Semantic Analysis

Semantic Analysis — Revelation (Full Book) | English → Nepali

Purpose and Method

This document analyzes the entire book of Revelation in the original Koine Greek, chapter 1 through chapter 22, for the purpose of building doctrine-aware Nepali translation requirements. The core passage, Revelation 21:1–8, receives full verse-by-verse treatment. Every other chapter receives a chapter section identifying load-bearing theological terms with the same analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Nepali) rendering risk.

Governing rule: Any term already fixed in the baseline Romans translation_memory.json / bible_term_registry.json (e.g., God = परमेश्वर, Lord = प्रभु, Jesus = येशू, Holy Spirit = पवित्र आत्मा, holy = पवित्र, saints = पवित्र जन, faith = विश्वास, grace = अनुग्रह, salvation = उद्धार, resurrection = पुनरुत्थान, righteousness = धार्मिकता, glory = महिमा, church = मण्डली, kingdom of God = परमेश्वरको राज्य, covenant = करार, gentiles = अन्यजाति, Israel = इस्राएल, David = दाऊद, Amen = आमेन, Hallelujah = हल्लेलूयाह) is reused exactly, without re-derivation, and is only flagged again here where Revelation’s usage adds a new nuance requiring a note.

Nepal’s specific religious landscape — a formerly constitutional Hindu Kingdom (until 2007) whose kings were venerated as living avatars of Vishnu until 2008; the still-practiced Newar Tantric Shakti/Kumari tradition and wrathful deity cults (Bhairab, Kali) of the Kathmandu Valley; nāga (serpent) veneration; widespread animal sacrifice (paśu bali) at shrines such as Dakshinkali and the Gadhimai festival; Hindu cyclical cosmology (kalpa, sṛṣṭi-pralaya) and the amṛta (nectar-of-immortality) myth; Himalayan Vajrayāna Buddhist esoteric/initiatory teaching; karma-merit ethics shared across Hindu and Buddhist frameworks; the historically caste-codified Muluki Ain; and the live legal restriction on religious conversion under the 2017 Muluki Criminal Code — creates a second, distinct collision surface beyond what Romans required, because Revelation’s apocalyptic, throne-room, sacrificial-Lamb, and cosmic-conflict imagery intersects this landscape far more directly than Romans’ epistolary argument did.

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.”

καινός (kainos) — transliteration: kainos. Literal meaning: “new” in kind/quality (as opposed to νέος, “new” merely in time/origin). Semantic range: fresh, previously non-existent in this particular form; renewed, qualitatively unprecedented. English variants: “new,” “renewed,” “of a new kind.” Contextual theological meaning: God does not merely repair or repeat the old creation but brings into being a qualitatively transformed cosmos — the climax of the New Heaven and New Earth doctrine. Nepali rendering & risk: नयाँ (naya) — Critical. Nepali नयाँ does not lexically distinguish kainos from neos, so the qualitative sense must be carried by context/teaching notes. The primary risk is assimilation to Hindu cyclical cosmology (sṛṣṭi-pralaya, the repeated creation-and-dissolution of the universe across kalpas, presided over by Brahmā). Revelation’s “new heaven and new earth” is a final, linear, one-time consummation — not one more turn of a repeating cosmic wheel. Teaching material MUST state this contrast explicitly.
πρῶτος (prōtos) — “first, former.” Refers to the original, now-superseded created order. Nepali: पहिलो. Risk: Low, but must be paired with the new-earth note above so “passed away” (ἀπῆλθαν) does not read as “dissolved to be reconstituted again,” reinforcing the cyclical misreading.
θάλασσα (thalassa) — “sea.” In apocalyptic symbolism throughout Revelation (4:6; 13:1; 15:2) the sea represents primordial chaos and the origin-point of hostile power (the beast rises “out of the sea,” 13:1). “The sea was no more” signals the final removal of chaos and threat, not a claim about literal hydrology. Nepali: समुद्र। Risk: Low-Medium; requires a brief interpretive note so it is not read literally as an ecological claim divorced from its symbolic register.

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.”

πόλις ἡ ἁγία (polis hē hagia) — “the holy city.” ἁγία reuses the baseline holy = पवित्र exactly (never शुद्ध, per baseline notes). Nepali: पवित्र सहर। Risk: Low (term fixed), but the referent — a city, not a temple or ascetic retreat — should be taught clearly against Nepal’s shrine-centered religious geography (Pashupatinath, Boudhanath).
Ἰερουσαλὴμ καινή (Ierousalēm kainē) — “new Jerusalem.” Proper name + καινός (see above). Represents the consummated dwelling-place of God’s people, the eschatological fulfillment of God’s covenant promises to Israel and, through Christ, to all nations. Nepali: नयाँ यरूशलेम (established Nepali Bible proper-name form). Risk: Medium — requires Old Testament covenant background (as with baseline’s “seed of David” note) to avoid being read merely as a future upgraded version of the literal Middle Eastern city.
καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ — “coming down out of heaven from God.” Emphasizes the city’s divine origin and gift-character — it is given, not humanly constructed or attained through ascetic merit or ritual achievement. Nepali: स्वर्गबाट परमेश्वरबाट ओर्लंदै आएको। Risk: High — must not be softened into a human achievement/pilgrimage-attainment frame (cf. Hindu/Buddhist merit-earned advancement toward a sacred destination); this is received, like grace itself (अनुग्रह).
νύμφη (nymphē) — transliteration: nymphē. Literal meaning: “bride.” Semantic range: a woman betrothed or newly married; by extension, a covenant partner prepared for permanent union. English variants: “bride,” “betrothed.” Contextual theological meaning: the Church-as-Bride doctrine — the redeemed covenant community in permanent, exclusive, joy-filled union with Christ. Nepali rendering & risk: दुलही — High. Nepali दुलही is the ordinary word for a bride at a wedding and carries strong cultural weight from Nepali marriage customs (family-negotiated unions, dowry expectations, in-law hierarchy). Teaching must clarify that the biblical image emphasizes Christ’s initiative, purchase (cf. 5:9, ἀγοράζω, “purchased”), and covenant faithfulness — not a socially negotiated or transactional arrangement.
κοσμέω (kosmeō) — “to adorn, put in order.” Nepali: सजाउनु। Risk: Low.
ἀνήρ (anēr) — “husband, man.” Here, “her husband,” referring by implication to Christ the Bridegroom (cf. 19:7, γάμος τοῦ ἀρνίου, “the marriage of the Lamb”). Nepali: पति/दुलहा। Risk: Medium — should be cross-referenced to 19:7 so the Bridegroom is unmistakably the Lamb.

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.’”

θρόνος (thronos) — transliteration: thronos. Literal meaning: “throne, seat of authority.” Semantic range: the seat of a ruling monarch; by extension, sovereign authority itself. English variants: “throne.” Contextual theological meaning: this is God’s/the Lamb’s throne of consummated, unrivaled, sovereign rule — the climax of the Sovereignty of God over History doctrine that runs through the whole book (4:2–11; 5:1,6,13; 20:11; 22:1,3). Nepali rendering & risk: सिंहासन — High. सिंहासन is the very word historically used for the throne of Nepal’s Shah-dynasty kings — a monarchy formally abolished only in 2008, whose occupants were venerated during their reign as living avatars of Vishnu (cf. baseline’s Critical note on अवतार). Every occurrence of सिंहासन in Revelation must be anchored unambiguously to God/the Lamb’s unique heavenly throne, never allowed to echo a dynastic, avatar-legitimated, or merely political seat of power.
σκηνή (skēnē) / σκηνόω (skēnoō) — “tent, tabernacle” / “to tabernacle, pwell.” Literal meaning: the sacred tent of God’s presence among Israel in the wilderness (Exodus 25–27); the verb echoes John 1:14, “the Word became flesh and dwelt (ἐσκήνωσεν) among us.” Semantic range: temporary sacred dwelling → permanent, unmediated divine presence. English variants: “dwelling place,” “tabernacle,” “he will dwell/tabernacle.” Contextual theological meaning: fulfills the covenant-presence formula (Leviticus 26:11–12; Ezekiel 37:27) and consummates the incarnational trajectory begun when the eternal Son took on flesh (baseline: देहधारण) — God’s presence with his people is now permanent and unmediated, not through a tent, a temple, or (implicitly) a shrine. Nepali rendering & risk: वास गर्ने ठाउँ / बास बस्नुहुनेछ — High. Must not be rendered with vocabulary suggesting a Hindu temple (मन्दिर, already forbidden for church in baseline) or a Buddhist monastery (गुम्बा). The theological point — permanent divine co-residence with ordinary people, not a shrine one visits — directly confronts Nepal’s temple-centered religious geography and should be taught explicitly.
λαός (laos) — “people,” specifically a covenant people. Nepali: जन/जाति। Risk: Medium — must retain the covenantal, relational sense (“they will be his people”), not a generic ethnic/national grouping.

