Semantic Analysis

Semantic Analysis — Philippians (Koine Greek Source)

Purpose

This document analyzes the entire book of Philippians in the original Koine Greek to prepare doctrine-aware translation requirements for French. The core passage (Philippians 2:1–11, the “Christ Hymn”) receives verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms with the same analytical fields. Where a term is already fixed in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), that rendering is reused exactly and marked [Baseline — reuse exactly]. New terms specific to Philippians are analyzed in full and proposed for addition to the Language Package in 08_core_glossary.md.

Fields applied to every load-bearing term:

Original (Greek)
Transliteration
Literal meaning
Semantic range
English variants (as found across major English versions)
Contextual theological meaning (in this passage/chapter)
French rendering & risk tier, with grounded reasoning for Medium/High/Critical assignments

PART A — Core Passage Verse-by-Verse: Philippians 2:1–11

Philippians 2:1

“Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί,”

παράκλησις (paraklēsis)

Literal meaning: a calling-alongside; summons to one’s side.
Semantic range: encouragement, exhortation, comfort, urging, legal appeal.
English variants: “encouragement” (ESV/NIV), “comfort” (KJV), “consolation” (NASB older eds).
Contextual theological meaning: the mutual encouragement believers have “in Christ” — a Spirit-given resource for unity, not a generic pep talk.
French rendering: encouragement. Risk: Low. Standard, unambiguous.

παραμύθιον ἀγάπης (paramythion agapēs)

Literal meaning: a consoling word/comfort of love.
Semantic range: comfort, solace, consolation.
English variants: “comfort from love,” “consolation of love.”
Contextual theological meaning: the comforting effect that love (Christ’s love working among believers) produces.
French rendering: consolation de l’amour. Risk: Low.

κοινωνία πνεύματος (koinōnia pneumatos)

Literal meaning: partnership/sharing of/produced by the Spirit.
Semantic range: fellowship, participation, joint-sharing, partnership (financial or spiritual).
English variants: “fellowship of/with the Spirit,” “participation in the Spirit,” “sharing in the Spirit.”
Contextual theological meaning: a Spirit-generated unity between believers, distinct from ordinary human camaraderie — the Spirit is the source and bond of this fellowship.
French rendering: communion de l’Esprit. Risk: Medium. The baseline term for general fellowship, “communion fraternelle” (koinōnia between believers), is reserved for the corporate horizontal sense; here the genitive is the Spirit himself as source, so “communion de l’Esprit” must be distinguished in teaching notes from “communion fraternelle” — do not collapse the two, and do not let bare “communion” drift toward the Eucharistic sense (per baseline fellowship note).

σπλάγχνα καὶ οἰκτιρμοί (splagchna kai oiktirmoi)

Literal meaning: “inward parts/entrails” (σπλάγχνα, the seat of emotion in Greek idiom) and “mercies/compassions” (οἰκτιρμοί).
Semantic range: deep affection, tenderness, heartfelt compassion, pity.
English variants: “affection and sympathy” (ESV), “tenderness and compassion” (NIV), “bowels and mercies” (KJV, literal).
Contextual theological meaning: the deep, gut-level compassion that should characterize the Philippian believers toward one another, grounding the unity appeal.
French rendering: tendresse et compassion. Risk: Low-Medium. The literal body-idiom (“entrailles”) has no natural French emotional register and would sound clinical or archaic; render the meaning, not the anatomy, per idiom-handling rule.

Philippians 2:2

“πληρώσατέ μου τὴν χαράν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες,”

χαρά (chara)

Literal meaning: joy, gladness.
Semantic range: joy, delight, gladness — can be circumstantial or, as throughout Philippians, a settled disposition independent of circumstance.
English variants: “joy,” “gladness,” “delight.”
Contextual theological meaning: Paul’s joy, written from prison (1:13), is completed/fulfilled by the Philippians’ unity — joy here is relational and communal, not private emotion.
French rendering: joie. Risk: Medium. Secular French “joie” tends toward feel-good positivity/well-being (bien-être) culture; doctrinal joy in Philippians is a Spirit-produced disposition that persists through and even because of suffering (see Ch.1 note below) and must not be flattened to happiness-industry language. NEW TERM for Language Package (not present in Romans baseline).

φρονέω (phroneō) (first of two occurrences framing the hymn, 2:2 and 2:5)

Literal meaning: to think, to set the mind on, to have an attitude/orientation.
Semantic range: mindset, disposition, way of thinking, attitude, purpose.
English variants: “be of the same mind” (ESV), “have the same mindset” (NIV), “be likeminded” (KJV).
Contextual theological meaning: a shared orientation of mind that becomes, by v.5, identified with “the mind of Christ” — the ethical exhortation and the Christ Hymn are structurally bound together by this repeated verb.
French rendering: avoir cette même pensée / cette disposition. Risk: Medium. French has no single-word equivalent for φρονέω’s “settled mental orientation” sense; translators must render 2:2 and 2:5 with matching vocabulary to preserve the literary inclusio (the mind believers are to have IS the mind Christ displayed). Inconsistent rendering across the two verses would sever the hymn from its ethical frame.

σύμψυχος (sympsychos)

Literal meaning: united in soul, of one soul together.
Semantic range: harmony, unity of spirit/soul.
English variants: “united in spirit” (NIV), “of one accord” (KJV), “in full accord” (ESV).
French rendering: unanimes / d’une même âme. Risk: Low.

Philippians 2:3

“μηδὲν κατ᾽ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν,”

ἐριθεία (eritheia)

Literal meaning: originally “labor for hire”; came to mean factional self-seeking.
Semantic range: selfish ambition, rivalry, partisan self-interest.
English variants: “selfish ambition” (ESV/NIV), “strife” (KJV).
French rendering: esprit de rivalité / ambition égoïste. Risk: Low.

