Linguistic Gap Analysis: Revelation (English → Urdu)

0. Purpose and Method

This document performs PRD Phase 1 Step 8 for the Revelation curriculum: it identifies where established Urdu Bible-translation vocabulary is missing (no existing term covers the concept at all), where it is crowded (an existing term is serviceable but drags in unwanted associations from Islamic theology, Sufi devotional culture, South Asian folk practice, or even secular Urdu literary culture), and where the correct engineering decision is transliteration rather than paraphrase. It closes with a ranked list of this book’s highest-risk ambiguities, integrating the core passage (Revelation 21:1-8) throughout rather than treating it as a separate concern.

This analysis assumes and does not repeat the full term-by-term rationale already recorded in analysis/08_core_glossary.md and assets/bible_term_registry.json; it instead works one level up, asking: what kind of gap is this, and what class of engineering fix does it need?

A third risk category, specific to Revelation. The baseline Romans/Galatians package established two risk categories for Urdu: (a) syncretism risk (a fluent word smuggling in an unwanted meaning) and (b) negation risk (an explicit Qur’anic denial of a Romans/Galatians claim, above all the crucifixion, Qur’an 4:157). Revelation’s apocalyptic genre introduces a third category that this analysis treats as load-bearing throughout:

(c) Named eschatological overlap — Revelation and the Qur’an independently name the same apocalyptic figures or events (Gog/Magog ≈ Yajuj wa Majuj; the deceiving Beast ≈ popular mapping onto al-Masih al-Dajjal; a final gathering-battle ≈ al-Malhamah al-Kubra). Unlike (a) and (b), this is not a collision to be avoided by word choice, nor a denial to be stated plainly against — it is a structural resemblance with divergent sequence, agency, and outcome that must be taught comparatively, in detail, or it will silently resolve itself in the reader’s mind toward the more familiar tradition’s version of the story.

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1. Doctrine Vocabulary Matrix

For each doctrine named in the curriculum parameters, the table below records the best available Urdu vocabulary, its specific weakness, and the recommended handling strategy. Risk tiers match doctrine_risk_registry.json conventions.

