Semantic Analysis: Revelation (English → Punjabi)

Curriculum: Revelation 1–22 | Core Passage: Revelation 21:1–8 Language authority: Baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). Every term already recorded there is reused exactly and is marked [BASELINE] below. New terms proposed here must not contradict baseline conventions and must extend the same collision-analysis method to Revelation’s distinct vocabulary (throne visions, Lamb Christology, apocalyptic judgment, the Bride/New Jerusalem).

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PART A — CORE PASSAGE, VERSE BY VERSE: Revelation 21:1–8

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.”

new — Gk. καινός (kainos)

• Literal meaning: new in kind/quality, not merely new in time (contrast νέος, new in age).
• Semantic range: freshly created, of a different and better order; renewed/transformed.
• English variants: new, renewed, fresh.
• Contextual theological meaning: God’s final, qualitative re-creation of the cosmos — not a recycled or repeated world, but a decisively new order inaugurated once for all.
• Punjabi rendering & risk: ਨਵਾਂ/ਨਵੀਂ (nava/navi). Low risk. Standard adjective; the qualitative sense (kainos, not simply “another instance”) should be reinforced in teaching notes so it is not read as just one more cycle of worlds.

heaven — Gk. οὐρανός (ouranos)

• Literal meaning: sky, the heavens; by extension God’s dwelling.
• Semantic range: physical sky; the abode of God; the totality of the created heavens (contrasted with “the first heaven” that passes away).
• English variants: heaven, sky, the heavens.
• Contextual theological meaning: the entire created order, alongside earth, is remade — not merely the human soul’s destination but the whole cosmos.
• Punjabi rendering & risk: ਸਵਰਗ (swarg). Medium risk. Established Punjabi Bible term, but ਸਵਰਗ is also the Hindu cosmological svarga-loka, a temporary heavenly plane within the rebirth cycle, attainable and losable through karma. Teaching must make explicit that the “new heaven” of Revelation is not a higher rung on a ladder of lokas but God’s own eternal, final dwelling, made permanently new — never re-entered into a further cycle.

earth — Gk. γῆ (gē) — ਧਰਤੀ (dharti). Low risk. Standard, unambiguous.

sea — Gk. θάλασσα (thalassa)

• Literal meaning: sea, ocean.
• Semantic range: throughout Revelation the sea symbolizes primeval chaos, the abyss from which the beast rises (13:1), and separation/threat; “no more sea” signals the removal of chaos and threat, not merely a geographic fact.
• English variants: sea, ocean, waters.
• Contextual theological meaning: final abolition of chaos, evil’s source-domain, and cosmic instability in the new creation.
• Punjabi rendering & risk: ਸਮੁੰਦਰ (samundar). Low risk, but the symbolic (not merely meteorological) meaning needs a teaching note since Punjab is a landlocked agrarian region with limited everyday cultural association with the sea as a symbol of chaos.

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.”

holy city — Gk. ἁγία πόλις (hagia polis) — ਪਵਿੱਤਰ ਸ਼ਹਿਰ. [BASELINE ਪਵਿੱਤਰ reused]. Low-Medium risk. Combines baseline’s low-risk ਪਵਿੱਤਰ with a corporate, architectural image; note it is a people, not merely a place (cf. 21:9-10).

new Jerusalem — Gk. Ἰερουσαλὴμ καινή (Ierousalēm kainē) — ਨਵਾਂ ਯਰੂਸ਼ਲਮ. Medium risk. ਯਰੂਸ਼ਲਮ is the established proper-name form. Requires OT-covenant background teaching (city as fulfilment of promise), since neither Sikh nor Hindu tradition has an analogous “holy city descending” eschatology; risk is comprehension-gap, not syncretism.

coming down out of heaven from God — Gk. καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ — descending from God, not humanly built or ascended-to. Low risk, but theologically load-bearing: salvation’s consummation is God’s gift descending, not humanity’s spiritual ascent through practice — a useful contrast point with any merit-ascent framework.

bride — Gk. νύμφη (nymphē)

• Literal meaning: bride, young married woman.
• Semantic range: bride, betrothed woman; figuratively the covenant people in their consummated, adorned relationship with God/Christ.
• English variants: bride, betrothed.
• Contextual theological meaning: the redeemed people of God presented in permanent covenant union with Christ — the doctrine of the Church as Bride of Christ, culminating the marriage-supper theme of 19:7-9.
• Punjabi rendering & risk: ਲਾੜੀ (laadi). Low risk / Opportunity. Punjabi wedding culture is rich and highly elaborated (bridal adornment, procession, feast); ਲਾੜੀ is a warm, natural-fit image, comparable to ਸੰਗਤ in the baseline. Ensure teaching keeps the referent exclusively as the redeemed Church, not a general devotional-union metaphor detached from Christ.

Revelation 21:3

“And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with man…’”

throne — Gk. θρόνος (thronos)

• Literal meaning: a raised seat of authority.
• Semantic range: royal/judicial seat; by extension sovereign rule and authority itself (appears ~40+ times across Revelation).
• English variants: throne, seat, royal seat.
• Contextual theological meaning: God’s (and the Lamb’s) absolute, unshared sovereignty over history and its consummation — central to “The Sovereignty of God over History.”
• Punjabi rendering & risk: ਤਖ਼ਤ (takht). High risk. ਤਖ਼ਤ is the same word used for the Sikh institution of the Akal Takht and the other four historic Takhts — seats of religio-political authority in Sikh tradition — and is closely related to ਗੁਰਗੱਦੀ (Guru-gaddi, the succession-seat passed from Guru to Guru). Every occurrence needs framing that God’s throne is eternal, cosmic, and not a succession office passed among a lineage of authorities; it is uniquely and permanently occupied by God and the Lamb (22:1, 22:3), never transferred.

dwelling place / tabernacle — Gk. σκηνή (skēnē); verb σκηνώσει (skēnōsei, “he will dwell/tabernacle”)

• Literal meaning: tent, temporary dwelling; the verb evokes God’s OT tabernacling presence among Israel (cf. John 1:14).
• Semantic range: tent, tabernacle, dwelling, abiding presence.
• English variants: dwelling place, tabernacle, tent, “he will dwell.”
• Contextual theological meaning: God’s permanent, unmediated relational presence with his people in the new creation — the goal toward which all of redemptive history moves.
• Punjabi rendering & risk: NOT ਡੇਰਾ. Recommend ਨਿਵਾਸ (nivas) or ਵਾਸ ਕਰਨਾ (vaas karna, “to dwell”). High risk. ਡੇਰਾ is the word for a Sant-led dera, a prominent, living institutional category in contemporary Punjab (cf. baseline’s ਸੰਤ note). Rendering God’s “dwelling with his people” as ਡੇਰਾ would risk suggesting God’s presence is mediated through a Sant/dera-style institution, exactly the category error the baseline’s ਸੰਤ ruling was designed to prevent. Even though older Punjabi OT translation occasionally used ਡੇਰਾ for the Mosaic tabernacle, this curriculum should standardize on ਨਿਵਾਸ to avoid the modern collision — flag for theologian confirmation before Phase 2.

people — Gk. λαός (laos) — ਪਰਜਾ (praja). Low-Medium risk. Established covenant-people term (cf. baseline’s “ਪਰਮੇਸ਼ੁਰ ਦੀ ਪਰਜਾ” in church_as_gods_people doctrine name); reuse for consistency.