κενοδοξία (kenodoxia)

Literal meaning: empty glory/empty opinion (κενός “empty” + δόξα “glory/opinion”).
Semantic range: vain conceit, empty pride, self-important boasting.
English variants: “vain conceit” (ESV/NIV), “vainglory” (KJV).
Contextual theological meaning: a counterfeit of true δόξα (glory), which belongs to God alone (cf. 2:11, 1:11) — an important negative counterpart to the baseline “gloire” term.
French rendering: vaine gloire. Risk: Low-Medium. Must be clearly distinguished in context from the positive baseline term “gloire” (God’s glory) — the shared root risks a reader conflating the counterfeit with the true referent if not glossed.

ταπεινοφροσύνη (tapeinophrosynē)

Literal meaning: lowliness of mind (ταπεινός “low/humble” + φρήν “mind”).
Semantic range: humility, lowliness, modesty — as a positive virtue only in Jewish/Christian moral vocabulary (in classical Greek, “lowliness” of mind was typically a term of contempt, not virtue).
English variants: “humility” (ESV/NIV/KJV).
Contextual theological meaning: the defining virtue of the entire hymn (2:1–11), modeled supremely by Christ’s self-humbling (v.8) — foundational to the curriculum doctrine “Unity and Humility in the Church.”
French rendering: humilité. Risk: High. In everyday secular French, “humilité” can carry a faint connotation of self-deprecation, weakness, or lack of assertiveness — the opposite of the powerful, voluntary self-giving Paul describes. In Catholic monastic/ascetic tradition, humility is also strongly tied to practices of self-mortification, which risks narrowing Paul’s christologically-grounded ethical virtue into an ascetic technique. Teaching material must anchor “humilité” explicitly to Christ’s example in vv.6–8 (strength freely set aside, not weakness), consistent with the doctrine list’s “Unity and Humility in the Church.”

ὑπερέχω (hyperechō)

Literal meaning: to hold above, surpass.
Semantic range: to consider more important, to esteem as superior.
English variants: “value others above yourselves” (NIV), “count others more significant” (ESV).
French rendering: considérer les autres comme plus importants que soi-même. Risk: Low.

Philippians 2:4

“μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι.”

σκοπέω (skopeō)

Literal meaning: to look at, watch, take note of, fix one’s attention on.
Semantic range: to be intent on, to give careful consideration to.
English variants: “look out for” (ESV), “look to” (KJV), “focus on” (NIV).
French rendering: veiller à / avoir en vue. Risk: Low.

τὰ ἑαυτῶν / τὰ ἑτέρων (ta heautōn / ta heterōn)

Literal meaning: “the things of oneself” / “the things of others.”
Contextual theological meaning: the practical outworking of the humility just commanded — not self-neglect, but other-regard as the governing priority.
French rendering: ses propres intérêts / les intérêts des autres. Risk: Low.

Philippians 2:5

“Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ,”

φρονέω (phroneō) — second occurrence; see 2:2 above. Must match the rendering used there exactly.

ἐν Χριστῷ Ἰησοῦ (en Christō Iēsou)

Literal meaning: in Christ Jesus.
Semantic range: Paul’s characteristic union-formula; incorporation into Christ’s person and work.
Contextual theological meaning: here functioning as the hinge that introduces the hymn — the mindset commanded is not merely Christ’s example but the mindset proper to those united in him.
French rendering: en Christ Jésus. Risk: Low. Reuses baseline “Christ” and “Jésus” exactly.

Philippians 2:6

“ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ,”

μορφὴ θεοῦ (morphē theou)

Literal meaning: the form/nature of God.
Semantic range: μορφή denotes the outward, visible expression that corresponds to and reveals an inner reality/essence — not mere shape divorced from substance.
English variants: “form of God” (ESV/KJV/NASB), “nature of God” (NIV alternative reading), “God’s very nature” (NIV 2011).
Contextual theological meaning: Christ’s pre-existent, essential divine mode of being — the premise for the entire hymn’s logic of voluntary self-humbling.
French rendering: forme de Dieu (with mandatory teaching gloss: nature et condition divines). Risk: Critical. Ordinary French “forme” denotes shape/appearance (as of an object), risking a docetic-adjacent reading that Christ merely appeared divine. This is a direct extension of the baseline’s Critical “Deity of Christ” / “Fils de Dieu” risk category and must be treated with the same rigor — human theologian review required for every occurrence.

ὑπάρχων (hyparchōn)

Literal meaning: existing, being (present participle of ὑπάρχω, denoting a continuing, essential state of being, not a temporary condition).
Semantic range: to exist, to be really/originally, to be in a state.
Contextual theological meaning: signals that Christ’s possession of the “form of God” was his prior, ongoing reality, not something newly acquired — grounds the pre-existence of Christ.
French rendering: étant / existant depuis toujours en forme de Dieu. Risk: High. The participle’s durative/pre-existent force can be lost if rendered with a flat French past tense; teaching notes must make explicit that this describes an eternal prior state.

ἁρπαγμός (harpagmos)

Literal meaning: a thing seized/grasped; from ἁρπάζω “to seize, snatch.”
Semantic range: genuinely ambiguous in Koine usage — either (a) “something to be grasped for/attained” (Christ did not yet possess equality with God and did not grasp for it), or (b) “something to be held onto/exploited for advantage” (Christ already possessed equality with God and chose not to exploit it). The historic orthodox and majority scholarly reading favors (b).
English variants: “a thing to be grasped” (ESV), “something to be used to his own advantage” (NIV), “a thing to be grasped and hold onto” older KJV “thought it not robbery.”
Contextual theological meaning: Christ, being already fully divine, chose not to cling to or exploit the outward privileges/display of that status.
French rendering: quelque chose à retenir jalousement / à exploiter à son avantage. Risk: High. This is a live textual-critical ambiguity with real doctrinal stakes for the pre-existence/deity reading; the (b) reading must be preserved and flagged for human theologian review to prevent the (a) reading from implying Christ was not yet divine before the incarnation.

ἴσα θεῷ (isa theō)

Literal meaning: equal things with God / on equal terms with God.
Semantic range: full equality of status/nature, not mere resemblance.
Contextual theological meaning: an explicit, unambiguous claim to Christ’s full deity — parallel and reinforcing to μορφὴ θεοῦ above.
French rendering: être égal à Dieu. Risk: Critical. Must not be softened to “semblable à Dieu” (merely similar to God), which would compromise the co-equal deity claim central to the baseline’s Critical “Deity of Christ” doctrine.

