Philippians — Phase 1 Semantic Analysis (Hmong Language Package)

§0. Governing Notes

This document extends, and never contradicts, the Hmong Romans Language Package Baseline v1.0 (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md). Every term already fixed in the Romans Translation Memory (TM) is reused verbatim below; only terms with no prior TM entry receive new proposed renderings, all of which are flagged [NEW — PENDING TM-REVISION] and must be routed for the same human-theologian / native-speaker review discipline established in the baseline.

• Script: RPA (Romanized Popular Alphabet), White Hmong / Hmong Daw.
• Register: Formal, reverent, literary — Vajtswv Txoj Lus tradition, unchanged from baseline.
• Citation convention for this book: Filipis (established Hmong Bible tradition name for Philippians), format Filipis [chapter]:[verse], mirroring the baseline’s Loos [chapter]:[verse] convention exactly (e.g. Filipis 2:6-11).
• Risk tiers: identical definitions to baseline (bible_term_registry.json → registry_metadata.risk_tier_definitions): Critical / High / Medium / Low.
• Doctrines assigned to this curriculum: (1) The Incarnation and Self-Emptying of Christ (Kenosis); (2) Joy in Suffering and Imprisonment; (3) Unity and Humility in the Church; (4) Righteousness by Faith versus the Law; (5) Contentment in All Circumstances; (6) Citizenship in Heaven; (7) Partnership in the Gospel; (8) Pressing on toward the Goal in Christ.

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

Filipis 2:1

Greek: εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
παράκλησις paraklēsis a calling-alongside; comfort/encouragement	encouragement, exhortation, comfort ”encouragement,” “comfort”	Christ-grounded encouragement available to the Philippian church	kev txhawb siab (nyob hauv Khetos) — Low, stable Hmong pastoral idiom, no collision.
ἀγάπη agapē love	self-giving love ”love”	Christ’s love as the ground of comfort	Reuse TM kev hlub — Low (inherited from Romans baseline).
κοινωνία πνεύματος koinōnia pneumatos sharing/partnership of the Spirit	fellowship, joint participation, partnership ”fellowship of the Spirit,” “participation in the Spirit”	Shared life in the Holy Spirit uniting believers	[NEW — PENDING TM-REVISION] kev koom tes ntawm Vaj Ntsuj Plig — High. Must retain the mandatory Vaj prefix (per TM entry holy_spirit) so this is never misread as a shared human-soul phenomenon (animistic multi-soul concept); also foundational to Doctrine 7 (Partnership in the Gospel).
σπλάγχνα καὶ οἰκτιρμοί splagchna kai oiktirmoi inward parts/bowels and compassions	tender affection, compassion ”affection and sympathy,” “tenderness and compassion”	Deep visceral compassion within the church	kev khuv leej thiab kev hlub tshua — Low-Medium; may partially overlap with TM mercy (txoj kev khuv leej) but here is horizontal (believer-to-believer), not God’s mercy toward sinners — note distinction to avoid conflating with Romans 9/11 mercy doctrine.

Filipis 2:2

Greek: πληρώσατέ μου τὴν χαράν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
χαρά chara joy	gladness, delight ”joy”	Paul’s joy completed by the church’s unity — central term for Doctrine 2	[NEW — PENDING TM-REVISION] kev xyiv fab — Medium-High. Hmong xyiv fab denotes festive gladness tied culturally to celebration/feasting occasions (New Year, harvest); Paul’s joy is unconditioned by circumstance and co-exists with suffering/imprisonment (1:12-18, 4:11-13). Must be taught as Spirit-grounded joy independent of favorable circumstance, not situational happiness.
τὸ αὐτὸ φρονῆτε / τὸ ἓν φρονοῦντες to auto phronēte / to hen phronountes to think the same thing / to think the one thing	unity of mind, shared outlook ”be of the same mind,” “be of one mind”	Doctrinal/attitudinal unity, central to Doctrine 3	[NEW — PENDING TM-REVISION] ib lub siab ib lub ntsws (lit. “one liver, one lung”) — Medium. Strong existing Hmong idiom of unity/harmony; comprehension-level bridge, no collision, but must not be flattened to mere social harmony devoid of doctrinal content (Paul’s “mind” here is shaped by 2:5-11’s Christ-pattern).
σύμψυχοι symphysoi of one soul together	joined in soul, united in spirit ”in full accord,” “of one soul”	Deep unity of disposition	sib koom ua ib lub siab — Medium; caution against pairing with ntsuj plig (reserved anthropological-soul term) to avoid confusion with animistic multi-soul concepts — use siab (heart/liver), not ntsuj plig, for this idiom.

Filipis 2:3

Greek: μηδὲν κατ’ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
ἐριθεία eritheia selfish ambition, rivalry	factional self-seeking ”selfish ambition,” “rivalry”	The relational vice Christ’s humility corrects	kev sib cav sib ceg xav kom tau ntau tshaj lwm tus — Low-Medium, descriptive phrase, no collision.
κενοδοξία kenodoxia empty glory/vain conceit	vainglory, empty pride ”conceit,” “vain conceit”	Self-glorification opposed to Christ’s self-emptying (word-play with κενόω in v.7)	Reuse TM kev khav theeb (boasting) as base + qualifier tsis muaj qab hau (empty/without substance) — Low, TM term reused, extended with descriptive qualifier.
ταπεινοφροσύνη tapeinophrosynē lowliness of mind, humility	humility, modesty of self-estimation ”humility,” “lowliness of mind”	The Christ-shaped virtue at the heart of Doctrine 3	[NEW — PENDING TM-REVISION] kev txo hwv siab (lit. “lowering the heart/pride”) — High. Hmong honor-culture strongly penalizes voluntary loss of status/face (poob ntsej muag); humility could be misheard as shameful self-degradation rather than the voluntary, secure, Christ-modeled self-lowering Paul commends. Mandatory catechetical note distinguishing Christ’s voluntary humility (which precedes his exaltation, v.9) from involuntary loss of honor.
ἡγούμενοι ὑπερέχοντας hēgoumenoi hyperechontas considering [others] surpassing	regarding as more important ”count [others] more significant”	Practical outworking of humility	suav tias lwm tus tseem ceeb dua tus kheej — Medium. CAUTION: this reuses the verb-phrase suav tias which the baseline TM reserves as the fixed forensic-imputation formula for justification (raug suav tias ncaj ncees, TM entries #26, #40). Here the underlying Greek verb is ἡγέομαι (“consider/regard”), not λογίζομαι — a different word requiring the same surface Hmong phrase. Recommend an alternate everyday verb, e.g. xav tias or pom tias, to avoid any drift toward reading this ethical exhortation as a justification-adjacent theological formula.

