Linguistic Gap Analysis
06 Linguistic Gap Analysis — Philippians — English → Bengali
Purpose and Method
This document executes PRD Phase 1 Step 8. It surveys the full text of Philippians 1–4 against existing Bengali theological vocabulary (the Romans baseline translation_memory.json plus the Bengali general-religious lexicon shared across Hindu, Buddhist, Muslim, and folk traditions in West Bengal and Bangladesh) and identifies where that vocabulary is:
- Sufficient — an established Bengali Christian term exists and carries no significant collision risk (reuse as-is);
- Crowded — a Bengali term exists but is heavily “occupied” by a competing theological/philosophical system, requiring semantic fencing (a mandatory translator note, an anchoring clause, or a restrictive collocation) to prevent doctrinal leakage;
- Missing — no existing Bengali term adequately covers the concept, requiring either a new compound coinage, a transliteration, or a periphrastic (multi-word) rendering.
Every recommendation here is downstream-consistent with the Romans baseline’s forbidden-substitution list and upstream-consistent with analysis/07_semantic_analysis.md and analysis/08_core_glossary.md. No recommendation in this document may contradict a BASELINE REUSE term.
Coverage confirmation: all four chapters of Philippians were reviewed for load-bearing vocabulary. Chapter-by-chapter doctrinal density is uneven — chs. 2 and 3 carry the highest concentration of Critical-risk terms (the Kenosis Hymn and the righteousness-by-faith autobiography, respectively), while ch. 1 (opening/partnership/joy-in-suffering) and ch. 4 (contentment/closing) contribute the remaining named doctrines. No chapter was found to contribute zero load-bearing vocabulary; this is noted explicitly per doctrine below.
Part 1: Doctrine Vocabulary Matrix
| Doctrine | Chapters | Available Bengali Terms | Weaknesses / Semantic Collisions | Recommended Strategy |
|---|---|---|---|---|
| 1. Incarnation and Self-Emptying of Christ (Kenosis) | 2 | ঈশ্বরের রূপ, ছিনিয়ে ধরে রাখার বিষয়, ঈশ্বরের সমান, নিজেকে শূন্য করলেন, দাসের রূপ, মানুষের সদৃশে, মানুষের বেশে, নিজেকে নত করলেন, ক্রুশের মৃত্যু, সর্বোচ্চ স্থানে উন্নীত করলেন, যীশু খ্রীষ্ট প্রভু (baseline) | রূপ collides with avatāra-form imagery; শূন্য collides with Buddhist śūনyatā; দাসের রূপ collides with bhakti “-দাস” devotional naming (in the wrong direction); মানুষের বেশে vs. মানুষের সদৃশে risk collapsing the μορφή/σχῆμα distinction Paul is deliberately drawing | Treat this doctrine as the single highest-density collision zone in the letter. Every রূপ-rooted term requires the mandatory translator note format already fixed in bible_term_registry.json. Never let শূন্য stand as a bare predicate; always co-locate with “দাসের রূপ ধারণ করে” in the same sentence. |
| 2. Joy in Suffering and Imprisonment | 1, 3, 4 (esp. 1:12-26; 4:4-7) | আনন্দ, বন্ধন/শিকল, দুঃখভোগ, দুঃখভোগে সহভাগিতা, সাহস, লাভ/ক্ষতি | আনন্দ collides with Vedantic ānanda-bliss; দুঃখ collides with Buddhist duḥkha (First Noble Truth) and Hindu karma-consequence readings of misfortune | Retain established terms (both are precedent-stabilized like ঈশ্বর) but require concrete anchoring: আনন্দ must always be textually tied to “সুসমাচারের কারণে” (because of the gospel) or Paul’s stated circumstance, never left as a free-floating abstract state; দুঃখভোগ must never appear without a clause naming Christ as the reason/companion in the suffering. |
| 3. Unity and Humility in the Church | 2, 4 (esp. 4:2-3) | একই মনোভাব পোষণ করা, একপ্রাণ, স্বার্থপরতা, অহংকার, নম্রতা, পবিত্র আত্মায় সহভাগিতা, প্রেম | একপ্রাণ collides with Advaita non-dual “one Self” merger; অহংকার collides with Samkhya/Vedanta ahaṃkāra (ego-principle metaphysics); প্রেম collides with Vaishnava bhakti prema-līlā (Radha-Krishna erotic-devotional love) | একপ্রাণ: fence with a relational-not-metaphysical gloss (“এক হৃদয়ে, ভিন্ন ভিন্ন ব্যক্তি” — one heart, yet distinct persons). অহংকার: fence as ordinary moral vanity, not a metaphysical faculty. প্রেম: retain on stabilized-precedent grounds (1 Corinthians 13 tradition) but add a covenantal/self-giving qualifier note at 2:1-2 specifically, since that verse grounds ecclesial unity rather than romantic union. |
