Semantic Analysis
07 Semantic Analysis — Philippians (Full Book) — English → Bengali
Purpose and Method
This document analyzes every load-bearing theological term in the Greek text of Philippians, chapter by chapter, in full canonical order (1–4). The core passage, Philippians 2:1–11 (the Kenosis Hymn), receives verse-by-verse treatment first, as the theological anchor of the curriculum. Every other chapter then receives a chapter-level treatment of its load-bearing vocabulary. Where a chapter introduces no new theological vocabulary beyond terms already analyzed, that is stated explicitly.
Baseline reuse rule: Any term already established in the Romans Language Package (translation_memory.json / bible_term_registry.json) is reused with its EXACT recorded Bengali rendering. This is marked [BASELINE REUSE] throughout. New terms introduced by Philippians are marked [NEW TERM] and are risk-assessed here for the first time, using the identical Critical/High/Medium/Low framework established in the baseline doctrine_risk_registry.json.
Citation format follows the baseline analysis convention: English book name + Arabic numerals (e.g., Philippians 2:7), with the Bengali book name ফিলিপীয় noted at first use.
CORE PASSAGE: Philippians 2:1–11 (ফিলিপীয় ২:১-১১) — The Kenosis Hymn
Philippians 2:1
| Field | Content |
|---|---|
| Term | παράκλησις (paraklēsis) |
| Literal meaning | a calling-alongside; encouragement, exhortation, comfort |
| Semantic range | comfort, encouragement, appeal, consolation, exhortation |
| English variants | ”encouragement” (ESV/NIV), “consolation” (KJV) |
| Contextual theological meaning | The shared encouragement believers have “in Christ” — grounds Paul’s appeal for unity in vv. 2-4 |
| Bengali rendering | উৎসাহ / সান্ত্বনা |
| Rendering risk | Low. Standard vocabulary, no significant collision. |
| Field | Content |
|---|---|
| Term | κοινωνία πνεύματος (koinōnia pneumatos) |
| Literal meaning | fellowship/sharing of the Spirit |
| Semantic range | shared participation, partnership, joint possession |
| English variants | ”fellowship of the Spirit,” “participation in the Spirit” |
| Contextual theological meaning | The Holy Spirit is the shared bond uniting believers — not merely a shared feeling but a shared divine Person |
| Bengali rendering | পবিত্র আত্মায় সহভাগিতা — reuses [BASELINE REUSE] পবিত্র আত্মা (holy_spirit, Critical) + সহভাগিতা (fellowship, Low) |
| Rendering risk | High (elevated from baseline’s Low, because here κοινωνία is directly bonded to πνεῦμα in a way that, if mistranslated, could suggest an impersonal shared “spirit” or communal feeling rather than shared participation in the personal, divine Holy Spirit). Must never render as a generic “team spirit.” |
| Field | Content |
|---|---|
| Term | σπλάγχνα καὶ οἰκτιρμοί (splanchna kai oiktirmoi) |
| Literal meaning | inward parts/bowels (seat of emotion) and mercies/compassions |
| Semantic range | deep affection, tenderness, compassion |
| English variants | ”affection and sympathy,” “tenderness and compassion” |
| Contextual theological meaning | The relational warmth flowing from union with Christ, motivating the appeal to unity |
| Bengali rendering | স্নেহ ও করুণা |
| Rendering risk | Low. |
Philippians 2:2
| Field | Content |
|---|---|
| Term | φρονέω / τὸ ἓν φρονοῦντες (phroneō / to hen phronountes) |
| Literal meaning | to think, to have a mindset or disposition; “thinking the one thing” |
| Semantic range | mindset, attitude, disposition, orientation of will and affection together |
| English variants | ”being of one mind,” “like-minded,” “same mindset” |
| Contextual theological meaning | Unity is not mere agreement of opinion but a shared, Christ-shaped disposition of heart and will — the governing verb of the whole hymn (echoed in v. 5) |
| Bengali rendering | একই মনোভাব পোষণ করা |
| Rendering risk | High. This verb is the structural key linking vv. 2, 5 to the whole hymn; a weak or merely intellectual rendering (“same opinion”) loses the volitional, affective force. Doctrinally central to the curriculum’s “Unity and Humility in the Church” theme. |
| Field | Content |
|---|---|
| Term | σύμψυχοι (sympsychoi) |
| Literal meaning | united-souled, of one soul together |
| Semantic range | joint-souled unity, harmony of inner life |
| English variants | ”of one accord,” “one in spirit” |
| Contextual theological meaning | Relational unity among distinct persons bound by love, not metaphysical merger |
| Bengali rendering | একপ্রাণ |
| Rendering risk | Medium. একপ্রাণ risks being heard through the lens of Hindu nondual metaphysics (Atman merging into Brahman, the “one Self” doctrine) rather than the biblical picture of distinct persons bound in relational, covenantal love. A translator note distinguishing relational unity from ontological merger is advisable in doctrinally loaded teaching contexts. |
Philippians 2:3
| Field | Content |
|---|---|
| Term | ἐριθεία (eritheia) |
| Literal meaning | rivalry, factional strife, hired partisan labor |
| Semantic range | selfish ambition, contentiousness, party-strife |
| English variants | ”selfish ambition,” “strife,” “vainglory” (older) |
| Contextual theological meaning | The opposite disposition to Christ’s self-emptying — motivates division |
| Bengali rendering | স্বার্থপরতা |
| Rendering risk | Medium. Low lexical collision risk, but doctrinally significant as the negative foil to the hymn that follows. |
| Field | Content |
|---|---|
| Term | κενοδοξία (kenodoxia) |
| Literal meaning | empty glory/opinion; vain conceit |
| Semantic range | vanity, empty pride, self-glorification |
| English variants | ”vain conceit,” “empty pride” |
| Contextual theological meaning | Self-glorification opposed to the self-emptying (κενόω, v. 7) that follows — a deliberate wordplay in Greek (κενο-) that Bengali cannot easily preserve |
| Bengali rendering | অহংকার |