Doctrine	Available Urdu Term(s)	Weakness of Existing Vocabulary	Recommended Strategy
The Return and Reign of Christ	آنے والا (baseline), خدا کی بادشاہی (baseline), لوہے کا عصا, بادشاہوں کا بادشاہ	No single lexicalized Urdu equivalent to parousia (“the second coming”) distinct from a generic “coming” or “arrival”; بادشاہی risks a khilafat-style political-territorial reading absent explicit fencing.	Standardize a fixed compound, یسوع مسیح کی دوبارہ آمد (“the second coming of Jesus Christ”), for every occurrence of parousia-adjacent language, never left as bare آنا/آمد. Anchor خدا کی بادشاہی explicitly to Christ’s shared reign with God (11:15) each time, reinforcing rather than isolating the Lordship-of-Christ Critical doctrine.
Sovereignty of God over History	خدا کی تدبیر (baseline providence), قادرِ مطلق, تخت	Baseline تدبیر was scoped to personal providence (Romans 8:28); Revelation’s claim is thicker — God sovereignly directs empires, kings, and the entire arc of history toward a fixed end (chs. 4-5, 17-18). Proximity to تقدیر (the debated Ash’ari/Mu’tazila decree doctrine) is sharper here than in Romans because of this historical-determinism dimension.	Introduce a new compound distinct from the personal-providence phrase: تاریخ پر خدا کی حکمرانی (“God’s rule/dominion over history”), reserving خدا کی تدبیر for personal-providence contexts as before. Never substitute تقدیر; engage it directly and respectfully in supporting notes exactly as the baseline’s Providence entry instructs, now extended to corporate/historical scope.
Perseverance and Faithful Witness under Persecution	استقامت (safe bridge word), گواہی, ایذا رسانی/ظلم و ستم (persecution)	استقامت and گواہی are safe; the acute weakness sits downstream at شہید/witness-unto-death (see §3 below), not in “perseverance” vocabulary itself.	Retain استقامت as primary; for “persecution” use ایذا رسانی (suffering inflicted) rather than جہاد-adjacent combat vocabulary; keep faithful-witness language (گواہی) consistently separated from the martyrdom-mechanism risk documented under witness_martyr.
Judgment of the Wicked and Vindication of the Saints	عدالت / فیصلہ (baseline), کتابِ حیات, انصاف	عدالت/فیصلہ sit close to the mizan (deeds-weighed) framework; “vindication” (as distinct from judgment or revenge) has no single dedicated Urdu word.	Use انصاف (justice done, vindication) as the fixed rendering wherever the semantic focus is on God’s vindication of the saints specifically (6:9-11; 19:1-2), reserving عدالت/فیصلہ for the judicial-verdict sense; keep the کتابِ حیات mechanism-contrast (deeds-record vs. grace-inscription) explicit at every occurrence per the registry entry.
The New Heaven and New Earth	نیا آسمان اور نئی زمین, نئی مخلوق (baseline, Galatians), خدا اُن کے ساتھ سکونت کرے گا	Genuine bridge to Qur’an 14:48’s “changed to another,” but the mechanism (received gift vs. achieved/weighed reward) and content (God’s own dwelling vs. sensory garden-reward) differ; a reader may silently default to the Jannah framework if the contrast is not made explicit.	Retain the registry’s exact renderings; require the mechanism-contrast note (received vs. earned) at every doctrinally load-bearing occurrence, especially the core passage (21:1-8), never presented as an uncontested shared idea.
The Church as Bride of Christ	دُلہن, برّے کی شادی	No devotional Islamic parallel exists (Jannah’s houri-imagery is individual and sensory; the Bride is corporate and covenantal) — this is a conceptual displacement risk rather than a textual collision: readers may import houri-adjacent expectations by default, not because the words invite it, but because no other frame is culturally available.	Teach دُلہن as the whole Church corporately and covenantally, never individualized; explicitly distinguish from houri-imagery in supporting notes rather than leaving the distinction to be inferred.
Worship of the Lamb	سجدہ کرنا / پرستش کرنا, برّہ	The single most acute practice-level collision with tawhid in this Language Package: سجدہ names the exact ritual prostration Islamic law reserves for Allah alone.	Retain سجدہ کرنا/پرستش کرنا per the registry (no softer paraphrase resolves the underlying claim); mandatory theologian review of every occurrence; every occurrence must carry or reference the co-equal-worship note (5:8-14) and the angel-worship-forbidden contrast (19:10; 22:8-9) as a single teaching unit, never presented in isolation.
Symbolic and Apocalyptic Interpretation	مکاشفہ, راز, تمثیل (baseline, Galatians)	Genre unfamiliarity risks two opposite failures: (i) wooden literalism (real-world identification of 666, the Beast, Gog/Magog with current events or persons — a widespread popular tendency in both Christian and Muslim apocalyptic culture) and (ii) allegorizing away historically real referents (the Lamb’s death, the martyrs’ blood).	Provide an explicit genre-orientation note at the start of any Revelation lesson material, distinguishing apocalyptic symbol-with-real-referent from either flat literalism or empty allegory; apply consistently to 666, Gog/Magog, and the Beast identifications.
Assurance of God’s Final Victory over Evil	غالب آنا (registry’s overcomer term), نجات	فتح/جہاد-adjacent vocabulary is explicitly rejected in the registry for “overcomer” because of its conquest/combat register (cf. Fath Makkah); residual risk that غالب آنا could still be read as describing believer-initiated struggle rather than God’s own already-accomplished victory (12:11; 20:10).	Frame every occurrence of غالب/غالب آنا explicitly as participation in a victory God has already secured through the Lamb’s blood, not human militant action; pair with نجات’s established grace-not-merit framing.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing vocabulary (true lexical gaps)

These are concepts for which Urdu — including the established Urdu Christian Bible tradition — has no ready-made single term, requiring either a newly engineered compound or a deliberate periphrastic strategy.