Philippians 2:7

“ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος.”

ἐκένωσεν (ekenōsen)

Literal meaning: he emptied (aorist of κενόω “to empty, make void”).
Semantic range: to empty, to make of no effect, to divest of privilege/position (metaphorical, not a literal draining of substance).
English variants: “made himself nothing” (NIV), “emptied himself” (ESV/NASB), “made himself of no reputation” (KJV).
Contextual theological meaning: this is the theological term for the doctrine of Kenosis — Christ’s voluntary self-emptying, NOT of his divine nature or attributes (which would be heterodox “kenoticism,” historically rejected), but of the outward glory, privileges, and prerogatives of deity, in order to take on genuine humanity.
French rendering: s’est dépouillé lui-même (established Segond/TOB rendering). Risk: Critical. This is THE anchor term for the curriculum doctrine “The Incarnation and Self-Emptying of Christ (Kenosis).” French “se dépouiller” (to strip/divest oneself) correctly conveys a voluntary setting-aside of possessions/privilege without implying ontological loss of nature, but reviewers must actively guard against any reading — especially any rendering using “se vider” (to empty out, as a container is emptied) — that would suggest Christ ceased to be fully God during the incarnation. Human theologian review required for every occurrence, parallel to the baseline’s Critical “Son of God” / “Incarnation” entries.

μορφὴν δούλου (morphēn doulou)

Literal meaning: the form of a slave/servant.
Semantic range: δοῦλος denotes a slave/bondservant, one wholly owned by and subject to a master — not a hired employee.
Contextual theological meaning: deliberately parallels and contrasts with μορφὴ θεοῦ in v.6 — the same word μορφή frames the whole movement from divine form to servant/slave form.
French rendering: la forme de serviteur (established Segond/ecumenical rendering; note the more literal “condition d’esclave” as an alternative flagged for reviewer awareness). Risk: High. Two compounding risks: (1) the rendering must structurally mirror “forme de Dieu” in v.6 (both “forme de X”) to preserve Paul’s deliberate parallelism — losing this parallel breaks the hymn’s logic; (2) French “esclave” carries live historical weight from France’s own transatlantic slave-trade history and its ongoing public reckoning (memorial laws, 2001 Taubira law recognizing slavery as a crime against humanity), which can produce a strong negative charge unrelated to the text’s point; “serviteur” softens this but risks losing the totality of ownership/submission δοῦλος conveys. Recommend “serviteur” for general reading with a teaching note explaining the stronger “esclave” sense.

ὁμοίωμα ἀνθρώπων (homoiōma anthrōpōn)

Literal meaning: likeness of men.
Semantic range: resemblance, form corresponding to a reality — used elsewhere by Paul (Romans 8:3) of Christ’s coming “in the likeness of sinful flesh,” always affirming real identification, not mere semblance.
English variants: “likeness of men” (ESV/KJV), “human likeness” (NIV).
Contextual theological meaning: affirms Christ’s full, genuine humanity — must be read in continuity with the doctrine of the Incarnation, not as a costume or disguise.
French rendering: semblable aux hommes. Risk: Medium. Bare “semblable” (similar/resembling) risks a docetic misreading (“merely appeared human”) if not anchored explicitly to the baseline “incarnation” doctrine, which already affirms permanent, real assumption of human nature.

Philippians 2:8

“καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.”

σχῆμα (schēma)

Literal meaning: outward form, fashion, appearance, bearing.
Semantic range: the visible, outward manner of a thing — narrower and more surface-level than μορφή above.
English variants: “in appearance” (ESV), “in his manner” (NIV variant), “being found in fashion as a man” (KJV).
French rendering: quant à son aspect / à son comportement. Risk: Low-Medium. Must not be conflated with μορφή (v.6–7); this term describes Christ’s outward, observable human manner, complementing rather than repeating the ontological claims of vv.6–7.

ἐταπείνωσεν ἑαυτόν (etapeinōsen heauton)

Literal meaning: he humbled himself.
Semantic range: same root as ταπεινοφροσύνη (2:3) — self-lowering, voluntary and active (reflexive verb: Christ humbles himself; it is not done to him).
Contextual theological meaning: the climactic verb of the hymn’s descent, modeling the humility commanded in v.3.
French rendering: s’est humilié lui-même. Risk: Medium. Same collision risk as “humilité” (2:3) — must retain the sense of voluntary, powerful self-lowering, not passive victimhood or weakness.

ὑπήκοος (hypēkoos)

Literal meaning: obedient, subject to hearing/heeding.
Semantic range: submissive obedience, compliance.
Contextual theological meaning: Christ’s voluntary obedience to the Father’s redemptive will, extending even to death — distinct from the baseline’s “obéissance de la foi” (obedience flowing from believers’ faith); this is Christ’s own atoning obedience, foundational to the doctrine of the atonement.
French rendering: obéissant. Risk: Medium. Must be clearly distinguished in teaching notes from the baseline “obéissance de la foi” (believer’s obedience) — this is a distinct referent (Christ’s obedience unto death) though the same root vocabulary family.

θάνατος / σταυρός (thanatos / stauros)

Literal meaning: death / cross (stauros originally an upright stake or execution post).
Semantic range: σταυρός denotes specifically the Roman instrument of crucifixion, the most degrading form of execution in the ancient world, reserved for slaves and criminals.
Contextual theological meaning: “death, even death on a cross” is the hymn’s lowest point — the shame of crucifixion is the measure of Christ’s self-humbling, immediately preceding the reversal of exaltation in v.9.
French rendering: mort, et même mort de la croix. Risk: Medium. Established term “croix” is stable across Catholic and Protestant French tradition, but the common French idiom “porter sa croix” (to bear one’s burden/cross, of any hardship) risks trivializing this into a generic-suffering metaphor rather than Christ’s unique, historical, atoning death; teaching material should make the singularity of this death explicit.