| Rendering risk | Medium. অহংকার is also the technical term (ahaṃkāra) for the ego-principle in Samkhya/Vedantic philosophy, which is a metaphysical faculty causing bondage to the cycle of rebirth. Here it denotes ordinary moral vanity/self-glorification, not a metaphysical faculty — this distinction should be reinforced in teaching notes. |
| Field | Content |
|---|---|
| Term | ταπεινοφροσύνη (tapeinophrosynē) |
| Literal meaning | lowliness of mind; humility |
| Semantic range | humility, lowliness, modesty |
| English variants | ”humility,” “lowliness of mind” |
| Contextual theological meaning | The positive virtue Paul commends, embodied supremely by Christ in vv. 6-8 — doctrinally central to the curriculum’s “Unity and Humility” theme |
| Bengali rendering | নম্রতা |
| Rendering risk | High. The term itself carries low lexical collision, but its doctrinal weight is high: Bengali readers may default to a Hindu/Buddhist frame of humility as ego-transcendence toward impersonal liberation, rather than the biblical frame of relational self-giving modeled on the incarnate, crucified Christ. A contextual note anchoring নম্রতা to Christ’s specific historical self-emptying (vv. 6-8) is required wherever this term appears. |
Philippians 2:4
| Field | Content |
|---|---|
| Term | τὰ ἑαυτῶν / τὰ ἑτέρων (ta heautōn / ta heterōn) |
| Literal meaning | one’s own things / the things of others |
| Semantic range | self-interest vs. others’ interest |
| Contextual theological meaning | Practical outworking of humility: active other-regard |
| Bengali rendering | নিজের বিষয় / অন্যের বিষয় |
| Rendering risk | Low. |
Philippians 2:5
| Field | Content |
|---|---|
| Term | τοῦτο φρονείσθω ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ (touto phroneisthō en hymin ho kai en Christō Iēsou) |
| Literal meaning | ”let this be thought/minded among you, which was also in Christ Jesus” |
| Semantic range | shared disposition/mindset (repeats φρονέω from v. 2) |
| Contextual theological meaning | The hinge verse: Christ’s self-emptying (vv. 6-8) is the pattern and ground for the church’s unity and humility (vv. 1-4), not merely an example among others |
| Bengali rendering | তোমাদের মধ্যে সেই মনোভাব থাকুক, যা খ্রীষ্ট যীশুর মধ্যেও ছিল — reuses [BASELINE REUSE] খ্রীষ্ট যীশু (Christ Jesus) |
| Rendering risk | High. The connective force (“which was also in Christ Jesus”) must not be softened into mere moral comparison (“be like Christ”); it asserts ontological grounding — the church’s humility participates in Christ’s own humility, not an imitation of an unrelated exemplar. |
Philippians 2:6
| Field | Content |
|---|---|
| Term | ὃς ἐν μορφῇ θεοῦ ὑπάρχων (hos en morphē theou hyparchōn) |
| Literal meaning | ”who, existing/being in the form of God” |
| Semantic range | μορφή: the outward manifestation that necessarily and accurately expresses inner reality/essence (not a mere appearance); ὑπάρχων: continuous, prior existing state |
| English variants | ”being in the form of God,” “who, being in very nature God” (NIV dynamic rendering) |
| Contextual theological meaning | Christ’s pre-existent, full possession of the divine nature — foundational to the doctrine of the Deity of Christ and to the Incarnation doctrine this curriculum names explicitly |
| Bengali rendering | ঈশ্বরের রূপে থেকে |
| Rendering risk | Critical. রূপ (form/appearance) is the exact word used throughout Bengali devotional literature for the “forms” (রূপ) a Hindu deity assumes — e.g., Krishna’s বিরাট রূপ (universal form) in the Bhagavad Gītā, or a deity’s various রূপ among many avatāra manifestations. μορφή θεοῦ must be understood as Christ’s own eternal, essential, undivided divine nature — NOT one of several “forms” a deity might assume among others (the অবতার pattern the baseline already forbids for “incarnation”). A translator note distinguishing ঈশ্বরের রূপ (Christ’s own eternal essence) from Hindu avatāra-রূপ is mandatory wherever this verse is taught. |
| Field | Content |
|---|---|
| Term | ἁρπαγμόν (harpagmon) |
| Literal meaning | a thing to be seized/grasped; a prize to be forcibly held onto |
| Semantic range | robbery, a thing to be clutched at, a thing exploited for advantage |
| English variants | ”did not consider … a thing to be grasped” (ESV), “did not think … something to cling to” (NLT) |
| Contextual theological meaning | Christ did not treat his divine equality as a status to be selfishly exploited or defensively clutched — the negative foil that makes the self-emptying of v. 7 an act of free, sovereign choice rather than loss |
| Bengali rendering | ছিনিয়ে ধরে রাখার বিষয় |
| Rendering risk | High. Must be rendered so as to preserve that Christ ALREADY possessed this equality (it was genuinely his to hold) and chose not to cling to it selfishly — not that he lacked it and failed to seize it. |
| Field | Content |
|---|---|
| Term | τὸ εἶναι ἴσα θεῷ (to einai isa theō) |
| Literal meaning | ”the being equal to God” |
| Semantic range | full equality of status and nature |
| Contextual theological meaning | Direct assertion of Christ’s co-equal deity — the sharpest possible point of contrast with both Hindu (one deva/avatāra among many) and Muslim (Christ as prophet only, never equal to God) readings, matching the baseline’s Deity of Christ doctrine (Critical) |
| Bengali rendering | ঈশ্বরের সমান — reuses [BASELINE REUSE] ঈশ্বর (Critical) |
| Rendering risk | Critical. No softening, hedging, or qualifying language permitted. This is the doctrinal peak of the passage. |
Philippians 2:7
| Field | Content |
|---|---|
| Term | ἀλλὰ ἑαυτὸν ἐκένωσεν (alla heauton ekenōsen) |
| Literal meaning | ”but emptied himself” |
| Semantic range | κενόω: to empty, to make void, to render ineffective; middle/reflexive voice here: a self-initiated act |
| English variants | ”emptied himself” (most versions), “made himself nothing” (NIV) |
| Contextual theological meaning | The theological technical term “kenosis” derives from this verb. Christ’s self-emptying is not a subtraction of deity but an addition of humanity in humility — he did not cease to be God, but took on the servant nature described in the rest of the verse. This is the doctrinal core of the curriculum’s named doctrine “The Incarnation and Self-Emptying of Christ (Kenosis).” |