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.”

ἐξαλείφω (exaleiphō) — “to wipe away, erase, obliterate.” Nepali: पुछ्नु। Risk: Low.
θάνατος (thanatos) — “death.” Here, the final, definitive removal of death itself from the redeemed order — the ultimate answer to the baseline’s resurrection doctrine (पुनरुत्थान) and to the “second death” of 21:8/20:14. Nepali: मृत्यु। Risk: Medium — should be taught alongside “second death” (below) so readers understand two distinct deaths are in view across the chapter, and that this verse describes deliverance from death altogether for the redeemed, in contrast to Hindu/Buddhist frameworks in which death is not eliminated but repeated (rebirth) or its craving-root extinguished (nirvāṇa) — salvation’s baseline dual-front distinction (उद्धार, never मुक्ति/मोक्ष/निर्वाण) is directly reinforced here.
πένθος, κραυγή, πόνος — “mourning,” “crying/wailing,” “pain/labor-pain.” Standard vocabulary; Nepali: शोक, रुवाबासी, पीडा। Risk: Low.
πρῶτα (prōta) — “the former/first things,” reprising 21:1’s πρῶτος. Nepali: पहिलेका कुरा। Risk: Low.

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.’”

ὁ καθήμενος ἐπὶ τῷ θρόνῳ — “the one seated on the throne” — a recurring divine self-identification (cf. 4:2,9; 5:1,7,13; 20:11). Nepali: सिंहासनमा विराजमान हुनुहुने। Risk: High (see throne note above).
καινός (kainos) — again “new” in kind, now applied to all things (πάντα), universalizing the renewal announced in v.1. Same rendering/risk as v.1.
πιστός (pistos) — transliteration: pistos. Literal meaning: “faithful, trustworthy, reliable.” Same root as baseline faith = विश्वास; here in its adjectival “trustworthy” sense, describing God’s own words. English variants: “faithful,” “trustworthy,” “true (to one’s word).” Contextual theological meaning: God’s promises of new creation are certain and dependable, not aspirational. Nepali rendering & risk: विश्वासयोग्य / भरोसायोग्य — Medium-High. Must be distinguished in context from विश्वास (personal trust in God); here it describes the reliability of God’s own speech, a related but distinct semantic slot worth flagging so translators do not force an identical word form onto both senses without contextual adjustment.
ἀληθινός (alēthinos) — transliteration: alēthinos. Literal meaning: “true, genuine, real” (as opposed to counterfeit or merely apparent). Semantic range: throughout Revelation this word is set in deliberate opposition to the false/counterfeit — the false prophet, the beast’s counterfeit worship, Babylon’s false glory. English variants: “true,” “genuine,” “real.” Contextual theological meaning: God’s words (and, in 19:11, Christ himself, “Faithful and True”) stand as the standard of ultimate reality against which every counterfeit religious and political claim in the book is judged. Nepali rendering & risk: सत्य / यथार्थ — High. This term functions as a polemical anchor throughout Revelation’s cosmic conflict; rendering it with a merely accurate-information sense (like “correct”) loses its force as the reality that exposes every counterfeit — a live concern in a religious environment with many competing sacred claims.

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 water from the spring of the water of life without payment.’”

γέγονεν (gegonen) — perfect tense of γίνομαι, “it has happened / it is (now, completely, and permanently) done.” Nepali: यो पूरा भयो / यो भइसक्यो। Risk: Low, but the perfect tense’s “completed-and-abiding” force should be preserved (not rendered as a mere future promise).
Ἄλφα καὶ Ὦ (Alpha kai Ō) — the first and last letters of the Greek alphabet, a title also used in 1:8 and 22:13. Literal meaning: “the A and the Z” equivalent. Semantic range: total, all-encompassing sovereignty over time and history — God/Christ as the origin and consummation of everything. English variants: “Alpha and Omega,” “the First and the Last.” Contextual theological meaning: central to the Sovereignty of God over History doctrine — God stands outside and over the entire span of history, not subject to it. Nepali rendering & risk: अल्फा र ओमेगा — Medium. Following the baseline precedent set for अब्बा (a foreign-language term retained by transliteration with an explanatory note, since it is not native Nepali vocabulary), Alpha and Omega should likewise be transliterated and briefly glossed, since Nepali readers do not use the Greek alphabet and will not otherwise grasp why these two particular letters signify totality.
ἀρχή καὶ τέλος (archē kai telos) — “the beginning and the end.” ἀρχή: origin, source, first cause. τέλος: end, goal, consummation, purpose-fulfillment (not merely “stopping point”). Nepali: उत्पत्ति र अन्त्य / आदि र अन्त। Risk: Medium — τέλος’s “goal/fulfillment” nuance (not just termination) should be preserved so that “the end” reads as purposeful consummation, echoing 21:1’s total renewal, not mere cessation — again guarding against confusion with Buddhist notions of cessation (nirodha) tied to nirvāṇa, already flagged Critical in the baseline salvation entry.
δωρεάν (dōrean) — transliteration: dōrean. Literal meaning: “freely, as a gift, without payment/cost.” Semantic range: adverb of manner describing something given gratuitously, with no exchange expected. English variants: “freely,” “without cost,” “as a gift.” Contextual theological meaning: directly parallels the baseline grace = अनुग्रह doctrine — eternal life is a gift received, not a reward purchased through accumulated religious merit. Nepali rendering & risk: सित्तैमा / निःशुल्क — High. By itself सित्तैमा can read as merely “free of charge” in a commercial sense; teaching material must explicitly tie this verse to अनुग्रह so the gift-without-merit contrast against Hindu/Buddhist karma-merit accounting (already central to the baseline’s Grace doctrine entry) carries into Revelation’s climax.
πηγὴ τοῦ ὕδατος τῆς ζωῆς (pēgē tou hydatos tēs zōēs) — “spring/fountain of the water of life.” Echoes John 4:14 and 7:37–38. Nepali: जीवनको पानीको मूल/स्रोत। Risk: High — see extended note under Revelation 22 (river/tree of life) regarding the amṛta (नेपाली/भारतीय हिन्दू अमृत, nectar-of-immortality) collision risk; the same caution applies here.

Revelation 21:7

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

νικάω (nikaō) — transliteration: nikaō. Literal meaning: “to conquer, overcome, be victorious.” Semantic range: military/athletic victory language, used seven times as the refrain concluding each of the letters to the seven churches (2:7,11,17,26; 3:5,12,21) and here at the New Creation’s threshold. English variants: “overcome,” “conquer,” “be victorious,” “prevail.” Contextual theological meaning: central to the Perseverance and Faithful Witness doctrine — the one who perseveres in faith and testimony under persecution, by Christ’s own conquering power (cf. 5:5; 12:11, “they conquered him by the blood of the Lamb and the word of their testimony”), receives the full inheritance of the New Creation. Nepali rendering & risk: विजयी हुने / जय गर्ने — High. Must be taught as victory secured through Christ’s finished work and the Spirit’s enabling, appropriated by faith, not self-generated willpower or an accumulating record of meritorious endurance (guarding again against the karma-merit reading the baseline Grace doctrine already flags).
κληρονομέω (klēronomeō) — “to inherit, receive as an heir’s portion.” Nepali: उत्तराधिकार पाउनु / हक पाउनु। Risk: Medium — connects directly to the baseline adoption = दत्तक पुत्रता doctrine (full son-status with complete inheritance rights); should be rendered so as to reinforce, not duplicate awkwardly, that existing baseline term.
υἱός (huios) — “son.” Here NOT the Christological title (baseline: Son of God = परमेश्वरका पुत्र, reserved exclusively for Christ’s unique divine Sonship) but the believer’s derivative, adoptive sonship — the fulfillment of the covenant formula “I will be his God and he will be my son” (2 Samuel 7:14). Nepali: पुत्र। Risk: High — care is required to keep this believer-sonship distinct in register from Christ’s unique Sonship, exactly as baseline’s adoption doctrine already requires (दत्तक पुत्रता, not देवपुत्र, not परमेश्वरका पुत्र applied to believers).