Filipis 2:4

Greek: μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ [καὶ] τὰ ἑτέρων ἕκαστοι

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
σκοπέω skopeō to look at, fix attention on	to consider, watch out for ”look to,” “have regard for”	Other-centered attentiveness flowing from humility	saib xyuas — Low, ordinary verb, no collision.

Filipis 2:5

Greek: τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
φρονεῖτε phroneite think, have this disposition	mindset, attitude ”have this mind,” “think this way”	Introduces the Christ-hymn as the pattern for the church’s disposition	muaj tus siab li no — Low, ordinary idiom.
ἐν Χριστῷ Ἰησοῦ en Christō Iēsou in Christ Jesus	union formula ”in Christ Jesus”	Union with Christ as the ground of the imitation	Reuse TM in_christ_union_formula: nyob hauv Khetos — High (inherited). Must retain the co-textual anchoring rule established in the Romans baseline (never bare spatial “hauv”).

Filipis 2:6

Greek: ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
μορφὴ θεοῦ morphē theou form of God	essential nature/mode of being as God ”form of God,” “very nature God”	Christ’s pre-incarnate full deity	[NEW — PENDING TM-REVISION] tus yam ntxwv ntawm Vajtswv — Critical. This is a load-bearing deity-of-Christ term for Doctrine 1 (Kenosis/Incarnation). Must never be rendered in a way suggesting Christ merely resembled or represented God (e.g. avoid any wording implying a spirit-medium’s borrowed appearance, which would echo shamanic spirit-possession imagery where a txiv neeb temporarily takes on a spirit’s form). Requires mandatory teaching note establishing full, eternal, unchanged deity.
ἁρπαγμός harpagmos a thing to be seized/grasped	that which is forcibly held onto or exploited ”a thing to be grasped,” “something to cling to/exploit”	Christ did not treat equality with God as leverage to exploit	ib yam uas yuav tsum tuav rawv — Medium, descriptive phrase, comprehension-level challenge (abstract legal/economic metaphor), no direct collision.
ἴσα θεῷ isa theō equal to God	equality of essence/status ”equality with God”	Christ’s ontological equality with the Father	[NEW — PENDING TM-REVISION] kev sib npaug nrog Vajtswv — Critical. Directly supports full-deity doctrine; must never be softened to a lesser or derivative status (cf. baseline’s forbidden “diminished-Sonship” pattern for Son of God, TM/registry #7 and Forbidden Substitutions §3.1).

Filipis 2:7

Greek: ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
ἑαυτὸν ἐκένωσεν heauton ekenōsen he emptied himself	self-emptying, self-abnegation ”emptied himself,” “made himself nothing,” “poured himself out”	The kenosis: Christ’s voluntary setting-aside of the use of divine prerogatives (not of deity itself) to take on human nature	[NEW — PENDING TM-REVISION] nws muab nws tus kheej ua kom khoob (lit. “he made himself hollow/empty”) — Critical, the single highest-risk term in this passage. Two collision risks: (1) it must not imply Christ ceased being God (heresy of kenotic ontological subtraction); (2) khoob (“hollow/empty”) carries folk-religious resonance with a vacated body during spirit-journeys/trance states in shamanic practice (ua neeb), where a txiv neeb’s body becomes “empty” while the soul travels to negotiate with spirits. MANDATORY teaching note: Christ’s self-emptying is a voluntary addition of humanity and servanthood while retaining full deity, not a departure or vacating of his person. Do not omit this note in any curriculum unit touching 2:6-7.
μορφὴν δούλου morphēn doulou form of a servant/slave	servant’s nature/mode of being ”form of a servant,” “form of a slave”	Christ’s assumption of the doulos status (echoes TM servant_slave_doulos)	Reuse TM qhev for the δούλου component: tus yam ntxwv ntawm ib tug qhev — Critical (combines the new morphē term above with the inherited High-risk qhev term). Must retain the baseline’s honored-voluntary-bondservice catechesis; here intensified because it is the Son of God, not merely a believer, taking this form.
ὁμοιώματι ἀνθρώπων homoiōmati anthrōpōn in the likeness of men	resemblance, similarity of nature ”likeness of men,” “human likeness”	Genuine, real humanity (not mere appearance — guards against docetism)	zoo yam li tib neeg tiag tiag — Medium-High. Must include tiag tiag (“truly/really”) qualifier to foreclose a docetic reading (mere appearance of humanity), which would otherwise resonate with animistic narratives of spirits temporarily taking human-like form without becoming truly human.