Philippians 2:9

“διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,”

ὑπερύψωσεν (hyperypsōsen)

Literal meaning: super-exalted, highly exalted (ὑπέρ “above” + ὑψόω “to lift up”).
Semantic range: an intensive compound found rarely outside this passage — exaltation to the highest possible degree.
English variants: “highly exalted” (ESV/NASB), “exalted him to the highest place” (NIV), “highly exalted” (KJV).
Contextual theological meaning: God’s response to Christ’s self-humbling — the great reversal; this exaltation is not self-achieved but is the Father’s gracious act.
French rendering: l’a souverainement élevé (established Segond rendering). Risk: Medium. Must retain the reversal logic (humiliation → exaltation) explicit in the “διὸ” (therefore) that opens the verse; a flat “l’a honoré” would lose the intensive compound’s force.

ἐχαρίσατο (echarisato)

Literal meaning: he graciously gave/bestowed (from χαρίζομαι, cognate with χάρις “grace”).
Semantic range: to give freely as a gift/favor.
Contextual theological meaning: notably shares its root with the baseline term “grâce” — the Father’s bestowal of the exalted name is itself an act of grace, reinforcing the baseline’s insistence that grace is never a reward for merit even when the Son himself is in view.
French rendering: lui a donné / lui a accordé (par grâce). Risk: Low-Medium. Reviewers should note the χάρις root connection for teaching purposes even though a distinct verb form is used.

τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα (to onoma to hyper pan onoma)

Literal meaning: the name that is above every name.
Contextual theological meaning: almost certainly refers to the divine name/title “Lord” (κύριος) conferred in v.11, echoing the divine name YHWH of the Septuagint — a direct claim to Christ’s deity paralleling v.6.
French rendering: le nom qui est au-dessus de tout nom. Risk: Medium. Ties directly into the baseline’s High-risk “Seigneur” (Lord) doctrine; consistency with Romans 10:9’s fixed rendering of the Lordship confession is required.

Philippians 2:10

“ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,”

γόνυ κάμπτω (gony kamptō)

Literal meaning: to bend the knee.
Semantic range: physical posture of submission, homage, worship.
French rendering: fléchir le genou. Risk: Low.

ἐπουρανίων, ἐπιγείων, καταχθονίων (epouraniōn, epigeiōn, katachthoniōn)

Literal meaning: heavenly ones, earthly ones, those under the earth.
Semantic range: a threefold cosmic merism denoting the totality of created beings — angelic/heavenly powers, living humans, and the dead/underworld powers.
Contextual theological meaning: universal, cosmic submission to Christ’s Lordship, including hostile spiritual powers, not merely willing human worshippers.
French rendering: les êtres célestes, terrestres et souterrains. Risk: Low-Medium. Must retain the totalizing, cosmic scope (including unwilling submission of hostile powers), not narrow it to voluntary human worship alone.

Philippians 2:11

“καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός.”

πᾶσα γλῶσσα (pasa glōssa)

Literal meaning: every tongue.
Semantic range: universal scope by means of speech/language — parallel to “every knee” in v.10.
French rendering: toute langue. Risk: Low.

ἐξομολογήσηται (exomologēsētai)

Literal meaning: to confess/acknowledge fully and openly (ἐξ- intensive prefix + ὁμολογέω “to say the same thing, agree”).
Semantic range: open, public acknowledgment/declaration; in the Septuagint also used for confession of sin and confession of praise to God.
English variants: “confess” (ESV/KJV/NASB), “acknowledge” (some paraphrase versions).
Contextual theological meaning: the same category of act as Romans 10:9’s public confession “Jesus is Lord” — a universal, eschatological acclamation of Christ’s Lordship.
French rendering: confesse. Risk: High. The noun form “la confession” in ordinary French religious vocabulary denotes overwhelmingly the Catholic sacrament of penance (auricular confession to a priest); even the verb “confesser” can pull toward that register. Must be rendered as public acclamation/declaration (“confesse ouvertement que…”), consistent with the baseline’s fixed rendering of Romans 10:9 (“Jésus est Seigneur”), and flagged for human theologian review to prevent sacramental-confession bleed-through.

Κύριος Ἰησοῦς Χριστός (Kyrios Iēsous Christos) — reuse baseline exactly: Seigneur, Jésus, Christ. Risk: Critical (per baseline Lordship-of-Christ entry). Consistency with the fixed Romans 10:9 rendering is mandatory per the baseline’s cross-document consistency rules.

εἰς δόξαν θεοῦ πατρός (eis doxan theou patros) — reuse baseline exactly: gloire, Dieu, Père. Risk: Medium (per baseline “glory” entry). Note the hymn’s structure: Christ’s exaltation and universal acclamation terminates in the Father’s glory, not Christ’s glory in competition with the Father — an important trinitarian nuance for teaching notes.

