06 Linguistic Gap Analysis — Philippians — Filipino Language Package

Purpose and Method

This document identifies, for the destination language Filipino, where existing vocabulary is missing (no established Bible-tradition term exists and a compound/paraphrase must be engineered) versus where vocabulary is crowded (an established term exists but is heavily weighted toward a competing folk-Catholic or devotional referent that risks distorting Pauline doctrine). It also records transliteration-vs-paraphrase decisions and ranks the letter’s highest-risk ambiguities. This analysis grounds the term choices later fixed in 07_semantic_analysis.md and 08_core_glossary.md, and it extends — without contradicting — the baseline Romans Language Package. Every established baseline rendering (biyaya, kaligtasan, mga banal, Panginoon, Espiritu Santo, Diyos, kautusan, katuwiran, etc.) is treated here as fixed; this analysis addresses only what Philippians adds or intensifies.

Coverage spans the full letter, Philippians 1–4, anchored theologically in the core passage 2:1-11 (the Christ hymn) but scoped across every chapter per the full-book coverage mandate.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Filipino Term(s)	Weaknesses / Collision Risk	Recommended Strategy
The Incarnation and Self-Emptying of Christ (Kenosis)	anyo ng Diyos; kusang-loob na hinubad ang kanyang sarili; anyo ng isang alipin; kawangis ng tao	No single Filipino verb captures kenōsis’s paradox (real self-divestment without loss of nature). “Hubad” (strip/undress) is the only natural verb-root available and risks a Christological error (Christ “removing” his divinity) if left unglossed. “Anyo” (form/shape) ordinarily means outward appearance/costume, risking a docetic reading in the opposite direction (Christ only looked divine, or only looked human).	Compound phrase “kusang-loob na hinubad ang kanyang sarili” (voluntarily emptied himself) retained, but MANDATORY teaching note fixed to every occurrence: emptied of glory/privilege/prerogative, never of divine nature. Pair “anyo ng Diyos” (essential nature) against “anyo ng isang alipin” (assumed status) so the two poles of the hymn’s logic reinforce each other rather than reading as costume changes.
Joy in Suffering and Imprisonment	kagalakan / magalak; pagkabilanggo / tanikala; maghirap/magpakasakit alang-alang kay Cristo	Filipino has abundant vocabulary for suffering (paghihirap, pagdurusa, pagpapakasakit) but much of it is pre-loaded with folk-Catholic penitensya/panata connotations — suffering undertaken to earn merit, fulfill a vow, or secure a favor (e.g., Holy Week self-flagellation, literal crucifixion re-enactments). “Kagalakan” itself carries no such risk, but joy-amid-suffering as a theological pairing is not a ready-made Filipino devotional category; the more available cultural script is suffering as payment, not joy despite suffering.	Keep “kagalakan/magalak” unmodified (Low/Medium risk, well established), but require a teaching note wherever joy and suffering/imprisonment terms co-occur (1:4 with 1:7, 12-14; 2:17-18) clarifying that Paul’s joy is grounded in Christ and gospel advance, not a reward earned by his suffering, and that his suffering itself is not a merit-generating act.
Unity and Humility in the Church	pagkakaisa ng pag-iisip/kalooban; kapakumbabaan / nagpakumbaba; nagkakaisang-kaluluwa	Filipino social culture already has rich, positive vocabulary for group harmony (pakikisama, pagkakasundo) and deferential self-lowering (pagpapakumbaba, tied to hiya/shame-avoidance and respect for elders/authority). This is a false-friend risk rather than a missing-vocabulary risk: the words are available and fluent, but their default cultural content (social smoothing, honor-preserving deference) is not identical to Paul’s Christ-grounded, doctrinally-motivated self-lowering for others’ good.	Retain “pagkakaisa ng pag-iisip/kalooban” and “kapakumbabaan,” but fence them with teaching notes distinguishing Christ-modeled humility (freely chosen, gospel-grounded, others-serving) from pakikisama (conflict-avoidance) and hiya-driven deference. Do not introduce a new coinage — the existing words are linguistically correct; the risk is purely catechetical.
Righteousness by Faith versus the Law	katuwiran; katuwiran sa pamamagitan ng pananampalataya kay Cristo; kautusan; pagtutuli	Baseline “katuwiran” already carries dual ordinary-language (“rightness/reasonableness”) and forensic-theological senses; Philippians 3 sharpens this because Paul explicitly renounces “katuwirang mula sa kautusan” (righteousness from the law) as his former confidence, a rhetorical move that is doctrinally precise in Greek but can read in Filipino as merely biographical regret unless the forensic contrast is made explicit.	Reuse baseline “katuwiran” and “kautusan” without alteration; elevate risk to Critical specifically at 3:9 by using the full compound “katuwiran sa pamamagitan ng pananampalataya kay Cristo” (already fixed in translation memory) and require the mandatory contrast note: credited by faith, not achieved by law-keeping, ritual observance, or personal merit — directly relevant to folk-Catholic sacramental-merit assumptions.