Revelation 21:8

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

δειλός (deilos) — “cowardly,” specifically failing to hold fast one’s testimony under pressure — the negative counterpart to νικάω/ὑπομονή (perseverance) above. Nepali: डरपोक। Risk: Medium — should be understood as failure of persevering witness, not mere personality trait.
ἄπιστος (apistos) — “unbelieving, faithless” — the direct antonym of the baseline faith = विश्वास and of πιστός (v.5 above). Nepali: अविश्वासी। Risk: High — must retain the personal-trust-in-Christ sense established by baseline’s faith entry, not merely “skeptical.”
ἐβδελυγμένος (ebdelygmenos) — “detestable, abominable” (from βδελύσσομαι). Nepali: घिनलाग्दो। Risk: Low.
φονεύς (phoneus) — “murderer.” Nepali: हत्यारा। Risk: Low.
πόρνος (pornos) — “sexually immoral person, fornicator.” Nepali: व्यभिचारी। Risk: Low-Medium; standard moral vocabulary.
φαρμακός (pharmakos) — transliteration: pharmakos. Literal meaning: “sorcerer, one who practices magic/poison-arts” (root of English “pharmacy”; associated with drug/poison-based occult practice). Semantic range: sorcery, magic arts, occult manipulation. English variants: “sorcerer,” “magician,” “practitioner of magic.” Contextual theological meaning: occult power sought apart from and in opposition to God — relevant to the Judgment of the Wicked doctrine. Nepali rendering & risk: तन्त्र-मन्त्र गर्ने / जादूगर — High. Nepal’s Kathmandu Valley has a living Tantric ritual-magic tradition (mantra, tantra, occult healing/cursing practices) that is culturally normalized rather than uniformly viewed as sinister; teaching material must make explicit that this term condemns occult power sought in defiance of God’s sole legitimate authority, without implying a blanket ethnographic condemnation of all Nepali Tantric cultural practice as a category — a nuance requiring careful pastoral framing.
εἰδωλολάτρης (eidōlolatrēs) — “idolater.” Nepali: मूर्तिपूजक। Risk: High — given Nepal’s Hindu/Buddhist material religious culture (murti/statue veneration is central and normal in daily life), this term requires the same careful, non-inflammatory pastoral framing as φαρμακός above: it condemns misplaced worship of created images in place of the one true God, not Nepali material culture as such.
ψευδής (pseudēs) — “false, lying” (the same root underlying “false prophet,” ψευδοπροφήτης, in later chapters). Nepali: झूटा/छली। Risk: Low-Medium.
λίμνη τοῦ πυρός (limnē tou pyros) — “lake of fire.” Nepali: आगोको कुण्ड। Risk: High — see extended treatment under Chapter 20 below; must be distinguished from Hindu/Buddhist नरक (naraka), understood in both traditions as a temporary, purgatorial punishment-stage within an ongoing cycle of rebirth, not a final, irreversible destiny.
θεῖον (theion) — “sulfur, brimstone.” Nepali: गन्धक। Risk: Low.
θάνατος ὁ δεύτερος (thanatos ho deuteros) — “the second death.” Literal meaning: a second, final death following bodily death and (for the unrighteous) the final judgment (cf. 20:6,14). Semantic range: eternal separation from God, the final and irreversible negative destiny, as opposed to the “first” (bodily) death. English variants: “second death,” “final death.” Contextual theological meaning: the negative counterpart to eternal life/the New Creation; central to the Judgment of the Wicked doctrine. Nepali rendering & risk: दोस्रो मृत्यु — Critical. As with “lake of fire” above, this must be taught as a single, final, irreversible destiny — directly reinforcing the baseline’s Critical, dual-front distinction for salvation = उद्धार (never मुक्ति/मोक्ष, the Hindu escape from a rebirth cycle; never निर्वाण, the Buddhist cessation of self/craving). The “second death” is this same doctrinal boundary’s negative pole and must not be softened into a stage within an ongoing cycle of rebirth or purification.

PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1

New load-bearing terms:

ἀποκάλυψις (apokalypsis) — “unveiling, revelation, disclosure.” Semantic range: the removal of a covering to disclose what was hidden; the book’s own genre-title (1:1). English variants: “revelation,” “apocalypse.” Theological meaning: God’s sovereign self-disclosure of the future and of Christ’s ultimate victory — sets the whole book’s Symbolic and Apocalyptic Interpretation frame. Nepali: प्रकाश / प्रकटीकरण। Risk: Medium — must be clearly framed as a genre marker (visionary, symbol-laden, divinely disclosed) so that highly literal or highly speculative readings are both guarded against.
μαρτυρία (martyria) / μαρτυρέω (martyreō) — “testimony, witness” / “to testify, bear witness.” See extended treatment under Ch. 11 below (two witnesses) and Ch. 12 (blood of the Lamb and word of testimony). Nepali: गवाही / साक्षी हुनु। Risk: High — foundational for the Perseverance and Faithful Witness doctrine across the whole book.
παντοκράτωρ (pantokratōr) — transliteration: pantokratōr. Literal meaning: “ruler of all, all-powerful one” (from πᾶς, “all” + κράτος, “power/might”). Semantic range: absolute, universal sovereign power; a divine title used repeatedly in Revelation (1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22). English variants: “Almighty,” “Ruler of all,” “All-Powerful.” Contextual theological meaning: God’s total, unrivaled sovereignty over history and creation — core to the Sovereignty of God over History doctrine. Nepali rendering & risk: सर्वसामर्थी — Critical. The conventional Nepali rendering found in general usage, सर्वशक्तिमान् (“all-शक्ति-having”), shares its root with शक्ति — a term the baseline translation_memory.json already forbids for “power of God” specifically because of the still-practiced Newar Tantric Shakti/Kumari cult centered in the Kathmandu Valley. For full consistency with that established baseline principle, this curriculum recommends सर्वसामर्थी (built on the already-approved सामर्थ्य root) instead of the more common सर्वशक्तिमान्, and flags this as a required deviation from general Nepali usage for theological consistency, requiring theologian sign-off before Phase 2 translation memory is updated.
ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος (ho ōn kai ho ēn kai ho erchomenos) — “who is, and who was, and who is to come” (1:4,8; cf. 4:8). Literal meaning: a threefold divine self-designation asserting simultaneous eternal presence across all time. Semantic range: timeless, sovereign existence, not bound by or subject to the flow of history. English variants: “who is and was and is to come,” “the Eternal One.” Theological meaning: reinforces Alpha-and-Omega; God stands over history rather than being carried along within it — directly opposed to cyclical time cosmology. Nepali: जो हुनुहुन्छ, जो हुनुहुन्थ्यो, र जो आउनुहुनेछ। Risk: High — same cyclical-cosmology collision noted at 21:1; must be taught as linear sovereignty over history, not one phase of a repeating cosmic cycle.
θλῖψις (thlipsis) — “tribulation, affliction, pressure.” See extended treatment under Ch. 7. Nepali: क्लेश / सङ्कष्ट। Risk: High.
ὑπομονή (hypomonē) — “patient endurance, steadfastness under pressure.” Nepali: सहनशीलता / धैर्य। Risk: Medium-High — the Perseverance doctrine’s key term; must convey active, hope-filled steadfast endurance under real pressure, not passive resignation or fatalistic acceptance (a risk given cultural familiarity with karma-driven acceptance of suffering).
βασιλείαν καὶ ἱερεῖς (basileian kai hiereis) — “a kingdom and priests” (1:6, echoing Exodus 19:6). Reuses baseline kingdom_of_god (परमेश्वरको राज्य) concept plus a new term, ἱερεύς, “priest.” Nepali: पुजारी। Risk: Medium — पुजारी is the ordinary word for a Hindu temple priest; must be clearly reframed as every believer’s direct priestly access to God through Christ (no separate priestly caste mediating access), a point with real force given Nepal’s caste-linked priestly hierarchies (Brahmin priesthood).
κλεῖς τοῦ θανάτου καὶ τοῦ Ἅδου (kleis tou thanatou kai tou Hadou) — “the keys of Death and Hades” (1:18). Nepali: मृत्यु र पातालका साँचोहरू। Risk: Medium — Ἅδης (Hades) should be transliterated (पाताल or हेडिज), not conflated with a specific Hindu/Buddhist cosmological realm of the dead; see extended note under Ch. 20 (Death and Hades personified).
λυχνία (lychnia) — “lampstand,” symbol for a local church (1:20). Nepali: सामदान/दियो राख्ने ठाउँ। Risk: Low.