Revelation 21:4

“He will wipe away every tear… death shall be no more, neither mourning, nor crying, nor pain anymore, for the former things have passed away.”

death — Gk. θάνατος (thanatos) — ਮੌਤ (maut). Low-Medium risk. Standard word; theological weight is that death is ended, not cycled through and re-entered — this pairs naturally with baseline’s ਪੁਨਰ-ਉਥਾਨ (resurrection, never ਪੁਨਰ-ਜਨਮ/ਆਵਾਗਵਣ) logic: the abolition of death here is the flip side of the once-for-all resurrection already secured.

mourning / crying / pain — Gk. πένθος, κραυγή, πόνος — ਸੋਗ, ਰੋਣਾ, ਦਰਦ. Low risk. Standard vocabulary.

the former things have passed away — Gk. τὰ πρῶτα ἀπῆλθαν — ਪਹਿਲੀਆਂ ਗੱਲਾਂ ਬੀਤ ਗਈਆਂ। Low risk. Finality language; do not soften to an ongoing/gradual process.

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.’”

I am making all things new — Gk. καινὰ ποιῶ πάντα — ਮੈਂ ਸਭ ਕੁਝ ਨਵਾਂ ਬਣਾ ਰਿਹਾ ਹਾਂ। Low risk. Present-tense declaration of God’s ongoing sovereign act, consistent with the kainos sense established in v.1.

trustworthy and true / faithful and true — Gk. πιστοὶ καὶ ἀληθινοί (pistoi kai alēthinoi)

• Literal meaning: faithful (trust-worthy) and true (genuine, not false).
• Semantic range: reliable, dependable, corresponding to reality; the same adjective pair recurs as a title for Christ in 19:11.
• English variants: faithful and true, trustworthy and true.
• Contextual theological meaning: God’s own words about the consummation are as certain as his character — an assurance anchor for “Assurance of God’s Final Victory over Evil.”
• Punjabi rendering & risk: ਵਫ਼ਾਦਾਰ ਅਤੇ ਸੱਚੇ (vafadar ate sache). Medium risk. Distinguish from [BASELINE] ਨਿਹਚਾ (faith, the believer’s trust) — this is God’s/Christ’s own faithfulness and truthfulness, the object rather than the subject of trust; do not collapse the two words into ਨਿਹਚਾ.

Revelation 21:6

“And he said to me, ‘It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment.’”

It is done — Gk. γέγονεν (gegonen, perfect tense: “it has happened/been accomplished”) — ਇਹ ਹੋ ਗਿਆ ਹੈ! Low risk. Echoes 16:17; signals the definitive completion of God’s redemptive-judicial plan.

Alpha and Omega / beginning and end — Gk. τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος

• Literal meaning: the first and last letters of the Greek alphabet; “the source and the goal.”
• Semantic range: a self-designation of absolute eternality and comprehensiveness, used of God the Father (1:8, 21:6) and of Christ (22:13).
• English variants: Alpha and Omega, First and Last, Beginning and End.
• Contextual theological meaning: God’s (and Christ’s, by application of the identical title) sovereignty over the whole span of history from origin to consummation — a direct pillar of “The Sovereignty of God over History” and, applied to Christ, of his full deity.
• Punjabi rendering & risk: ਅਲਫ਼ਾ ਅਤੇ ਓਮੇਗਾ (transliterated, unchanged) + gloss ਆਰੰਭ ਅਤੇ ਅੰਤ (arambh ate ant, “beginning and end”). Critical risk — but chiefly a comprehension risk, not a syncretism risk. The Greek alphabet is unfamiliar to a Gurmukhi-literate audience; every occurrence requires the explanatory gloss “ਆਰੰਭ ਅਤੇ ਅੰਤ” alongside the transliteration, on the same mandatory-gloss model the baseline uses for ਅੱਬਾ (Abba). Theological stakes are Critical because this title is later applied to Christ (22:13), making it a deity-of-Christ marker.

water of life — Gk. ὕδωρ ζωῆς (hydōr zōēs), from πηγή (pēgē, spring/fountain)

• Literal meaning: living/life-giving water, flowing spring water.
• Semantic range: water that sustains eternal life (cf. John 4:14); in Revelation, both a present offer (21:6, 22:17) and a river flowing from God’s throne (22:1).
• English variants: water of life, living water, spring of the water of life.
• Contextual theological meaning: eternal life given freely by God through Christ, received by faith, not attained through ritual or practice.
• Punjabi rendering & risk: ਜੀਵਨ ਦਾ ਜਲ / ਜੀਵਨ ਦਾ ਪਾਣੀ (jivan da jal/pani). NEVER ਅੰਮ੍ਰਿਤ. High risk. ਅੰਮ੍ਰਿਤ (amrit) is the specific consecrated nectar of the Sikh Amrit Sanchar initiation rite, administered by the Panj Pyare, which formally inducts a person into the Khalsa. Using ਅੰਮ੍ਰਿਤ for “water of life” would import that entire initiation-rite structure into a text where the gift is freely given by God to “whoever is thirsty” (22:17) with no rite, mediating body, or human administrant. Use ਜਲ/ਪਾਣੀ consistently.

without payment / freely — Gk. δωρεάν (dōrean) — ਮੁਫ਼ਤ (muft) / ਬਿਨਾਂ ਮੁੱਲ। Medium risk. Directly reinforces [BASELINE] grace theology (ਕਿਰਪਾ): the gift’s source must remain explicitly Christ-centered, not Guru-mediated or Naam-simran-attained, per baseline’s grace note.

Revelation 21:7

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

conquers / overcomes — Gk. ὁ νικῶν (ho nikōn, present participle of νικάω, nikaō)

• Literal meaning: to win, prevail, be victorious.
• Semantic range: military/athletic victory language, applied throughout Revelation (2:7, 2:11, 2:17, 2:26, 3:5, 3:12, 3:21, 12:11, 21:7) to believers who remain faithful under pressure/persecution.
• English variants: overcome, conquer, prevail, be victorious.
• Contextual theological meaning: perseverance in faithful witness — the promises attached to “the one who overcomes” throughout chs. 2–3 all converge here in the final inheritance. Crucially, 12:11 defines the means of victory: “the blood of the Lamb and the word of their testimony” — not military or self-generated strength.
• Punjabi rendering & risk: ਜਿੱਤਣਾ / ਜਿੱਤ (jitna/jit). NEVER ਫ਼ਤਹਿ. High risk. ਫ਼ਤਹਿ is the specific Khalsa martial-devotional victory term embedded in the daily Sikh greeting “ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਹਿ” and in the historic martial ethos of the Khalsa. Using it here risks reframing the believer’s perseverance as martial/political victory rather than as faithful endurance secured “by the blood of the Lamb,” the opposite dynamic. Use ਜਿੱਤਣਾ/ਜਿੱਤ and anchor every occurrence to its means (faith, testimony, the Lamb’s blood), never to armed struggle — a distinct but related risk to baseline’s ਧਰਮ ਯੁੱਧ caution for “righteousness.”

heritage / inherit — Gk. κληρονομήσει (klēronomēsei), noun κληρονομία (klēronomia)

• Literal meaning: to receive as an allotted portion/inheritance.
• Semantic range: inheritance, allotted possession, heritage.
• English variants: inherit, have as a heritage, receive as an inheritance.
• Contextual theological meaning: full, secured son-status and its resulting inheritance — directly continuous with [BASELINE] ਦੱਤਕ ਪੁੱਤਰਤਾ (adoption) doctrine.
• Punjabi rendering & risk: ਵਿਰਸਾ (virsa). Medium risk. Natural, warm Punjabi word for inheritance/heritage; reinforce full-inheritance-rights framing already established in baseline’s adoption entry.

son — Gk. υἱός (huios) — ਪੁੱਤਰ। [BASELINE family reused]. Applied here to the believer’s adoptive sonship, distinct from [BASELINE] ਪਰਮੇਸ਼ੁਰ ਦਾ ਪੁੱਤਰ (Son of God, Christ’s unique eternal Sonship) — keep the two carefully distinguished in teaching notes.