PART B — Chapter-by-Chapter Analysis of the Whole Book

Chapter 1 — Load-Bearing Terms

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	French Rendering	Risk
δοῦλος (1:1)	doulos	slave, bondservant	one wholly owned by/subject to a master, not a hired employee	”servants,” “slaves,” “bondservants”	Paul and Timothy’s self-designation as those wholly owned by Christ; total, willing submission	esclave / serviteur	High — French “esclave” carries live historical weight from France’s transatlantic slave-trade history and its public memorial reckoning (2001 Taubira law); “serviteur” is safer but loses δοῦλος’s totality-of-ownership force. Recommend “serviteur (litt. esclave)” with teaching gloss.
ἅγιοι (1:1)	hagioi	holy ones, saints	corporate designation for all believers	”saints,” “holy people,” “God’s people”	[Baseline — reuse exactly: “saints,” gloss “tous les croyants”]	saints (glossed)	High (per baseline)
ἐπίσκοπος (1:1)	episkopos	overseer	one who watches over/superintends a local congregation	”overseers,” “bishops”	Local congregational leaders in the earliest church, not the later institutional office	responsables / surveillants (avoid “évêques”)	High — French “évêque” denotes the hierarchical Catholic/Orthodox bishop’s office; using it here reads a centuries-later institutional structure back into Paul’s local house-church leadership, an anachronism parallel to the baseline’s “church”/“Église” institutional-collision risk.
διάκονος (1:1)	diakonos	servant, deacon	one who serves/ministers, later a formal church office	”deacons,” “servants,” “ministers”	Local congregational servant-leaders alongside overseers	diacres / serviteurs	Medium-High — lesser but real collision with the later formal diaconate (Catholic permanent diaconate, and some Reformed church-order deacon offices); context must make clear this is a functional, local first-century role.
χάρις καὶ εἰρήνη (1:2)	charis kai eirēnē	grace and peace	—	“grace and peace”	[Baseline — reuse exactly: “grâce,” “paix”]	grâce, paix	High / Low (per baseline)
εὐχαριστέω (1:3)	eucharisteō	to give thanks	—	“I thank,” “give thanks”	[Baseline — reuse “action de grâce” for the noun; verb “remercier/rendre grâce”]	remercier / rendre grâce	Low
κοινωνία εἰς τὸ εὐαγγέλιον (1:5)	koinōnia eis to euangelion	partnership/sharing into the gospel	fellowship, joint participation, financial/missional partnership	”partnership in the gospel,” “fellowship in the gospel,” “share in the gospel”	The Philippians’ concrete, ongoing material and spiritual partnership with Paul’s gospel mission (financial support, prayer, personal involvement) — a specific curriculum doctrine (“Partnership in the Gospel”) distinct from the baseline’s general “communion fraternelle”	communion en vue de l’Évangile / association pour l’Évangile	High — NEW TERM. Distinct from baseline “fellowship” entry (general interpersonal koinōnia): here κοινωνία has a concrete missional/financial referent (cf. 4:15’s “partnership in giving and receiving”). Rendering as “partenariat” risks a commercial/business-transaction register; “communion” alone risks the Eucharistic reading per baseline fellowship note. Also intersects with the baseline’s “mission” note on France’s colonial missionary history — frame as gospel partnership, not paternalistic patronage.
χαρά / χαίρω (1:4, 1:18, 1:25 etc.)	chara / chairō	joy / to rejoice	joy, gladness, delight — as settled disposition, not mere emotion	”joy,” “rejoice,” “gladness”	Paul’s joy while imprisoned and even at the prospect of death (1:21) — joy independent of and even amid suffering; a key curriculum doctrine (“Joy in Suffering and Imprisonment”)	joie / se réjouir	Medium — NEW TERM. See core-passage 2:2 entry above; the risk is acute here because Paul explicitly grounds joy IN imprisonment and potential martyrdom (1:12–26), a paradox that secular “well-being” readings of “joie” can flatten into denial or toxic positivity rather than Spirit-given resilience.
προκοπή (1:12, 1:25)	prokopē	advance, progress	progress, furtherance	”progress,” “advancement”	Paul’s imprisonment paradoxically advancing the gospel	progrès	Low
ἀγών (1:30)	agōn	contest, struggle	conflict, struggle, athletic contest	”struggle,” “conflict,” “fight”	The shared struggle/suffering of believers for the gospel’s sake	combat	Low
πολιτεύεσθε (1:27)	politeuesthe	to conduct oneself as a citizen	to live as a citizen (of a πόλις/city-state), to conduct one’s public/civic life	”conduct yourselves,” “let your conduct be,” “live as citizens”	Paul commands the Philippians — residents of a Roman colony proud of its civic status — to conduct their common life as citizens of the gospel/of heaven (anticipating 3:20’s πολίτευμα); directly foundational to the curriculum doctrine “Citizenship in Heaven”	conduisez-vous en citoyens (dignes de l’Évangile)	High — NEW TERM. Segond’s traditional softened rendering (“conduisez-vous d’une manière digne”) loses the citizen-metaphor entirely. Recovering “citoyens” is doctrinally important but is a live-wire term in French: “citoyen” is the foundational word of French Republican civic identity since 1789 (“Déclaration des droits du citoyen”) and of the modern secular state (laïcité). This creates a double risk — flattening the metaphor away (losing Paul’s Philippi-specific civic wordplay) versus over-loading it with contemporary French Republican political resonance the text does not intend. Must be read together with 3:20 below; flag for human theologian AND native-speaker review.
σωτηρία (1:19, 1:28)	sōtēria	salvation, deliverance	—	“salvation,” “deliverance”	[Baseline — reuse exactly: “salut”]	salut	Medium (per baseline)
Χριστός (throughout ch.1)	Christos	Christ, Anointed One	—	“Christ”	[Baseline — reuse exactly: “Christ”]	Christ	Critical (per baseline messiah entry)
Καῖσαρ (1:13)	Kaisar	Caesar	proper name; the imperial household/administration	”Caesar,” “the emperor’s household”	Paul’s imprisonment is “in the whole imperial guard” — historical/geographical marker	César	Low

Chapter 2 (remainder, 2:12–30) — Load-Bearing Terms

(2:1–11, the core passage, is treated verse-by-verse in Part A above.)