| Bengali rendering | নিজেকে শূন্য করলেন |
| Rendering risk | Critical. শূন্য (empty/void) and শূন্যতা (emptiness/voidness) are the precise technical terms for śūnyatā, the central Buddhist doctrine of emptiness underlying the Buddhist path to nirvana — a live and historically rooted concept in Bengal (the historic heartland of Pāla-era Buddhism and continuing Bengali Buddhist communities). A bare “নিজেকে শূন্য করলেন” risks being heard as Christ dissolving into metaphysical non-being or void, rather than freely taking on a concrete, additional, fully human servant-nature. This term must NEVER stand alone — it must always be immediately anchored in the same sentence or clause to μορφὴν δούλου λαβών (“taking the form of a servant,” see below), so that “emptying” is unmistakably completed by “taking on,” not left as an open metaphysical negation. A mandatory translator note is required at every occurrence. |
| Field | Content |
|---|---|
| Term | μορφὴν δούλου λαβών (morphēn doulou labōn) |
| Literal meaning | ”taking the form of a servant/slave” |
| Semantic range | δοῦλος: bondservant, slave, one owned by and wholly obligated to a master |
| English variants | ”taking the form of a servant,” “taking the very nature of a servant” |
| Contextual theological meaning | The positive content of the kenosis: Christ genuinely and permanently assumed servant-nature, not merely servant-behavior |
| Bengali rendering | দাসের রূপ ধারণ করে |
| Rendering risk | High. দাস (servant/slave) is theologically safe and even culturally resonant, since Bengali Vaishnava devotional naming customs (e.g. names ending in “-দাস,” “servant of Krishna”) already frame devotee-identity as servant-of-deity. The risk here is directional: Philippians 2:7 says Christ HIMSELF became the servant — the reverse direction from the bhakti pattern where a human devotee calls himself servant of a deity. This reversal (God becoming servant of humanity, not humanity becoming servant of God) must be made unmistakable in teaching materials, as it is the theological point of the verse. Also reuses রূপ here (see μορφή θεοῦ note above) — the SAME word must consistently render μορφή in both v. 6 and v. 7 so the deliberate Greek wordplay (μορφῇ θεοῦ / μορφὴν δούλου — same “form”-word for both) is not lost in Bengali. |
| Field | Content |
|---|---|
| Term | ἐν ὁμοιώματι ἀνθρώπων γενόμενος (en homoiōmati anthrōpōn genomenos) |
| Literal meaning | ”having come to be in the likeness of men” |
| Semantic range | ὁμοίωμα: likeness, resemblance — implies real correspondence, not mere semblance |
| Contextual theological meaning | Affirms genuine, full humanity (anti-docetic) |
| Bengali rendering | মানুষের সদৃশে জন্ম নিয়ে |
| Rendering risk | High. NEVER render ὁμοίωμα with মূর্তি (“image/idol/statue” — the standard word for a Hindu deity’s consecrated image), which would catastrophically suggest Christ’s humanity was merely an external representation rather than a real, lived human nature. সদৃশ/সাদৃশ্য (resemblance/likeness) is the safe rendering; it must still be taught alongside affirmation that this “likeness” is a real, full human nature, not an illusion (guarding against both certain Hindu māyā-illusion readings and the Islamic denial of Christ’s full embodied vulnerability). |
Philippians 2:8
| Field | Content |
|---|---|
| Term | σχήματι εὑρεθεὶς ὡς ἄνθρωπος (schēmati heuretheis hōs anthrōpos) |
| Literal meaning | ”being found in fashion/outward appearance as a man” |
| Semantic range | σχῆμα: outward form, guise, fashion — distinct from μορφή (essential nature); here emphasizes what was visibly, observably true of Christ |
| Contextual theological meaning | Complements ὁμοίωμα: Christ was visibly, verifiably human in every observable respect |
| Bengali rendering | মানুষের বেশে প্রকাশিত হয়ে |
| Rendering risk | Medium. The Greek nuance distinguishing μορφή (essential nature, v. 6-7) from σχῆμα (outward, observable appearance, v. 8) is difficult to preserve in Bengali; both risk collapsing into রূপ or বেশ without careful glossing. A translator note on this distinction is recommended for teaching contexts, since collapsing the terms could either overstate (implying Christ’s humanity was mere appearance) or understate (implying his deity was also mere appearance) the doctrine. |
| Field | Content |
|---|---|
| Term | ἐταπείνωσεν ἑαυτὸν (etapeinōsen heauton) |
| Literal meaning | ”he humbled himself” |
| Semantic range | verb form of ταπεινοφροσύνη (v. 3); a further self-initiated act, deepening ἐκένωσεν |
| Contextual theological meaning | The self-emptying of v. 7 culminates in active self-humiliation, unto death — the ultimate ground of the humility commended in vv. 3-4 |
| Bengali rendering | নিজেকে নত করলেন |
| Rendering risk | High. Reinforces নম্রতা (v. 3) with a concrete historical referent; must be taught as continuous with, not separate from, ἐκένωσεν. |
| Field | Content |
|---|---|
| Term | γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ (genomenos hypēkoos mechri thanatou, thanatou de staurou) |
| Literal meaning | ”having become obedient unto death, even death of a cross” |
| Semantic range | ὑπήκοος: obedient, submissive to authority; σταυρός: the Roman cross, an instrument of state execution reserved for the lowest social status |
| Contextual theological meaning | The depth and specific historical form of Christ’s humility: not death in general, but the most degrading form of death, willingly submitted to. Directly relevant to the Islamic denial that Jesus died on a cross at all (a live pastoral concern for Muslim-background readers, per baseline’s resurrection_of_christ doctrine note). |
| Bengali rendering | মৃত্যু পর্যন্ত বাধ্য হয়ে, এমনকি ক্রুশের মৃত্যু পর্যন্ত |
