Semantic Analysis — Philippians (English → Italian)

Curriculum: Philippians Core passage: Philippians 2:1–11 Destination language: Italian Baseline dependency: translation_memory.json (Romans) and bible_term_registry.json (Romans) are the language authority. Every term already recorded there is reused exactly below with no re-negotiation. New terms follow the same field structure and risk-tier logic (Critical/High/Medium/Low) established by that baseline.

Legend for reused baseline terms: marked [BASELINE — REUSE EXACTLY] with the recorded Italian rendering.

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

This is the theological anchor of the curriculum: the kenosis hymn and its ethical frame. Every load-bearing term is analyzed individually.

Philippians 2:1

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
encouragement παράκλησις paraklēsis a calling-alongside; comfort/exhortation	comfort, appeal, exhortation, consolation ”encouragement” (ESV), “comfort” (KJV), “consolation” (NIV)	The mutual strengthening believers have “in Christ,” grounding the appeal to unity that follows.	Medium. Italian “incoraggiamento”/“conforto.” Root overlaps with “Paraclito” (title of the Holy Spirit, John 14:16), but the noun form is distinct; low real confusion risk, still worth a translator note so the two are not conflated.
love (comfort of) παραμύθιον ἀγάπης paramythion agapēs a consoling/persuading word arising from love	comfort, solace, encouragement ”comfort of love” (ESV), “consolation of love” (KJV)	Persuasive comfort motivated by Christian love, not sentimentality.	Low. “Conforto d’amore” — no competing sense in Italian.
fellowship of the Spirit κοινωνία πνεύματος koinōnia pneumatos shared participation with/in the Spirit	joint participation; communion; partnership ”fellowship of the Spirit” (ESV/KJV), “sharing in the Spirit” (NIV)	Union with the Holy Spirit shared by all believers — the ground of unity, not human camaraderie alone.	High. Baseline fellowship = “comunione fraterna” governs the believer-to-believer sense of κοινωνία (1 Cor./Romans usage). Here κοινωνία is with the Spirit, a distinct nuance not covered by the baseline entry. Bare “comunione” risks the Eucharistic/First-Communion default reading documented in the baseline (comunione → Communion). Recommend “unione con lo Spirito” or “partecipazione allo Spirito” rather than bare “comunione con lo Spirito.” New registry entry required; flag for theologian review.
affection, compassion σπλάγχνα καὶ οἰκτιρμοί splagchna kai oiktirmoi bowels/inward parts and mercies	deep-seated affection, tenderness, compassion ”affection and sympathy” (ESV), “bowels and mercies” (KJV), “tenderness and compassion” (NIV)	The visceral, gut-level compassion Christians owe one another because they are one in Christ.	Medium. Literal “viscere” is anatomical/vulgar in modern Italian and must not be used. Render “tenerezza e compassione.” Risk is register flattening if translated too clinically.

Philippians 2:2

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
joy χαρά chara gladness, joy	joy, delight, gladness ”joy” (all major EN versions)	Paul’s own joy, made complete by the Philippians’ unity — a key doctrinal thread of the whole letter (Joy in Suffering).	Medium. Italian “gioia.” Risk is flattening into secular “felicità” (circumstance-dependent happiness); doctrinally, Philippians’ joy is independent of and often amid suffering (1:4, 1:18, 4:4). Reading-level note: keep “gioia”/“gioire” consistent throughout, distinguished contextually from “felicità.” New registry entry required (not in Romans baseline).
be of the same mind φρονῆτε (φρονέω) phroneō to think, set one’s mind, have an attitude/disposition	to think, judge, be minded, hold an opinion ”be of the same mind” (ESV), “likeminded” (KJV), “being like-minded” (NIV)	Not mere intellectual agreement but a shared moral-relational disposition modeled on Christ (v.5). Central recurring verb of the letter (1:7; 2:2; 2:5; 3:15; 4:2).	High. Italian typically “avere gli stessi sentimenti” / “essere unanimi.” Must be rendered consistently across every occurrence in the letter since it is the connective tissue of the Unity/Humility doctrine — inconsistent renderings across chapters would obscure the deliberate repetition Paul uses structurally. New registry entry.
one soul/accord σύμψυχοι sympsychoi of one soul, harmonious	unity of soul, one accord ”of one accord” (NIV), “one in spirit” (some versions)	Unity so deep it is described as shared “soul.”	Low. “Un animo solo” — no competing sense in Italian.