Contentment in All Circumstances	kasiyahan / kasapatan; huwag kayong mabalisa; kapayapaan	Filipino has a strong, culturally dominant fatalistic-resignation script — bahala na — already flagged Critical/High in the baseline Providence doctrine. Autarkeia’s Stoic-adjacent “self-sufficiency” sense is also absent from ordinary Filipino vocabulary; “kasapatan” (sufficiency) is closer but under-used religiously.	Retain “kasiyahan/kasapatan,” explicitly reject bahala na as a gloss (per baseline forbidden-substitution precedent), and require the mandatory note that this contentment is learned (active, disciplined) and Christ-empowered (4:13), not passive resignation nor Stoic self-generated detachment.
Citizenship in Heaven	pagkamamamayan (sa langit)	No traditional Filipino Bible-translation precedent for this term (absent from the Romans baseline entirely); the underlying civic-identity metaphor (politeuma) has no devotional-Catholic collision risk, but it does intersect a live contemporary Filipino social reality — OFW/diaspora dual-identity and dual-citizenship law — which can pull the term toward either extreme: (a) an otherworldly abstraction disconnected from 1:27’s present civic conduct, or (b) a this-worldly nationalist/political loyalty metaphor.	New coinage “pagkamamamayan (natin ay) sa langit” adopted (paraphrase over transliteration, since no Greek-derived loanword tradition exists in Filipino for politeuma). Teaching note must hold both the “already” (govern conduct now, 1:27) and “not yet” (future homeland, 3:20-21) poles together, leveraging the OFW-dual-belonging cultural bridge positively rather than letting it collapse into a purely future or purely nationalist reading.
Partnership in the Gospel	pagsasamahan/pakikipagsosyo sa Mabuting Balita; pagbibigay at pagtanggap; hain at paglilingkod	Baseline “pagsasamahan” (fellowship) is fluent but under-specifies the material/financial co-labor dimension central to Philippians (1:5; 4:15-18) — a risk of under-translation, not collision. “Pakikipagsosyo” (business partnership/joint venture) is available and accurately captures the commercial-accounting idiom of 4:15 (dosis kai lēpsis) but is not yet an established theological term, so it needs deliberate introduction rather than assumption of prior recognition.	Use “pagsasamahan” as the base term (consistency with baseline “fellowship”), supplemented by “pakikipagsosyo” specifically at financial-partnership passages (1:5, 4:15-18), with a note that this partnership is explicitly material as well as spiritual — countering the risk that “pagsasamahan” alone reads as sentiment-only camaraderie.
Pressing on toward the Goal in Christ	layunin / gantimpala / mataas na pagkatawag; nagpapatuloy / hinahabol; ganap / gulang sa espiritu	The athletic-race metaphor cluster (skopos/brabeion/anō klēsis) has no single native Filipino sporting-idiom equivalent carrying the same first-century stadium resonance; Filipino sports vocabulary (karera, laban) is largely Spanish/English loanword-derived and could be used but risks feeling colloquial/casual for a formal register. “Teleioi” (mature/perfect) risks being read as sinless perfection given popular usage of “perpekto.”	Retain the descriptive paraphrase cluster already fixed in translation memory rather than importing a sports loanword register; qualify “ganap/gulang sa espiritu” explicitly as spiritual maturity, not sinlessness, at every occurrence (3:12-15).
(Supporting) Deity/Lordship/Sonship of Christ, intensified by the core passage 2:1-11	Panginoon; anyo ng Diyos; pagkapantay sa Diyos; ipahayag; lumuhod/yumukod	These baseline-established terms (Panginoon, and the new Critical terms unique to the hymn) converge in one densely theological unit (2:6-11) that functions as the letter’s — and arguably the curriculum’s — doctrinal center of gravity. The risk is cumulative: several Critical terms stacked in eleven verses multiply the chance that any single mistranslation compounds the others.	Treat 2:6-11 as a single reviewed unit, not eleven independent segments; require human theologian sign-off on the whole passage as a block, in addition to per-term Critical-risk review, given how tightly the hymn’s logic (pre-existence → self-emptying → exaltation → universal confession) depends on each term supporting the next.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no established Filipino Bible-tradition term; must be engineered)