| Rendering risk | Critical. ক্রুশ (cross) is the established Bengali Christian term and must be retained without euphemism. This verse asserts as historical fact the crucifixion the Qur’an denies (Sūrah An-Nisā 4:157); no softening (“suffered greatly,” “was persecuted”) is permitted. Flag for mandatory human theologian review, consistent with the baseline’s resurrection_of_christ and incarnation escalation rules. |
Philippians 2:9
| Field | Content |
|---|---|
| Term | διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν (dio kai ho theos auton hyperypsōsen) |
| Literal meaning | ”therefore God also highly exalted/super-exalted him” |
| Semantic range | ὑπερυψόω: a Pauline hapax-level intensified compound (ὑπέρ + ὑψόω), “exalted above and beyond” |
| Contextual theological meaning | God’s vindicating response to Christ’s voluntary humiliation — resurrection and ascension compressed into one verb; the turning point of the hymn from descent to ascent |
| Bengali rendering | তাই ঈশ্বর তাঁকে সর্বোচ্চ স্থানে উন্নীত করলেন |
| Rendering risk | Medium. Care is needed that “exalted” not be read through a devotional pattern in which a deity elevates a devotee to divine status as a reward (a bhakti/apotheosis pattern) — here it is the Father vindicating the Son who was ALREADY divine, restoring/manifesting the glory the Son had veiled, not conferring new divine status. |
| Field | Content |
|---|---|
| Term | τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα (to onoma to hyper pan onoma) |
| Literal meaning | ”the name above every name” |
| Semantic range | ὄνομα in Hebraic usage = the revealed character/authority/identity of God; likely refers to the divine name (κύριος = YHWH, see v. 11) |
| Contextual theological meaning | Christ receives the name/authority that belongs to God alone — echoing Isaiah 45:23 (quoted in v. 10) |
| Bengali rendering | সকল নামের ঊর্ধ্বে নাম |
| Rendering risk | Medium. Straightforward but doctrinally loaded; connects directly to the Lordship confession in v. 11. |
Philippians 2:10
| Field | Content |
|---|---|
| Term | ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ (hina en tō onomati Iēsou pan gony kampsē) |
| Literal meaning | ”that at the name of Jesus every knee should bow” |
| Semantic range | κάμπτω: to bend, bow — a universal act of homage/submission |
| Contextual theological meaning | Universal, cosmic submission to Christ’s Lordship, deliberately echoing Isaiah 45:23 where this homage is owed to YHWH alone — an unambiguous claim to Christ’s deity |
| Bengali rendering | যেন যীশুর নামে প্রত্যেক জন নতজানু হয় — reuses [BASELINE REUSE] যীশু |
| Rendering risk | High. Must retain the Isaiah 45 allusion’s force: homage owed exclusively to God is now directed to Jesus without qualification. |
| Field | Content |
|---|---|
| Term | ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων (epouraniōn kai epigeiōn kai katachthoniōn) |
| Literal meaning | ”of heavenly beings, and earthly beings, and beings under the earth” |
| Semantic range | a three-tier cosmology encompassing all created beings, everywhere |
| Contextual theological meaning | Totality of creation’s submission — no being, in any realm, is exempt |
| Bengali rendering | স্বর্গের, পৃথিবীর ও পাতালের সমস্ত সৃষ্টি |
| Rendering risk | Medium. পাতাল (the underworld) carries strong associations with Hindu/Puranic cosmology (Pātāla, the serpent-and-demon underworld realm); care is needed so this is understood as a rhetorical totality-formula (everyone everywhere) rather than an endorsement of Puranic cosmological geography. A brief clarifying note is advisable. |
Philippians 2:11
| Field | Content |
|---|---|
| Term | καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστός (kai pasa glōssa exomologēsētai hoti kyrios Iēsous Christos) |
| Literal meaning | ”and every tongue confess that Jesus Christ [is] Lord” |
| Semantic range | ἐξομολογέω: to openly acknowledge, confess, declare publicly; κύριος: supreme, exclusive Lord (used in the LXX for YHWH) |
| English variants | ”Jesus Christ is Lord” |
| Contextual theological meaning | The climactic confession of the hymn, and — per the baseline’s Romans 10:9 treatment — the salvation confession itself. Must be rendered verbatim-consistent with the Romans package. |
| Bengali rendering | এবং প্রত্যেক জিভ স্বীকার করবে যে, যীশু খ্রীষ্ট প্রভু — reuses [BASELINE REUSE] প্রভু (lord, Critical), যীশু (Critical), খ্রীষ্ট (Critical) verbatim from the Romans 10:9 rendering যীশু প্রভু |
| Rendering risk | Critical. This clause must be rendered with the identical Bengali wording used for Romans 10:9’s “যীশু প্রভু” confession, per the baseline’s cross-curriculum consistency rule (“Same rendering of Romans 10:9-10” — extended here to require the same core confession-phrase “যীশু…প্রভু” wherever this exact confession recurs across curricula). No qualification, hedge, or softening permitted. Mandatory human theologian review. |
| Field | Content |
|---|---|
| Term | εἰς δόξαν θεοῦ πατρός (eis doxan theou patros) |
| Literal meaning | ”to the glory of God the Father” |
| Contextual theological meaning | The hymn’s telos: Christ’s exaltation and universal confession ultimately glorifies the Father — Trinitarian, not competitive, glory |
| Bengali rendering | পিতা ঈশ্বরের মহিমার জন্য — reuses [BASELINE REUSE] ঈশ্বর, পিতা, মহিমা |
| Rendering risk | Medium. Straightforward reuse of established terms; note the Trinitarian logic (Son’s exaltation glorifies Father, not a rival deity) should be preserved in any accompanying teaching note. |
CHAPTER-BY-CHAPTER ANALYSIS (Whole Book)
Chapter 1 (Philippians 1:1–30)
| Term (Greek) | Transliteration | Literal / Range | English variants | Contextual meaning | Bengali rendering | Risk |
|---|---|---|---|---|---|---|
| δοῦλοι (1:1) | douloi | slaves/bondservants | ”servants,” “slaves” | Paul and Timothy’s self-designation as Christ’s owned servants | দাস | Medium — see full note under 2:7 above; establishes the servant-identity motif the hymn later applies supremely to Christ himself |