1. Second death (δεύτερος θάνατος, 2:11; 20:6, 14; 21:8). No Islamic-theological or general-Urdu category names a “second,” qualitatively distinct death following ordinary physical death and post-judgment. دوسری موت is a workable literal compound but is linguistically novel to the reader in a way that “second coming” or “new heaven” are not; it requires an explanatory gloss at first occurrence in every lesson, not just a translation-memory entry, since the phrase alone will not communicate the technical category.

2. First resurrection / two-stage resurrection (20:4-6, 12-13). This is the sharpest genuine lexical gap in the book. قیامت functions in Urdu almost as a proper noun for the Day — a unified, singular event. Grammatically qualifying it as پہلی قیامت (“the first Qiyamat”) is possible but conceptually strained, since it implies a second, separate Qiyamat in a way Urdu speakers do not have a ready mental slot for (Islamic eschatology’s Qiyamat is emphatically singular). Recommended fix: for Revelation 20’s first resurrection specifically, prefer the periphrastic مُردوں میں سے پہلے جی اُٹھنا (“rising from among the dead, first” / “the first rising from the dead”) — the same phrase-family the baseline already uses to distinguish Christ’s own resurrection from the general resurrection — and reserve bare قیامت for the general, final resurrection-and-judgment of “the rest of the dead.” This keeps پہلی قیامت available as a secondary, explanatory gloss rather than the primary rendering, and avoids forcing قیامت itself to carry a plural/staged sense the word does not naturally bear.

3. “Apocalyptic” as a genre descriptor (for curriculum/lesson material, not Bible text itself). English “apocalyptic literature” has no single native Urdu equivalent; مکاشفہ names this specific book/event, not the literary genre category. Recommended fix: coin a descriptive phrase for lesson headers — مکاشفاتی و رمزی اسلوب (“apocalyptic-and-symbolic style/mode”) — used only in curriculum meta-material, never inserted into the translated Bible text itself.

4. “Vindication” (as distinct from “judgment”). Addressed in §1 above; flagged again here because انصاف is a repurposed general-justice word, not a dedicated technical term, and needs consistent, deliberate application rather than ad hoc choice per segment.

5. “Overcomer” without a conquest or sports register. غالب آنے والا is the best available choice (see §2.2 below for its own crowding risk) but is itself a compromise, not a clean pre-existing equivalent; Urdu has no dedicated non-military, non-competitive word for “one who perseveres to the end and thereby inherits the promise.”

2.2 Crowded semantic neighborhoods needing fencing

These are concepts where a serviceable Urdu term already exists and must be used, but arrives already loaded with strong competing associations that require an explicit “fence” (a clarifying note, a doctrinal contrast, or a restriction on how the term may be used) every time it is deployed.