Chapter 2

New load-bearing terms:

νικάω (nikaō) — first occurrence of the sevenfold refrain “to the one who conquers/overcomes” (2:7,11,17,26). See full treatment at 21:7 above. Risk: High.
μετανοέω (metanoeō) — “to repent, change one’s mind/direction.” Nepali: पश्चाताप गर्नु / मन फेर्नु। Risk: Medium — must be taught as a genuine reorientation of heart and allegiance toward God, not a ritual penance-act (guarding against conflation with Hindu/Buddhist penitential or purificatory rites).
ξύλον τῆς ζωῆς (xylon tēs zōēs) — “the tree of life” (2:7; cf. 22:2,14; Genesis 2–3). Nepali: जीवनको रूख। Risk: High — see extended note under Ch. 22 regarding the amṛta (nectar-of-immortality) collision.
θάνατος ὁ δεύτερος (thanatos ho deuteros) — first occurrence, “the second death” (2:11). See full treatment at 21:8. Risk: Critical.
συναγωγὴ τοῦ Σατανᾶ (synagōgē tou Satana) — “synagogue of Satan” (2:9). Nepali: शैतानको सभाघर। Risk: High — a historically and pastorally sensitive phrase requiring careful, non-inflammatory framing (it addresses a specific first-century local conflict, not a blanket judgment on any present-day religious community) so it is not weaponized in Nepal’s own religiously plural and, at points, legally sensitive social context.
μάννα κεκρυμμένον (manna kekrymmenon) — “hidden manna” (2:17). Nepali: गुप्त मन्न। Risk: Low; requires an Exodus background note.
ἀστὴρ ὁ πρωϊνός (astēr ho prōinos) — “the morning star” (2:28; cf. 22:16, where Christ himself claims this title). Nepali: बिहानीको तारा। Risk: Medium — should be cross-referenced to 22:16 so its Christological force is not lost.

Chapter 3

New load-bearing terms:

βιβλίον τῆς ζωῆς (biblion tēs zōēs) — “the book of life” (3:5; cf. 13:8; 17:8; 20:12,15; 21:27). Nepali: जीवनको पुस्तक। Risk: High — central to the Judgment of the Wicked and Vindication of the Saints doctrine; must convey God’s sovereign, gracious record of those united to Christ, not a karma-ledger of accumulated merit weighed for or against a person (guarding again against the merit-accounting frame the baseline Grace doctrine flags).
ὄνομα καινόν (onoma kainon) — “a new name” (2:17; 3:12). Nepali: नयाँ नाम। Risk: Low-Medium; symbol of transformed identity in Christ (cf. baseline Christian Identity in Christ doctrine).
κλεῖς Δαυίδ (kleis Dauid) — “the key of David” (3:7). Reuses baseline David = दाऊद; connects to the Davidic Covenant doctrine already flagged High in baseline. Risk: Medium.
θύρα ἀνεῳγμένη / θύρα κρούω (thyra aneōgmenē / thyra krouō) — “an open door” (3:8) / “I stand at the door and knock” (3:20). Nepali: ढोका / ढोका ढकढक्याउनु। Risk: Low-Medium; widely used evangelistic image, should be checked for register (respectful, inviting rather than intrusive) consistent with the AI instruction set’s evangelism-tone caution given Nepal’s legal sensitivity around religious persuasion.
χλιαρός (chliaros) — “lukewarm” (3:16, Laodicea). Nepali: कुनकुनो/न्यानो-चिसो। Risk: Low.

Chapter 4

New load-bearing terms:

θρόνος (thronos) — full-scale introduction of the heavenly throne-room vision. See full treatment at 21:3/21:5 above. Risk: High.
ζῷα (zōa) — “living creatures” (the four beings around the throne). Nepali: जीवित प्राणीहरू। Risk: Low; symbolic, not to be confused with the θηρίον (“beast”) of chs. 13, 17.
πρεσβύτεροι (presbyteroi) — “elders” (the twenty-four elders). Nepali: धर्म-गुरु is explicitly avoided; use धर्मी वृद्धजन / धर्मगुरुहरू is also risky (गुरु carries strong Hindu/Buddhist teacher-veneration connotations). Recommended Nepali: प्राचीनहरू / धर्मसभाका धर्मी सदस्यहरू। Risk: Medium — avoid गुरु-based renderings given the strong devotional-veneration weight गुरु carries in Nepali Hindu/Buddhist and Vajrayāna practice (guru-devotion is itself a significant devotional category, distinct from what this term denotes).
ἄξιος (axios) — “worthy” (4:11; 5:2,4,9,12). Nepali: योग्य। Risk: Medium — central to the worship-liturgy doctrine; must convey unique, matchless worthiness (of God and of the Lamb alone), not comparative worthiness among several venerable figures.

Chapter 5

New load-bearing terms:

ἀρνίον (arnion) — transliteration: arnion. Literal meaning: “little lamb” (diminutive form; note this is a distinct Greek word from John’s Gospel’s ἀμνός, “lamb,” used of Christ at John 1:29,36). Semantic range: Revelation’s characteristic and near-exclusive term for Christ (used 28 times), combining the imagery of a sacrificial lamb with, paradoxically, supreme conquering power and enthroned authority (5:5–6, “the Lion of the tribe of Judah… a Lamb standing, as though slain”). English variants: “Lamb,” “the Lamb,” “the Lamb of God” (though that specific phrase is John’s Gospel vocabulary, not Revelation’s). Contextual theological meaning: Christ as the once-for-all, willingly self-offered, now-risen and enthroned sacrifice who alone is worthy of worship — the central image for the Worship of the Lamb doctrine. Nepali rendering & risk: थुमा (established Nepali Bible term for “lamb,” e.g. John 1:29, परमेश्वरका थुमा) — Critical. This is Revelation’s single most theologically load-bearing repeated image, and it sits directly beside a live cultural practice: Nepal’s tradition of animal sacrifice (paśu bali) at major Hindu shrines (Dakshinkali, and historically the Gadhimai festival), where animals are ritually slaughtered to appease or petition a deity. Teaching material accompanying every occurrence of थुमा must make the categorical distinction explicit: Christ the Lamb is not a repeated propitiatory offering given by worshippers to a deity, but the deity’s own once-for-all, voluntary, victorious self-offering, now alive and reigning and receiving worship rather than being repeatedly re-offered.
προσκυνέω (proskyneō) — transliteration: proskyneō. Literal meaning: “to prostrate oneself, to worship” (root sense: to fall down and kiss toward). Semantic range: the physical act of prostration combined with the internal disposition of reverent submission and adoration; used throughout Revelation both for true worship of God/the Lamb (4:10; 5:14; 7:11; 11:16; 19:4,10; 22:9) and for the false, coerced worship of the beast/image (13:4,8,12,15; 14:9,11) and for the (forbidden) worship of an angel (19:10; 22:8–9). English variants: “worship,” “bow down to,” “prostrate before.” Contextual theological meaning: the entire book dramatizes a cosmic contest over who receives this worship — the core content of the Worship of the Lamb doctrine. Nepali rendering & risk: आराधना गर्नु — Critical. NEVER पूजा. पूजा is the standard Nepali/Hindu term for ritual worship involving offerings, images, and priestly mediation (temple pūjā, home pūjā); it would collapse Revelation’s sharp true-worship/false-worship contrast into the very ritual category the book itself is contesting. आराधना गर्नु is the established Nepali Christian term for the worship due to God alone and must be used with total consistency across every occurrence, both for true worship of God/the Lamb and, negatively, for the beast’s counterfeit worship (so that the contrast, not merely the surface vocabulary, remains visible to the reader).
ᾆσμα καινόν (asma kainon) — “a new song” (5:9; cf. 14:3). Nepali: नयाँ गीत। Risk: Low.
ἀγοράζω (agorazō) — “to purchase, buy, redeem” (5:9, “you were purchased/ransomed for God by your blood”). Nepali: उद्धार गर्नु / किन्नु/छुटकारा दिनु। Risk: High — connects redemption-by-blood imagery to the baseline salvation (उद्धार) and imputed_righteousness doctrines; must be rendered so as to convey a costly, completed transaction accomplished by Christ, not an ongoing merit-payment process.
αἷμα (haima) — “blood.” Nepali: रगत। Risk: Medium — the atoning, once-for-all significance of Christ’s blood (already established through Romans’ propitiation/justification vocabulary) must be preserved consistently here and reinforced against the paśu-bali collision risk flagged under ἀρνίον above.