Filipis 2:8

Greek: καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
σχήματι schēmati in outward form/fashion	external appearance ”in human form,” “in appearance”	Christ’s observable, tangible humanity	raws li tib neeg tus yam ntxwv sab nraud — Medium, comprehension-level, pairs with v.7’s guard against docetism.
ἐταπείνωσεν ἑαυτὸν etapeinōsen heauton he humbled himself	voluntary self-lowering ”humbled himself”	The active verb-form of the ταπεινοφροσύνη virtue commended in v.3	nws txo nws tus kheej — High (same collision risk and catechetical requirement as v.3’s tapeinophrosynē).
ὑπήκοος hypēkoos obedient	submissive compliance ”obedient”	Christ’s obedience unto death, the model for the obedience of faith (TM obedience_of_faith)	mloog lus — Medium (root shared with TM faith_believe/obedience_of_faith; here applied uniquely to Christ’s redemptive obedience, distinct from believers’ obedience of faith — teaching note should distinguish the two referents).
θάνατος σταυροῦ thanatos staurou death of a cross / death by crucifixion	the specific mode of Roman execution ”death on a cross,” “death by crucifixion”	The scandal and depth of Christ’s humiliation — the lowest point before exaltation	txoj kev tuag saum Ntoo Khaub Lig — Low-Medium. Reuses TM death (txoj kev tuag, Low) plus [NEW — PENDING TM-REVISION] Ntoo Khaub Lig for “cross,” an already-settled term in existing Hmong Bible tradition; Low risk as a lexical item, but must be taught with its full weight — this was the most shameful form of Roman execution, intensifying the humility-to-exaltation contrast.

Filipis 2:9

Greek: διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
ὑπερύψωσεν hyperypsōsen highly exalted, super-exalted	raised to the highest possible degree ”highly exalted,” “super-exalted”	God’s vindicating response to Christ’s humility — the hinge of the entire hymn	[NEW — PENDING TM-REVISION] Vajtswv tsa nws mus rau qib siab dhau ntawm txhua yam — Critical. Must clearly convey a unique, superlative exaltation (not merely “promoted” or “honored” as one among many), preserving the humiliation/exaltation structural pattern central to Doctrine 1 and Doctrine 3 (humility precedes honor).
ὄνομα τὸ ὑπὲρ πᾶν ὄνομα onoma to hyper pan onoma the name above every name	supreme name/authority ”the name above every name”	Christ’s bestowed name (Kyrios, v.11) carries supreme divine authority	lub npe uas muaj hwjchim dhau ntawm txhua lub npe — High. Reuses the flagged TM term hwjchim (power) — must retain the mandatory Vajtswv hwjchim-style qualifying discipline; here the “name” itself carries divine authority, so the phrase should be anchored explicitly to Christ’s Lordship (v.11) to avoid a bare, shamanic-adjacent “powerful name” reading (cf. TM entry power, Forbidden Substitutions §3.1).

Filipis 2:10

Greek: ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
πᾶν γόνυ κάμψῃ pan gony kampsē every knee should bow	universal submission gesture ”every knee should bow,” “every knee will bend”	Universal, cosmic acknowledgment of Christ’s Lordship — includes heavenly, earthly, and underworld beings	[NEW — PENDING TM-REVISION] txhua txhia lub hauv caug yuav txhos — Medium. Txhos caug (kneel) is a natural, non-collision Hmong verb (used for ordinary respect gestures, e.g. to elders); low collision risk, but the cosmic scope (ἐπουρανίων/ἐπιγείων/καταχθονίων — heaven/earth/under the earth) must be taught carefully, since “under the earth” beings could otherwise be conflated with ancestral-spirit or underworld-spirit categories in Hmong cosmology — the point of the verse is Christ’s absolute supremacy over every such power, not equivalence with them.

Filipis 2:11

Greek: καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
ἐξομολογήσηται exomologēsētai should confess/acknowledge openly	public confession/acclamation ”confess,” “acknowledge”	Universal public acclamation of Christ’s Lordship	Reuse the established forbidden-substitutions pattern from baseline (Romans 10:9-13): lees paub tias Yexus yog tus Tswv — High (inherited pattern). Must not be rendered with hu (the ritual soul-calling/spirit-summoning verb), per the baseline’s explicit forbidden substitution.
κύριος Ἰησοῦς Χριστός kyrios Iēsous Christos Lord Jesus Christ	full title of supreme lordship ”Jesus Christ is Lord”	The hymn’s climactic confession — Christ’s deity and universal lordship	Reuse TM lord (tus Tswv) + jesus_christ (Yexus Khetos) — Low (both inherited, stable).
δόξαν θεοῦ πατρός doxan theou patros glory of God the Father	manifest honor/splendor attributed to the Father ”glory of God the Father”	Christ’s exaltation ultimately glorifies the Father — Trinitarian coherence	Reuse TM glory (lub yeeb koob) + father_god (Leej Txiv) — Low (both inherited, stable).