Philippians 2:3

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
selfish ambition ἐριθεία eritheia rivalry, factional self-seeking	strife, selfish ambition, rivalry ”selfish ambition” (ESV/NIV), “strife” (KJV)	The relational vice Christ’s self-emptying (vv.6-11) directly counters.	Medium. “Rivalità” or “ambizione egoistica.” Low competing sense.
empty conceit / vainglory κενοδοξία kenodoxia empty glory, vain opinion	conceit, vanity, empty pride ”conceit” (ESV/NIV), “vainglory” (KJV)	Self-inflated status-seeking, the opposite of Christ’s self-emptying (κενόω, v.7) — note the deliberate word-play between κενοδοξία (“empty glory”) and ἐκένωσεν (“he emptied himself”), which the Italian rendering should aim to echo if possible.	Medium. “Vanagloria” is attested but literary/lower-frequency in everyday Italian; verify reading-level target (newspaper-feature register) is not exceeded. Consider gloss on first use.
humility ταπεινοφροσύνη tapeinophrosynē lowliness of mind	humility, modesty, self-abasement ”humility” (all major versions)	The positive virtue Christ embodies in the hymn (ἐταπείνωσεν, v.8) — the doctrinal keyword for “Unity and Humility in the Church.”	High. Italian “umiltà.” Italy’s religious culture (Franciscan tradition, monastic vows of humility, hagiography) gives “umiltà” strong ascetic/religious-elite connotations, risking a narrowing to monastic self-denial rather than Paul’s call to an ordinary, universal, relational disposition among all believers. Requires explicit framing as a normal-believer ethic, not a special vocation. New registry entry; theologian review recommended given centrality to the letter’s core ethical doctrine.
counting others more significant ἡγούμενοι ὑπερέχοντας ἑαυτῶν hēgoumenoi hyperechontas heautōn considering [others] surpassing themselves	esteeming, regarding as superior ”count others more significant than yourselves” (ESV), “esteem other better than themselves” (KJV)	Active, deliberate other-preferring esteem, not false modesty.	Medium. “Considerando gli altri superiori a voi stessi.”

Philippians 2:4

“μὴ τὰ ἑαυτῶν ἕκαστος σκοπούντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστοι”

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
looking out for / attending to σκοπέω (σκοπούντες) skopountes to look at, fix attention on, watch	to consider, look to, attend to ”look out for” (ESV), “look on” (KJV), “look to” (NIV)	Shares its root with σκοπός (“goal,” 3:14), giving the letter an intentional athletic/attentional motif — where one fixes one’s gaze/aim matters morally.	Low. “Cercando/badando.” Note the σκοπέω/σκοπός root link for teaching purposes; no denominational collision.

Philippians 2:5

“Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ”

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
have this mind φρονεῖτε (φρονέω) phroneite think, hold this disposition	see 2:2 ”have this mind among yourselves” (ESV), “let this mind be in you” (KJV)	The hinge verse: the ethical exhortation (vv.1-4) is now explicitly grounded in the christological hymn (vv.6-11) that follows. Christ’s self-emptying is not illustration but pattern for the church’s inner disposition.	High — see 2:2 entry. This exact verse is the structural key of the whole doctrine “Unity and Humility in the Church”; consistency with the letter’s other φρονέω occurrences is doctrinally load-bearing, not merely stylistic.