Chapter 6

New load-bearing terms:

σφραγίς (sphragis) — “seal” (opening of the seven seals). See extended treatment under Ch. 7 (contrast with χάραγμα, “mark,” in Ch. 13). Nepali: मुद्रा (recommended, to remain visually/lexically distinct from छाप, reserved for the beast’s mark). Risk: Medium.
ἵππος (hippos) — “horse,” the four symbolic horses (white, red, black, pale). Nepali: घोडा। Risk: Low; purely symbolic, no significant cultural collision.
θάνατος καὶ Ἅδης (thanatos kai Hadēs) — “Death and Hades,” personified as riders (6:8). See Ch. 20 note. Nepali: मृत्यु र पाताल। Risk: Medium.
ψυχαί ὑποκάτω τοῦ θυσιαστηρίου (psychai hypokatō tou thysiastēriou) — “souls under the altar” (6:9), crying out for justice. Nepali: वेदीमुनिका प्राणहरू। Risk: Medium.
ἐκδικέω (ekdikeō) — “to avenge, execute justice for.” Nepali: बदला लिनु/इन्साफ गर्नु। Risk: High — must be rendered as God’s righteous, judicial vindication of the wronged (Vindication of the Saints doctrine), not personal vengeance or an impersonal karmic settling-of-accounts.
ὀργὴ τοῦ ἀρνίου (orgē tou arniou) — “the wrath of the Lamb” (6:16) — see extended treatment under Ch. 14/16. Risk: High.

Chapter 7

New load-bearing terms:

ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες (hekaton tesserakonta tessares chiliades) — “144,000,” sealed from the twelve tribes. Nepali: एक लाख चवालिस हजार। Risk: Low-Medium; symbolic-numeric, requires a brief note that this figure functions symbolically (12 × 12 × 1000, completeness of God’s covenant people) rather than a strict census figure — important given the Symbolic and Apocalyptic Interpretation doctrine’s general caution against over-literalizing apocalyptic numbers.
σφραγίζω (sphragizō) — “to seal” (7:3–8, God’s protective seal on his servants). Recommend consistent pairing with σφραγίς above (मुद्रा लगाउनु) to keep visually distinct from the beast’s mark (छाप) in Ch. 13. Risk: Medium-High — the contrast between God’s protective ownership-seal and the beast’s coercive allegiance-mark is theologically load-bearing and must not be blurred by using the same Nepali word for both.
θλῖψις (thlipsis) — “the great tribulation” (7:14). Full treatment: transliteration thlipsis; literal meaning “pressure, affliction”; semantic range spans anything from everyday hardship to the intense, climactic period of persecution/distress before the end. English variants: “tribulation,” “affliction,” “distress,” “suffering.” Contextual theological meaning: historically located suffering endured by believers for their faith and testimony, with a divinely guaranteed end and vindication (cf. Perseverance doctrine). Nepali rendering & risk: क्लेश / महासङ्कष्ट — High. Must not be rendered with, or allowed to collapse into, the Buddhist दुःख (dukkha) of the First Noble Truth — a claim about the inherent, universal unsatisfactoriness structurally built into all existence. Biblical tribulation is a specific, time-bound, historically located experience of opposition to faithful witness, with a real end and a real vindication — not an ontological feature of existence as such.
λατρεύω (latreuō) — “to serve, render religious/liturgical service” (7:15; 22:3). A distinct verb from προσκυνέω, emphasizing ongoing service/ministry rather than the moment of prostration. Nepali: सेवा गर्नु। Risk: Medium — should be distinguished in teaching from προσκυनेव’s prostration-emphasis, though both belong to the Worship of the Lamb doctrine cluster.
στολαὶ λευκαί (stolai leukai) — “white robes,” washed in the blood of the Lamb (7:14). Nepali: सेतो वस्त्र। Risk: Low-Medium; symbol of purity granted through Christ’s atoning blood, not self-achieved ritual purity.

Chapter 8

New load-bearing terms:

σάλπιγξ (salpinx) — “trumpet.” Nepali: तुरही। Risk: Low; standard apocalyptic-announcement instrument.
θυμιάμα / προσευχαὶ τῶν ἁγίων (thymiama / proseuchai tōn hagiōn) — “incense” / “the prayers of the saints” (8:3–4), the two combined in a single image. Reuses baseline saints = पवित्र जन and connects to baseline’s Prayer and Intercession doctrine (मध्यस्थता). Nepali: धूप, पवित्र जनका प्रार्थना। Risk: Medium — must be framed as symbolic of God receiving his people’s prayers directly, not endorsing literal incense-offering ritual (a live practice in both Hindu pūjā and Buddhist ritual in Nepal).
ἄψινθος (apsinthos) — “wormwood,” a star-name/plague causing bitter, deadly water (8:11). Nepali: अपिसिन्थस (transliterate) or तीतो/विषालु तारा। Risk: Low.

Chapter 9

New load-bearing terms:

ἄβυσσος (abyssos) — transliteration: abyssos. Literal meaning: “the abyss, the bottomless pit.” Semantic range: the netherworld prison/holding place for demonic powers, distinct from both Ἅδης (the general realm of the dead) and the final λίμνη τοῦ πυρός (lake of fire, the place of final judgment). English variants: “abyss,” “bottomless pit,” “the deep.” Contextual theological meaning: God’s sovereign restraint of evil powers within appointed limits — reinforcing the Sovereignty of God over History doctrine even amid apparent chaos. Nepali: अगाध खाल्डो / पातालको खाडल। Risk: Medium-High — should be kept terminologically distinct from Ἅδης and from the lake of fire so readers understand three distinct apocalyptic “places,” not one generic “hell.”
Ἀβαδδὼν / Ἀπολλύων (Abaddōn / Apollyōn) — proper names meaning “Destruction” (Hebrew) / “Destroyer” (Greek), the angel-king of the abyss (9:11). Nepali: अब्दोन / अपोल्युन (transliterate both, with a brief gloss on the shared meaning “Destroyer”). Risk: Low.
ἀκρίδες (akrides) — “locusts,” here demonic/symbolic rather than literal insects. Nepali: सलह। Risk: Low; requires a note that this is apocalyptic-symbolic imagery, not a literal agricultural plague.

Chapter 10

New load-bearing terms:

μυστήριον (mystērion) — transliteration: mystērion. Literal meaning: “mystery, secret.” Semantic range in biblical usage: a truth formerly hidden in God’s purposes, now disclosed/revealed — the opposite structure of an esoteric secret withheld from the uninitiated. English variants: “mystery,” “secret purpose.” Contextual theological meaning: “the mystery of God” will be “finished” (10:7) — God’s hidden redemptive-historical plan reaching its consummation, openly declared to all, not privileged knowledge for religious specialists. Nepali rendering & risk: रहस्य — High. Nepal’s Kathmandu Valley Tantric Hindu tradition and Himalayan Vajrayāna Buddhism both maintain long-established esoteric “secret” (गुप्त, तान्त्रिक रहस्य) teachings deliberately restricted to initiated practitioners under a guru’s guidance. रहस्य on its own risks importing that initiatory, restricted-access frame. Teaching material must state clearly that the biblical μυστήριον is structurally the opposite: previously concealed, but now openly proclaimed and available to all who believe, with no hierarchy of privileged spiritual access.
βιβλαρίδιον (biblaridion) — “little scroll,” sweet in the mouth, bitter in the stomach (10:9–10). Nepali: सानो पुस्तक/पुस्तिका। Risk: Low; symbolic of the bittersweet nature of prophetic ministry.