Revelation 21:8

“But as for the cowardly, the faithless, the detestable… their portion will be in the lake that burns with fire and sulfur, which is the second death.”

cowardly / faithless / detestable / murderers / sexually immoral / sorcerers / idolaters / liars — Gk. δειλοῖς, ἀπίστοις, ἐβδελυγμένοις, φονεῦσι, πόρνοις, φαρμακοῖς, εἰδωλολάτραις, ψευδέσι

• Contextual theological meaning: a vice-list defining exclusion from the new creation — the negative counterpart to 21:7, underscoring “Judgment of the Wicked and Vindication of the Saints.”
• Punjabi rendering & risk, term by term:
  • faithless: ਅਵਿਸ਼ਵਾਸੀ / ਬੇਨਿਹਚਾ (be-nihcha, “without faith”) — [BASELINE ਨਿਹਚਾ reused]. Medium risk: keep the contrast with ਨਿਹਚਾ explicit — this is the negative of the baseline’s central faith-term, not a separate word.
  • idolaters: ਮੂਰਤੀ ਪੂਜਕ (murti pujak). High risk. Directly names image-worship; given Punjab’s significant Hindu-minority population and the prominence of murti-worship in devotional Hindu practice, this term must be handled as a biblical category within an apocalyptic vice-list, never as a contemporary polemic aimed at neighbors’ practice. Teaching notes should frame it historically/theologically, not applicationally toward any living community.
  • sorcerers: ਜਾਦੂਗਰ (jadugar). Low-Medium risk. Standard word for practitioners of magic/divination.
  • murderers, sexually immoral, liars: ਕਾਤਲ, ਹਰਾਮਕਾਰ/ਵਿਭਚਾਰੀ, ਝੂਠੇ। Low risk, standard vocabulary.
  • cowardly, detestable: ਡਰਪੋਕ, ਘਿਣਾਉਣੇ। Low risk.

lake of fire and sulfur — Gk. λίμνη τοῦ πυρὸς καὶ θείου (limnē tou pyros kai theiou)

• Literal meaning: a lake burning with fire and burning sulfur/brimstone.
• Semantic range: final place of judgment for the devil, the beast, false prophet, and the unrepentant (19:20, 20:10, 20:14-15, 21:8).
• English variants: lake of fire, lake of fire and brimstone.
• Contextual theological meaning: final, conscious, eternal judgment — not a purgatorial or transitional state.
• Punjabi rendering & risk: ਅੱਗ ਅਤੇ ਗੰਧਕ ਦੀ ਝੀਲ (agg ate gandhak di jheel). NEVER ਨਰਕ. High risk. ਨਰਕ (narak) is the popular Hindu/Sikh term for hell-realms within the karma-rebirth cosmology, generally understood as temporary/purgatorial rather than final. Substituting ਨਰਕ would collapse Revelation’s once-for-all, final judgment into a cyclical, escapable framework — directly contradicting “Judgment of the Wicked” as a settled, terminal state. Retain the literal descriptive phrase.

second death — Gk. ὁ θάνατος ὁ δεύτερος (ho thanatos ho deuteros)

• Literal meaning: a death that follows the first (bodily) death.
• Semantic range: final, eternal separation from God experienced by the unredeemed after bodily resurrection to judgment (cf. 20:6, 20:14).
• English variants: second death, the death that follows.
• Contextual theological meaning: irreversible final judgment, contrasted with the “first resurrection” (20:6) which secures believers against it.
• Punjabi rendering & risk: ਦੂਜੀ ਮੌਤ (duji maut). Medium risk. No direct Sikh/Hindu conceptual parallel (their cosmology has escape from cycles of death/rebirth, not a “second,” final death after resurrection); the concept itself, not vocabulary collision, is the primary challenge — requires explanatory teaching, not vocabulary substitution.

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PART B — CHAPTER-BY-CHAPTER SEMANTIC STUDY, REVELATION 1–22

Chapter 1

revelation / apocalypse — Gk. ἀποκάλυψις (apokalypsis)

• Literal meaning: an uncovering, unveiling.
• Semantic range: disclosure of what was hidden; the book’s own title-word (1:1).
• Contextual theological meaning: God’s decisive, once-given unveiling of end-time realities to John, in a written revelation now closed (cf. 22:18-19).
• Punjabi rendering & risk: ਪਰਕਾਸ਼ (Prakash) — the established Punjabi Bible title for the book is ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ. Critical risk, retained-with-mandatory-gloss (parallel to baseline’s ਮੁਕਤੀ handling). ਪਰਕਾਸ਼ is also the Sikh liturgical term for the daily ceremonial “opening”/installation of the Guru Granth Sahib (and “ਪਰਕਾਸ਼ ਦਿਹਾੜਾ” for a Guru’s birth-anniversary). Rather than break 150+ years of Punjabi Bible precedent for the book’s title, RETAIN ਪਰਕਾਸ਼ but require a mandatory clarifying gloss on doctrinally load-bearing occurrences: Christian ਪਰਕਾਸ਼ is a completed, once-given written unveiling of realities already secured in Christ, not a repeated daily ceremonial act performed before a living, ongoing scriptural Guru.

testimony of Jesus — Gk. μαρτυρία Ἰησοῦ (martyria Iēsou) — ਯਿਸੂ ਦੀ ਗਵਾਹੀ. High risk. See dedicated martyr/witness entry under Ch. 6/11/12 below; establishes the book’s central perseverance-under-persecution theme from its opening verse.