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

Chapter 1

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
δοῦλος (1:1) doulos slave/servant	bondservant ”servant,” “slave”	Paul and Timothy’s self-designation	Reuse TM qhev — High (inherited).
ἐπίσκοποι καὶ διάκονοι (1:1) episkopoi kai diakonoi overseers and servants/deacons	church offices ”bishops/overseers and deacons”	Recognized local church offices at Philippi	διάκονος reuses TM deacon_servant (tus pab tu pawg ntseeg, Medium, inherited). ἐπίσκοπος is [NEW — PENDING TM-REVISION]: tus saib xyuas pawg ntseeg — Medium, comprehension-gap ecclesial-office term, no collision (parallels TM apostle/deacon_servant treatment).
ἅγιοι (1:1) hagioi holy ones	consecrated people, saints ”saints,” “holy ones”	All believers at Philippi, consecrated to God	[NEW — PENDING TM-REVISION] cov ntseeg dawb huv — High. Shares the dawb huv root already flagged Critical/High in the baseline sanctification entry (folk ritual-purity collision); here applied as a status-designation for people rather than a process, but the same caution applies — must be taught as a Spirit-conferred consecrated identity, not ritual purity achieved by rite.
χάρις καὶ εἰρήνη (1:2) charis kai eirēnē grace and peace	apostolic greeting formula ”grace and peace”	Standard Pauline greeting	Reuse TM grace (txiaj ntsim, Critical) + peace (kev thaj yeeb, Low) — inherited, stable.
εὐχαριστῶ (1:3) eucharistō I give thanks	thanksgiving ”I thank”	Paul’s thanksgiving for the Philippians	Reuse TM thanksgiving (ua tsaug) — Low (inherited).
κοινωνίᾳ εἰς τὸ εὐαγγέλιον (1:5) koinōnia eis to euangelion fellowship/partnership toward the gospel	financial and missional partnership ”partnership in the gospel,” “fellowship in the gospel”	The Philippians’ material and spiritual co-labor with Paul — anchor text for Doctrine 7	[NEW — PENDING TM-REVISION] kev koom tes hauv Txoj Moo Zoo — High. Reuses TM gospel (Txoj Moo Zoo, Low). Risk is comprehension/doctrinal-weight, not collision: must be taught as active co-participation (financial, prayer, suffering) in gospel advance, not passive membership; distinct register from the rejected koom tes softening of doulos (baseline Forbidden Substitutions §3.1) — here koom tes is the correct word for a different Greek term (κοινωνία, not δοῦλος), so no contradiction with baseline.
ἡμέρα Χριστοῦ (1:6, 1:10) hēmera Christou day of Christ	eschatological day of Christ’s return/judgment ”day of Christ,” “day of Jesus Christ”	The eschatological horizon of sanctification	[NEW — PENDING TM-REVISION] Hnub uas Yexus Khetos yuav rov qab los — Medium, comprehension-level (eschatological referent), no traditional-religion collision identified.
ἀγάπη (1:9) agapē love	growing love with knowledge and discernment ”love”	Love maturing in knowledge/discernment	Reuse TM love (kev hlub) — Low (inherited).
ἐπιγνώσει καὶ πάσῃ αἰσθήσει (1:9) epignōsei kai pasē aisthēsei full knowledge and all discernment	mature spiritual perception ”knowledge and discernment”	Discernment for approving what is excellent (1:10)	kev paub thiab kev totaub — Low, comprehension-level, no collision.
καρπὸν δικαιοσύνης (1:11) karpon dikaiosynēs fruit of righteousness	ethical fruit flowing from righteousness ”fruit of righteousness”	Righteousness as lived-out fruit, distinct from forensic imputation	Reuses TM righteousness_of_god_righteous root (ncaj ncees) but in the ethical-fruit sense, not the forensic-imputation sense — Medium risk of conflation; MUST be taught as distinct from the justification formula (raug suav tias ncaj ncees) to avoid smuggling works-righteousness into 1:11 or diluting the forensic sense elsewhere. Recommend: cov txiv ntawm kev ncaj ncees uas Yexus Khetos pub (the fruit of righteousness which Jesus Christ produces).
δεσμοῖς (1:7, 1:13, 1:14, 1:17) desmois bonds/chains	literal imprisonment ”chains,” “imprisonment,” “bonds”	Paul’s literal Roman imprisonment, reframed as gospel-advancing — core to Doctrine 2	[NEW — PENDING TM-REVISION] kev raug kaw (txim) — Low-Medium, concrete referent, no traditional-religion collision, but doctrinally significant as the setting for the whole letter’s joy-in-suffering theme.
χαρά / χαίρω (1:18) chara / chairō joy / rejoice	gladness independent of circumstance ”joy,” “rejoice”	Paul rejoices even in rivalry-tainted preaching, because Christ is proclaimed	See core-passage entry for chara (Filipis 2:2) — Medium-High, same term, reused.
τὸ ζῆν Χριστός, τὸ ἀποθανεῖν κέρδος (1:21) to zēn Christos, to apothanein kerdos to live [is] Christ, to die [is] gain	the paradoxical Pauline calculus of life and death ”to live is Christ, and to die is gain”	Death is not loss but greater intimacy with Christ	[NEW — PENDING TM-REVISION] kuv txoj sia yog Khetos, thiab kuv txoj kev tuag yog qhov tau ntxiv — High. Strong potential collision with Hmong funeral/afterlife customs, in which death is framed around the soul’s journey to join ancestors (mus nrog yawg koob, pog koob) and continued clan lineage obligations; without explicit anchoring to being “with Christ” specifically (v.23), hearers may assimilate this into an ancestral-reunion framework rather than Paul’s Christ-specific hope. Mandatory teaching note required.
ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι (1:23) analysai kai syn Christō einai to depart and be with Christ	departure from bodily life into Christ’s presence ”to depart and be with Christ”	Immediate presence with Christ after death	tawm ntawm lub cev mus nrog Khetos nyob — High, same collision risk as above; the qualifier “nrog Khetos” (with Christ) is mandatory and must never be dropped or generalized to unspecified ancestral company.
πολιτεύεσθε (1:27) politeuesthe live as citizens / conduct yourselves as citizens	civic conduct metaphor ”let your manner of life,” “conduct yourselves as citizens”	Behaving as citizens of a heavenly commonwealth even now — anchors Doctrine 6 (Citizenship) already in ch.1	[NEW — PENDING TM-REVISION] ua neej raws li tsim nyog rau Txoj Moo Zoo, ib yam li cov neeg muaj vaj tswv ntawm lub Nceeg Vaj — Medium-High; verb form of the noun πολίτευμα treated fully at 3:20 below; flagged together as a single doctrinal unit.
μιᾷ ψυχῇ (1:27) mia psychē one soul	unified disposition, solidarity ”one soul,” “with one mind”	Unified stand for the gospel	ib lub siab — Medium, caution against ntsuj plig substitution (see 2:2 σύμψυχοι note above); use siab, not the anthropological-soul term, to avoid multi-soul animistic overtones.
πάσχειν (1:29) / χαρίζομαι paschein / charizomai to suffer / to be granted (as a gift)	suffering granted as a gift of grace ”granted… to suffer,” “it has been given to you to suffer”	Suffering for Christ is itself a grace-gift, not divine displeasure — pivotal for Doctrine 2	[NEW — PENDING TM-REVISION] kev raug kev txom nyem (suffering) + reuse TM grace (txiaj ntsim) for the “granted” sense — High/Critical. Direct collision risk: Hmong traditional religion frequently interprets suffering/misfortune as a sign of ancestral/spirit displeasure, ritual fault, or bad fate (hmoov phem); Paul’s teaching that suffering itself is charis-gift requires explicit contrast teaching, parallel in force to the baseline’s wrath_of_god and election_choose cautions. Never render with hmoov vocabulary.
ἀγῶνα (1:30) agōna contest/struggle	conflict, struggle (athletic/military metaphor) “conflict,” “struggle”	The shared struggle of gospel ministry and suffering	kev sib ntaus sib tw — Low-Medium, comprehension-level athletic/military metaphor, no collision.