| ἅγιοι (1:1) | hagioi | holy ones, saints | ”saints” | All believers at Philippi, not an ascetic elite | পবিত্র লোক [BASELINE REUSE] | High (per baseline sainthood doctrine) |
| ἐπίσκοποι (1:1) | episkopoi | overseers | ”overseers,” “bishops” | Local church leadership office | অধ্যক্ষ [NEW TERM] | Medium. First explicit ecclesial-office term in this curriculum pair (Romans does not name church offices). Must be distinguished from a Hindu/Sufi guru-pir role of personal spiritual authority; this is a recognized, accountable office within the মণ্ডলী (church, baseline reuse), not an individual charismatic guide. |
| διάκονοι (1:1) | diakonoi | servants/deacons | ”deacons” | Recognized office of service | ডিকন / সহকারী সেবক [NEW TERM] | Medium. Functional office term; consistent rendering needed across future Pastoral Epistles curricula. |
| χάρις καὶ εἰρήνη (1:2) | charis kai eirēnē | grace and peace | ”grace and peace” | Standard Pauline salutation | অনুগ্রহ ও শান্তি [BASELINE REUSE] | High / Medium respectively, per baseline |
| κοινωνία εἰς τὸ εὑαγγέλιον (1:5) | koinōnia eis to euangelion | partnership/fellowship unto the gospel | ”partnership in the gospel,” “fellowship in the gospel” | Philippi’s material and spiritual co-participation in Paul’s gospel ministry — names the curriculum doctrine “Partnership in the Gospel” directly | সুসমাচারে সহভাগিতা [BASELINE REUSE + compound] | Medium-High. Individually low-risk established terms, but the compound doctrinal claim (that giving/partnership IS gospel participation, not mere charity) needs reinforcement so it is not read as ordinary NGO-style humanitarian support divorced from the gospel (cf. baseline’s christ_centered_ministry caution). |
| ἡμέρα Χριστοῦ (1:6, 1:10) | hēmera Christou | day of Christ | ”day of Christ,” “day of Jesus Christ” | Eschatological completion of the believer’s sanctification | খ্রীষ্টের দিন [NEW TERM] | Medium. Straightforward but carries eschatological weight; keep distinct from generic “end times” folk language. |
| ἐπίγνωσις (1:9) | epignōsis | full/personal knowledge | ”knowledge,” “discernment” | Relational, growing knowledge of Christ that produces love with discernment | জ্ঞান (contextually qualified) [NEW TERM] | High. জ্ঞান is the standard term for the impersonal, liberating gnosis of Hindu jñāna-yoga (knowledge that dissolves ignorance/māyā to attain mokṣa) and for Gnostic-adjacent “secret knowledge” traditions. Here it denotes a relational, ever-deepening personal knowledge OF a Person (Christ), growing in love — never impersonal metaphysical insight. Always specify the object (“খ্রীষ্টকে জানার জ্ঞান”) rather than leaving জ্ঞান unqualified. |
| καρπὸς δικαιοσύνης (1:11) | karpos dikaiosynēs | fruit of righteousness | ”fruit of righteousness” | The visible moral fruit that flows from right standing before God | ধার্মিকতার ফল [BASELINE REUSE of ধার্মিকতা] | Medium. Must not be read as fruit that PRODUCES righteousness (works-righteousness); it is fruit that FLOWS FROM righteousness already granted. |
| δεσμά (1:7, 13, 14, 17) | desma | chains, bonds | ”chains,” “imprisonment” | Paul’s literal imprisonment, reframed as gospel-advancing rather than gospel-hindering — the concrete referent of the curriculum doctrine “Joy in Suffering and Imprisonment” | বন্ধন / শিকল [NEW TERM] | Medium-High. The doctrinal move (chains → gospel advance) is counter-intuitive and needs clear framing so as not to collapse into either a Hindu karmic-consequence reading of suffering (bad past deeds bearing fruit) or a fatalistic reading. |
| χαρά / χαίρω (1:4, 18, 25) | chara / chairō | joy / to rejoice | ”joy,” “rejoice” | Joy grounded in the gospel’s advance, present even amid imprisonment — the emotional-theological center of the whole letter and a named curriculum doctrine | আনন্দ [NEW TERM] | High. আনন্দ is the established, correct Bengali Bible term for joy — but it is also the precise Sanskrit/Bengali term for ānanda, the third element of the Vedantic Sat-Chit-Ānanda (Being-Consciousness-Bliss) description of Brahman, and a central term in Bengali Vaishnava and Śākta devotional literature for divine bliss attained through spiritual practice or union with the divine. As with ঈশ্বর (baseline), long Bengali Christian usage has stabilized আনন্দ as the expected term; it is retained, but every occurrence tied to the doctrine of “joy in suffering” should be anchored concretely to the gospel and to Paul’s specific circumstances (imprisonment, gospel advance) rather than left as an abstract spiritual state, to avoid a drift toward an impersonal bliss-attainment reading. |
| πάσχω / πάθημα (1:29-30) | paschō / pathēma | to suffer / suffering | ”suffer,” “suffering” | Suffering for Christ’s sake as a grace-given privilege of gospel partnership, not karmic retribution or an inherent, escapable feature of existence | দুঃখভোগ [NEW TERM] | Critical. দুঃখ is the exact Bengali/Sanskrit term for duḥkha — the First Noble Truth of Buddhism (all conditioned existence is duḥkha, suffering, to be escaped via the Eightfold Path to nirvana), and is also colored by a general Hindu framework in which present suffering is the fruit of past karma. Philippians’ suffering-theology is the opposite: suffering FOR Christ is a Spirit-given privilege and a form of fellowship with Christ (see 3:10, κοινωνία παθημάτων), not a cosmic condition to escape nor a punishment for past deeds. This distinction is doctrinally essential and requires a mandatory translator/teaching note at every occurrence, especially given this is one of the curriculum’s eight named doctrines. |
| παρρησία (1:20) | parrēsia | boldness, freedom of speech | ”boldness,” “courage” | Confident, unashamed proclamation despite imprisonment | সাহস | Low. |
| σωτηρία (1:19) | sōtēria | deliverance/salvation | ”deliverance,” “salvation” | Ambiguous in context — may mean Paul’s release from prison OR his final eschatological salvation | পরিত্রাণ [BASELINE REUSE] | Medium (elevated from the term’s usual Critical baseline rating only because of THIS verse’s genuine referential ambiguity). Translators must exercise discernment per the baseline’s Ambiguity Handling rule; if rendered পরিত্রাণ, a note should flag that some commentators read this as temporal deliverance, not final salvation. |