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	French Rendering	Risk
σωτηρία / κατεργάζεσθε (2:12)	sōtēria / katergazesthe	salvation / work out, work fully	to work something to completion, bring to full effect	”work out your salvation”	Paul commands believers to live out, in practical obedience, the salvation God has already given/is working in them (v.13) — NOT a command to earn salvation by works; the imperative depends entirely on the prior divine gift and God’s own energizing (v.13, ἐνεργέω)	mettez en œuvre votre salut / faites que votre salut porte du fruit	High — NEW nuance on baseline “salut.” Must be flagged so the passage is not misread through a merit-earning lens (parallel collision to the baseline’s grace/works distinction); teaching note must pair 2:12 tightly with 2:13 (“it is God who works in you”).
φόβος καὶ τρόμος (2:12)	phobos kai tromos	fear and trembling	reverent awe, seriousness	”fear and trembling”	Serious, reverent regard for the weight of the Christian life	crainte et tremblement	Low
γογγυσμός / διαλογισμός (2:14)	goggysmos / dialogismos	grumbling / disputing	complaining, murmuring / arguing, doubting reasoning	”grumbling and arguing,” “murmurings and disputings”	Echoes Israel’s wilderness grumbling (Exodus/Numbers) — a call to trust rather than complain	murmures et discussions/contestations	Low
ἄμωμος (2:15)	amōmos	without blemish, blameless	moral/ritual blamelessness	”blameless,” “without fault”	Believers as God’s blameless children in a corrupt world	sans reproche	Low
σπένδομαι (2:17)	spendomai	to be poured out (as a libation)	sacrificial/cultic drink-offering imagery	”poured out as a sacrifice/offering,” “being poured out like a libation”	Paul frames his possible martyrdom as a sacrificial drink-offering poured out alongside the Philippians’ own “sacrifice and service” of faith	verser comme une libation	Medium — NEW TERM. The OT/pagan cultic libation background (a drink offering poured out beside an altar sacrifice) is unfamiliar to most French readers, whether secular, Catholic, or Protestant; requires an explanatory gloss rather than a bare transliteration.
λειτουργία / λειτουργός (2:17, 2:25, 2:30)	leitourgia / leitourgos	public service, ministry / one who performs such service	in classical usage: civic public service; in NT usage: sacrificial/priestly service or general ministry/service	”service,” “sacrifice and service,” “minister to my need”	General self-giving service (of the Philippians’ faith, and of Epaphroditus personally), not a cultic liturgical rite	service / serviteur (avoid “liturgie/liturgue”)	High — NEW TERM. French “liturgie” denotes overwhelmingly the formal, ordered rite of the Catholic (or Orthodox) Mass; a bare transliteration would wrongly suggest Paul is describing a sacramental ceremony rather than ordinary sacrificial service and personal ministry. This mirrors the baseline’s “communion”/Eucharist collision pattern exactly.
ἀπόστολος (2:25, ὑμῶν ἀπόστολον)	apostolon [hymōn]	your messenger/envoy	in this verse, a non-technical use: “the one you sent"	"your messenger,” “he whom you sent”	Epaphroditus as the Philippians’ sent representative/envoy — NOT the technical apostolic office held by Paul and the Twelve	votre envoyé / votre messager (NOT “apôtre”)	Medium — Important disambiguation from the baseline’s fixed “apôtre” (technical office); using “apôtre” here would wrongly elevate Epaphroditus to Paul’s own foundational office. Translators must render this occurrence differently from the baseline term.
Ἐπαφρόδιτος, Τιμόθεος (2:19, 2:25)	Epaphroditos, Timotheos	proper names	—	“Epaphroditus,” “Timothy”	Historical companions of Paul	Épaphrodite, Timothée	Low — standard French Bible proper-name forms