Chapter 2 (beyond the core passage, 2:12-30)

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε μετὰ φόβου καὶ τρόμου (2:12) tēn heautōn sōtērian katergazesthe meta phobou kai tromou work out your own salvation with fear and trembling	reverent, diligent outworking of a salvation already given ”work out your salvation with fear and trembling”	Sanctification’s diligent outworking, NOT salvation’s earning — high risk of works-righteousness misread	Reuse TM salvation_save (kev cawm dim, High, anchored to Yexus Khetos) + [NEW] ntshai thiab tshee hnyo (fear and trembling) — Critical. MANDATORY teaching note: this is sanctification’s effortful response to a salvation already secured (2:13, “God who works in you”), never salvation’s ground; must be taught alongside Doctrine 4 (Righteousness by Faith vs. Law) to prevent contradiction with justification-by-faith-alone.
ὁ ἐνεργῶν ἐν ὑμῖν (2:13) ho energōn en hymin the one working in you	God’s internal empowering agency ”God who works in you”	God’s sovereign, gracious enabling of the believer’s obedience	Vajtswv ua haujlwm rau hauv nej — Medium, comprehension-level, reinforces (does not collide with) 2:12’s caution.
γογγυσμῶν καὶ διαλογισμῶν (2:14) goggysmōn kai dialogismōn grumblings and disputings	complaint, internal strife ”grumbling,” “disputing,” “arguing”	Contrasted with the unity commended in 2:1-5	kev yws ntsig thiab kev sib cav — Low, natural Hmong idiom, no collision.
ἄμεμπτοι καὶ ἀκέραιοι (2:15) amemptoi kai akeraioi blameless and innocent	moral integrity, purity of conduct ”blameless and innocent,” “without blemish”	Distinctive Christian conduct amid a “crooked and twisted generation”	tsis muaj chaw thuam thiab dawb paug — Low-Medium; note: dawb paug/dawb huv root reused for moral purity — mild echo of the ritual-purity collision (cf. sanctification), flag as Low-Medium and teach as moral, not ritual, integrity.
φωστῆρες ἐν κόσμῳ (2:15) phōstēres en kosmō lights/luminaries in the world	visible moral witness ”lights in the world”	The church’s visible testimony amid darkness	lub teeb ci ntsa iab rau lub ntiajteb — Low, accessible imagery, reuses TM world (lub ntiajteb).
λόγον ζωῆς ἐπέχοντες (2:16) logon zōēs epechontes holding forth the word of life	proclamation/testimony of the gospel ”holding fast the word of life”	Gospel proclamation as life-giving	Reuse TM gospel concept + eternal_life root — Low.
σπένδομαι (2:17) spendomai I am poured out (as a libation)	sacrificial libation-offering imagery ”poured out as a libation/sacrifice”	Paul’s self-offering possibly unto martyrdom, joined to the Philippians’ faith-offering	[NEW — PENDING TM-REVISION] raug hliv tawm ua khoom fij — High. Direct collision risk: pouring out liquid offerings (wine/liquor) is an actual element of Hmong ancestor-veneration ritual (hliv dej/cawv rau yawg koob); this metaphor must be explicitly anchored to Paul’s self-giving unto the gospel and distinguished from ancestor-libation practice, following the same discipline already established for fij in the baseline’s living_sacrifice entry.
παραβολευσάμενος τῇ ψυχῇ (2:30) paraboleusamenos tē psychē having gambled/risked with his life	risking one’s life ”risking his life”	Epaphroditus’s sacrificial service	kub ntxhov nws txoj sia — Low, comprehension-level, no collision.