| πολιτεύεσθε (1:27) | politeuesthe | conduct yourselves as citizens | ”let your manner of life,” “conduct yourselves worthily” | First appearance of the citizenship motif fully developed in 3:20 — a named curriculum doctrine | নাগরিকের মতো জীবনযাপন করো [NEW TERM — see full note at 3:20] | High |
Chapter 2 (Philippians 2:12–30) — remainder after core passage
| Term (Greek) | Transliteration | Literal / Range | English variants | Contextual meaning | Bengali rendering | Risk |
|---|---|---|---|---|---|---|
| τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε (2:12) | katergazesthe | work out, bring to full effect | ”work out your salvation” | Believers actively bring the ALREADY-GIVEN salvation to its full, visible outworking in community life — not earning it | নিজের পরিত্রাণ পূর্ণরূপে কার্যকর করো [BASELINE REUSE of পরিত্রাণ] | High. This is a classic mistranslation risk: κατεργάζομαι (“bring to completion/effect,” not “earn/achieve from nothing”) must not be rendered so as to suggest salvation is achieved by human effort, which would directly contradict the grace/works contrast the baseline already flags as Critical/High in Romans 4:4-5 and 11:5-6. Must be read together with v. 13 (“God who works in you”). |
| μετὰ φόβου καὶ τρόμου (2:12) | phobou kai tromou | with fear and trembling | ”with fear and trembling” | Reverent seriousness, not terror | ভয় ও কম্পনের সাথে | Low. |
| ἄμωμος (2:15) | amōmos | blameless, without blemish | ”blameless” | Moral integrity amid a crooked culture | নির্দোষ | Low. |
| φωστῆρες (2:15) | phōstēres | luminaries, lights (stars) | “shine as lights” | Believers’ visible moral witness in the world | আলো (NOT জ্যোতি) | Medium. Consistent with the baseline’s rejection of তেজ/জ্যোতি for God’s glory (due to Hindu divine-radiance/deity-aura associations), আলো (light) is preferred here over জ্যোতি for the same reason, for consistency across the curricula. |
| λειτουργία (2:17, 25, 30) | leitourgia | service, ministry, priestly service | ”service,” “ministry” | Both Paul’s and Epaphroditus’s costly, sacrificial service | সেবাকাজ | Medium. Reuses the ministry vocabulary pattern from the baseline’s christ_centered_ministry doctrine; must retain the gospel-centered, not generic-humanitarian, sense. |
| σπένδομαι (2:17) | spendomai | to be poured out (as a libation) | “poured out as a drink offering” | Paul’s willingness to be spent, even to death, for the Philippians’ faith | ঢেলে দেওয়া বলিদানের মতো | Medium. Sacrificial/offering imagery; must be distinguished from Hindu ritual libation offerings (e.g., to a deity’s image) — here it is self-giving devotion poured out in service, not a ritual appeasement of a deity. |
| σύζυγος / συνεργός / συστρατιώτης (2:25) | syzygos / synergos / systratiōtēs | yoke-fellow / fellow-worker / fellow-soldier | ”fellow worker and fellow soldier” | Epaphroditus’s shared gospel labor and shared risk with Paul | সহকর্মী ও সহযোদ্ধা [NEW TERM] | Medium. “Fellow soldier” (military metaphor) carries a distinct cultural-sensitivity risk in a Muslim-majority context if heard through a jihad/holy-war lens; frame explicitly as shared spiritual labor and personal cost, not militant conflict, per the baseline’s caution on evangelism/mission tone. |
Chapter 3 (Philippians 3:1–21)
| Term (Greek) | Transliteration | Literal / Range | English variants | Contextual meaning | Bengali rendering | Risk |
|---|---|---|---|---|---|---|
| περιτομή (3:5) | peritomē | circumcision | ”circumcision” | Paul’s Jewish covenant credential, now reckoned as insufficient for righteousness | ত্বকচ্ছেদ [NEW TERM] | Medium. Distinguish from Islamic খাতনা/সুন্নত (ritual circumcision, of different theological meaning) and clarify this is Paul’s OWN former confidence, now surrendered — not a general critique of the practice itself but of trusting in it for righteousness. |
| ζημία / κέρδος (3:7-8) | zēmia / kerdos | loss / gain | ”loss,” “gain” | Paul’s reversal of values: former credentials counted as loss, knowing Christ as gain | ক্ষতি / লাভ | Low. |
| σκύβαλα (3:8) | skybala | rubbish, refuse, dung | ”rubbish,” “garbage,” (KJV “dung”) | Paul’s vivid, deliberately crude devaluation of his former righteousness-by-law credentials compared to knowing Christ | আবর্জনা | Low. Retain the rhetorical force; do not sanitize into a milder word than the Greek’s deliberately coarse register. |
| δικαιοσύνη … ἐκ νόμου … διὰ πίστεως Χριστοῦ (3:9) | dikaiosynē ek nomou / dia pisteōs Christou | righteousness from the law / through faith in Christ | ”righteousness from the law,” “righteousness through faith in Christ” | The letter’s clearest restatement of the Romans doctrine “Righteousness by Faith versus the Law” | ব্যবস্থা থেকে ধার্মিকতা / খ্রীষ্টে বিশ্বাসের মাধ্যমে ধার্মিকতা — reuses [BASELINE REUSE] ধার্মিকতা (Critical), ব্যবস্থা (High), বিশ্বাস (High) verbatim from Romans | Critical. This verse must reuse the exact Romans renderings with zero deviation, per the baseline’s cross-document consistency rule; it is functionally a restatement of Romans 3:21-28. |
| γνῶναι αὐτόν, καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ, καὶ κοινωνίαν παθημάτων αὐτοῦ (3:10) | gnōnai / dynamis tēs anastaseōs / koinōnia pathēmatōn | to know him, the power of his resurrection, the fellowship of his sufferings | ”that I may know him and the power of his resurrection, and may share his sufferings” | Knowing Christ holistically includes both resurrection power and shared suffering — directly links two named curriculum doctrines (Righteousness by Faith and Joy in Suffering) | পুনরুত্থানের সামর্থ্য ও তাঁর দুঃখভোগে সহভাগিতা — reuses [BASELINE REUSE] পুনরুত্থান (Critical), সামর্থ্য (High, avoiding শক্তি) | Critical. Reuse পুনরুত্থান (never পুনর্জন্ম) and সামর্থ্য (never শক্তি) per baseline forbidden-substitution rules; combine with the দুঃখভোগ caution noted in Chapter 1 above. |
