger. Mandatory theologian + pastoral review.
3. inyoka endala (ancient serpent) / idrakoni (dragon) — Ch. 12, 20. High risk of assimilation into ambivalent serpent-spirit/water-spirit folklore that treats such beings as negotiable or protective rather than as the wholly defeated enemy of God.
4. iNkosi yamakhosi (King of Kings, Lord of Lords) — 19:16. Superlative form of the baseline’s already-Critical “iNkosi,” landing at the historically loudest possible collision point with the memory of the Ndebele monarchy.
5. ukuhlala kukaNkulunkulu (God’s tabernacling presence) — 21:3. The single most doctrinally important verse in the book for the baseline’s Christ-as-sole-mediator theme, carried by paraphrase rather than a fixed term — high risk of under-teaching if the mediator-negation clause is omitted.
6. uphawu (seal) — scroll-seal vs. God’s-seal vs. mark-of-the-beast — Ch. 5–9, 13–14, 16, 19–20. Same root serving three doctrinally opposite referents across the book; omission of possessive marking at any single occurrence could invert meaning.
7. isiqalekiso (curse, “no more curse”) — 22:3. Extremely high pastoral engagement potential paired with extremely high risk of the text being narrowed to only the culturally immediate (witchcraft-curse) sense at the expense of its full Genesis 3 cosmic scope.
8. abadala abangamatshumi amabili lane (24 elders) — crowding with ancestor-council resonance — Ch. 4, 5, 7, 11, 14, 19. Requires the fixed compound phrase never to be abbreviated.
9. umlobokazi (bride) — corporate vs. individual, monogamous vs. polygynous framing — Ch. 19, 21, 22. Risk of the corporate ecclesiology being lost to an individualized or culturally polygynous reading.
10. ukubekezela (perseverance) — active hope vs. passive resignation — Ch. 1–3, 13, 14. Risk of the doctrine collapsing into stoic fatalism rather than Christ-hope-fueled active endurance.
11. imfihlo (mystery) vs. esoteric/divinatory secret knowledge — Ch. 10, 17. Risk of assimilation to izangoma/izinyanga’s guarded-knowledge frame rather than God’s freely disclosed revelation.
12. ilathi (altar) — heavenly worship vs. ancestral offering-site associations — Ch. 6, 8, 9, 14, 16. Lower-probability but doctrinally significant if unaddressed.
13. umbuso kaNkulunkulu (Kingdom of God) — displacement vs. historical-kingdom nostalgia — Ch. 1, 11, 12. Reinforced from baseline; Revelation 11:15’s totalizing claim raises the stakes further than in Romans.
14. isihlalo sobukhosi (throne) — God’s unrivaled throne vs. any earthly/historical royal seat — Ch. 1, 3–5, 7, 12, 19–22. Persistent low-grade royal-vocabulary risk running throughout the entire book, compounding with #4 above.
15. umphristi (priest) vs. izangoma/izinyanga (ritual specialists) — 1:6, 5:10, 20:6. Structural role-resemblance (both mediate access to unseen power on behalf of others) requiring explicit doctrinal fencing every occurrence.

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5. Full-Book Chapter Coverage Log

This log confirms every chapter of Revelation has been reviewed for load-bearing vocabulary and doctrine contribution, per the FULL-BOOK COVERAGE mandate.