Chapter 3

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
περιτομή (3:3, 3:5) peritomē circumcision	covenant sign / “true” spiritual circumcision of the heart ”circumcision”	Paul’s polemic redefinition — true circumcision is of the heart, not the flesh	Reuse TM circumcision (kev txiav raws li Txoj Kevcai Mauxes) — Medium (inherited).
σαρκί (3:3, 3:4) sarki flesh (confidence in)	misplaced confidence in physical/ethnic/religious credentials ”confidence in the flesh”	The negative, boastful sense of sarx, distinct from both TM flesh entries but closest to the moral sense	Reuse TM flesh_moral_sinful_nature — Critical (inherited); must be kept distinct from the neutral genealogical sense used two verses earlier for Paul’s own Israelite lineage (3:5, closer to flesh_neutral_descent_body). Flag both uses explicitly per verse.
Φαρισαῖος (3:5) Pharisaios Pharisee	Jewish religious-legal party ”Pharisee”	Paul’s former religious pedigree	[NEW — PENDING TM-REVISION] Falixais (transliteration) — Low, proper-noun transliteration, no collision.
ζῆλος (3:6) zēlos zeal	fervent devotion/passion, here misdirected ”zeal”	Paul’s former zeal in persecuting the church — double-edged term (cf. positive zeal for Christ elsewhere)	[NEW — PENDING TM-REVISION] kev kub siab lug — Low-Medium, comprehension-level, no collision, but note double valence (can be commendable or misdirected) for teaching.
ζημίαν… σκύβαλα (3:7-8) zēmian… skybala loss… rubbish/dung/excrement	worthless refuse (crude/vulgar register in Greek) “loss,” “rubbish,” “garbage,” (literally: “dung/excrement”)	Paul counts his former credentials as worthless compared to knowing Christ	[NEW — PENDING TM-REVISION] kev poob qis... khib nyiab — Medium. Register-mismatch risk: the Greek σκύβαλα is deliberately crude/shocking (dung, refuse fit only for dogs), while formal literary Hmong Bible register conventionally prefers khib nyiab (garbage/rubbish) over an explicit scatological term; this softens Paul’s rhetorical shock but is the correct register choice per §5 of the baseline AI requirements (never drop to vulgar/colloquial register even to “match” source-text force). Teaching notes may explain the stronger literal force without using the crude term in the translated text itself.
γνῶσις / γινώσκω (3:8, 3:10) gnōsis / ginōskō knowledge / to know	relational, experiential knowing ”knowing Christ,” “the knowledge of Christ”	Personal, relational knowledge of Christ as the surpassing worth — central to the chapter’s argument	[NEW — PENDING TM-REVISION] kev paub Yexus Khetos — Low-Medium; must be distinguished from generic intellectual “knowing” (relational/experiential sense), comprehension-level nuance, no collision.
δικαιοσύνη… ἐκ πίστεως (3:9) dikaiosynē… ek pisteōs righteousness… from/by faith	forensic righteousness received by faith, not law-keeping ”righteousness… through faith,” “righteousness that comes from faith”	The chapter’s doctrinal core — anchors Doctrine 4 (Righteousness by Faith vs. Law), directly parallel to Romans 3-4	Reuse TM righteousness_of_god_righteous (Vajtswv txoj kev ncaj ncees) + justify_reckon_as_righteous + faith_believe — Critical (inherited). Must retain the mandatory reckoning/imputation qualifier exactly as in the Romans baseline; this is the same doctrine, same collision risk, same forbidden substitutions (no ua zoo/moralism framing).
κοινωνίαν παθημάτων αὐτοῦ (3:10) koinōnian pathēmatōn autou fellowship/partnership of his sufferings	shared participation in Christ’s sufferings ”fellowship of his sufferings,” “participation in his sufferings”	Union with Christ extends to sharing in his sufferings — links Doctrine 1, 2, and 7	[NEW — PENDING TM-REVISION] kev koom tes hauv Khetos txoj kev raug kev txom nyem — Critical/High compound term (combines the koinōnia/partnership term above with the suffering term from ch.1); requires the same contrast-teaching against fatalistic/hmoov readings of suffering established in ch.1, plus anchoring to nyob hauv Khetos union formula.
διώκω / ἐπεκτείνομαι (3:12-14) diōkō / epekteinomai to pursue/press on / to stretch out toward	athletic pursuit of a goal ”press on,” “straining toward,” “pursue”	Anchors Doctrine 8 (Pressing on toward the Goal in Christ)	[NEW — PENDING TM-REVISION] raws qab mus rau lub hom phiaj — Medium, athletic/racing metaphor, moderately unfamiliar comprehension-wise but no traditional-religion collision.
βραβεῖον (3:14) brabeion prize	athletic victory-prize ”the prize”	The eschatological goal of the upward call in Christ	[NEW — PENDING TM-REVISION] khoom them yeej (the victor’s reward) — Medium, comprehension-level.
πολίτευμα (3:20) politeuma commonwealth/citizenship	civic/political belonging ”citizenship,” “commonwealth”	Believers’ true citizenship is in heaven, contrasted with earthly (Roman, at Philippi) citizenship — anchors Doctrine 6	[NEW — PENDING TM-REVISION] peb lub tebchaws yog nyob saum ntuj ceeb tsheej (our homeland/citizenship is in heaven) — Critical. Collision risk: tebchaws (nation/homeland) is deeply bound to Hmong clan-and-ancestral-land identity; framing a competing heavenly citizenship risks either (a) being heard as demanding abandonment of ethnic/clan identity outright, or (b) being reduced to a vague spiritual metaphor with no real present-tense ethical force (contra 1:27’s “conduct yourselves as citizens… now”). Bridge via the already-stable TM term kingdom_of_god (lub Nceeg Vaj ntawm Vajtswv) is recommended; mandatory teaching note on the “already/not yet” tension of dual citizenship required.
σωτῆρα (3:20) sōtēra Savior	one who saves/rescues ”Savior”	Christ awaited as Savior at his return	[NEW — PENDING TM-REVISION] tus Cawm Seej — High. Noun form built on the TM salvation_save root (kev cawm dim/cawm); must retain the same mandatory Christ-anchoring discipline as the verb form (never a bare, unanchored rescuer-title, to avoid assimilation into shamanic soul-rescue framing).
μετασχηματίσει… σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ (3:21) metaschēmatisei… symmorphon tō sōmati tēs doxēs autou he will transform… conformed to the body of his glory	future bodily transformation/resurrection ”transform our lowly body… conformed to his glorious body”	Future bodily resurrection hope, echoing the μορφή vocabulary of 2:6-7	hloov peb lub cev qaub ntsuab mus zoo ib yam li nws lub cev muaj yeeb koob — Medium. Reuses TM glory (yeeb koob, Low) and echoes the core-passage morphē vocabulary; comprehension-level, no collision, but should be taught in deliberate connection back to 2:6-11’s μορφή terms for literary/theological coherence.
ἐχθροὺς τοῦ σταυροῦ (3:18) echthrous tou staurou enemies of the cross	opponents of the gospel of the cross ”enemies of the cross of Christ”	Warning against those whose conduct contradicts the cross’s meaning	cov uas ua yeeb ncuab rau Ntoo Khaub Lig — Medium, reuses [NEW] cross term established at 2:8.
ἡ κοιλία (3:19) hē koilia the belly/stomach	appetite, bodily desire elevated to ultimate concern ”their god is their belly”	Sharp polemic against those ruled by appetite	[NEW — PENDING TM-REVISION] lawv tus vajtswv yog lawv lub plab — Medium-High. Requires careful handling: risk of unintentionally comic or dismissive tone in translation; also potential resonance with food-offering practices to spirits/ancestors (plab/eating imagery in ritual contexts) — flag for native-speaker review to ensure appropriate register and avoid unintended folk-religious association.
τὰ ἐπίγεια φρονοῦντες (3:19) ta epigeia phronountes minding earthly things	worldly-mindedness ”their minds set on earthly things”	Contrasted with the heavenly citizenship of 3:20	xav txog tej uas nyob hauv ntiajteb xwb — Low-Medium, reuses TM world root, no collision.