Almighty — Gk. παντοκράτωρ (pantokratōr)

• Literal meaning: ruler of all, all-powerful one.
• Semantic range: a divine title (used 9x in Revelation, only once elsewhere in the NT) denoting total sovereign power over all things.
• Contextual theological meaning: God’s unqualified sovereignty over history’s climax — foundational to “The Sovereignty of God over History.”
• Punjabi rendering & risk: Critical, flagged for mandatory theologian decision. Established Bible-translation convention across South Asian languages typically renders this ਸਰਬ ਸ਼ਕਤੀਮਾਨ (sarab shaktiman) — but this directly re-introduces the root ਸ਼ਕਤੀ that the baseline explicitly rejected for “power of God” (Romans 1:16) due to its Hindu goddess-power (Shakti) association. Two options for Phase 2 resolution: (a) retain ਸਰਬ ਸ਼ਕਤੀਮਾਨ as an already-entrenched title distinct in usage from the rejected common-noun ਸ਼ਕਤੀ, with a translator note explaining the distinction; or (b) coin ਸਰਬ ਸਮਰੱਥ (sarab samrath, “all-capable”), built on the baseline’s approved ਸਮਰੱਥਾ root, for full consistency. This tension recurs 9x across the book and must be settled once, consistently, before Phase 2 translation begins.

seven spirits (of God) — Gk. ἑπτὰ πνεύματα (hepta pneumata) — ਸੱਤ ਆਤਮੇ. High risk. Symbolic (sevenfold-completeness) language for the one [BASELINE] ਪਵਿੱਤਰ ਆਤਮਾ (Holy Spirit) in his fullness before the throne (1:4, 4:5, 5:6) — not seven distinct spirit-beings. Requires explicit framing to prevent a polytheistic-spirits misreading, especially relevant given folk-religious multiple-spirit frameworks present in parts of Punjab.

lampstands / churches (seven) — Gk. λυχνίαι / ἐκκλησίαι — ਦੀਵਟਾਂ / [BASELINE] ਮੰਡਲੀਆਂ। Low risk, reuses baseline church term.

angel (messenger, “of the churches”) — Gk. ἄγγελος (angelos) — ਦੂਤ (doot). Low-Medium risk. Standard word for both heavenly messengers and, contextually, the “angels of the seven churches” (possibly human overseers/messengers) — flag the interpretive ambiguity for translators, not a vocabulary risk.

Son of Man — Gk. υἱὸς ἀνθρώπου (huios anthrōpou) — ਮਨੁੱਖ ਦਾ ਪੁੱਤਰ। Critical risk. A distinct Danielic-authority Christological title from [BASELINE] ਪਰਮੇਸ਼ੁਰ ਦਾ ਪੁੱਤਰ (Son of God); keep the two titles clearly distinguished so “Son of Man” is not read as diminishing Christ’s deity — it emphasizes his authoritative, glorified humanity, complementary to (not competing with) his divine Sonship.

keys of Death and Hades — Gk. τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου — ਮੌਤ ਅਤੇ ਹੇਡੀਜ਼ ਦੀਆਂ ਕੁੰਜੀਆਂ। Medium-High risk. NEVER ਪਤਾਲ for Hades. ਪਤਾਲ is the Puranic/Hindu netherworld realm within a tiered cosmology (patal-lok); using it would import that cosmological structure. Prefer a transliterated ਹੇਡੀਜ਼ or a descriptive ਮੌਤ ਦਾ ਸਥਾਨ (“realm of death”), framed as the defeated power/domain of death now under Christ’s control, not a distinct Puranic plane.

First and Last — reuses Alpha/Omega title family (see 21:6 above). Critical, consistent reuse required.

Chapter 2–3 (Letters to the Seven Churches)

overcome/conquer (nikaō) — see full treatment at 21:7. High risk, recurs as the refrain closing every letter (2:7, 2:11, 2:17, 2:26, 3:5, 3:12, 3:21).

tribulation — Gk. θλῖψις (thlipsis) — ਦੁੱਖ / ਕਸ਼ਟ (dukh/kasht). Medium risk. Standard suffering-vocabulary; anchors “Perseverance and Faithful Witness under Persecution.”

Nicolaitans, Balaam, Jezebel — proper/symbolic names (transliterated: ਨਿਕੋਲੇਤੀ, ਬਿਲਆਮ, ਈਜ਼ਬਲ). Low risk for translation itself; requires OT/NT background gloss since these figures are unfamiliar without biblical-narrative literacy.

crown of life — Gk. στέφανος τῆς ζωῆς (stephanos tēs zōēs) — ਜੀਵਨ ਦਾ ਮੁਕਟ (jivan da mukat). Low risk. Note only a surface phonetic similarity to ਮੁਕਤੀ (mukti, salvation) — different word, no semantic overlap, but worth a footnote to prevent oral-teaching confusion.

hidden manna / white stone / new name — ਗੁਪਤ ਮੰਨਾ / ਚਿੱਟਾ ਪੱਥਰ / ਨਵਾਂ ਨਾਮ। Low-Medium risk. “New name” resonates with [BASELINE High] christian_identity_in_christ doctrine — identity re-founded in Christ rather than inherited communal/caste identity.

morning star — Gk. ὁ ἀστὴρ ὁ πρωϊνός (ho astēr ho prōinos) — ਸਵੇਰ ਦਾ ਤਾਰਾ। Medium risk. A messianic self-designation (echoing Numbers 24:17); ensure it is not read through Punjab’s popular astrological (ਜੋਤਿਸ਼) frameworks as an omen-star.

key of David — Gk. ἡ κλεὶς Δαυίδ — ਦਾਊਦ ਦੀ ਕੁੰਜੀ। Medium-High risk. Ties directly to [BASELINE High] Davidic Covenant doctrine; requires the same OT-background teaching baseline already flags for ਦਾਊਦ ਦੀ ਅੰਸ.

lukewarm — Gk. χλιαρός (chliaros) — ਕੋਸਾ। Low risk.

Root of David / offspring of David — Gk. ἡ ῥίζα Δαυίδ — ਦਾਊਦ ਦੀ ਜੜ੍ਹ ਅਤੇ ਸੰਤਾਨ। Medium-High risk. Christ as both source (root) and descendant (offspring) of David — a paradox of eternal preexistence plus genuine Davidic lineage; extends baseline’s Davidic Covenant and Incarnation doctrines together.

Lion of the tribe of Judah — Gk. ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα — ਯਹੂਦਾਹ ਦੇ ਕਬੀਲੇ ਦਾ ਸ਼ੇਰ। Critical risk — flagged prominently. Use ਸ਼ੇਰ (sher, the ordinary Punjabi word for lion). AVOID ਸਿੰਘ: ਸਿੰਘ (“lion”) is the mandatory surname/identity-marker given to every baptized Khalsa Sikh male, tying “lion” to the entire structure of Khalsa identity and initiation. AVOID ਬੱਬਰ (babar, “lion”): this is also the name-root of the Babbar Khalsa militant organization, an unrelated but jarring contemporary political association. ਸ਼ੇਰ is the safe, generically strong, culturally neutral choice, but this title’s Punjabi rendering deserves explicit theologian sign-off before Phase 2 given how easily “lion” language could be misheard as conferring or invoking Sikh-identity or militant-political categories onto Christ.