Chapter	Contribution	Status
1	isAmbulo (genre marker), uSomandla, Alpha and Omega, Son of Man, Hades, throne-adjacent language, testimony, iNkosi, uMoya oNgcwele (“seven spirits”)	Reviewed — new terms catalogued (§1, §3)
2	Overcome, tree of life, second death, hidden manna, white stone, food sacrificed to idols, Satan/devil, great tribulation (seed), lukewarm (Laodicea context begins)	Reviewed — new terms catalogued
3	Amen (title), lukewarm, key of David, book of life, morning star (seed)	Reviewed — new terms catalogued
4	Throne, four living creatures, twenty-four elders, worthy, holy (trisagion), Almighty	Reviewed — new terms catalogued
5	Lamb, scroll, seal, Lion of Judah, worthy, new song, priest(hood)	Reviewed — new terms catalogued
6	Altar, wrath of the Lamb, Hades (paired w/ Death), great tribulation context	Reviewed — new terms catalogued
7	144,000, great tribulation, seal of God (contrast pair to ch. 5-6 seals), Israel, salvation refrain	Reviewed — new terms catalogued
8	Trumpet, incense/prayers of the saints, wormwood, altar	Reviewed — new terms catalogued
9	Abyss, Abaddon/Apollyon, sorceries (root of “abathakathi” doctrine), locust-demon imagery	Reviewed — new terms catalogued
10	Mystery, gospel (eternal gospel seed), prophecy self-reference	Reviewed — new terms catalogued
11	Two witnesses, beast (first occurrence), testimony, kingdom of God (11:15 totalizing claim), trumpet	Reviewed — new terms catalogued
12	Dragon, ancient serpent, Michael, accuser, testimony, overcome (12:11 key victory text), Satan/devil naming pair	Reviewed — new terms catalogued
13	Beast (full development), false prophet (seed), mark of the beast, number of the beast, worship (contrast use)	Reviewed — new terms catalogued
14	144,000 (reprise), eternal gospel, Babylon (first naming), blessed, harvest/winepress, endurance/faith pairing (14:12)	Reviewed — new terms catalogued
15	Almighty (reprise), bowls introduced, worship/song of Moses and the Lamb (reinforces Worship of the Lamb doctrine, no new terms)	Reviewed — no new load-bearing vocabulary beyond §1 entries
16	Bowls of wrath, Armageddon, Babylon (continued), repent (reprise)	Reviewed — new terms catalogued
17	Great prostitute, beast (continued), mystery (reprise), called/chosen/faithful (17:14), abyss (reprise)	Reviewed — new terms catalogued
18	Babylon’s fall (judgment doctrine reinforced), sin (“heaped high as heaven,” 18:5), sorcerers (18:23) — no new terms beyond §1/§2 entries	Reviewed — no new load-bearing vocabulary beyond §1/§2 entries
19	Hallelujah, marriage supper of the Lamb, bride, Word of God (title), King of Kings/Lord of Lords, lake of fire (first full occurrence), beast/false prophet judged	Reviewed — new terms catalogued
20	Millennium, first resurrection, great white throne, book of life (reprise), lake of fire (continued), second death (reprise), dragon/Satan bound and finally judged	Reviewed — new terms catalogued
21	New heaven and new earth, new Jerusalem, tabernacling presence of God, water of life, twelve gates/foundations, nothing unclean enters, second death (reprise), sorcerers (21:8) — core passage chapter	Reviewed — new terms catalogued; core passage anchor
22	River/tree of life, no more curse, see his face, name on foreheads, Come Lord Jesus, keep the prophecy, sorcerers (22:15 reprise), Alpha and Omega (reprise)	Reviewed — new terms catalogued

Summary: All 22 chapters reviewed. Two chapters (15, 18) contribute reinforcement of already-catalogued doctrines and terms without introducing new load-bearing vocabulary; this is noted explicitly rather than omitted, per the full-book-coverage mandate.

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6. Summary Recommendation for Phase 2

1. Adopt all Section A (reused) and Section B (new) terms from 08_core_glossary.md and assets/bible_term_registry.json without re-derivation.
2. Implement the ten fencing rules in §2.2 as mandatory standing translator notes, checked at validation, alongside the baseline’s existing forbidden-substitution list.
3. Elevate isilo, abathakathi, and inyoka endala/idrakoni to the same “absolute enforcement + mandatory footnote” tier as the baseline’s Critical-risk terms, given their combination of doctrinal weight and cultural-harm potential.
4. Cross-reference the four direct-access-through-Christ passages (8:3-4; 12:10-11; 21:3; 22:3-4) as a single teaching unit in every relevant Phase 2 document, reinforcing the baseline’s central Christ-as-Sole-Mediator doctrine at its fullest New Testament expression.

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This analysis extends, and does not contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. It should be read alongside analysis/08_core_glossary.md for full term-level detail.