Chapter 3 — Load-Bearing Terms

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	French Rendering	Risk
περιτομή (3:5)	peritomē	circumcision	covenant sign given to Israel	”circumcision”	Paul’s Jewish pedigree, listed as former grounds of confidence now counted as loss	circoncision	Low
Φαρισαῖος (3:5)	Pharisaios	Pharisee	Jewish religious/legal party	”Pharisee”	Paul’s former religious credential	pharisien	Low
Ἰσραήλ / φυλῆς Βενιαμίν (3:5)	Israēl / phylēs Beniamin	Israel / tribe of Benjamin	—	“Israel,” “tribe of Benjamin”	[Baseline — reuse exactly: “Israël”]; per baseline note, keep the referent historical/theological, distinct from the modern nation-state and mindful of France’s significant Jewish community	Israël	Medium (per baseline)
κέρδος / ζημία (3:7)	kerdos / zēmia	gain / loss	profit/advantage / loss/damage	”gain / loss”	Paul’s radical reversal of values: former religious credentials counted as loss for Christ’s sake	gain / perte	Low
σκύβαλα (3:8)	skybala	rubbish, refuse, dung/excrement	crude, visceral term for garbage/excrement, not a mild “loss"	"rubbish” (ESV/NIV), “dung” (KJV), “garbage”	Paul’s deliberately crude, visceral rejection of his former religious credentials compared to knowing Christ — a rhetorically forceful term, not a polite understatement	ordures / fumier	Medium — NEW TERM. Segond’s older “une perte” (a loss) badly under-translates the crudeness of the original; French renderings must preserve Paul’s shocking, visceral register (as TOB/NBS attempt with “ordures” or stronger) without becoming needlessly vulgar for a formal-register study curriculum — a genuine register-calibration risk.
δικαιοσύνη ἐκ νόμου / διὰ πίστεως Χριστοῦ (3:9)	dikaiosynē ek nomou / dia pisteōs Christou	righteousness from law / through faith of Christ	—	“righteousness from the law” vs. “righteousness through faith in Christ”	The explicit contrast at the heart of the curriculum doctrine “Righteousness by Faith versus the Law” — righteousness is NOT achieved by law-keeping but received through faith in Christ	[Baseline — reuse exactly: “justice,” “loi,” “foi”]	justice / loi / foi
γνῶσις (3:8)	gnōsis	knowledge	intellectual knowledge; in NT usage, often relational/experiential knowing	”knowledge,” “knowing"	"The surpassing worth of knowing Christ Jesus my Lord” — relational, personal knowledge, not abstract information	connaissance	Medium — French “connaissance” leans toward abstract/intellectual knowledge in the rationalist philosophical tradition; must be anchored to the relational, experiential sense (“connaître” as knowing a person) rather than “savoir” (knowing facts).
κοινωνία παθημάτων αὐτοῦ (3:10)	koinōnia pathēmatōn autou	fellowship/sharing of his sufferings	participation, joint experience	”fellowship of his sufferings,” “share his sufferings,” “participate in his sufferings”	Believers’ union with Christ extending into shared experiential suffering — NOT a claim that believers’ suffering adds any atoning merit to Christ’s finished work	communion à ses souffrances / participation à ses souffrances	High — NEW TERM. Direct collision with Catholic devotional/theological traditions of redemptive or meritorious suffering (“offrir ses souffrances,” suffering “united to Christ’s” as spiritually meritorious, associated with purgatory and indulgence theology). Must be clarified as solidarity/identification with Christ’s sufferings, not a contribution to atonement — human theologian review required, parallel in kind to the baseline’s grace/works flag.
δύναμις τῆς ἀναστάσεως αὐτοῦ (3:10)	dynamis tēs anastaseōs autou	power of his resurrection	—	“power of his resurrection”	[Baseline — reuse exactly: “puissance,” “résurrection”]	puissance de sa résurrection	Medium (per baseline power_of_god / resurrection entries)
τετελείωμαι (3:12)	teteleiōmai	I have been perfected/completed	to bring to completion, maturity, or an end goal	”I have not yet arrived,” “not that I have already… been made perfect” (all negated in context)	Paul explicitly DENIES having attained perfection — a guard against any perfectionist reading of the Christian life	je suis parvenu à la perfection (négation: “non que je le sois déjà”)	Medium — the negation (“οὔτι” / “not that…”) must be preserved with equal emphasis; losing it risks a perfectionist-holiness misreading (a live tension with some charismatic/holiness-movement teaching also present in francophone contexts, e.g., Renouveau charismatique streams).
διώκω / ἐπεκτείνομαι (3:12, 3:14)	diōkō / epekteinomai	to pursue, press on / to stretch out toward	active, effortful pursuit; athletic-race imagery	”press on,” “pursue,” “straining toward”	Christian growth as vigorous, ongoing pursuit toward a goal not yet reached — key to the curriculum doctrine “Pressing on toward the Goal in Christ”	je cours vers / je poursuis / je tends vers	Low-Medium — NEW TERM. The Greek athletic-games (stadium footrace) metaphor requires little cultural adaptation for French readers (well-established French sporting vocabulary: “course,” “prix”), but must be paired consistently with βραβεῖον/σκοπός below to preserve the extended metaphor.
βραβεῖον / σκοπός (3:14)	brabeion / skopos	prize / goal, mark	athletic victor’s prize / the mark aimed at	”the prize,” “the goal,” “the mark”	The eschatological goal of the Christian race — the upward call of God in Christ	le prix / le but	Low
κλῆσις (3:14)	klēsis	calling	—	“call,” “calling”	[Baseline — reuse exactly: “appel”]	appel	High (per baseline)
πολίτευμα (3:20)	politeuma	commonwealth, state, citizenship, colony	the political/civic community to which one belongs; can denote a “colony” of a home city’s citizens living abroad — an apt image for Philippi itself, a Roman colonia	”citizenship,” “commonwealth,” “our citizenship is in heaven”	The central statement of the curriculum doctrine “Citizenship in Heaven”: believers’ true civic identity/homeland is heaven, from which they await Christ as Savior — directly answering 1:27’s πολιτεύεσθε	notre cité est dans les cieux (Segond) / nous sommes citoyens des cieux (TOB/NBS, more literal)	Critical — NEW TERM, and the single highest French-specific risk term in this book alongside μορφὴ θεοῦ/ἐκένωσεν. “Citoyen” is the foundational term of French Republican civic identity (1789 Déclaration, modern laïcité) and carries enormous non-religious political weight; readers may either (a) miss the metaphor entirely if the softer “notre cité” (Segond) is used without explanation, or (b) import contemporary French Republican citizenship concepts (secular, national, rights-based) into a metaphor that is actually about ultimate allegiance and future hope, not this-worldly civic participation. Must be read together with 1:27 above and flagged for human theologian AND native-speaker review; teaching notes must make the Philippi Roman-colony background explicit.
σωτήρ (3:20)	sōtēr	Savior	—	“Savior”	[Baseline — reuse pattern: extend “salut” root]	Sauveur	Medium — NEW TERM (title form of baseline “salvation”/“salut”); low ambiguity but must be added to the Language Package as the titular form.
μετασχηματίσει / σύμμορφον (3:21)	metaschēmatisei / symmorphon	will transform / conformed in form	to change the outward form; to be made to share the same form (μορφή again)	“will transform,” “conformed to his glorious body”	The believer’s future bodily resurrection transformation — echoes μορφή vocabulary from the core passage (2:6–7), linking Christ’s self-humbling to believers’ future glorification	transformera… semblable à son corps glorieux	Medium — the μορφή root-echo with the core passage should be preserved in teaching notes even though French cannot easily reproduce the wordplay lexically.
ἐχθροὶ τοῦ σταυροῦ (3:18)	echthroi tou staurou	enemies of the cross	—	“enemies of the cross of Christ”	[Reuse core-passage “croix” rendering]	ennemis de la croix (de Christ)	Medium (per 2:8 cross entry above)