| 4. Righteousness by Faith versus the Law | 3 (also 1:11) | ধার্মিকতা, ব্যবস্থা, বিশ্বাস (all BASELINE REUSE), ত্বকচ্ছেদ, আবর্জনা, জ্ঞান (contextually qualified), পুনরুত্থানের সামর্থ্য, পরিপূর্ণ/পূর্ণবয়স্ক | জ্ঞান collides with Hindu jñāna-yoga (liberating impersonal knowledge dissolving māyā); no Bengali term for τέλειος is safe without excluding সিদ্ধ (Yogic/Jain perfected-adept term) | Baseline terms carry zero deviation. জ্ঞান must always be object-specified (খ্রীষ্টকে জানার জ্ঞান, “the knowledge of knowing Christ”), never left bare. সিদ্ধ is a hard forbidden substitution for this curriculum, parallel to the baseline’s অবতার/পুনর্জন্ম/মুক্তি bans — recommend formal addition to the Critical Forbidden Substitutions list in Step 9/12. |
| 5. Contentment in All Circumstances | 4 | সন্তুষ্টি/সন্তুষ্ট, আমি শিখেছি, যিনি আমাকে সামর্থ্য দেন | সন্তুষ্টি collides with the Yoga Niyama saṃtoṣa (self-achieved ascetic detachment); আমি শিখেছি must studiously avoid দীক্ষা-adjacent vocabulary because the source Greek μεμύημαι is itself mystery-initiation language | Fence সন্তুষ্টি with a relational/dependent-on-Christ qualifier (see Part 3, Transliteration vs. Paraphrase). Render μεμύημαι plainly; this is a case where UNDER-translating (flattening a rich source metaphor into a plain verb) is the doctrinally safer choice than a vivid but collision-prone rendering. |
| 6. Citizenship in Heaven | 1 (1:27), 3 (3:20) | নাগরিকের মতো জীবনযাপন করো, আমাদের নাগরিকত্ব স্বর্গে, ত্রাণকর্তা, মহিমার শরীর | নাগরিকত্ব is a modern secular-political loan term with no inherited theological baggage — but for that very reason it risks being read as a claim of literal political allegiance/disloyalty in two religiously-inflected nation-states; ত্রাণকর্তা is a coined term with no prior liturgical footprint in the Romans baseline | নাগরিকত্ব: frame per the baseline’s ঈশ্বরের রাজ্য pattern (sovereign covenantal belonging), with an explicit note that this does NOT counsel civic disengagement or disloyalty to Bangladesh/India. ত্রাণকর্তা: since this is the letter’s only occurrence of “Savior” as a distinct title, it must be flagged for theologian sign-off before entering translation memory as a new Critical-risk baseline extension. |
| 7. Partnership in the Gospel | 1, 4 | সুসমাচারে সহভাগিতা, সুসমাচার (BASELINE REUSE), সেবাকাজ, দান ও গ্রহণ, সুগন্ধ/গ্রহণযোগ্য বলিদান | সুসমাচারে সহভাগিতা risks flattening into an NGO/development-fund register endemic to Bengali Christian institutional life; সুগন্ধ/বলিদান risks a literal-ritual (yajña/qurbani) reading | Every occurrence of সুসমাচারে সহভাগিতা in a financial-giving context (4:15-18) must retain an explicit gospel-proclamation referent in the surrounding clause, not stand as a bare “partnership/donation” term. বলিদান imagery must carry a metaphor-marker (-র মতো, “like a…”) rather than being stated as unqualified ritual fact. |
| 8. Pressing on toward the Goal in Christ | 3 | তাড়া করা/দৌড়ে এগিয়ে যাওয়া, লক্ষ্য/পুরস্কার, আহ্বান (BASELINE REUSE), নিজের পরিত্রাণ পূর্ণরূপে কার্যকর করো | পুরস্কার collides with merit-earned reward frameworks (karma-fruit; Islamic weighed-deeds judgment); কার্যকর করো (κατεργάζεσθε) is lexically close to “achieve/earn,” risking direct contradiction of the grace/works distinction already Critical in the Romans baseline | পুরস্কার must always appear with “অনুগ্রহে প্রাপ্ত” (received by grace) or equivalent qualifying language at first occurrence per document. নিজের পরিত্রাণ পূর্ণরূপে কার্যকর করো must never be excerpted from v.12’s companion clause (“কারণ ঈশ্বরই তোমাদের অন্তরে কার্যসাধন করছেন,” God who works in you) in any pull-quote, lesson heading, or memory verse. |
Chapter coverage note: All four chapters were reviewed. Ch. 1 contributes joy-in-suffering, partnership, and citizenship vocabulary; ch. 2 contributes the Kenosis Hymn (the single highest-density doctrinal chapter) plus unity/humility; ch. 3 contributes righteousness-by-faith, pressing-on, and citizenship-completion vocabulary; ch. 4 contributes contentment, partnership-closing, and general exhortation vocabulary. No chapter was found doctrinally inert.
Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2A. Genuine Lexical Gaps (no existing single Bengali term; new coinage or periphrasis required)
These concepts have no pre-existing Bengali theological word at all — the gap is not competition from another tradition but simple absence, so the risk is under-specification rather than syncretism.
| Concept | Gap description | Resolution adopted |
|---|---|---|
| ἁρπαγμός (harpagmon) | No single Bengali noun for “a status held onto/exploited for advantage” | Periphrasis: ছিনিয়ে ধরে রাখার বিষয় (“a thing to seize and hold onto”), a five-word compound phrase rather than a single lexeme |
| κενοδοξία in its full compound sense | Bengali অহংকার covers “vanity/ego” broadly but not the specific “empty/vainglorious self-display” nuance | Accept অহংকার with the fencing note in 2B below; residual nuance loss is acceptable at Medium risk |
| σχῆμα vs. μορφή distinction | Bengali has no lexical pair mapping cleanly onto the Greek essence/appearance distinction | Two-phrase strategy: রূপ reserved for μορφή (essence), বেশ reserved for σχῆμα (outward fashion); both must be taught together as a matched pair, never independently |
| σωτήρ as a distinct title from σωτηρία | Bengali পরিত্রাণ (baseline noun for “salvation”) has no established personal-title counterpart (“the Savior”) in the Romans package, since Romans never isolates this title | New coinage ত্রাণকর্তা (lit. “deliverance-giver/rescuer”), built on the শব্দ-root shared with পরিত্রাণ for family consistency; requires formal theologian sign-off before entering translation memory as noted in Part 1 |
| πολίτευμα as heavenly civic belonging | Bengali নাগরিকত্ব is a fully modern, fully secular legal/political term; no inherited religious sense to draw on | Accept the modern loan-term but require a fencing clause every occurrence (see Part 1, Doctrine 6) |
| μεμύημαι (mystery-initiation idiom) | No safe Bengali equivalent exists that preserves the vividness of the Greek metaphor without triggering the দীক্ষা collision | Deliberately flatten to plain বাংলা: আমি শিখেছি (“I have learned”); this is the one case in the glossary where LOSS of source imagery is the doctrinally correct choice |
2B. Crowded Semantic Neighborhoods (Bengali terms exist but are already “occupied” by a competing system)
These require active fencing — a mandatory translator note, an anchoring collocation, or a restrictive qualifier — every time they appear, because the Bengali word itself is doctrinally sound but its field of association in the mind of a Hindu- or Buddhist-formed reader is not.