Chapter 4

throne, twenty-four elders, four living creatures, Holy Holy Holy, worthy, sea of glass —

• throne: reuse from 21:3 above. High risk, consistent framing required.
• twenty-four elders: Gk. εἴκοσι τέσσαρες πρεσβύτεροι — ਚੱਵੀ ਬਜ਼ੁਰਗ। Low risk.
• four living creatures: Gk. τέσσαρα ζῷα (zōa) — ਚਾਰ ਜੀਵ। Medium risk. ਜੀਵ is also the term for the individual embodied soul (jivatma) in classical Vedantic/Sikh philosophical usage, distinct from the universal soul (Paramatma/Waheguru). Here it simply denotes created heavenly beings around God’s throne; low actual doctrinal conflict, but worth a brief note so it is not read through a jiva-atma metaphysical lens.
• Holy, Holy, Holy: reuses [BASELINE] ਪਵਿੱਤਰ. Low risk, positive term already established as a genuine point of overlap.
• worthy: Gk. ἄξιος (axios) — recommend ਲਾਇਕ (laik) rather than ਯੋਗ (yog), to avoid the homophonic/associative drift toward “yoga/yogic” practice-attainment. Medium risk.

worship — Gk. προσκυνέω (proskyneō)

• Literal meaning: to bow down, prostrate oneself, do homage.
• Semantic range: physical prostration before a superior; by extension, the act of worship rendered to a deity (or, in Revelation’s deliberate irony, wrongly rendered to the beast/dragon/idols, 13:4, 13:8, 13:12).
• English variants: worship, bow down, do homage to, adore.
• Contextual theological meaning: central to “Worship of the Lamb” — the same physical/devotional act is directed either rightly (to God/the Lamb) or wrongly (to the beast), and the book turns on this contrast.
• Punjabi rendering & risk: Critical risk — flagged for mandatory theologian decision before Phase 2. Candidate terms: ਪੂਜਾ (puja) is the default generic Punjabi word for religious worship but carries strong specific association with Hindu ritual image-worship; ਭਗਤੀ (bhakti) imports the specific Hindu devotional-path tradition; ਮੱਥਾ ਟੇਕਣਾ (matha tekna, “to touch one’s forehead down,” describing physical prostration) is the exact gesture performed before the Guru Granth Sahib and before Hindu images, and could usefully render the physical proskyneō act if the object (God/Lamb) is always named explicitly; ਆਰਾਧਨਾ (aradhana, “adoration/worship”) is a comparatively neutral liturgical term used across traditions. Recommendation: use ਆਰਾਧਨਾ ਕਰਨਾ as the primary rendering when God/the Lamb is worshipped, reserving ਪੂਜਾ only when the text describes the beast/idols being wrongly worshipped — deliberately using two different Punjabi words to sharpen, for this audience, the very contrast the book is making, even though the Greek text pointedly uses the same verb for both. This is a genuine translation trade-off (clarity for this audience vs. the literary irony of one identical verb) that should be confirmed by human theologian review rather than settled unilaterally here.

Chapter 5

Lamb — Gk. ἀρνίον (arnion)

• Literal meaning: a little lamb, lambkin (diminutive form, used 28+ times in Revelation exclusively of Christ, distinct from the ordinary ἀρνός/ἀμνός used elsewhere in the NT).
• Semantic range: the once-slain, now-living, worthy-to-reign Christ — combining sacrificial-substitute imagery with sovereign, enthroned kingship (5:6, 5:12).
• English variants: Lamb, the Lamb of God, the slain Lamb.
• Contextual theological meaning: the book’s central Christological title, uniting atonement (the Lamb “was slain,” 5:9) and cosmic sovereignty (the Lamb shares the throne, 22:1, 22:3) — foundational to nearly every doctrine in this curriculum.
• Punjabi rendering & risk: ਲੇਲਾ (lela). Critical risk. No major Sikh/Hindu syncretism collision exists (there is no equivalent lamb-sacrifice figure in either tradition), but the doctrinal density is extreme: every occurrence must keep both halves of the paradox — sacrificial death and reigning kingship — together. Guard against a purely sentimental “gentle lamb” reading that loses the reigning, judging, wrath-bearing dimension (see ਲੇਲੇ ਦਾ ਗੁੱਸਾ below, ch. 6).

scroll (with seven seals) — Gk. βιβλίον (biblion) — ਪੋਥੀ (a physical scroll/book, distinct usage from the “book of life” concern noted at ch. 20 below). Low-Medium risk.

worthy — reuse from ch. 4; ਲਾਇਕ. Medium risk, consistent.

new song — Gk. καινὴ ᾠδή — ਨਵਾਂ ਗੀਤ। Low risk.

redeemed/purchased — Gk. ἀγοράζω (agorazō, “to buy, purchase”)

• Contextual theological meaning: believers “purchased” for God by the Lamb’s blood (5:9), a commercial-transaction metaphor for the price of redemption.
• Punjabi rendering & risk: ਲਹੂ ਨਾਲ ਖ਼ਰੀਦਿਆ (lahu naal kharidiya, “purchased by blood”). Medium-High risk. Deliberately avoid ਛੁਟਕਾਰਾ here — the baseline explicitly rejected ਛੁਟਕਾਰਾ as an alternative rendering for “salvation” (ਮੁਕਤੀ), and using it for this related-but-distinct “purchase price” concept risks blurring the two terms; keep them lexically separate.

kingdom and priests — Gk. βασιλεία καὶ ἱερεῖς — ਰਾਜ ਅਤੇ ਜਾਜਕ। Low-Medium risk. ਜਾਜਕ is the established Punjabi Bible priest-term; reuses [BASELINE] ਪਰਮੇਸ਼ੁਰ ਦਾ ਰਾਜ family for “kingdom.”

Chapter 6

wrath of the Lamb — Gk. ἡ ὀργὴ τοῦ ἀρνίου (hē orgē tou arniou) — ਲੇਲੇ ਦਾ ਗੁੱਸਾ। High risk. The deliberate paradox of the sacrificial Lamb also executing righteous judicial wrath is theologically central to “Judgment of the Wicked” and must not be softened into mere displeasure; ਗੁੱਸਾ must be understood as righteous, judicial anger, not petty or arbitrary emotion.

souls under the altar — Gk. ψυχαὶ ὑποκάτω τοῦ θυσιαστηρίου — ਜਗਵੇਦੀ (established OT altar-term) ਦੇ ਹੇਠਾਲੀਆਂ ਜਿੰਦਾਂ। Low-Medium risk.

Four horsemen / seals opened — descriptive apocalyptic imagery, no major new theological-term risk; note for “Symbolic and Apocalyptic Interpretation” doctrine that these are symbolic disclosures of God’s sovereign unfolding of history, not literal horses to be expected historically.

Chapter 7

144,000 / sealed — Gk. ἐσφραγισμένοι (esphragismenoi, “sealed”)

• Contextual theological meaning: God’s mark of ownership and protection on his people — symbolic completeness (12×12×1000), not necessarily a literal census.
• Punjabi rendering & risk: sealing → ਮੋਹਰ ਲਾਉਣਾ (mohar launa, “to stamp a seal”). NEVER ਨਿਸ਼ਾਨ. High risk. ਨਿਸ਼ਾਨ is the word for the Nishan Sahib, the triangular Sikh flag flown at every Gurdwara and a core marker of Sikh communal identity. Using ਨਿਸ਼ਾਨ for God’s protective seal on believers would create a strong, unintended parallel to this central Sikh symbol. Use ਮੋਹਰ (seal/stamp) consistently instead — this ruling also governs the “mark of the beast” at ch. 13 below, where the stakes are even higher.

great tribulation — Gk. θλῖψις μεγάλη — ਵੱਡਾ ਕਸ਼ਟ। Medium risk, reuse of ch. 2-3 term.

washed robes in the blood of the Lamb — ਲੇਲੇ ਦੇ ਲਹੂ ਨਾਲ ਧੋਤੇ ਬਸਤਰ। Medium risk. Atonement imagery; reuse ਲੇਲਾ.

salvation — Gk. σωτηρία (sōtēria) — [BASELINE] ਮੁਕਤੀ, with mandatory Sikh/Christian mukti-distinction gloss. Critical, consistent baseline reuse, at “Salvation belongs to our God” (7:10).