Chapter 4 — Load-Bearing Terms

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	French Rendering	Risk
προσευχή / δέησις (4:6)	proseuchē / deēsis	prayer / petition, entreaty	general prayer / specific request	”prayer and petition,” “prayer and supplication”	Anxiety answered by prayer, not worry	prière et supplication	Low
εὐχαριστία (4:6)	eucharistia	thanksgiving	—	“thanksgiving”	[Baseline — reuse exactly: “action de grâce”]	action de grâce	Low (per baseline)
εἰρήνη τοῦ θεοῦ / φρουρέω (4:7)	eirēnē tou theou / phroureō	peace of God / to guard, garrison	φρουρέω is a military term: to keep guard as a garrison of soldiers	”the peace of God… will guard,” “will keep”	God’s peace as an active, protective garrison over the believer’s heart and mind — echoes baseline “peace with God” (relational/covenantal, not psychological calm) but adds a militarily-guarded, protective dimension specific to this verse	[Baseline — reuse “paix”]; verb: gardera (comme une garnison)	Low-Medium — the military-garrison force of φρουρέω can be lost in a flat “gardera”; a teaching note restoring the garrison image is recommended, though not doctrinally Critical.
αὐτάρκης (4:11)	autarkēs	self-sufficient, content	a term with a specific philosophical pedigree: αὐτάρκεια (“self-sufficiency”) was a central Stoic (and Cynic) virtue, denoting the wise person’s independence from external circumstances	”content,” “self-sufficient”	Paul deliberately borrows Stoic vocabulary but relocates its source: his contentment is NOT self-generated self-sufficiency but Christ-dependent (“through him who strengthens me,” v.13) — the anchor term for the curriculum doctrine “Contentment in All Circumstances”	content / satisfait (en toute circonstance)	High — NEW TERM. This is a live collision specific to French education culture: Stoicism (Épictète, Sénèque, Marc Aurèle) is a standard component of the French lycée philosophy curriculum, and educated French readers may readily recognize αὐτάρκεια’s Stoic pedigree and default to reading Paul’s contentment as a Stoic achievement of the autonomous, self-mastering will — precisely the opposite of Paul’s point that his sufficiency comes from Christ’s strength (v.13), not his own inner resources. Teaching material must explicitly contrast Pauline Christ-dependent contentment with Stoic self-sufficiency. Flag for human theologian review given the doctrine’s explicit place in the curriculum’s doctrine list.
ταπεινοῦσθαι / περισσεύειν (4:12)	tapeinousthai / perisseuein	to be humbled/brought low / to abound, have more than enough	—	“to be brought low… to abound,” “in humble circumstances… in abundance”	The range of circumstances (want and plenty) in which Paul has learned contentment	être dans la pauvreté / être dans l’abondance	Low-Medium — note the shared root with ταπεινοφροσύνη/ἐταπείνωσεν (core passage); here the sense is circumstantial (poverty/low estate), not the moral virtue of humility, and must not be conflated in teaching material.
ἐνδυναμοῦντι (4:13)	endynamounti	the one strengthening / who empowers	to empower, infuse with strength	”who strengthens me,” “who gives me strength”	Christ as the active source of Paul’s contentment and endurance	celui qui me fortifie	Medium — NEW TERM. This half-verse (“Je puis tout par celui qui me fortifie,” Segond’s classic rendering) is one of the most popularly quoted and most frequently decontextualized verses in the French-speaking Christian and even secular self-help/motivational world; risk is NOT mistranslation but decontextualized misuse divorced from vv.11–12’s contentment-in-want-and-plenty framing, turning a statement about sufficiency into a generic self-empowerment slogan. Teaching material must keep 4:11–13 together as a unit.
κοινωνέω (4:15)	koinōneō	to share, partner with (verb form of κοινωνία)	—	“shared with me,” “entered into partnership”	The Philippians’ concrete financial partnership with Paul’s ministry — the verb form of the same root treated in 1:5 and as a curriculum doctrine (“Partnership in the Gospel”)	[Reuse 1:5 rendering family]	partager avec / s’associer à
δόσις καὶ λῆψις (4:15)	dosis kai lēpsis	giving and receiving	commercial/accounting metaphor — a ledger of credit and debit	”giving and receiving,” “matter of giving and receiving”	Paul’s financial partnership with the Philippians described in the language of a shared ledger/account	de donner et de recevoir	Low
ὀσμὴ εὐωδίας / θυσία δεκτή / εὐάρεστος τῷ θεῷ (4:18)	osmē euōdias / thysia dektē / euarestos tō theō	fragrance of a sweet smell / acceptable sacrifice / well-pleasing to God	Old Testament cultic/sacrificial vocabulary (cf. Leviticus offerings)	“fragrant offering,” “acceptable sacrifice,” “pleasing to God”	The Philippians’ financial gift described metaphorically in OT sacrificial terms — a NON-cultic, metaphorical use, not a literal ongoing sacrifice	parfum de bonne odeur, sacrifice agréable, qui plaît à Dieu	Medium — the sacrificial vocabulary risks colliding with live Catholic Eucharistic-sacrifice theology (the Mass understood as a real, re-presented sacrifice) versus a Protestant once-for-all-sacrifice-fulfilled-in-Christ framing — the same doctrinal fault line underlying the baseline’s justification/grace tension, though here applied to a financial-gift metaphor rather than the atonement itself. Teaching notes must keep the metaphorical, non-cultic sense clear: this is Paul’s image for the Philippians’ generosity, not a claim about ongoing sacrifice.
ἅγιοι (4:21–22)	hagioi	saints	—	“saints”	[Baseline — reuse exactly: “saints,” gloss “tous les croyants”]	saints	High (per baseline)
Καίσαρος οἰκία (4:22)	Kaisaros oikia	household of Caesar	—	“Caesar’s household”	Historical/geographical marker of Paul’s imprisonment context	maison de César	Low
Εὐοδία, Συντύχη, Κλήμης (4:2–3)	Euodia, Syntychē, Klēmēs	proper names	—	“Euodia,” “Syntyche,” “Clement”	Named individuals in the Philippian church	Évodie, Syntyche, Clément	Low — standard French Bible proper-name forms

Summary of New Terms Requiring Language Package Addition

The following terms are newly introduced by Philippians and are not present in the baseline Romans translation_memory.json. They are compiled with full detail in 08_core_glossary.md for addition to the Language Package:

χαρά/χαίρω (joie), ταπεινοφροσύνη/ταπεινόω (humilité), μορφὴ θεοῦ (forme de Dieu), ἁρπαγμός, ἐκένωσεν (kenosis — s’est dépouillé lui-même), μορφὴν δούλου (forme de serviteur), σχῆμα, σταυρός (croix, extending baseline), ὑπερύψωσεν, ἐξομολογήσηται (confesser), κοινωνία πνεύματος / κοινωνία εἰς τὸ εὐαγγέλιον (communion de l’Esprit / communion en vue de l’Évangile — Partnership in the Gospel), δοῦλος (esclave/serviteur), ἐπίσκοπος (responsables), διάκονος (diacres), πολιτεύεσθε/πολίτευμα (citoyens/citoyenneté — Citizenship in Heaven), σκύβαλα (ordures), κοινωνία παθημάτων (communion à ses souffrances), τετελείωμαι, διώκω/ἐπεκτείνομαι (je poursuis), σωτήρ (Sauveur), αὐτάρκης (content — Contentment), ἐνδυναμοῦντι (celui qui me fortifie), λειτουργία/λειτουργός (service), σπένδομαι (libation), ὀσμὴ εὐωδίας/θυσία δεκτή (parfum/sacrifice agréable).

All Chapters Reviewed: Chapters 1, 2, 3, and 4 of Philippians have each been analyzed in full above; no chapter was silently omitted. Chapter 2 required split treatment (2:1–11 verse-by-verse as the core passage; 2:12–30 as chapter-level).

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