Chapter 11

New load-bearing terms:

μάρτυς (martys) — transliteration: martys (root of English “martyr”). Literal meaning: “witness,” one who testifies, originally in a legal/evidentiary sense. Semantic range: from courtroom testimony to costly, even life-forfeiting, testimony to Christ — the two witnesses of Revelation 11 are killed for their testimony and vindicated by resurrection. English variants: “witness(es),” “martyr(s).” Contextual theological meaning: faithful proclamation that may cost one’s life, vindicated by God — foundational to the Perseverance and Faithful Witness under Persecution doctrine. Nepali rendering & risk: साक्षी — High. Given Nepal’s own recent history of Christianity being effectively illegal until the 1990 democracy movement (already noted in the baseline’s fellowship entry) and the live legal restriction on religious conversion under the 2017 Muluki Criminal Code (baseline’s evangelism doctrine, already High risk), this term carries real, current-not-merely-historical weight for a Nepali audience and must not be flattened into a neutral legal-testimony sense alone.
θηρίον ἐκ τῆς ἀβύσσου (thērion ek tēs abyssou) — “the beast from the abyss” (11:7), the first appearance of θηρίον (“beast”); see full treatment under Ch. 13.
βασιλεία τοῦ κόσμου… τοῦ κυρίου ἡμῶν (basileia tou kosmou… tou kyriou hēmōn) — “the kingdom of the world has become the kingdom of our Lord [and of his Christ]” (11:15). Reuses baseline kingdom of God = परमेश्वरको राज्य and Lord = प्रभु; the pivotal Sovereignty of God over History and Return and Reign of Christ verse. Risk: High (extends baseline’s kingdom_of_god Medium risk upward for Revelation given its climactic, decisive-victory framing here, in contrast to Romans’ more general “God’s sovereign reign” framing).

Chapter 12

New load-bearing terms:

δράκων (drakōn) — transliteration: drakōn. Literal meaning: “dragon, serpent-monster.” Semantic range: a great mythic reptilian beast; in Revelation explicitly identified (12:9) as “that ancient serpent… the Devil and Satan.” English variants: “dragon,” “serpent.” Contextual theological meaning: the great cosmic adversary, defeated decisively through Christ’s death, resurrection, and enthronement, and through believers’ faithful testimony (12:11) — central to Assurance of God’s Final Victory over Evil. Nepali rendering & risk: अजिङ्गर — High. Nepal’s Hindu-Buddhist folk religion prominently venerates nāga (सर्प/नाग, serpent deities) as largely benevolent guardian spirits of water sources and buried treasure, honored annually at Nāg Pañchamī; nāga shrines are common throughout the Kathmandu Valley. Revelation’s dragon-serpent, by contrast, is unambiguously identified as the evil deceiver and accuser. Teaching material must make this identification explicit and repeated so that culturally ingrained nāga-reverence does not soften or reframe the text’s clear moral verdict.
ὄφις ὁ ἀρχαῖος (ophis ho archaios) — “the ancient serpent” (12:9; 20:2), explicitly echoing Genesis 3. Same risk profile as δράκων above; Nepali: प्राचीन सर्प। Risk: High.
Σατανᾶς (Satanas) / διάβολος (diabolos) — “Satan” (transliterated proper name/title, meaning “adversary”) / “the Devil” (literally “the slanderer/accuser”). Nepali: शैतान / दियाबल or अभियोक्ता (accuser). Risk: High — must be presented consistently as a single, personal, defeated evil being (not one deity’s dark aspect among others, and not an impersonal principle of evil/chaos), directly reinforcing the Sovereignty of God and Final Victory doctrines.
Μιχαήλ (Michaēl) — proper name, established Nepali form: मीखाएल। Risk: Low.
κατήγορος (katēgoros) — “accuser” (12:10, “the accuser of our brothers”). Nepali: अभियोगकर्ता। Risk: Medium.
αἷμα τοῦ ἀρνίου καὶ λόγος τῆς μαρτυρίας (haima tou arniou kai logos tēs martyrias) — “the blood of the Lamb and the word of their testimony” (12:11) — the means of victory over the accuser. Reuses ἀρνίον (थुमा) and μαρτυρία (गवाही/साक्षी) established above. Risk: High — this verse is a key proof-text for both Worship of the Lamb and Perseverance/Faithful Witness doctrines and should be rendered with maximum fidelity and consistency.

Chapter 13

New load-bearing terms:

θηρίον (thērion) — transliteration: thērion. Literal meaning: “wild animal, beast” (distinct from ζῷον/ζῷα, the “living creatures” of chs. 4–5, which are positively portrayed). Semantic range: a monstrous, hybrid, symbolic embodiment of anti-God political/religious power — two beasts appear (from the sea, 13:1; from the earth, 13:11, later called “the false prophet,” 16:13; 19:20; 20:10). English variants: “beast.” Contextual theological meaning: organized worldly power, in both political and religious/propagandistic form, in service of the dragon and demanding worship in place of God — central to the Judgment of the Wicked doctrine and the broader cosmic-conflict narrative. Nepali rendering & risk: पशु — Medium-High. पशु is the standard Nepali word for “animal,” and shares its root with पशु बलि (animal sacrifice), the very practice flagged as a collision risk under ἀρνίον (थुमा) above. Context must make unmistakably clear this is a symbolic, monstrous, opposing power, not a literal or sacrificial animal — the deliberate two-sided contrast between the true Lamb (थुमा) receiving worship and the false beast (पशु) demanding worship is one of the book’s central rhetorical structures and must be preserved, not accidentally blurred by lexical overlap.
χάραγμα (charagma) — “mark, stamp, brand” (of the beast, 13:16–17). Nepali: छाप (recommended, kept lexically distinct from the divine seal, मुद्रा, per the Ch. 6/7 recommendation above). Risk: Medium-High — represents coerced allegiance to the beast’s system, contrasted with God’s protective seal on his own people; the lexical distinction from मुद्रा must be maintained consistently.
ἀριθμὸς 666 (arithmos hexakosioi hexēkonta hex) — “the number 666” (13:18). Nepali: ६६६ (Arabic numerals, per baseline citation conventions). Risk: Low-Medium; requires an interpretive note that this is a symbolic number (traditionally understood via gematria) rather than a literal identifying digit-string, consistent with the Symbolic and Apocalyptic Interpretation doctrine’s general caution.
ἐξουσία (exousia) — “authority, delegated power.” Nepali: अधिकार। Risk: Medium — distinct from baseline’s सामर्थ्य (God’s own inherent power); here it denotes derivative, delegated (and, in the beast’s case, usurped/counterfeit) authority.
βλασφημία (blasphēmia) — “blasphemy.” Nepali: ईश्वरनिन्दा। Risk: Medium.

Chapter 14

New load-bearing terms:

εὐαγγέλιον αἰώνιον (euangelion aiōnion) — “the eternal/everlasting gospel” (14:6). Reuses baseline gospel = सुसमाचार (High risk) plus αἰώνιος, “eternal, everlasting.” Nepali: अनन्त सुसमाचार। Risk: High — must retain the full force of baseline’s gospel-doctrine note (the unique proclamation of salvation through Christ crucified and risen), now emphasized as unchanging and final, not one truth-claim among many that might later be superseded.
θερισμός / δρέπανον (therismos / drepanon) — “harvest” / “sickle” (14:14–19), judgment imagery. Nepali: कटनी / हँसिया। Risk: Low-Medium; standard judgment metaphor.
ληνὸς τοῦ θυμοῦ τοῦ θεοῦ (lēnos tou thymou tou theou) — “the winepress of the wrath of God” (14:19). See ὀργή/θυμός note below. Nepali: परमेश्वरको रीसको कोल। Risk: High.
ὀργή / θυμός (orgē / thymos) — “wrath, anger” (two overlapping Greek terms for divine wrath appear across chs. 6, 14, 16, 19). Semantic range: righteous, judicial anger provoked by sin and rebellion — not capricious emotional volatility. English variants: “wrath,” “anger,” “fury.” Contextual theological meaning: central to the Judgment of the Wicked doctrine; God’s wrath is the moral, judicial response of a personal God to persistent, unrepented evil. Nepali rendering & risk: रीस / क्रोध — High. Nepal’s Kathmandu Valley Tantric Hindu tradition prominently venerates wrathful deity-forms (Bhairab, Kālī) as one legitimate, often protective, mode of an otherwise benevolent deity — worshippers approach both the gentle and fierce forms as complementary aspects of the same divine reality. Teaching material must make clear that God’s wrath in Revelation is the righteous, judicial, and entirely consistent response of the one personal God to sin — not an alternating “dark aspect” existing in tension with, or requiring separate ritual appeasement from, his goodness, and not an impersonal karmic retribution mechanism.
ὑπομονὴ τῶν ἁγίων (hypomonē tōn hagiōn) — “the patient endurance of the saints” (14:12), reuses ὑπομονή (Ch. 1) and baseline saints (पवित्र जन). Risk: High (per Ch. 1 note).