Chapter 8

seven trumpets, silence in heaven — ਸੱਤ ਤੁਰ੍ਹੀਆਂ, ਖ਼ਾਮੋਸ਼ੀ। Low risk.

incense = prayers of the saints — Gk. θυμιάματα… προσευχαὶ τῶν ἁγίων — ਧੂਪ = [BASELINE] ਪਵਿੱਤਰ ਲੋਕਾਂ ਦੀਆਂ ਪ੍ਰਾਰਥਨਾਵਾਂ। Medium risk. ਧੂਪ (incense) is used ritually in both Hindu puja and Gurdwara practice; frame this explicitly as OT tabernacle-imagery (prayer pictured as rising incense), not an endorsement of incense-burning as a required practice.

wormwood — Gk. ἄψινθος (apsinthos) — ਕੌੜਾ ਬੂਟਾ (a bitter plant). Low risk, needs a simple botanical gloss.

Chapter 9

locusts, Abaddon/Apollyon, abyss —

• locusts: ਟਿੱਡੀਆਂ। Low risk.
• Abaddon/Apollyon: transliterate both forms, ਅਬੱਦੋਨ / ਅਪੁੱਲੀਓਨ, gloss “the Destroyer.” Low risk.
• abyss/bottomless pit: Gk. ἄβυσσος (abyssos) — ਅਥਾਹ ਕੁੰਡ (athah kund, “bottomless pit”). Medium risk. Avoid ਪਾਤਾਲ for the same reason as Hades at ch. 1 — this is not the Puranic tiered-cosmology netherworld but the specific prison-domain of demonic forces awaiting final judgment.

Chapter 10

little scroll — ਛੋਟੀ ਪੋਥੀ। Low risk.

mystery (of God) — Gk. μυστήριον (mystērion) — ਭੇਤ (bhet). Medium risk. Must convey a previously hidden but now-revealed divine plan, not esoteric/occult secret-knowledge in the sense of Tantric or other initiatory secret-teaching traditions present in the region.

Chapter 11

two witnesses — Gk. δύο μάρτυρες (dyo martyres) — ਦੋ ਗਵਾਹ। High risk. See dedicated martyr/witness note below.

“the kingdom of the world has become the kingdom of our Lord and of his Christ” — reuses [BASELINE] ਪਰਮੇਸ਼ੁਰ ਦਾ ਰਾਜ, ਪ੍ਰਭੂ, ਮਸੀਹ। High risk — elevated from baseline’s Medium. This is Revelation’s clearest single statement of “The Return and Reign of Christ” as a literal, future, consummated kingdom, not merely a present spiritual reality. This intensifies the baseline’s existing caution about the Sikh Empire/Khalsa Raj political-sovereignty resonance (“Raj Karega Khalsa”): the distinction between Christ’s spiritual, cosmic, consummated reign and any this-worldly political-sovereignty aspiration becomes even more load-bearing in Revelation than in Romans, and should be treated as High risk specifically for this curriculum.

martyr / witness (martys / martyria) — Gk. μάρτυς, μαρτυρία (martys, martyria)

• Literal meaning: a witness, one who testifies; the English “martyr” derives from this word via its use for those killed for their testimony.
• Semantic range: legal/testimonial witness; by extension, one who testifies even unto death (2:13, 6:9, 11:7, 12:11, 17:6, 20:4).
• English variants: witness, testimony, martyr.
• Contextual theological meaning: “Perseverance and Faithful Witness under Persecution” — the book’s vision of victory (12:11) explicitly comes “by the blood of the Lamb and the word of their testimony,” a non-violent, Christ-substitutionary pattern.
• Punjabi rendering & risk: ਗਵਾਹ / ਗਵਾਹੀ (gavah/gavahi, “witness/testimony”); ਸ਼ਹੀਦ (shaheed) for those killed for their testimony. High risk — significant cultural opportunity requiring careful handling. ਸ਼ਹੀਦ carries immense positive weight in Punjabi/Sikh culture (the Sikh Shaheeds, Shaheedi Asthans, the martyrdoms of Guru Arjan, Guru Tegh Bahadur, and the Sahibzade are central to Sikh identity and are deeply honored). This is a genuine bridge-word — dying faithfully for one’s confession is already a category of the highest honor in Punjabi culture — but Sikh shaheedi theology often carries martial/armed-resistance dimensions (defending faith and community by the sword) that must be sharply distinguished from Revelation’s pattern of non-violent endurance and testimony “by the blood of the Lamb,” not by the martyr’s own valor or arms. Use ਸ਼ਹੀਦ with an explicit clarifying note wherever it is used, on the same mandatory-gloss model as ਮੁਕਤੀ.

Chapter 12

dragon — Gk. δράκων (drakōn) — ਅਜਗਰ (ajgar). High risk. Use ਅਜਗਰ (the specific mythic-monster term) rather than the plain word for snake as the primary title for Satan-as-dragon.

ancient serpent — Gk. ὁ ὄφις ὁ ἀρχαῖος (ho ophis ho archaios) — ਪੁਰਾਣਾ ਸੱਪ। High risk. ਸੱਪ (snake/serpent) risks resonance with Nag-devta veneration traditions present in parts of Punjab and broader North Indian folk religion, where serpents can be objects of reverence. Retain the term (it is a deliberate Genesis-echo in the Greek text, 12:9) but pair it with explicit teaching that this symbolizes Satan’s primeval rebellion and eventual defeat, never a being worthy of any reverence.

Michael — ਮੀਕਾਏਲ। Low risk, proper noun.

accuser — Gk. κατήγορος (katēgoros) — ਦੋਸ਼ ਲਾਉਣ ਵਾਲਾ। Low risk.

“they overcame him by the blood of the Lamb and the word of their testimony” (12:11) — the book’s key perseverance verse, uniting ਲੇਲਾ + ਗਵਾਹੀ + ਜਿੱਤ। High risk, central to “Perseverance and Faithful Witness under Persecution.”

woman clothed with the sun / male child — symbolic imagery requiring explicit apocalyptic-genre framing (see “Symbolic and Apocalyptic Interpretation” doctrine below); not a vocabulary risk so much as an interpretive-method risk — translators/teachers must resist over-literalizing.