Philippians 2:6

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
existing / being ὑπάρχων (ὑπάρχω) hyparchōn existing, being (in a continuing state)	to exist, be, be really so ”though he existed” (NASB), “being” (ESV/KJV)	Present-participle continuous state: Christ’s deity was already and continually true, prior to and independent of the incarnation — critical for guarding against any reading that Christ became divine.	Medium. Italian “essendo” — must retain continuous/ongoing force, not a punctual “essendo diventato.”
form of God μορφῇ θεοῦ morphē theou form/nature of God	outward form, essential nature (debated: does μορφή denote essence or manifestation?) “form of God” (ESV/KJV), “nature of God” (some), “in very nature God” (NIV)	Christ’s pre-existent, full possession of the divine nature. THE anchor phrase for the Deity of Christ within this hymn.	Critical. Two converging Italian Bible traditions diverge here: Riveduta = “forma di Dio” (literal, tracks μορφή); CEI 2008 = “nella condizione di Dio.” Both are theologically defensible but carry different risk profiles — “forma” risks being heard as mere external appearance (a docetic-adjacent misreading, “just looked divine”); “condizione” risks sounding like a temporary state/status rather than essential nature. Recommend “forma di Dio” as the more literal, traceable rendering, paired with a footnote clarifying “forma” here denotes essential nature, not appearance — analogous to the baseline’s son_of_god Critical-risk handling. Requires human theologian decision before Phase 2 lock.
a thing to be grasped/exploited ἁρπαγμός harpagmos seizure, something to be grasped/clung to/exploited for advantage	robbery, prize to be grasped, thing to be exploited/held onto (notoriously difficult ambiguous term — active “act of seizing” vs. passive “thing seized/held”) “a thing to be grasped” (ESV), “robbery” (KJV), “something to use to his own advantage” (NIV)	Christ did not treat His equality with God as a status to be selfishly clutched or exploited — the opposite of Adam’s grasping in Eden. Central to the Kenosis doctrine’s ethical payoff.	Critical. Riveduta: “qualcosa a cui aggrapparsi/tenersi avidamente”; CEI 2008: “un tesoro geloso [da custodire].” Both are valid but interpretively loaded (one frames the temptation as clinging, the other as possessive guarding). Recommend selecting one and locking it in translation memory with an explanatory footnote; flag every occurrence for theologian review — this is the doctrinal crux of the entire kenosis hymn.
equal with God ἴσα θεῷ isa theō equal to God	equality, sameness of status/nature ”equal with God” (all major versions)	Full ontological equality with the Father — must not be softened to “God-like” or “similar to God.”	Critical. Italian “uguale a Dio” / “essere uguale a Dio” — must retain full equality, not comparative similarity. Ties directly to baseline son_of_god (Critical) and deity_of_christ (Critical) doctrines.

Philippians 2:7

“ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος”