Chapter 15

New load-bearing terms:

ᾠδὴ Μωϋσέως καὶ τοῦ ἀρνίου (ōdē Mōuseōs kai tou arniou) — “the song of Moses and of the Lamb” (15:3). Nepali: मोशा र थुमाको गीत। Risk: Medium — ties Exodus deliverance typology to the Lamb’s redemptive victory; reinforces (rather than newly introduces) the ἀρνίον risk already flagged Critical.
φιάλαι (phialai) — “bowls” (of God’s wrath, poured out in Ch. 16). Nepali: कचौराहरू। Risk: Low.
σκηνὴ τοῦ μαρτυρίου (skēnē tou martyriou) — “the tabernacle/tent of testimony/witness” (15:5). Reuses σκηνή (Ch. 21 note) and μαρτυρία (Ch. 1/11 note). Risk: Medium.

Chapter 16

New load-bearing terms:

Ἁρμαγεδών (Harmagedōn) — proper noun/place name, “Armageddon” (16:16). Nepali: आर्मागेडोन (transliterate). Risk: Low-Medium; requires a note that this functions as a symbolic staging-ground for final cosmic conflict, consistent with the Symbolic and Apocalyptic Interpretation doctrine, not necessarily (or only) a literal geographic battlefield.
σεισμὸς μέγας (seismos megas) — “a great earthquake” (16:18). Nepali: ठूलो भूकम्प। Risk: Low; note that given Nepal’s own severe earthquake history (2015), pastoral sensitivity in framing this imagery is advisable, though the doctrinal risk itself is low.
All other Ch. 16 vocabulary (φιάλαι, βλασφημέω, Βαβυλών) reuses terms already introduced in Ch. 6, 13, and (below) Ch. 17.

Chapter 17

New load-bearing terms:

πόρνη (pornē) — “prostitute, harlot.” Nepali: वेश्या। Risk: Medium-High — symbolic of a corrupt, idolatrous religious-political system (Babylon) seducing the nations away from exclusive loyalty to God; must be taught explicitly as corporate/systemic imagery (as the baseline’s general instruction to preserve doctrinal force without softening requires) while pastorally framed so as not to appear to target individual women or any specific present-day people group.
Βαβυλὼν ἡ μεγάλη (Babylōn hē megalē) — “Babylon the great.” Nepali: महान बेबिलोन। Risk: Medium — must be taught as symbolic of any and every human system (political, economic, religious) that opposes God and seduces the nations into idolatry, not restricted to the historical ancient city, nor pointed at any single contemporary nation.
μυστήριον (mystērion) reused (“the mystery of the woman,” 17:7); see Ch. 10 note. Risk: High.

Chapter 18

New load-bearing terms:

πένθος (penthos) — “mourning” (over Babylon’s fall). Nepali: शोक। Risk: Low.
ἐμπορία / ἔμποροι (emporia / emporoi) — “trade, merchandise” / “merchants” (18:11–19). Nepali: व्यापार / व्यापारीहरू। Risk: Medium — the chapter’s critique of commerce entangled with idolatrous power should be taught carefully to avoid either (a) a blanket condemnation of commerce as such, or (b) a loss of the text’s genuine critique of systems that profit from injustice and idolatry.
πληγαί (plēgai) — “plagues.” Nepali: विपत्तिहरू। Risk: Low.
κρίμα / κρίνω (krima / krinō) — “judgment” / “to judge.” Nepali: इन्साफ / न्याय गर्नु। Risk: Medium-High — must be kept lexically and conceptually distinct from baseline’s justification = धर्मी ठहराइने कार्य (God’s forensic declaration of righteousness for believers, received once for all by faith); κρίμα/κρίνω here denotes God’s final courtroom verdict against persistent, unrepented evil, the negative counterpart to justification rather than a synonym for it.

Chapter 19

New load-bearing terms:

Ἁλληλουϊά (Hallēlouia) — reuses the baseline’s established transliterated form, हल्लेलूयाह. Risk: Low (per baseline).
γάμος τοῦ ἀρνίου (gamos tou arniou) — “the marriage/wedding feast of the Lamb” (19:7,9). Nepali: थुमाको विवाह भोज। Risk: High — the climactic image for the Church as Bride of Christ doctrine; reuses ἀρνίον (Critical risk, थुमा) and νύμφη (High risk, दुलही, from 21:2). Must be taught as covenantal and corporate — the whole redeemed community united to Christ — not romantic sentiment or Nepali social marriage-negotiation customs (dowry, arranged-marriage family politics).
δικαιώματα τῶν ἁγίων (dikaiōmata tōn hagiōn) — “the righteous acts/deeds of the saints” (19:8), given as the “fine linen” the Bride wears. Nepali: पवित्र जनका धर्मी कामहरू। Risk: Medium-High — must be sharply distinguished from baseline’s धार्मिकता (righteousness as forensic status, received by faith, never by works) and from imputed_righteousness (आरोपित धार्मिकता): these are the visible fruits of a life already justified by faith, not the ground of acceptance before God. Blurring the two risks reintroducing a works-righteousness framework the baseline explicitly guards against.
ὁ Λόγος τοῦ Θεοῦ (ho Logos tou Theou) — “the Word of God” (19:13), a Christological title. Nepali: परमेश्वरको वचन। Risk: High — connects to Incarnation doctrine (baseline: देहधारण, echoing John 1:1,14) and must retain full deity-of-Christ force.
βασιλεὺς βασιλέων καὶ κύριος κυρίων (basileus basileōn kai kyrios kyriōn) — “King of kings and Lord of lords” (19:16; cf. 17:14). Reuses baseline Lord = प्रभु (Critical) and introduces βασιλεύς (basileus), “king.” Nepali: राजाहरूका राजा र प्रभुहरूका प्रभु। Risk: Critical — this title climactically extends the baseline’s lordship_of_christ doctrine (already Critical) into an explicit claim of supremacy over every human king and lord. Given Nepal’s own history of a divinely legitimated monarchy (Shah-dynasty kings venerated as living avatars of Vishnu until the 2008 abolition of the monarchy — the very history the baseline’s incarnation entry already documents), this title must be rendered and taught with zero softening: Christ is not merely a great king among legitimate others, including any historical or symbolic remnant of Nepali royal ideology, but the singular, supreme sovereign over all.
πιστὸς καὶ ἀληθινός (pistos kai alēthinos) — “Faithful and True” (19:11), reuses terms from 21:5. Risk: High.
λίμνη τοῦ πυρός (limnē tou pyros) — “lake of fire,” reused from 21:8/20:10,14–15. Risk: High.

Chapter 20

New load-bearing terms:

χίλια ἔτη (chilia etē) — “a thousand years” (the millennium, 20:2–7). Nepali: हजार वर्ष। Risk: Medium — this curriculum, like the underlying text, should preserve the literal numeral without embedding a particular millennial interpretive scheme (premillennial, amillennial, postmillennial) into the translation itself; interpretive stance belongs to teaching commentary, not the base translation.
δέω (deō) — “to bind” (Satan bound for the thousand years, 20:2). Nepali: बाँध्नु। Risk: Low-Medium; reinforces God’s Sovereignty over even the dragon’s activity — Satan acts only within limits God sovereignly sets, never as an independent, co-equal power.
ἀνάστασις ἡ πρώτη (anastasis hē prōtē) — “the first resurrection” (20:5–6). Reuses baseline resurrection = पुनरुत्थान (Critical; never पुनर्जन्म). Nepali: पहिलो पुनरुत्थान। Risk: Critical — the baseline’s warning against पुनर्जन्म (rebirth/reincarnation, central to both Hindu cosmology and Buddhist rebirth-across-six-realms doctrine, and to the Himalayan Buddhist tulku recognized-reincarnation tradition) applies here with full force; “first resurrection” must not be misread as one cycle within an ongoing series of rebirths, but as a definite, bodily, historical event inaugurating the eschatological reign of the saints.
θρόνος λευκὸς μέγας (thronos leukos megas) — “the great white throne” (20:11), the final judgment scene. Reuses θρόνος (High risk, per Ch. 4/21 note). Risk: High.
κρίνω κατὰ τὰ ἔργα αὐτῶν (krinō kata ta erga autōn) — “judged according to their works” (20:12–13). Nepali: आफ्ना कामअनुसार इन्साफ गरिनु। Risk: High — requires the same careful distinction flagged under Ch. 18 (κρίμα/κρίνω) and Ch. 19 (δικαιώματα): final judgment evaluates a life’s fruit/works as evidence of one’s relationship to Christ (cf. book of life, 20:15) — it does not contradict or supplement justification by faith with a parallel works-based ground of acceptance. This distinction is theologically delicate and should be flagged for mandatory human theologian review in Phase 2.
Γὼγ καὶ Μαγώγ (Gōg kai Magōg) — proper names, transliterated: गोग र मागोग। Risk: Low.
λίμνη τοῦ πυρός (limnē tou pyros) — “lake of fire,” definitive final occurrence (20:10,14–15), explicitly equated with “the second death” (20:14). See extended treatment at 21:8. Nepali rendering & risk: आगोको कुण्ड — Critical. Must be taught as a final, irreversible destiny for the unrepentant, distinguished from Hindu/Buddhist नरक (naraka), which both traditions understand as a temporary, purgatorial punishment-stage within an ongoing cycle of rebirth rather than an unrepeatable, final outcome — directly reinforcing (as its negative pole) the baseline’s Critical, dual-front distinction already established for salvation = उद्धार.