Concept	Gap	Engineering Decision
kenōsis (self-emptying, 2:7)	No single verb; “hubad” family is the only viable root but was never previously required at Critical-doctrine weight in the Romans baseline.	Compound clause “kusang-loob na hinubad ang kanyang sarili” + mandatory teaching note (see §1 above).
harpagmon (2:6, “a thing to be grasped/exploited”)	Genuinely double-edged in Greek scholarship itself (already-possessed-not-exploited vs. not-yet-possessed-and-seized); Filipino has no single word carrying this double sense either.	Paraphrase “isang bagay na dapat panghawakan/ipagmalaki” adopted with the “not exploited for advantage” reading preferred; flagged for theologian ambiguity review per baseline protocol.
politeuma (citizenship in heaven, 3:20)	Entirely absent from the Romans baseline; no prior Filipino Bible-translation precedent in this Language Package.	Paraphrase “pagkamamamayan (sa langit)” — a compound built from the ordinary civic-registration noun “mamamayan” (citizen) rather than a transliteration, since no Greek-derived loanword tradition exists for this concept in Filipino.
autarkeia (contentment/self-sufficiency, 4:11)	The Stoic-philosophical “self-sufficiency” sense has no native Filipino equivalent; “kasiyahan” (satisfaction/happiness) is the nearest available word but under-carries the “sufficiency regardless of circumstance” sense.	Dual gloss “kasiyahan / kasapatan,” with “kasapatan” (sufficiency) doing the heavier semantic lifting; mandatory active/learned-contentment teaching note.
sympsychoi (united in soul, 2:2)	Rare even in Greek; Filipino has no equivalent compound for “same-souled.”	Paraphrase “nagkakaisang-kaluluwa/nagkakaisa sa espiritu,” flagged Medium risk to avoid a mystical soul-merger misreading.
Sōtēr as a distinct title (3:20)	Not present at all in the Romans baseline (Romans uses “kaligtasan” for the noun sōtēria but never fixes a title-rendering for Sōtēr).	New entry “Tagapagligtas” added to translation memory; parallels existing baseline caution on “Panginoon” against devotional dilution.

2.2 Crowded Semantic Neighborhoods (established Filipino term exists but is heavily weighted toward a competing referent)