| Bengali term | Competing occupant | Fencing strategy required |
|---|---|---|
| রূপ (form) | Hindu avatāra-manifestation imagery (Krishna’s বিরাট রূপ, a deity’s various রূপ) | Mandatory translator note at every occurrence in ch. 2; teach as Christ’s ONE undivided essence, never “a form he took on” among others |
| শূন্য (emptied) | Buddhist śūnyatā (doctrine of emptiness, historically rooted in Bengal’s Pāla-era Buddhist heritage) | Never stand alone in a clause; always immediately completed by ”…দাসের রূপ ধারণ করে” in the same sentence |
| আনন্দ (joy) | Vedantic ānanda (Sat-Chit-Ānanda, Brahman-bliss) and Vaishnava/Śākta devotional bliss literature | Always anchor to the gospel/Paul’s circumstance textually; never present as a self-standing spiritual state |
| দুঃখ (suffering) | Buddhist duḥkha (First Noble Truth) and Hindu karma-consequence framing of misfortune | Mandatory translator note every occurrence; teach as Spirit-given privilege/fellowship with Christ, never retribution or a condition to transcend |
| অহংকার (vain conceit) | Samkhya/Vedanta ahaṃkāra (the ego-principle causing bondage to rebirth) | Teaching note: here it denotes ordinary moral vanity, not a metaphysical faculty of the self |
| একপ্রাণ (one accord) | Advaita non-dual “one Self” merger of Ātman into Brahman | Gloss as relational unity of distinct persons bound in love, not metaphysical dissolution of personal identity |
| প্রেম (love/agapē) | Vaishnava bhakti prema-līlā (Radha-Krishna romantic-devotional love); Tagore’s devotional-romantic poetry | Retained on 1 Corinthians 13 precedent; add covenantal/self-giving clarifying note specifically at 2:1-2, where প্রেম grounds ecclesial unity |
| জ্ঞান (knowledge) | Hindu jñāna-yoga — impersonal liberating knowledge dissolving māyā/ignorance to reach mokṣa | Always specify the object: খ্রীষ্টকে জানার জ্ঞান (“the knowledge of knowing Christ”), never bare জ্ঞান |
| সন্তুষ্টি (contentment) | Yoga Niyama saṃtoṣa — self-achieved ascetic equanimity through renunciation/detachment | Anchor explicitly to Christ’s provision and strengthening (4:13), i.e., relationally dependent, not self-generated |
| সিদ্ধ (AVOIDED — not used) | Yogic/Jain siddha, a self-perfected adept who has attained siddhi | Hard forbidden substitution; recommend formal addition to the Critical Forbidden Substitutions list alongside the Romans baseline’s মুক্তি/মোক্ষ/অবতার/পুনর্জন্ম/ধর্ম bans |
| দাস (servant/slave) | Vaishnava bhakti “-দাস” devotee-naming convention (servant OF a deity) | Clarify direction of the analogy explicitly at 2:7 — God becomes servant of humanity, the reverse of the familiar bhakti pattern |
| বলিদান (sacrifice/offering) | Hindu yajña/havan fire-offering ritual; Islamic qurbani | Metaphor-marker required (-র মতো, “like”); never presented as literal ritual fact |
| পুরস্কার (prize/reward) | Karma-phala (fruit of action) merit accounting; Islamic weighed-deeds judgment reward | Qualify with “অনুগ্রহে প্রাপ্ত” (received by grace) at first occurrence per document |
Part 3: Transliteration vs. Paraphrase Decisions
| Term/Name | Decision | Rationale |
|---|---|---|
| κύριος Ἰησοῦς Χριστός (2:11) | Paraphrase using established Bengali Christian names/titles (যীশু খ্রীষ্ট প্রভু), NOT transliterated as a phrase | Must match Romans 10:9 verbatim per cross-curriculum consistency rule; this is a confession, not a proper-noun label, and Bengali Christian usage already has a settled rendering |
| ”Kenosis” (as a technical theological label, e.g. in lesson headers/teacher notes) | Transliterate as কেনোসিস only in metatextual teaching material (headers, doctrine-name labels), never inside the translated Bible text itself | The technical Greek-derived label is useful shorthand for teachers cross-referencing scholarship, but the scriptural text itself must use the periphrasis নিজেকে শূন্য করলেন so ordinary readers are not confronted with an unglossed loanword |
| μεμύημαι (“I have learned the secret”) | Paraphrase plainly (আমি শিখেছি); explicitly reject transliterating or calquing “mystery” as রহস্য | Any secret/initiation-flavored vocabulary triggers the দীক্ষা collision (guru-administered esoteric initiation); plain paraphrase is the safer choice even at the cost of some rhetorical vividness |