| τετελειώμαι (3:12) / τέλειος (3:15) | teteleiōmai / teleios | to have been perfected / mature, complete, perfect | ”already perfect,” “mature” | Paul denies having ALREADY attained final perfection, while urging “mature” believers toward the same pressing-on posture | পরিপূর্ণ / পূর্ণবয়স্ক (NEVER সিদ্ধ) [NEW TERM] | Critical. সিদ্ধ (siddha) is the specific, well-known Hindu/Yogic/Jain term for a spiritually perfected adept who has attained siddhi (supernatural powers/liberation through yogic attainment) — a status of completed spiritual achievement through one’s own practice. Paul’s point in this very passage is the OPPOSITE: he explicitly denies having attained such perfection and instead presses on by grace toward a goal not yet reached. সিদ্ধ must never be used. পরিপূর্ণ (fully complete) or পূর্ণবয়স্ক (mature, full-grown) are the safe renderings. |
| διώκω / ἐπεκτείνομαι (3:12, 14) | diōkō / epekteinomai | to pursue / to stretch out toward | ”press on,” “straining toward” | Active, effortful pursuit of the goal — yet grounded in already having been laid hold of by Christ (v. 12b) | তাড়া করা / দৌড়ে এগিয়ে যাওয়া | Low-Medium. Must retain the paradox: pursuit that is itself a response to grace, not self-generated achievement (cf. κατεργάζεσθε note above). |
| σκοπός / βραβεῖον (3:14) | skopos / brabeion | mark/goal / prize | ”goal,” “prize” | The athletic-race metaphor for the Christian life’s telos — names the curriculum doctrine “Pressing on toward the Goal in Christ” | লক্ষ্য / পুরস্কার [NEW TERM] | Medium. পুরস্কার (“prize/reward”) risks being read through a merit-earned framework (analogous to karma-fruit or Islamic weighed-deeds reward); must be taught as the prize of grace-secured hope in Christ, consistent with the goal itself being “in Christ Jesus,” not an independently achieved trophy. |
| κλῆσις (3:14) | klēsis | calling | ”calling” | God’s summons, the ultimate reference point of the race | আহ্বান [BASELINE REUSE] | High, per baseline divine_calling doctrine. |
| πολίτευμα / πολιτεύομαι (3:20; cf. 1:27) | politeuma / politeuomai | commonwealth, state, citizenship / to live as a citizen | ”citizenship,” “our citizenship is in heaven” | Names the curriculum doctrine “Citizenship in Heaven” directly; believers’ primary civic-covenantal identity is heavenly, not earthly | আমাদের নাগরিকত্ব স্বর্গে [NEW TERM] | High. নাগরিকত্ব (citizenship) is a modern political-legal term; must be framed, per the baseline’s kingdom_of_god pattern (ঈশ্বরের রাজ্য, sovereign reign not territorial kingdom), as covenantal belonging to God’s heavenly rule — NOT a claim of political disloyalty to one’s earthly nation-state, which carries real sensitivity in both Bangladesh and West Bengal’s religiously plural, identity-conscious political contexts (cf. baseline’s kingdom_mission risk note). |
| σωτῆρα (3:20) | sōtēra | Savior | ”Savior” | Christ awaited from heaven as Savior — completing believers’ transformation | ত্রাণকর্তা [NEW TERM] | Critical. Not present in the Romans baseline (a notable gap this curriculum must fill). ত্রাণকর্তা is coined here to share the same root (ত্রাণ) as the baseline’s established পরিত্রাণ (salvation), maintaining lexical family consistency. Must never suggest Christ is one savior-figure among others (as in the Bhagavad Gītā’s portrayal of Krishna as a savior-avatar available in every age, or the broader Hindu pattern of many possible avatāra-saviors), and must not be softened for Muslim-background readers, for whom Islamic theology denies any need for, or possibility of, a personal mediating Savior (Isa being a prophet, not a savior-mediator). |
| μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως … σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ (3:21) | metaschēmatisei / symmorphon / sōma tēs doxēs | he will transform / conformed to / body of glory | ”will transform our lowly bodies to be like his glorious body” | Bodily resurrection hope — physical, not merely spiritual, transformation | তিনি আমাদের নীচ শরীরকে রূপান্তরিত করে তাঁর মহিমার শরীরের সমরূপ করে দেবেন — reuses [BASELINE REUSE] মহিমা | Critical. Both রূপান্তরিত (transformed) and সমরূপ (conformed-in-form) share the same রূপ root flagged as Critical under μορφή above (2:6-7); the same avatāra-collision caution applies. This is bodily, historical, once-for-all transformation at the resurrection (consistent with baseline’s resurrection doctrine, never পুনর্জন্ম-adjacent cyclical rebirth imagery), not a temporary or repeatable form-change. |
Chapter 4 (Philippians 4:1–23)
| Term (Greek) | Transliteration | Literal / Range | English variants | Contextual meaning | Bengali rendering | Risk |
|---|---|---|---|---|---|---|
| εἰρήνη τοῦ θεοῦ (4:7, 9) | eirēnē tou theou | peace of God | ”peace of God” | Guarding believers’ hearts and minds — the same relational peace named in the baseline’s peace_with_god doctrine | ঈশ্বরের শান্তি [BASELINE REUSE] | Medium, per baseline. |
| προσευχή / δέησις / εὐχαριστία (4:6) | proseuchē / deēsis / eucharistia | prayer / petition / thanksgiving | ”prayer,” “petition,” “thanksgiving” | Anxiety answered not by self-generated calm but by prayer directed to a personal, listening God | প্রার্থনা / নিবেদন / ধন্যবাদ (ধন্যবাদ [BASELINE REUSE]) | Medium. Prayer here is direct, unmediated access to God in Christ’s name; distinguish from Hindu puja ritual worship of an image and from folk shrine-based intercession through a pir or saint’s tomb, per the baseline’s prayer_and_intercession doctrine note. |
| νοῦς (4:7) | nous | mind | ”mind” | The rational/volitional faculty guarded by God’s peace | মন | Low. |