Filipino Term / Root	Competing Referent It Is Crowded By	Passage(s)	Fencing Strategy
anyo (form/shape)	Ordinary usage: outward appearance, costume, disguise, “anyo ng tao” in folk-narrative shapeshifting contexts.	2:6 (form of God), 2:7 (form of a servant)	Mandatory teaching note at every occurrence: denotes essential nature/substance, not outward appearance — explicit docetism guard.
kumpisal (root shared by ordinary readers with exomologēsētai, “confess”)	The Catholic sacrament of Confession/Penance — auricular confession of sins to a priest for absolution.	2:11	FORBIDDEN substitution. Use “ipahayag” (declare/proclaim) exclusively, matching the fixed Romans 10:9 precedent (“Si Jesus ay Panginoon”). Never use kumpisal-family vocabulary.
lumuhod/yumukod (bow the knee)	Devotional genuflection before the Blessed Sacrament, crucifixes, and images of saints/Mary — a routine, positively-regarded Filipino Catholic practice.	2:10	Teaching note required: universal bowing in this passage is owed exclusively to Christ per the hymn’s own internal logic; does not license or endorse equivalent genuflection before other images as a parallel practice.
krus/kamatayan sa krus (cross/death on a cross)	Literal Holy Week penitensya — self-flagellation and even literal crucifixion re-enactment (San Fernando, Pampanga) undertaken to fulfill a panata (vow) or earn merit/healing.	2:8	Mandatory theologian-reviewed note at every occurrence: Christ’s cross is unique, sufficient, once-for-all — not a template for meritorious self-imposed suffering.
obispo (would-be transliteration for episkopos)	The Catholic diocesan bishop — magisterial authority, apostolic succession, multi-parish jurisdiction.	1:1	AVOID. Use “tagapangasiwa” (overseer/administrator) instead, denoting local congregational oversight only.
liturhiya (would-be transliteration for leitourgia)	The Catholic Mass/liturgical rite.	2:17	AVOID. Use plain “paglilingkod” (service) — Paul’s sense here is costly personal service/giving, not a repeatable liturgical rite.
pagpapakumbaba / hiya-driven deference	Filipino social virtue of deference to elders/authority and shame-avoidance (hiya), which can look identical on the surface to Christian humility but is motivated differently.	2:3, 2:8	Teaching note distinguishing Christ-modeled, freely chosen, others-serving humility from social-deference or shame-avoidance humility.
panata/penitensya-suffering	Suffering undertaken as a vow-fulfillment or merit-earning religious transaction.	1:29, 3:10	Teaching note: suffering for Christ here is gospel-witness suffering and itself a granted grace, not a transaction that earns favor or absolution.
bahala na (fatalistic resignation)	Already Critical/High in the baseline Providence doctrine; recurs as a risk for “contentment” (4:11) and “God who works in you” (2:13).	2:13, 4:11-13	FORBIDDEN substitution (extended from baseline). Contentment/providence language here must remain active and Christ-dependent, never passive resignation.
anting-anting (folk amulet)	Already forbidden in the baseline for “power of God”/“spiritual gifts”; recurs as a risk for “the name above every name” (2:9) if that exaltation is popularly assimilated to talismanic name-invocation for protection/favor.	2:9-10	Extend the baseline forbidden-substitution list: guard the exclusivity of Christ’s supreme name against a folk-devotional “invoke the powerful name for a favor” framing, and against patron-saint invocation for comparable protective power.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Christos	Transliterate: Cristo (already established Filipino Bible form, reused from baseline “Christ”)	Established convention; no ambiguity.
Sōtēr (Savior)	Transliterate meaning, not sound: “Tagapagligtas” (a native compound, not a Greek/Latin loanword)	Filipino already has a natural agentive compound from “ligtas” (safe/saved); a phonetic transliteration would be unintelligible and unnecessary given the strong native alternative.
kenōsis	Paraphrase only: “kusang-loob na hinubad ang kanyang sarili” (no transliterated “kenosis” term introduced into the running text)	The Greek technical term “kenosis” is useful in theological teaching materials/footnotes but would be opaque if inserted into the translated Scripture text itself; reserve “kenosis” as a transliterated label in teaching notes and doctrine registries only, not in the verse rendering.
harpagmon	Paraphrase: “isang bagay na dapat panghawakan/ipagmalaki”	No transliteration tradition; the term is a single-occurrence NT rarity even in Greek, so paraphrase carrying the preferred “not exploited” sense is the only viable path.
politeuma	Paraphrase: “pagkamamamayan (sa langit)“	No existing loanword tradition for this term in Filipino Bible translation; a native civic-identity compound communicates more immediately to a Filipino reader than any transliteration could.
autarkeia	Paraphrase: “kasiyahan/kasapatan”	Stoic philosophical vocabulary has no transliteration precedent in Filipino Bible tradition; paraphrase using existing sufficiency/satisfaction vocabulary is preferred over coining a loanword.
episkopoi	Paraphrase (deliberately avoiding the “obvious” transliteration): “tagapangasiwa,” NOT “obispo”	This is the clearest transliteration-avoidance decision in the letter: the phonetically natural transliteration is available and even commonly used in Filipino, but it names a different, hierarchically loaded office. Paraphrase is mandatory here specifically to prevent collision.
diakonoi	Transliterate: “diakono” (not the Catholic sacramental “deacon” office, but the transliterated form is nonetheless used, distinguished by context/teaching note rather than by inventing a new word)	Established loanword already in Filipino Protestant usage for the local-congregation service role; distinguished from the Catholic sacramental order by teaching note rather than by lexical substitution, since no equally clear native alternative exists.
Abba (baseline)	Retain transliteration alongside “Ama” (unchanged baseline decision; not re-litigated here)	Not newly introduced by Philippians, cited for consistency; no Philippians occurrence, included only to confirm no conflicting decision is introduced.
Timoteo, Epafrodito, Euodias, Sintique, Clemente, Cesar	Transliterate using established Filipino Protestant Bible proper-name conventions	Standard proper-name transliteration; Low risk, consistency-only concern.
leitourgia	Paraphrase (explicitly avoiding transliteration): “paglilingkod,” NOT “liturhiya”	Parallel case to episkopoi/obispo: the transliteration is phonetically available and even used in general Filipino vocabulary, but importing it here would carry unwanted Catholic Mass-liturgy connotations foreign to the verse’s sense of personal costly service.
morphē vs. schēma (form vs. fashion, 2:6-8)	Paraphrase both, using two distinct Filipino compounds (“anyo ng Diyos/anyo ng isang alipin” vs. “anyong-tao na nakita ng lahat”) rather than one undifferentiated word	Greek deliberately uses two different words to distinguish essential nature (morphē) from observable outward fashion (schēma); Filipino must preserve this distinction lexically or the doctrinal point (true essential deity and true essential servanthood, both then made visibly, humanly evident) collapses into a single flat “anyo.”