| σωτήρ (“Savior”) | Native coinage from the existing পরিত্রাণ root (ত্রাণকর্তা), NOT transliterated as “সেভিয়র” | A transliterated loanword would carry no inherited devotional resonance for Bengali readers and would sound foreign/technical; the coined native compound integrates with the already-stabilized soteriological word-family |
| πολίτευμα (“citizenship”) | Use the existing modern Bengali political/legal loan-calque নাগরিকত্ব, NOT a transliteration of the Greek | Bengali already possesses a fully naturalized native term for this modern civic concept; introducing a transliteration would add foreignness without adding precision |
| σύζυγος / συστρατιώτης (“fellow soldier,” 2:25 / 4:3) | Paraphrase as সহকর্মী ও সহযোদ্ধা (“fellow-worker and fellow-struggler”), avoiding any militarized transliteration or loanword | ”Soldier” vocabulary carries jihad/holy-war sensitivity risk in Muslim-majority Bangladesh; paraphrase toward shared spiritual labor defuses this without losing the shared-risk/shared-cost sense |
| Proper names: Ἐπαφρόδιτος, Εὐοδία, Συντύχη, Κλήμης, Καῖσαρ (Epaphroditus, Euodia, Syntyche, Clement, Caesar) | Transliterate per established Bengali Bible convention (এপাফ্রদিত, ইউওদিয়া, সুন্তুখী, ক্লীমেন্ত, কৈসর) | Proper names always transliterate rather than paraphrase, consistent with the Romans baseline’s treatment of Dayud, Israel, Moshi, etc.; no theological content is at stake in a name |
| Ἀμήν, transliterated theological interjections (Amen) | Retain established transliterated forms (আমেন) per baseline; no new decision needed | Already fixed by the Romans baseline; Philippians uses these forms consistently (4:20) |
| ἐπίσκοπος / διάκονος (overseer/deacon, 1:1) | Paraphrase/native-term (অধ্যক্ষ, ডিকন) rather than transliterating a guru/pir-adjacent honorific | Avoids conflating a recognized, accountable church office with an individual charismatic spiritual-authority role culturally associated with a guru or pir |
| ἡμέρα Χριστοῦ (“day of Christ,” 1:6, 1:10) | Paraphrase (খ্রীষ্টের দিন), not a transliterated eschatological loanword | Keeps the term legible as a straightforward possessive phrase, distinct from generic folk “end times” vocabulary that might otherwise attach to a loanword |
Part 4: Ranked List of Highest-Risk Ambiguities in Philippians
Ranked by combined weight of (a) doctrinal centrality to the letter’s named doctrines, (b) severity of potential syncretistic misreading, and (c) frequency/visibility of the passage in devotional and liturgical use.
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Philippians 2:6-7 — ἁρπαγμός and the “form of God / form of a servant” wordplay. The single highest-risk passage in the letter. Two live exegetical readings exist in English scholarship (“did not consider equality with God a thing to be grasped at” [Christ lacked and refused to seize it] vs. “did not consider it a thing to be exploited” [Christ possessed it and chose not to leverage it]) and Bengali রূপ/ছিনিয়ে ধরে রাখার বিষয় must resolve toward the second reading only — any drift toward the first reading would concede ground to a Christ-as-lesser-being (avatāra-adjacent) Christology. Critical — mandatory theologian review every occurrence.
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Philippians 2:7 — ἐκένωσεν (“emptied himself”) isolated from its completing clause. If excerpted alone (a real risk in devotional pull-quotes, song lyrics, or lesson titles), শূন্য করলেন reads as a Buddhist śūnyatā statement about Christ dissolving into non-being rather than a Christological statement about assuming servant-nature. Critical — requires an editorial rule prohibiting isolated quotation of this clause across all curriculum materials, not just a translator note.
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Philippians 3:12 vs. 3:15 — τέλειος used with two different rhetorical functions four verses apart. Paul explicitly denies having reached τέλειος in v.12 and then, in v.15, addresses mature believers using a cognate of the same root. A Bengali reader encountering সিদ্ধ-adjacent vocabulary in both verses would either see Paul contradict himself or read v.15 as claiming a self-achieved perfected-adept status Paul has just disclaimed. Resolved by the glossary’s split (পরিপূর্ণ/পূর্ণবয়স্ক never সিদ্ধ) but the two verses must be checked together at QA, not independently. Critical.