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
he emptied himself ἑαυτὸν ἐκένωσεν heauton ekenōsen he emptied himself	to empty, make void, pour out, divest ”made himself nothing” (ESV/NIV), “made himself of no reputation” (KJV)	THE kenosis verb — the doctrinal name of the entire curriculum theme. Christ did not divest himself of deity (that would contradict μορφῇ θεοῦ ὑπάρχων, an ongoing state) but of the outward prerogatives and glory of that status, taking the form of a servant instead.	Critical. Riveduta and CEI converge on “spogliò se stesso” (lit. “stripped/divested himself”) — a rare point of shared Catholic/Protestant Italian rendering, recommended for reuse. The doctrinal risk is not the word choice itself but interpretive overreach: reviewers and readers must be guarded against reading “spogliò se stesso” as Christ ceasing to be divine (a kenotic-theology heresy risk documented in historical Christology debates). Requires an explicit theologian’s note at first occurrence: Christ emptied himself of glory/prerogative, not of divine nature. New Critical registry entry — this is the single highest-stakes rendering decision in the curriculum.
form of a servant μορφὴν δούλου morphēn doulou form of a slave/servant	slave, bondservant ”form of a servant” (ESV/KJV), “nature of a servant” (NIV)	Deliberate structural parallel to μορφῇ θεοῦ (v.6) — same noun μορφή used of both natures Christ possesses. The Italian rendering must use the same root word chosen for μορφῇ θεοῦ to preserve this parallel (i.e., if “forma di Dio,” then “forma di servo/schiavo”; if “condizione di Dio,” then “condizione di servo”).	Critical (structural-parallel risk). Also note δοῦλος = “servo” reads softer than the literal “schiavo” (slave); most Italian traditions use “servo,” consistent with softer register, but reviewers should be aware the Greek denotes the lowest social/legal status, not a voluntary employee.
likeness of men ὁμοίωμα ἀνθρώπων homoiōma anthrōpōn likeness/resemblance of men	likeness, image, resemblance (can denote either close correspondence or mere similarity) “likeness of men” (ESV/KJV), “human likeness” (NIV)	Christ’s genuine, full humanity — must not be read as mere resemblance (docetism: only appearing human).	High. Italian “similitudine/somiglianza agli uomini.” Risk: Italian “somiglianza” can (in ordinary usage) suggest superficial resemblance; translator must ensure surrounding context and catechesis affirm real, not apparent, humanity — ties to baseline doctrine humanity_of_christ (Low risk in Romans, but here directly adjacent to the Critical kenosis material, raising its practical stakes).
found in human form/fashion σχήματι εὑρεθεὶς ὡς ἄνθρωπος schēmati heuretheis hōs anthrōpos being found in outward fashion as a man	outward appearance, shape, guise ”being found in human form” (ESV), “was made in the likeness of men” (KJV, merges with prior clause), “in his appearance he was found as a man”	Describes Christ’s observable, verifiable human existence among people — again guarding real humanity while emphasizing what was seen.	Medium. Italian “e per aspetto fu trovato come un uomo” (standard rendering). Some risk of double-counting with ὁμοίωμα above if not handled carefully in the same verse.

Philippians 2:8

“ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ”

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
he humbled himself ἐταπείνωσεν ἑαυτόν etapeinōsen heauton he lowered/humbled himself	to humble, abase, lower ”he humbled himself” (all major versions)	The active verb form of ταπεινοφροσύνη (v.3) — Christ does what he calls the church to be. Structural payoff of the whole hymn’s ethical frame.	High. Italian “umiliò se stesso.” Same cultural risk profile as ταπεινοφροσύνη (v.3): must not be read merely as monastic asceticism but as the pattern for ordinary Christian humility.
obedient ὑπήκοος hypēkoos obedient, submissive	obedience, submission, compliance ”obedient” (all major versions)	Christ’s obedience unto death — the ground of the “obedience of faith” pattern documented in the Romans baseline, now embodied christologically.	Medium. Italian “obbediente.” Low competing sense but should echo baseline’s obedience_of_faith doctrine care: obedience here is voluntary self-giving, not compelled submission.
death, even death on a cross θάνατος… θανάτου δὲ σταυροῦ thanatos… thanatou de staurou death… death of a cross	death; specifically crucifixion (the most shameful Roman execution form) “death — even death on a cross” (ESV/NIV), “death of the cross” (KJV)	The rhetorical intensification (death… even death of a cross) underscores the depth of Christ’s self-abasement: not just death, but the most degrading form of death, reserved for slaves and rebels — directly continuing the δοῦλος (slave) motif from v.7.	Medium. Italian “morte, e morte di croce” preserves the intensifying repetition; must not be flattened to a single mention of “crocifissione” that loses the rhetorical escalation.