| ὅσα ἐστὶν ἀληθῆ … σεμνά … δίκαια … ἁγνά … προσφιλῆ … εὔφημα … εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος (4:8) | alēthē / semna / dikaia / hagna / prosphilē / euphēma / aretē / epainos | true, honorable, just, pure, lovely, commendable, excellent (virtue), praiseworthy | ”whatever is true… noble… right… pure… lovely… admirable… excellent… praiseworthy” | Paul’s one use of the Hellenistic philosophical virtue-term ἀρετή, commending broadly recognized virtue as consistent with Christian thought-life | সত্য, সম্মানজনক, ন্যায্য, পবিত্র, প্রীতিজনক, সুনাম, সদ্গুণ, প্রশংসনীয় | Low-Medium. সদ্গুণ (virtue/excellence) for ἀρετή carries mild resonance with general dharmic “virtuous quality” (guṇa) language but is generic enough in modern Bengali usage to pose low practical risk; retain the list’s cumulative, non-technical rhetorical force rather than over-analyzing each term individually. |
| αὐτάρκης / αὐτάρκεια (4:11) | autarkēs / autarkeia | self-sufficient, content | ”content,” “contentment” | Paul’s learned disposition of contentment regardless of circumstance — grounded in Christ’s sufficiency (v. 13), not self-generated detachment — names the curriculum doctrine “Contentment in All Circumstances” | সন্তুষ্টি / সন্তুষ্ট [NEW TERM] | High. Bengali সন্তুষ্টি shares its conceptual field with saṃtoṣa, one of the five Niyamas (personal disciplines) in classical Yoga philosophy (Patañjali’s Yoga Sūtras) — contentment cultivated as a self-achieved ascetic virtue through detachment from external circumstance. Philippians’ contentment is the opposite in ground (though similar in outward appearance): it is relationally grounded in Christ’s provision and strengthening (v. 13, ὁ ἐνδυναμῶν με), learned through dependence, not self-generated equanimity through renunciation. A translator/teaching note distinguishing Christ-dependent contentment from self-achieved detachment is required. |
| μεμύημαι (4:12) | memyēmai | I have been initiated into, I have learned (the secret) | “I have learned the secret,” “I have learned” | Paul draws a term from Hellenistic mystery-religion initiation vocabulary (μυέω, the verb for being inducted into a mystery cult’s secret rites) to describe his hard-won, experiential learning of contentment | আমি শিখেছি (NOT “গোপন রহস্যে দীক্ষিত হয়েছি”) [NEW TERM] | Critical. This is a striking case where the SOURCE Greek term itself carries a mystery-initiation background — and Bengali culture supplies an exceptionally close, dangerous parallel: দীক্ষা (dīkṣā), formal guru-administered initiation into esoteric/secret spiritual knowledge or a mantra, is one of the most widespread and structurally central concepts in Bengali Hindu (and Bengali Vaishnava/Tantric) religious life. Rendering μεμύημαι with any দীক্ষা-adjacent vocabulary (“initiated,” “secret knowledge revealed to me”) would suggest Paul received contentment through an esoteric ritual induction from a human guru-figure, exactly contrary to the text’s own point: contentment was learned through lived experience of both plenty and hunger, sustained by Christ’s ongoing strength (v. 13), available to any believer, not mediated through a secret rite. Render simply and plainly as আমি শিখেছি (“I have learned”); avoid “রহস্য” (mystery/secret) as a noun in this verse. Mandatory translator note required. |
| ὁ ἐνδυναμῶν με (4:13) | ho endynamōn me | the one strengthening/empowering me | ”who strengthens me” | Christ as the continuous source of Paul’s capacity for both plenty and want | যিনি আমাকে সামর্থ্য দেন | Medium. For consistency with the baseline’s forbidden-substitution rule for “power of God” (never শক্তি, due to Bengal’s Shakta-Hindu goddess-power association), সামর্থ্য is preferred here also, even though this is a distinct Greek root (ἐνδυναμόω) from δύναμις θεοῦ in Romans 1:16. Consistency across the whole Bengali Bible-teaching corpus is the governing concern. |
| κοινωνέω / δόσις καὶ λῆμψις (4:14-15) | koinōneō / dosis kai lēmpsis | to share/partner / giving and receiving | ”shared,” “giving and receiving” | The Philippians’ material partnership in Paul’s ministry — reinforces the “Partnership in the Gospel” doctrine with a concrete financial referent | সহভাগিতা করা / দান ও গ্রহণ [BASELINE REUSE of সহভাগিতা] | Medium. |
| ὀσμὴ εὐωδίας, θυσία δεκτή, εὐάρεστος τῷ θεῷ (4:18) | osmē euōdias / thysia dektē / euarestos | fragrant aroma / acceptable sacrifice / well-pleasing to God | ”fragrant offering, an acceptable sacrifice, pleasing to God” | The Philippians’ gift to Paul described in temple-sacrifice terms | সুগন্ধ, গ্রহণযোগ্য বলিদান, ঈশ্বরের সন্তোষজনক | Medium. Sacrificial-offering metaphor; as with 2:17, must be framed as a New Testament metaphor for costly, God-pleasing generosity, not read as literal ritual appeasement analogous to Hindu havan/yajña fire-offerings or Islamic qurbani, though the concrete image of fragrant offering is a legitimate bridge for teaching once the distinction is made clear. |
| πληρώσει πᾶσαν χρείαν ὑμῶν (4:19) | plērōsei pasan chreian | he will fill/supply every need | ”will supply every need” | God’s providential care for material need, grounded in Christ’s riches, not fate or merit | ঈশ্বর তোমাদের সমস্ত অভাব পূরণ করবেন | Low-Medium. Consistent with the baseline’s providence doctrine (God’s personal, purposive governance — never fate/নিয়তি or karma). |
Coverage Note
Every chapter of Philippians (1, 2, 3, 4) has been reviewed. No chapter is silently omitted. Chapter 2:1–11 (the core passage) received full verse-by-verse treatment; Chapter 2:12–30 received chapter-level treatment as the remainder of Chapter 2. Chapters 1, 3, and 4 each introduced substantial new theological vocabulary tied directly to this curriculum’s eight named doctrines, all catalogued above. No chapter in Philippians was found to contribute zero new theological vocabulary — the letter is short and doctrinally dense throughout.
This document feeds directly into analysis/08_core_glossary.md. All Bengali renderings marked [BASELINE REUSE] must be entered into translation_memory.json with zero deviation from the recorded Romans forms. All terms marked [NEW TERM] require new translation_memory.json and bible_term_registry.json entries before Phase 2 translation begins, per the baseline’s Translation Memory Load and Enforcement Instructions.