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Philippians 1:19 — σωτηρία’s genuine referential ambiguity (temporal release from prison vs. final eschatological salvation). Already flagged in
bible_term_registry.json; ranked here because পরিত্রাণ’s baseline meaning is so strongly fixed to final salvation that Bengali readers may resist or simply not notice the temporal-release reading that many commentators prefer for this specific verse. Requires an explicit translator/footnote flag per the Ambiguity Handling rule inherited from the Romans package. High. -
Philippians 4:11-13 — αὐτάρκεια’s double collision (Stoic self-sufficiency in the source language AND Hindu/Yogic saṃtoṣa in the target culture). Paul deliberately borrows and subverts a Stoic philosophical term; Bengali সন্তুষ্টি independently risks being reabsorbed into a different self-achieved-equanimity tradition. This is a rare case of double jeopardy — both the source and target carry self-sufficiency associations that must both be resisted in favor of the passage’s actual claim (Christ-dependent, not self-generated, sufficiency). High.
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Philippians 4:12 — μεμύημαι’s mystery-initiation register vs. Bengali দীক্ষা. Even with the plain-paraphrase resolution adopted in Part 3, oral teaching and preaching contexts carry residual risk that a preacher may reach for more vivid, esoteric-sounding vocabulary than the approved রেন্ডারিং allows. Requires explicit preacher/teacher-facing guidance, not just a written-text safeguard. High.
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Philippians 1:27 and 3:20 — πολιτεύεσθε / πολίτευμα read as political disloyalty. In the current political climates of both Bangladesh and West Bengal, “our citizenship is in heaven” risks being heard — by hostile or merely uninformed readers — as a claim that Christians owe reduced allegiance to the earthly state. This is a reception-risk (native-speaker/cultural) rather than a strict lexical-collision risk, but its social stakes are high enough to rank it above several Medium-tier lexical items. High — native speaker review mandatory, theologian consultation recommended given the doctrine’s centrality.
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Philippians 2:9-11 — hyperypsōsen / “name above every name” / “every knee bow,” dependent on Isaiah 45:23 literacy Bengali readers largely lack. The doctrinal force of this climax depends entirely on recognizing that homage reserved for YHWH alone in the Isaiah text is here given to Jesus without qualification. Without OT background, Bengali readers (especially those without a strong prior grounding in the Hebrew Scriptures, common in both Hindu- and Muslim-majority contexts) may read this as generic praise-language rather than a deliberate, exclusive deity-claim. High — teaching-note dependency, not primarily a lexical risk.
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Philippians 2:1-2 — σύμψυχοι / τὸ ἓν φρονοῦντες read through Advaita non-dualism. একপ্রাণ risks a metaphysical-merger reading (loss of distinct personhood) rather than Paul’s relational picture of distinct persons bound by shared love and purpose. Medium-High — significant but more containable through a single well-placed teaching note than items 1-8 above.
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Philippians 1:1 and 2:7 — δοῦλος’s directional reversal against bhakti “-দাস” naming convention. Bengali devotional culture is saturated with servant-of-a-deity self-designations (e.g., personal names ending in -দাস); Philippians uniquely reverses this direction at 2:7 (God becomes servant of humanity). Ranked lowest among the “high-risk” cluster because the collision, while real, is more easily resolved with a single explanatory clause than the Christological ambiguities above. Medium.
Summary and Handoff
- 8 doctrines, all 4 chapters of Philippians surveyed; no chapter contributed zero load-bearing vocabulary.
- 6 genuine lexical gaps identified requiring new coinage or periphrasis (Part 2A); all already reflected as NEW TERM entries in
analysis/08_core_glossary.mdandassets/bible_term_registry.json. - 12 crowded semantic neighborhoods identified requiring active fencing (Part 2B), the majority concentrated in the Kenosis Hymn (ch. 2) and the contentment/knowledge vocabulary (chs. 3-4).
- 1 new hard forbidden substitution recommended for formal adoption alongside the Romans baseline’s list: সিদ্ধ must never render τέλειος/teleios.
- 1 new Critical-risk baseline extension flagged for mandatory theologian sign-off before Phase 2: ত্রাণকর্তা (Savior), since it has no precedent in the Romans package.
- 10 ranked ambiguities identified, with items 1-3 requiring editorial-level safeguards beyond a standard translator note (prohibition on isolated quotation, cross-verse QA checks).
This analysis feeds directly into Phase 1 Step 9 (Doctrine Risk Registry extension) and Step 12 (AI Translation Requirements update) for the Philippians curriculum, and must be loaded alongside the Romans baseline artifacts before any Phase 2 segment translation begins.