Chapter 21

Full verse-by-verse analysis of 21:1–8 is given in Part A above. The remainder of the chapter (21:9–27, describing the new Jerusalem in detail) introduces the following additional load-bearing terms:

πυλῶνες (pylōnes) / θεμέλιοι (themelioi) — “gates” / “foundations,” twelve each, inscribed with the names of the twelve tribes and the twelve apostles (21:12–14). Nepali: ढोकाहरू / जगहरू। Risk: Low-Medium; numerically symbolic (continuity between Old and New Covenant peoples), not architecturally literal per the Symbolic and Apocalyptic Interpretation doctrine.
λίθος τίμιος (lithos timios) — “precious stone(s)” (21:11,18–21). Nepali: बहुमूल्य/मणि पत्थर। Risk: Low.
οὐ ναὸν εἶδον (ou naon eidon) — “I saw no temple” (21:22), “for the Lord God the Almighty and the Lamb are its temple.” Nepali: मन्दिर देखिनँ। Risk: High. This is a direct, deliberate reversal of temple-centered religion — God’s/the Lamb’s own unmediated presence eliminates the need for any separate sanctuary building or priestly mediating system. Given Nepal’s own temple-saturated religious landscape (Pashupatinath, Boudhanath, and thousands of local shrines central to daily religious life), this verse carries unusual force and should be taught explicitly as the culmination of the Ch. 1 point about believers as “a kingdom and priests” with direct access to God — not as a devaluation of corporate worship or of मण्डली (church) gathering, which the New Testament elsewhere commands.
τὰ ἔθνη… τὴν δόξαν αὐτῶν (ta ethnē… tēn doxan autōn) — “the nations… their glory,” brought into the city (21:24,26). Reuses baseline gentiles = अन्यजाति and glory = महिमा. Risk: Medium — reinforces the Unity of Jews and Gentiles doctrine into its final, consummated form.
οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινόν (ou mē eiselthē eis autēn pan koinon) — “nothing common/unclean shall ever enter it” (21:27). Nepali: कुनै अशुद्ध कुरा त्यहाँ प्रवेश गर्नेछैन। Risk: Medium — κοινός here (ritually “common/unclean”) should be handled the same way baseline’s holy/pavitra note requires: moral/relational purity before God, not merely ritual purity as understood in Hindu/Buddhist ceremonial-cleanliness categories.

Chapter 22

New load-bearing terms:

ποταμὸς ὕδατος ζωῆς / ξύλον τῆς ζωῆς (potamos hydatos zōēs / xylon tēs zōēs) — “the river of the water of life” / “the tree of life,” bearing twelve kinds of fruit, its leaves for the healing of the nations (22:1–2). Nepali: जीवनको पानीको नदी / जीवनको रूख। Risk: High. These paired images carry a real and specific collision risk with the Hindu अमृत (amṛta) mythology — the nectar of immortality churned from the Ocean of Milk (Samudra Manthan) by gods and demons in fierce contention, a well-known narrative across Nepali Hindu culture. Teaching material must make the contrast explicit: the water/tree of life in Revelation is freely and graciously given by a personal God to all who belong to him (cf. 21:6’s δωρεάν/सित्तैमा), the fruit of God’s finished redemptive work, not a scarce magical substance seized through cosmic contest between rival powers.
κατάρα (katara) — “curse” — “no more shall there be anything accursed” (22:3), reversing Genesis 3’s curse. Nepali: श्राप। Risk: Medium — should be connected explicitly (in teaching notes, not necessarily the base translation) to the Genesis curse for full doctrinal resonance; low standalone lexical risk.
θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου (thronos tou theou kai tou arniou) — “the throne of God and of the Lamb” (22:1,3), reusing θρόνος (High) and ἀρνίον (Critical). Risk: High.
λατρεύω (latreuō) — “his servants will worship/serve him” (22:3), reused from Ch. 7. Risk: Medium.
ὄψονται τὸ πρόσωπον αὐτοῦ (opsontai to prosōpon autou) — “they will see his face” (22:4), the beatific vision — direct, unmediated relational communion with God, the ultimate fulfillment of the New Heaven and New Earth doctrine. Nepali: तिनीहरूले उहाँको मुहार देख्नेछन्। Risk: Medium-High — should be taught as intimate, relational, personal communion, not a merely visual or mystical-absorption experience (guarding, as with baseline’s holy_spirit and salvation notes, against assimilation to impersonal-absolute or self-dissolution frameworks).
βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων (basileusousin eis tous aiōnas tōn aiōnōn) — “they will reign forever and ever” (22:5). Reuses baseline kingdom of God = परमेश्वरको राज्य conceptually; new verb βασιλεύω, “to reign.” Nepali: राज्य गर्नुहुनेछ। Risk: High — central to the Return and Reign of Christ doctrine: believers share, by grace, in Christ’s own eternal reign — must not be read as personal deification or as attainment of independent divine status (a risk given some Hindu/Buddhist frameworks in which advanced spiritual attainment can approach identity with the divine or with ultimate reality).
προσκύνησον τῷ ἀγγέλῳ — prohibition (ou! mē!) (22:8–9) — the angel’s explicit refusal of John’s attempted worship: “Worship God!” Directly reuses and clarifies προσκυνέω (Critical, आराधना गर्नु). Risk: Critical — this is the text’s own explicit boundary-marker distinguishing legitimate worship (of God/the Lamb alone) from illegitimate worship (of any created being, however exalted) — a boundary of first importance given the veneration of a wide range of divine and semi-divine beings, saints, gurus, and living deity-figures (e.g., the Kumari) within Nepal’s dominant religious traditions.
Ἔρχομαι ταχύ (Erchomai tachy) — “I am coming soon/quickly” (22:7,12,20), and the church’s answering cry, “Come, Lord Jesus” (ἔρχου, κύριε Ἰησοῦ, 22:20). Reuses baseline Lord = प्रभु and Jesus = येशू (both Critical). Nepali: म चाँडै आउनेछु / आउनुहोस्, प्रभु येशू। Risk: Critical — the climactic expression of the Return and Reign of Christ doctrine and of the whole book’s eschatological hope; must be rendered with full anticipatory force, consistent with baseline’s rule never to soften or qualify a doctrinal confession.
προφητεία τοῦ βιβλίου τούτου (prophēteia tou bibliou toutou) — “the prophecy of this book,” with the closing warning against adding to or taking away from it (22:18–19). Reuses baseline prophecy = अगमवाणी. Risk: High — connects to the Inspiration of Scripture doctrine and the integrity/closedness of the biblical canon; should be taught as protecting the completed, authoritative, God-breathed text, not as a general warning against all religious commentary or interpretation as such.
ἡ χάρις μετὰ πάντων (hē charis meta pantōn) — “grace be with all” (22:21), the book’s closing benediction. Reuses baseline grace = अनुग्रह (Critical). Risk: High — final reinforcement of the grace-not-merit doctrine at the very close of the whole canon.

Summary Note on Full-Book Coverage

Every chapter of Revelation (1–22) has been reviewed above. No chapter was found to introduce zero new theological vocabulary; even chapters that reuse a preceding chapter’s central image (e.g., Ch. 16’s reuse of the bowls/wrath vocabulary from Chs. 6 and 15, or Ch. 18’s reuse of Babylon from Ch. 17) contribute at least one additional load-bearing term (Armageddon, Ch. 16; merchant/trade critique, Ch. 18) requiring its own risk assessment. This full-book sweep, together with the verse-by-verse treatment of the core passage (21:1–8), supplies the complete term inventory consolidated in 08_core_glossary.md.

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