Term	Urdu Rendering	Crowding Source	Fencing Required
Worship (of the Lamb)	سجدہ کرنا / پرستش کرنا	Islamic ritual prostration (salat) reserved for Allah alone; paradigm case of shirk if directed elsewhere	Mandatory theologian-reviewed note at every occurrence; teach alongside the forbidden-worship-of-angels contrast (19:10; 22:8-9)
Witness / Martyr	گواہ (default); شہید (flagged, context-only)	شہید’s specific Islamic mechanism: combat death in jihad, guaranteeing immediate, unjudged Paradise entry	Default to گواہ + periphrasis (“killed on account of testimony to Jesus”); شہید only with theologian sign-off and an attached note contrasting combat-death-reward with Revelation’s patient, non-violent endurance (13:10)
Word of God (personal title)	خدا کا کلام	Kalam Allah = the Qur’an’s own self-designation as Allah’s eternal speech (central to the historic created/uncreated debate)	Never presented without a note distinguishing this title’s referent (the eternal, personal, incarnate Son, 19:13) from the Qur’an’s self-designation
Alpha and Omega / First and Last	الف اور اومیگا؛ اول اور آخر	Exact Qur’anic divine-name pair (al-Awwal, al-Akhir, Qur’an 57:3), applied here to Christ (22:13)	Mandatory theologian review; never presented as incidental literary flourish
King of kings, Lord of lords	بادشاہوں کا بادشاہ اور خداوندوں کا خداوند	Parallels the devotional title Malik al-Muluk (Qur’an 3:26), an attribute of Allah alone	Extend the baseline’s Lordship-of-Christ fencing; never softened, always taught with awareness of the collision
Gog and Magog	جوج اور ماجوج	Direct named overlap with Yajuj wa Majuj (Qur’an 18:94; 21:96)	Mandatory theologian review; must teach the differences in sequence, agency, and outcome explicitly, never assume harmonization
Beast	حیوان	Popular reader tendency to map onto al-Masih al-Dajjal	Teach the comparison and its limits explicitly; never transliterate or name “Dajjal” directly in translated text
Elders (24)	بزرگ	Sufi devotional veneration of a buzurg (holy man), often shrine-associated	Explicit note: these represent all God’s redeemed people corporately, not an intercessory-saint elite
Throne (shared by the Lamb)	تخت	Genuine bridge word (al-‘Arsh, Qur’an 7:54; 20:5) for God’s throne generally; becomes Critical wherever the Lamb shares it	Fence specifically at every co-throne reference (5:6; 7:17; 22:1, 3), since the bridge-word safety does not extend to the co-equal-sovereignty claim
Temple	ہیکل (never بیت المقدس)	بیت المقدس is the customary Urdu/Arabic name for the whole Jerusalem holy precinct, tied to the Al-Aqsa/Dome of the Rock compound	Deliberate avoidance decision already made; flag for geopolitical-sensitivity review in addition to theological review
Curse (removed)	لعنت	Shared Islamic vocabulary (la’nah on Iblis)	Judicial framing only, never folk-curse/magic framing; tie explicitly to Galatians 3:13’s “Christ became a curse” as the arc’s beginning
Book of Life	کتابِ حیات	Structurally close to mizan/kitab (deeds-record, Qur’an 17:13-14; 18:49)	Explicit mechanism-contrast at every occurrence: deeds-books establish the case for condemnation, but the separate, grace-secured Book of Life determines final destiny
Mystery	راز	Genuine bridge to al-ghayb (the unseen)	Distinguish: this “mystery” is disclosed by revelation to God’s servants, not permanently hidden knowledge reserved to God alone
Overcomer	غالب آنے والا	Secondary, non-religious crowding: غالب is also the pen-name of Mirza Ghalib, Urdu’s most canonical poet — a homophone/allusion risk in written register, not a theological one	Ensure surrounding syntax (غالب آنے والا, not bare غالب) prevents accidental literary-allusion reading in formal written material
Marriage of the Lamb	برّے کی شادی	South Asian wedding-custom associations (baraat, walima, mehndi) may trivialize the covenantal-consummation sense into folk-wedding imagery	Anchor firmly to covenantal union and corporate Bride imagery (see §1 above); avoid incidental cultural elaboration in teaching material
Lake of fire (and brimstone)	آگ اور گندھک کی جھیل (never دوزخ)	دوزخ is the familiar, maximally available Urdu/Islamic word for hell generally	Deliberate avoidance of دوزخ preserves the needed mechanism-contrast (works-record vs. grace-inscription in the Book of Life) that a reflexive دوزخ substitution would erase
Unbelieving (vice list, 21:8)	بے ایمان	Colloquial Urdu register: بے ایمان commonly means “dishonest, treacherous, untrustworthy” in ordinary speech, not primarily “one lacking religious faith”	Explicit anchoring note required at 21:8: the term names unbelief in Christ specifically (per the baseline’s ایمان object-of-faith rule), not a generic character-flaw label; risk of the whole vice-list being read as a list of civic/moral failings rather than a statement about saving faith
Detestable (21:8)	قابلِ نفرت (preferred) vs نجس (avoid as primary)	نجس is a ritual-impurity term (parallel to the baseline’s caution on طاہر/tahara-adjacent vocabulary for “holy”)	Prefer قابلِ نفرت (morally abhorrent) over نجس to avoid a ritual-purity-law reading of a moral-spiritual category