Chapter 13

beast (from the sea) — Gk. θηρίον (thērion) — ਦਰਿੰਦਾ (darinda, “fierce beast/monster”). Medium risk. Contextualize as an apocalyptic symbol for anti-Christian imperial/political power, not a literal zoological creature to be expected historically.

mark of the beast — Gk. χάραγμα (charagma) — Critical risk. NEVER ਨਿਸ਼ਾਨ, per the ch. 7 finding above — the Nishan Sahib collision is even more consequential here, since the “mark of the beast” is a central plot-point of “Judgment of the Wicked” theology and any inadvertent association with a core Sikh communal symbol would be a severe teaching error. Use ਚਿੰਨ੍ਹ (chinh, “mark/symbol”) or ਮੋਹਰ (mohar, “stamp”) consistently, matching the sealing terminology of ch. 7 so that God’s seal and the beast’s mark use visibly distinct Punjabi vocabulary (ਮੋਹਰ vs. ਚਿੰਨ੍ਹ) rather than a shared word that could blur the contrast.

number 666 — ਛੇ ਸੌ ਛਿਆਠ। Low risk, numeral with symbolic-number teaching note.

worship of the beast/image — reuses the ਪੂਜਾ/ਆਰਾਧਨਾ contrast established at ch. 4. Critical risk, this is precisely the false-worship half of that contrast and must use ਪੂਜਾ (not ਆਰਾਧਨਾ) consistently once the ch. 4 decision is confirmed.

Chapter 14

eternal gospel — Gk. εὐαγγέλιον αἰώνιον — [BASELINE] ਖੁਸ਼ਖਬਰੀ + ਸਦੀਵੀ (sadivi, “eternal”). Medium risk, reuse of baseline gospel term with an added qualifier.

Babylon fallen (first mention) — ਬਾਬਲ। Medium risk, see full treatment at ch. 17-18.

grapes of wrath / winepress of God’s wrath — Gk. ληνὸς τοῦ θυμοῦ τοῦ θεοῦ — ਪਰਮੇਸ਼ੁਰ ਦੇ ਗੁੱਸੇ ਦਾ ਦਾਖ-ਕੋਹਲੂ। Low-Medium risk. Vivid judgment imagery; note only a minor cultural-distance issue (Punjab’s agrarian imagery is predominantly wheat/rice, not viticulture) requiring a brief agricultural gloss, not a doctrinal risk.

Chapter 15

seven bowls / song of Moses and of the Lamb — ਸੱਤ ਕਟੋਰੇ / ਮੂਸਾ ਅਤੇ ਲੇਲੇ ਦਾ ਗੀਤ। Low risk, reuse of established proper names.

tabernacle/tent of testimony — Gk. ἡ σκηνὴ τοῦ μαρτυρίου — recommend ਨਿਵਾਸ, NEVER ਡੇਰਾ, consistent with the ch. 21:3 finding. High risk, same Sant-dera collision recurs here.

Chapter 16

bowls of wrath poured out — reuse ਗੁੱਸਾ + ਕਟੋਰੇ। Low-Medium risk.

Armageddon — Gk. Ἁρμαγεδών — ਹਰ-ਮਗੀਦੋਨ (transliterated proper noun). Low risk, requires a brief place-name/symbolic-battle gloss.

“It is done” — reuse from 21:6 (γέγονεν, ਹੋ ਗਿਆ)। Low risk.

Chapter 17

Babylon the great, mother of harlots — Gk. Βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν — ਬਾਬਲ ਮਹਾਨ, ਵੇਸਵਾਵਾਂ ਦੀ ਮਾਂ। Medium-High risk. Sensitive imagery (a prostitution metaphor for a corrupt, idolatrous world-system); requires explicit “Symbolic and Apocalyptic Interpretation” framing so it is understood as a symbol for a corrupt world-system opposed to God across history, never applied by teachers or learners to any specific contemporary ethnic, national, or religious community.

scarlet beast, ten kings — descriptive; Low-Medium risk.

Chapter 18

fall of Babylon; “Come out of her, my people” — Gk. ἐξέλθατε ἐξ αὐτῆς ὁ λαός μου — reuses ਬਾਬਲ + [BASELINE-family] ਲੋਕ/ਪਰਜਾ। Medium risk. A call to distinct, separated covenant identity — connects to [BASELINE High] christian_identity_in_christ doctrine, since Punjabi religious identity is typically inherited and communal.

Chapter 19

marriage supper of the Lamb — Gk. ὁ γάμος τοῦ ἀρνίου (ho gamos tou arniou) — ਲੇਲੇ ਦਾ ਵਿਆਹ ਦਾ ਭੋਜ। Medium-High risk / Opportunity. Punjabi wedding-feast culture is elaborate and highly celebratory, making this a strong natural-fit image (similar to ਲਾੜੀ/ਸੰਗਤ above); ensure the Bride’s identity remains exclusively the redeemed Church, not a generalized devotional metaphor.

Faithful and True — reuse from 21:5 (ਵਫ਼ਾਦਾਰ ਅਤੇ ਸੱਚੇ), now applied directly to the rider on the white horse (Christ). Critical, consistent reuse required.

Word of God — Gk. ὁ Λόγος τοῦ Θεοῦ (ho Logos tou Theou)

• Literal meaning: “the Word,” a title for Christ as God’s self-expression (echoing John 1:1, 1:14).
• Semantic range: God’s eternal self-disclosure, personified and identified with Christ himself.
• Contextual theological meaning: the deity and eternal preexistence of Christ — a direct pillar of “Deity of Christ” doctrine, here specifically applied to the returning, conquering Christ of Revelation 19.
• Punjabi rendering & risk: ਬਚਨ (bachan, “word/utterance”). NEVER ਸ਼ਬਦ. CRITICAL RISK — one of the most significant findings in this analysis. ਸ਼ਬਦ (Shabad) is the central theological term in Sikhism, referring to the divine Word/hymn embodied in the Guru Granth Sahib and expressed in the doctrine “Shabad hī Guru hai” (“the Shabad is the Guru”) — the living, eternal voice of God mediated through the Guru Granth Sahib’s compositions. Rendering Christ as “the ਸ਼ਬਦ of God” would risk a direct, structural conflation between Christ’s unique Logos-identity and the entire Sikh Shabad-Guru revelation structure, exactly the category error the baseline’s God/Guru and Holy Spirit/Jyot rulings were designed to prevent — and arguably more dangerous, since it touches Christ’s very identity rather than a peripheral term. Use ਬਚਨ (a more generic, non-liturgically-loaded Punjabi word for “word/utterance”) consistently for this title, and never ਸ਼ਬਦ, in every occurrence across the curriculum (this doctrine also underlies John 1:1, relevant to any cross-referencing material).

King of kings and Lord of lords — Gk. Βασιλεὺς βασιλέων καὶ Κύριος κυρίων — ਰਾਜਿਆਂ ਦਾ ਰਾਜਾ ਅਤੇ ਪ੍ਰਭੂਆਂ ਦਾ ਪ੍ਰਭੂ। Critical risk. Reuses [BASELINE] ਪ੍ਰਭੂ (never ਵਾਹਿਗੁਰੂ); an absolute supremacy title central to “Lordship of Christ” and “The Return and Reign of Christ.”

rider on the white horse; sword from his mouth; great supper of God — descriptive judgment imagery. Medium risk, requires apocalyptic-symbolic (not literalistic) framing.

Chapter 20

thousand years / millennium — Gk. χίλια ἔτη (chilia etē) — ਹਜ਼ਾਰ ਸਾਲ। Medium-High risk. Preserve interpretive neutrality (the text itself, not a particular millennial view, should govern translation); central to “The Return and Reign of Christ.”