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity of doctrinal consequence and likelihood of collision with existing Filipino folk-religious or devotional-Catholic categories.

1. Kenosis / “emptied himself” (2:7) — Highest risk in the letter. A single verb choice (“hubad”) can, without a mandatory teaching note, read as Christ divesting himself of deity itself, overturning historic Christology (Chalcedonian orthodoxy) at the letter’s doctrinal climax.
2. Death on a cross (2:8) — Collides with the Philippines’ most visible penitential devotional practice (literal crucifixion/self-flagellation, panata). Highest cultural-collision risk in the book.
3. Bow the knee / confess (2:10-11) — The cosmic homage-and-confession pair sits directly atop routine, positively-regarded Filipino Catholic genuflection and (via “kumpisal”) sacramental-confession vocabulary; two independent collision vectors converge in two adjacent verses.
4. Equality with God / form of God (2:6) — Precision failure here (reading as “similar to” rather than “identical/ontologically equal to,” or “anyo” as costume) directly undercuts the Deity of Christ, the doctrinal foundation the entire hymn depends on.
5. Righteousness through faith in Christ vs. law (3:9, in context of 3:2-9) — The forensic/ethical dual-sense of “katuwiran” plus Paul’s autobiographical renunciation of law-confidence together risk a Filipino reader hearing biographical humility rather than the intended forensic antithesis (credited status vs. earned merit) — a live risk given sacramental-merit assumptions in folk Catholicism.
6. Work out your salvation (2:12, read with 2:13) — High risk of misfire in either direction: read alone, 2:12 risks sounding like merit-earning self-effort; read against the baseline’s opposite concern, it also risks being absorbed into “salvation guaranteed by performing the right religious actions.” Only the tight pairing with 2:13’s grace-grounding resolves the ambiguity, and that pairing must survive translation intact.
7. Citizenship in heaven (3:20, read with 1:27) — Two-directional distortion risk: collapsing into a purely future/otherworldly abstraction, or being read through a competing earthly-nationalist lens given contemporary Filipino political and diaspora-identity resonances of “pagkamamamayan.”
8. A thing to be grasped (harpagmon, 2:6b) — Genuine translation-theory ambiguity (not resolvable by context alone even in the Greek scholarship); the choice made shapes whether the reader understands Christ’s prior possession of divine equality correctly.
9. The name above every name (2:9) — Risk of assimilation into the folk-devotional pattern of invoking a powerful name/patron saint for a specific favor, diluting the passage’s exclusivity claim (paralleling the baseline’s anting-anting caution).
10. Fellowship of his sufferings / to suffer for Christ (1:29; 3:10) — Risk of merging Pauline gospel-witness suffering with penitensya’s meritorious self-imposed suffering; the doctrinal direction of causation (grace-given privilege vs. merit-earning payment) must be actively guarded.
11. Contentment / I can do all things through him (4:11-13) — Two simultaneous risks: collapse into bahala na fatalism, or (in the opposite, more contemporary direction) decontextualized prosperity/motivational misapplication of 4:13 detached from its actual want-and-plenty context.
12. Overseers / deacons (1:1) — Lower doctrinal stakes than items 1-11 but a clear terminological trap: the “obvious” transliteration (obispo) is doctrinally wrong for this office; must be actively avoided rather than merely preferred against.
13. Same mind / unity of mind (2:2, 2:5, 3:15, 4:2) — Risk is subtle and cumulative rather than singular: repeated across four passages, a drift toward “pakikisama” (social harmony) rather than Christ-grounded doctrinal unity would flatten a major letter-wide theme without any single verse looking obviously wrong.
14. Have this mind, which is yours in Christ Jesus (2:5) — The hinge sentence connecting the hymn (2:6-11) to the ethical appeal (2:1-4); if “in Christ Jesus” is rendered ambiguously or dropped in emphasis, the hymn could be misread as a detachable moral example rather than a resource available only through union with Christ.
15. Sacrificial/offering metaphors (2:17; 4:18) — Lower-stakes than the above but requires consistent vigilance across two separate passages to avoid the “liturhiya”/Mass-sacrifice connotation trap identified in §3.