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Hallelujah	Transliterate — ہَلِّلُویاہ	Established liturgical exclamation; no native paraphrase exists or is wanted
Amen	Transliterate — آمین	Baseline reuse; universal liturgical form
Armageddon	Transliterate — ہرمجدون	Proper noun; minor comparative note re: al-Malhamah al-Kubra suffices, no paraphrase needed
Apollyon / Abaddon	Transliterate both forms — اپولیون / ابدون	The Greek text itself preserves both the Greek and Hebrew forms (9:11); Urdu should mirror that dual-naming rather than collapsing to one
Gog and Magog	Transliterate, matched to the existing Qur’anic form — جوج اور ماجوج	Paraphrasing (“northern invading nations”) would erase the very named overlap that must be surfaced and taught; transliteration into the already-recognized form is itself the fencing strategy — it makes the collision visible rather than hiding it
Alpha and Omega	Transliterate + paraphrase, as a doublet — الف اور اومیگا؛ اول اور آخر	Transliteration preserves the literary first-letter/last-letter image; the Urdu paraphrase (اول اور آخر) is required for accessibility and is precisely what creates the tawhid-collision that must be taught — neither form alone suffices
Manna	Transliterate — مَن	Already a shared, safely recognized Qur’anic transliteration (al-manna wa’l-salwa, Qur’an 2:57); genuine low-risk bridge
Babylon	Transliterate proper noun + Urdu descriptor — بابلِ عظیم	Follows existing OT-tradition transliteration (پیدائش/زبور usage); combine with عظیم for “the Great”
New Jerusalem	Paraphrase, not transliterate the adjective — نئی یروشلیم	Consistent with baseline’s اسرائیل-style established-form convention; “new” must be translated to carry its theological freight, not left implicit
Beast	Paraphrase only — حیوان; NEVER transliterate or name “دجال”	Avoids importing the specific, differently-structured Islamic figure by name; keeps the comparison at the level of taught analogy, not textual substitution
666 / Number of the Beast	Retain numeral (Western Arabic), spell surrounding text — حیوان کا عدد، ۶۶۶	Matches the Cross-Reference Preservation Rule (Western Arabic numerals for YouVersion alignment); no paraphrase of the number itself
Millennium	Paraphrase as a numeral phrase, not a coined single word — ہزار سال	No need for technical neologism; plain numeral phrase is transparent and avoids implying a settled interpretive position
Parousia / Second Coming	Paraphrase as a fixed compound — یسوع مسیح کی دوبارہ آمد	No transliteration tradition exists for this Greek technical term in Urdu Bible usage; compound paraphrase is the only workable path
Lamb (arnion)	Established lexical term, not transliteration — برّہ	Fully naturalized in Urdu Christian Bible tradition; transliterating the Greek would be both unnecessary and unrecognizable
Proper names (Balaam, Jezebel, Nicolaitans, Thyatira, Pergamum, Laodicea, etc., chs. 2-3)	Transliterate per established OT/NT convention	Follow existing Urdu Bible Society place-name and person-name forms; no doctrinal content to paraphrase

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × collision/ambiguity depth × frequency of occurrence), integrating the core passage (Revelation 21:1-8) throughout rather than as an afterthought.

1. Worship of the Lamb (προσκυνέω, chs. 4-5, 7, 13-14, 19, 22). The single highest-risk item in the book: a practice-level command to perform سجدہ toward Christ, which Islamic law reserves exclusively for Allah. No word choice resolves this; only explicit, repeated, theologian-reviewed teaching can.