Satan bound — ਸ਼ੈਤਾਨ ਨੂੰ ਬੰਨ੍ਹਿਆ ਗਿਆ। Low risk. ਸ਼ੈਤਾਨ (Shaitan) is an established Perso-Arabic loanword shared across Punjabi Muslim, Christian, and general secular usage; unambiguous and low-risk, unlike ਅਜਗਰ/ਸੱਪ symbolism at ch. 12.

first resurrection — Gk. ἡ ἀνάστασις ἡ πρώτη (hē anastasis hē prōtē) — [BASELINE Critical] ਪੁਨਰ-ਉਥਾਨ + ਪਹਿਲਾ। Critical. Doubly important here: this passage describes a sequence culminating in final resurrection/judgment, making the ban on ਪੁਨਰ-ਜਨਮ/ਆਵਾਗਵਣ even more essential, since a careless reader could otherwise mistake “first” and a later “second” resurrection-related event for a rebirth-cycle structure. Teaching notes must state plainly this is a two-stage, once-for-all sequence (not a repeating cycle).

Gog and Magog — ਗੋਗ ਅਤੇ ਮਾਗੋਗ। Low risk, proper nouns requiring a brief OT-background gloss.

great white throne — reuse ਤਖ਼ਤ (High risk, per ch.1) + ਵੱਡਾ ਚਿੱਟਾ।

book of life — Gk. τὸ βιβλίον τῆς ζωῆς (to biblion tēs zōēs) — ਜੀਵਨ ਦੀ ਕਿਤਾਬ (jivan di kitab). Medium-High risk. Prefer ਕਿਤਾਬ over ਪੋਥੀ here: ਪੋਥੀ carries a scriptural-manuscript resonance (associated with early bound volumes of Gurbani) that risks suggesting this eschatological register is itself a form of scripture, rather than God’s roll of the redeemed. (Note: ਪੋਥੀ remains appropriate for the book’s own title, ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ, and for the generic “scroll” of ch. 5/10 — these are separate referents and both usages should be tracked distinctly in translation memory.)

lake of fire; second death — reuse from 21:8. Critical / Medium, consistent reuse required.

Chapter 21 (verses 9–27; vv. 1–8 treated as the core passage above)

Bride of the Lamb — Gk. ἡ νύμφη τοῦ ἀρνίου — reuse ਲਾੜੀ (21:2). Medium risk / Opportunity, consistent reuse.

twelve gates, twelve foundations, apostles’ names — reuse [BASELINE] ਰਸੂਲ (apostle, never ਗੁਰੂ). Low risk, structural/descriptive.

glory of God — Gk. ἡ δόξα τοῦ θεοῦ — reuse [BASELINE High] ਮਹਿਮਾ (never ਜੋਤ). High risk, consistent baseline reuse; the New Jerusalem’s light is God’s own glory, not a transmitted divine-light lineage.

no temple — God and the Lamb are its temple — ਹੈਕਲ (haikal, established temple-term). Medium risk. A positive theological point worth foregrounding: direct, unmediated access to God’s presence, with no need for a separate mediating structure, priesthood, or institution — a fitting contrast to any dera-, gurdwara-, or temple-mediated access model, though this should be taught as a positive fulfillment claim, not a polemic against any specific institution.

nations bring glory into it — reuse [BASELINE] ਕੌਮਾਂ + ਮਹਿਮਾ। Medium risk, consistent with baseline’s caution that ਕੌਮਾਂ not be misread as referring to a specific qaum-identity group.

nothing unclean shall enter — ਅਪਵਿੱਤਰ (apavittar, “unclean/impure”) — built on [BASELINE] ਪਵਿੱਤਰ root. Low-Medium risk.

Chapter 22

river of the water of life — reuse ਜੀਵਨ ਦਾ ਜਲ (never ਅੰਮ੍ਰਿਤ, per 21:6) + ਨਦੀ (nadi, “river”). High risk, consistent reuse of the Amrit-avoidance ruling.

tree of life — Gk. τὸ ξύλον τῆς ζωῆς — ਜੀਵਨ ਦਾ ਰੁੱਖ। Medium risk. Note possible resonance with sacred-tree traditions at some Gurdwaras/temples (e.g., venerated heritage trees); frame explicitly as Edenic-restoration imagery (a direct Genesis 2-3 callback), not an endorsement of tree-veneration.

no more curse — Gk. κατάρα (katara) — ਸਰਾਪ (sarap). Low risk.

throne of God and of the Lamb — reuse ਤਖ਼ਤ। High risk, consistent framing.

his servants shall worship/serve him — Gk. λατρεύσουσιν (latreusousin, “shall serve/render cultic service”)

• Contextual theological meaning: the eternal, willing service of the redeemed toward God in the consummated new creation.
• Punjabi rendering & risk: ਸੇਵਾ ਕਰਨਗੇ (seva karnage). Medium risk. ਸੇਵਾ is the central term for selfless service in Sikh devotional ethics (langar seva, etc.) — as [BASELINE] christ_centered_ministry doctrine already notes, ਸੇਵਾ is “a virtuous practice but not itself the gospel.” Here, in the consummated new creation, ਸੇਵਾ is theologically apt (perpetual loving service flowing from a secured relationship with the Lamb) but should be anchored explicitly to worship of the Lamb specifically, not left as generic communal good-works service.

Spirit and the Bride say, ‘Come’ — reuse [BASELINE] ਪਵਿੱਤਰ ਆਤਮਾ + ਲਾੜੀ। High risk, key ecclesial-eschatological verse tying Holy Spirit and Bride-of-Christ doctrines together.

water of life, freely — reuse ਜੀਵਨ ਦਾ ਜਲ + ਮੁਫ਼ਤ। Medium-High risk, consistent reuse.

warning against adding to or taking away from the words of this prophecy — reuses [BASELINE] ਭਵਿੱਖਬਾਣੀ + ਗਵਾਹੀ। High risk. This closed-canon warning (22:18-19) sharpens [BASELINE High] inspiration_of_scripture doctrine into an especially pointed contrast for a Punjabi audience: Scripture here is explicitly closed and complete, directly unlike the doctrine of the Guru Granth Sahib as the eternal, ongoing, living Guru. Flag for theologian review alongside every other Critical/High Scripture-authority passage.

“I am coming quickly / soon” — Gk. ἔρχομαι ταχύ (erchomai tachy) — ਮੈਂ ਛੇਤੀ ਆ ਰਿਹਾ ਹਾਂ। Medium risk. Central to “The Return and Reign of Christ” and “Assurance of God’s Final Victory over Evil” — preserve the imminence/certainty of the expectation without over-specifying a timetable.

grace of the Lord Jesus be with all (closing benediction) — reuse [BASELINE High] ਕਿਰਪਾ, ਪ੍ਰਭੂ, ਯਿਸੂ। High risk, consistent baseline reuse closing the book exactly as it should open every lesson: God’s unmerited favor, exclusively through Christ.

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This document has surveyed every chapter of Revelation, 1 through 22, with the core passage (21:1-8) given full verse-by-verse treatment. No chapter in Revelation was found to introduce zero new theological vocabulary; each chapter section above states explicitly where terms are newly introduced versus reused from an earlier chapter or from the baseline Romans package.