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5. Full-Book Chapter Coverage Log

Chapter 1 — Reviewed in full. Load-bearing terms: gospel/partnership pairing (1:5, 1:7, 1:12, 1:16), grace in the greeting (1:2), saints/overseers/deacons in the address (1:1) — surfacing the Critical “mga banal” collision and the “obispo” avoidance decision at the very first verse of the letter. Joy (1:4, 1:18, 1:25) and imprisonment/bonds (1:7, 1:13-14, 1:17) introduce the Joy-in-Suffering doctrine’s core vocabulary pairing. “To live is Christ, to die is gain” (1:21) and “striving together for the faith of the gospel” (1:27) anticipate, respectively, the Contentment and Unity doctrines developed later. No chapter-unique gaps beyond those catalogued above.

Chapter 2 — Reviewed in full; the doctrinal and linguistic center of gravity for the entire letter and the core passage (2:1-11). Contains the highest concentration of Critical-risk terms in the book: kenosis, form of God, equality with God, form of a servant, likeness of men, obedient, death on a cross, highly exalted, name above every name, bow the knee, confess, and the “same mind”/humility cluster (2:1-8) plus “work out your salvation” (2:12-13) and “God who works in you” (2:13). Also introduces overseers/deacons’ functional counterpart, Epaphroditus as apostolos in the lower functional sense (2:25), and the sacrifice/drink-offering metaphor (2:17). No content in this chapter was found to be free of doctrinal load; every verse from 2:1 through 2:18 carries at least Medium risk.

Chapter 3 — Reviewed in full. Anchors the Righteousness-by-Faith-versus-the-Law doctrine (3:2-9), including the Critical “katuwiran sa pamamagitan ng pananampalataya kay Cristo” and the circumcision/flesh/rubbish vocabulary (3:2-8) requiring the self-reliant-confidence sense of “laman” to be distinguished from its physical sense. Also anchors Pressing-on-toward-the-Goal (3:12-16, the athletic-metaphor cluster) and Citizenship-in-Heaven (3:20-21, with Savior/Sōtēr and body-transformation vocabulary). The “enemies of the cross” warning (3:18) is noted as a distinct, lower-intensity register from 2:8’s atonement-weight cross vocabulary and must not be conflated with it in teaching materials. No unreviewed content remains in this chapter.

Chapter 4 — Reviewed in full. Anchors Contentment-in-All-Circumstances (4:10-13, including the high-risk “I can do all things” verse and its decontextualization danger) and closes the Partnership-in-the-Gospel doctrine with the material-support/financial-partnership vocabulary (4:15-18, giving-and-receiving, fragrant/acceptable offering). Also contains the “same mind” unity appeal’s final occurrence (4:2, Euodia and Syntyche), “do not be anxious”/peace of God (4:6-7), the virtue catalogue (4:8, confirming the ethical rather than forensic sense of “matuwid”), and the closing greetings (4:21-23, “mga banal” and grace recurring at the letter’s bookends, mirroring 1:1-2). No chapter-unique gaps beyond those catalogued above; proper names (Euodia, Syntyche, Clement, Caesar) are Low-risk transliteration-consistency items only.

Summary: All four chapters of Philippians have been reviewed for load-bearing theological vocabulary. No chapter is without doctrinal content; chapter 2 carries the heaviest concentration of Critical-risk terms and should receive priority sequencing in Phase 2 review scheduling.

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6. Handoff Notes

• All decisions above are reflected exactly in 08_core_glossary.md and the updated bible_term_registry.json; no rendering choice in this document departs from those already-fixed artifacts.
• The forbidden-substitution list inherited from the Romans baseline (utang na loob, anting-anting, bahala na, anito, Bathala) is hereby extended for Philippians with three additional cautions: kumpisal-family vocabulary (for “confess,” 2:11), obispo (for “overseers,” 1:1), and liturhiya (for “sacrifice and service,” 2:17, and “acceptable offering,” 4:18). These extensions should be carried into the Phase 2 AI Translation Requirements document’s forbidden-substitution and mandatory-framing sections.
• Philippians 2:6-11 should be flagged in Phase 2 workflow tooling as a single reviewed unit (see §1, final matrix row) rather than eleven independently scored segments, given the cumulative doctrinal interdependence documented in the ranked ambiguity list above.