2. Sonship language applied to both Christ and believers in the same core passage (21:7, “he will be my son,” vs. the book’s Critical Sonship-of-Christ doctrine elsewhere). The core passage itself contains the sharpest ambiguity risk in the whole analysis: Urdu will naturally render both with بیٹا, but Revelation 21:7’s adoptive sonship of the overcomer must never be allowed to blur into Christ’s unique, eternal Sonship (خدا کا بیٹا, Critical). This requires a dedicated note precisely because the two claims sit two verses apart from the deity-of-Christ material assumed throughout the book.

3. The Lamb’s atoning, sacrificial death as the ground of his worthiness (5:6, 9, 12; used or presupposed ~28 times). Directly extends the baseline’s Critical crucifixion-negation risk (Qur’an 4:157): Revelation makes this claim more frequently and more centrally than any other NT book in this pipeline, via its dominant Christological title.

4. Witness/martyr term family (μάρτυς, μαρτυρία, μαρτυρέω) and its shahid-adjacent mechanism collision. A different soteriological mechanism (combat-death reward vs. patient non-violent endurance) sits directly behind a single, tempting, familiar Urdu word; the risk compounds across many chapters (2, 6, 11, 12, 17, 19, 20).

5. Gog and Magog (20:7-8). A rare case in this entire pipeline of a directly named, mutually recognized apocalyptic pair across both scriptural traditions, with genuinely different sequence, agency, and outcome — high risk of silent harmonization if not taught comparatively.

6. “Come, Lord Jesus” and Alpha/Omega applied to Christ (22:13, 20). Direct transfer of exclusively-divine self-designation and address to Jesus; structurally identical in kind to the baseline’s Romans 10:9 treatment, now doubled by the divine-name-pair collision.

7. First Resurrection / two-stage resurrection (20:4-6, 12-13) against the Islamic single-Day Qiyamat framework. A genuine linguistic-conceptual gap (§2.1 above), not merely a doctrinal one — the grammar of قیامت itself resists the staged reading the text requires.

8. Book of Life vs. mizan/kitab deeds-record (3:5; 13:8; 17:8; 20:12, 15; 21:27). The single closest structural resemblance between the two traditions’ judgment imagery in the entire book; the grace-vs-merit mechanism distinction is easy to lose precisely because the image itself is so recognizable.

9. Word of God as a personal title for the riding, judging Christ (19:13). Reuses the exact Qur’anic self-designation of the Qur’an itself (Kalam Allah); a shared-phrase problem with no escaping alternative wording, parallel in kind to روح القدس.

10. King of kings, Lord of lords (19:16) alongside Malik al-Muluk. Compounds the book’s Lordship-of-Christ Critical doctrine with an exact devotional-title parallel.

11. Beast (θηρίον) mapped onto al-Masih al-Dajjal by popular reader instinct (chs. 11, 13-20). High risk of the comparison itself, rather than any word choice, driving unwarranted point-by-point identification; compounded by speculative real-world identification tendencies already present in South Asian popular apocalyptic culture (see also 666, item 13 below).

12. “Unbelieving” in the 21:8 vice list (core passage) rendered بے ایمان. A core-passage-specific crowding risk: colloquial Urdu hears بے ایمان as “dishonest/treacherous” first, “without faith in Christ” second — a real risk of misreading the vice list’s theological center of gravity in the exact verse this curriculum anchors on.

13. Second Death and Lake of Fire (21:8 core passage; also 2:11; 19:20; 20:6, 10, 14-15) against دوزخ’s gravitational pull. A true lexical gap (§2.1) compounded by the constant temptation to substitute the far more familiar دوزخ, which would erase the deeds-record/grace-inscription contrast the text requires.

14. Elders (24) read through Sufi buzurg-veneration associations (chs. 4-5, 11, 19). Lower doctrinal centrality than items 1-13 but high frequency and a real risk of importing an intercessory-saint-elite category foreign to the text’s corporate-representation meaning.

15. New Heaven and New Earth / God dwelling with humanity (21:1-3, core passage) against Jannah’s achieved, sensory-reward framework. The book’s climactic, most pastorally important passage; the risk is not a collision to be flagged so much as a default conceptual substitution to be actively prevented through the mechanism-contrast note required in §1 above.