Chapter 4

Terms	Variants	Contextual Theological Meaning	Destination Rendering / Risk
χαίρετε ἐν κυρίῳ πάντοτε (4:4) chairete en kyriō pantote rejoice in the Lord always	unconditioned, Lord-anchored joy ”rejoice in the Lord always”	Restates and intensifies the ch.1-2 joy theme, anchoring it explicitly to the Lord — climactic statement for Doctrine 2	Reuse [NEW] kev xyiv fab term (established at 2:2) with mandatory anchor hauv tus Tswv — Medium-High (same term, now explicitly Lord-anchored per the qualifier-discipline pattern established in the baseline for other terms like hwjchim/kev cawm dim).
ἐπιεικές (4:5) epieikes gentleness, reasonableness, forbearance	gracious, non-contentious disposition toward others ”gentleness,” “graciousness,” “forbearance”	Public disposition befitting citizens awaiting the Lord’s nearness	[NEW — PENDING TM-REVISION] kev ua siab mos siab muag — Low-Medium, natural Hmong idiom (“soft/tender-hearted”), no collision.
ὁ κύριος ἐγγύς (4:5) ho kyrios engys the Lord [is] near/at hand	imminence of Christ’s return or God’s nearness ”the Lord is at hand,” “the Lord is near”	Eschatological or relational nearness motivating gentleness and freedom from anxiety	Tus Tswv nyob ze / Tus Tswv yuav los sai — Low-Medium, comprehension-level (ambiguous between spatial-relational and eschatological sense in the Greek itself), no collision.
μηδὲν μεριμνᾶτε (4:6) mēden merimnate be anxious about nothing	freedom from worry ”do not be anxious about anything,” “be careful for nothing”	Prayer replaces anxiety	[NEW — PENDING TM-REVISION] tsis txhob txhawj xeeb txog ib yam dab tsi — Low, ordinary idiom, no collision.
προσευχῇ καὶ τῇ δεήσει μετὰ εὐχαριστίας (4:6) proseuchē kai tē deēsei meta eucharistias by prayer and petition with thanksgiving	prayer practice ”prayer and supplication with thanksgiving”	The God-ward alternative to anxiety	Reuse TM thanksgiving (ua tsaug) + ordinary prayer vocabulary — Low.
ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν (4:7) hē eirēnē tou theou hē hyperechousa panta noun the peace of God which surpasses all understanding/mind	transcendent divine peace ”the peace of God, which surpasses all understanding”	God’s peace as guard for hearts and minds	Reuse TM peace (kev thaj yeeb) + mandatory appended qualifier uas dhau txhua yam kev nkag siab (which surpasses all understanding) — Low-Medium; qualifier should be treated with the same structural-enforcement discipline as other TM qualifier pairs (never dropped).
φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν (4:7) phrourēsei tas kardias hymōn kai ta noēmata hymōn will guard your hearts and your thoughts/minds	protective garrisoning of inner life ”will guard your hearts and minds”	God’s peace as a military guard over the inner life	tsom kwm nej lub siab thiab tej kev xav — Medium. TRANSLATION CAUTION: νόημα here means “thought/mind,” NOT the anthropological “spirit/soul” (πνεῦμα); do NOT render with ntsuj plig (the TM-reserved anthropological-spirit term) to avoid unnecessary collision with the Holy-Spirit/human-spirit distinction machinery already established in the baseline — use kev xav (thoughts) instead.
λογίζεσθε (4:8) logizesthe think about, consider, reflect on	ordinary cognitive reflection (ethical meditation list) “think about these things,” “let your mind dwell on”	Paul’s ethical meditation-list (whatever is true, honorable, etc.)	CRITICAL DISAMBIGUATION NOTE: this is the same Greek lemma (λογίζομαι) as the baseline’s Critical-risk reckon_impute TM entry (#40, suav / suav tias, reserved for the forensic-imputation formula in Romans 4). Here the sense is entirely ordinary (“think about/consider”), not forensic accounting. Recommended rendering: xav txog (think about), NOT suav tias. Using suav tias here would risk hearers associating this ethical exhortation with the justification formula, diluting or confusing Doctrine 1 (Justification by Faith, inherited from the Romans baseline) — flag as High translation risk specifically because of this cross-book lemma overlap, requiring deliberate lexical divergence from the reflex TM mapping.
αὐτάρκης (4:11) autarkēs self-sufficient, content	contentment independent of circumstance ”content,” “self-sufficient”	Paul’s learned contentment in both plenty and want — anchors Doctrine 5	[NEW — PENDING TM-REVISION] kev txaus siab (rau txhua yam) — Critical/High. Collision risk: Hmong traditional fatalism (hmoov — impersonal, ancestor/spirit-assigned fortune) could cause “contentment in all circumstances” to be misheard as passive resignation to one’s fixed fate rather than Paul’s ACTIVE, Christ-empowered equanimity (explicitly grounded in v.13’s empowering by Christ, not stoic self-sufficiency or fatalistic acceptance). Same forbidden-substitution discipline as election_choose/foreknow_predestine applies: never use hmoov vocabulary or framing for this term. Mandatory teaching note required.
πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με (4:13) panta ischyō en tō endynamounti me I am strong for all things in the one strengthening me	Christ-empowered capability ”I can do all things through him who strengthens me”	The Christ-anchored ground of Paul’s contentment — must not be quoted as a bare self-help maxim	[NEW — PENDING TM-REVISION] kuv ua tau txhua yam vim Khetos pub nws lub zog/hwjchim rau kuv — High. Reuses the flagged TM term power/hwjchim; MUST retain the Khetos/Vajtswv empowering-source qualifier (per the baseline’s Vajtswv hwjchim discipline) at every occurrence — never a bare “I can do all things” divorced from its Christ-empowered source, which would otherwise read as either self-help boasting or unqualified (shamanic-adjacent) personal power.
κοινωνήσαντες… εἰς λόγον δόσεως καὶ λήψεως (4:15) koinōnēsantes… eis logon doseōs kai lēpseōs shared… in the matter of giving and receiving	financial partnership ”partnership in giving and receiving”	The Philippians’ material support of Paul’s ministry — concrete outworking of Doctrine 7	Reuse [NEW] kev koom tes (partnership) term established at 1:5 — Medium, same term, now applied concretely to financial giving.
θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ (4:18) thysian dektēn, euareston tō theō an acceptable sacrifice, well-pleasing to God	metaphorical sacrificial-gift language for financial support ”a sacrifice acceptable and pleasing to God”	The Philippians’ gift described in sacrificial terms	Reuse TM living_sacrifice caution (fij domain) — Medium/High (inherited caution). Must be explicitly marked as a gift-offering sense (financial support described metaphorically as sacrifice), distinct from both Christ’s atonement (qhov theej txhoj kev txhaum) and the ethical-devotion sense of 12:1 in Romans — a third, related-but-distinct sense of fij vocabulary requiring its own disambiguating note.
πλήρωσαι πᾶσαν χρείαν… κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ (4:19) plērōsai pasan chreian… kata to ploutos autou en doxē to fill every need… according to his riches in glory	divine provision from inexhaustible abundance ”supply every need… according to his riches in glory”	God’s abundant provision, reusing glory vocabulary	Reuse TM glory (lub yeeb koob) — Low (inherited).
τῆς οἰκίας Καίσαρος (4:22) tēs oikias Kaisaros of the household of Caesar	Caesar’s imperial household ”Caesar’s household”	Concrete detail situating the letter’s imprisonment context	Xixaj lub tsev neeg — Low, proper-noun transliteration, no collision.
ἡ χάρις… μετὰ τοῦ πνεύματος ὑμῶν (4:23) hē charis… meta tou pneumatos hymōn grace… with your spirit	closing benediction ”grace be with your spirit”	Standard Pauline closing benediction	Reuse TM grace (txiaj ntsim) + TM human_spirit_soul (ntsuj plig, no Vaj prefix — correct here since the referent is the believers’ own human spirit, not the Holy Spirit) — Low-High compound (Low for grace, High-discipline-required for correct un-prefixed ntsuj plig usage, both inherited).

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Chapter Coverage Summary

All four chapters of Philippians have been reviewed in full per the full-book-coverage mandate:

• Chapter 1: reviewed — introduces koinōnia/partnership (Doctrine 7), chara/joy and desmoi/imprisonment (Doctrine 2), politeuesthe (Doctrine 6 anchor), “to live is Christ, to die is gain” (unique high-risk term).
• Chapter 2: reviewed in full, including the core passage (2:1-11, Doctrines 1 & 3) and the remainder (2:12-30: sanctification/works caution, libation imagery, Timothy/Epaphroditus commendations).
• Chapter 3: reviewed — introduces Doctrine 4 (Righteousness by Faith vs. Law, reusing Romans-baseline Critical terms), Doctrine 6 (citizenship, politeuma), Doctrine 8 (pressing toward the goal), and the koinōnia tou pathēmatos compound term linking Doctrines 1, 2, and 7.
• Chapter 4: reviewed — introduces Doctrine 5 (contentment, autarkēs) and the disambiguation-critical logizesthe (4:8) versus the Romans-baseline logizomai/reckon-impute formula; concludes Doctrine 7 (partnership) with concrete financial-gift language.

No chapter of Philippians was found to introduce zero new theological vocabulary; every chapter contributes load-bearing terms requiring TM-revision review.