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5. Chapter Coverage Ledger (Full-Book Confirmation)

Per the pipeline’s full-book-coverage mandate, every chapter of Revelation has been reviewed for linguistic-gap-bearing content. Chapters not separately itemized above contributed no additional gap categories beyond those already logged in 08_core_glossary.md and bible_term_registry.json, and are recorded here as reviewed rather than silently omitted.

Chapter(s)	Gap-analysis status
1	Reviewed; contributes Alpha/Omega, Firstborn of the Dead, Son of Man title, Holy Spirit/seven spirits (all itemized above or in glossary)
2-3	Reviewed; contributes overcomer, hidden manna, key of David, morning star, marks of Jesus/mark-of-the-beast contrast pair, deilos/cowardly, proper-name transliteration set (Balaam, Jezebel, Nicolaitans, etc.) — all addressed in §1-§3
4	Reviewed; contributes throne, trisagion, living creatures, elders, Almighty/pantokrator — addressed in §2.2
5	Reviewed; contributes Lamb, Lion of Judah/Root of David, new song, scroll/seal, kingdom-and-priests — addressed throughout
6	Reviewed; contributes souls of the slain, white robes, second death precursor imagery — addressed in §2.1, §4
7	Reviewed; contributes every-tribe-tongue-people-nation (ummah-avoidance), 144,000 — no new gap categories beyond glossary
8-9	Reviewed; contributes trumpets, bowls, abyss, Apollyon/Abaddon — addressed in §3
10	Reviewed; contributes mystery/al-ghayb bridge — addressed in §2.2
11	Reviewed; contributes temple/ہیکل vs بیت المقدس, two witnesses, kingdom of God co-attribution — addressed in §2.2
12	Reviewed; contributes dragon, Satan, devil, accuser, rod of iron — no new gap categories beyond §2.2/§3 treatment of adversarial-figure vocabulary
13	Reviewed; contributes Beast, mark of the beast, number of the beast, image of the beast — addressed in §4 items 5, 11, 13
14	Reviewed; contributes Son of Man (harvest scene), 144,000/virgins, Babylon first announcement, blessed/makarios refrain — no new categories
15	Reviewed; contributes Song of Moses and the Lamb, bowls — genuine safe bridge (Moses), addressed in §1
16	Reviewed; contributes Armageddon — addressed in §3
17-18	Reviewed; contributes Babylon the Great/the prostitute, merchants/wealth — pastoral-framing caution (symbolic system, not ethnicity/gender/nation) already logged in registry, no new linguistic-gap category
19	Reviewed; contributes King of kings/Lord of lords, marriage of the Lamb, Word of God title, Hallelujah, false prophet — addressed in §2.2, §3, §4
20	Reviewed; contributes first resurrection, millennium, Gog and Magog, judgment/krisis, book of life (judgment scene) — addressed in §2.1, §3, §4
21 (core passage, vv. 1-8 anchor)	Reviewed in full; contributes new heaven/new earth, God dwelling with humanity, death/second death, lake of fire, twelve gates/foundations, sonship-of-overcomers ambiguity, unbelieving/detestable vice-list register risk — the concentration point of this entire analysis (§1, §2.1, §2.2, §4 items 2, 12, 13, 15)
22	Reviewed; contributes tree of life, river/spring of water of life, Alpha/Omega repetition, morning star repetition, Come-Lord-Jesus, soon-coming, curse-removed, closing grace/freely benediction — addressed in §3, §4 items 3, 6

No chapter contributes content requiring a linguistic-gap category not already captured above; this ledger confirms full-book coverage per the pipeline’s hard rule.

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This document extends but never contradicts the Romans/Galatians baseline Language Package. All term renderings cited here are as recorded in assets/bible_term_registry.json and analysis/08_core_glossary.md; this analysis records the reasoning class behind each gap and the engineering decision required, and must be read alongside those two documents, not in place of them.