Philippians 2:9

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
highly exalted ὑπερύψωσεν (ὑπερυψόω) hyperypsōsen super-exalted, exalted above and beyond	to exalt supremely, raise to the highest degree (a rare, emphatic hyper-compound coined for this effect) “highly exalted” (ESV/NIV), “hath highly exalted” (KJV)	God’s response to Christ’s self-emptying: not mere restoration but exaltation above and beyond prior status — the hymn’s turning point from humiliation to glory.	Medium. Italian “sovraesaltò” (or “esaltò sommamente”) should be used to preserve the hyper- emphatic force; a bare “esaltò” under-translates the unique compound and loses the rhetorical reversal.
graciously gave / bestowed ἐχαρίσατο (χαρίζομαι) echarisato freely gave, granted as a favor	to give graciously, grant, bestow as a gift ”bestowed” (ESV), “given” (KJV), “gave” (NIV)	Shares its root with χάρις (grace) — the Father’s bestowal of the supreme Name is itself an act of grace, echoing the baseline’s grace doctrine (unmerited gift). Worth flagging for teaching cross-reference even though the risk level of the verb itself is low.	Low. Italian “gli donò/gli diede” — no competing sense, but retain the χάρις-root note for catechetical purposes.
the name above every name ὄνομα τὸ ὑπὲρ πᾶν ὄνομα onoma to hyper pan onoma the name that is above/over every name	supreme name, name of highest honor ”the name above every name” (ESV/NIV), “a name which is above every name” (KJV)	Almost certainly refers to the divine name “Lord” (κύριος) conferred on/confirmed for Jesus in v.11, echoing YHWH’s supremacy in Isaiah 45:23 (quoted in v.10-11) — ties directly to baseline lord/lordship_of_christ (Critical/High).	High. Italian “il nome che è sopra ogni altro nome.” Must be understood as pointing forward to “Signore” in v.11, not read as merely “Jesus” as a proper name being socially esteemed.

Philippians 2:10

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
every knee should bow πᾶν γόνυ κάμψῃ pan gony kampsē every knee bend/bow	to bend, kneel, bow in submission/worship ”every knee should bow” (all major versions)	Universal, cosmic homage — an allusion to Isaiah 45:23 applied to Christ, a strong deity-of-Christ marker.	Low-Medium. Italian “ogni ginocchio si pieghi.” Note (informational, not a risk to correct): the gesture of “piegare il ginocchio”/genuflessione is already a familiar worship posture in Italian Catholic liturgical culture, which may reinforce rather than dilute the intended sense of submissive worship — a rare case of cultural resonance working in the text’s favor.
in heaven, on earth, under the earth ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων epouraniōn kai epigeiōn kai katachthoniōn heavenly, earthly, and under-earthly [beings]	cosmic totality: heaven, earth, and the realm of the dead/underworld ”in heaven and on earth and under the earth” (all major versions)	Total cosmic scope of Christ’s lordship — every rank of being, in every realm, submits.	Low. Italian “nei cieli, sulla terra e sotto la terra.”

Philippians 2:11

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

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
every tongue confess πᾶσα γλῶσσα ἐξομολογήσηται pasa glōssa exomologēsētai every tongue should confess/acknowledge openly	to confess, acknowledge publicly, praise openly ”every tongue confess” (ESV/KJV), “every tongue acknowledge” (NIV)	The universal, public confession of Christ’s lordship — the same confession structure as Romans 10:9 (“Jesus is Lord”), now given cosmic scope.	High. Italian “ogni lingua confessi/proclami.” Specific Italian risk: the verb family “confessare/confessione” overwhelmingly evokes the Catholic sacrament of Confession (Penance/Reconciliation) in ordinary usage — a private, individual disclosure of sin to a priest. This risks readers hearing “ogni lingua confessi” as a scene of universal sin-confession rather than universal doxological acclamation of Christ’s supreme lordship. Recommend “proclami” or an explanatory gloss alongside “confessi” at first occurrence. New High-risk registry entry, directly analogous to the baseline’s documented “comunione”/Eucharist collision pattern.
Lord Jesus Christ κύριος Ἰησοῦς Χριστός kyrios Iēsous Christos Lord Jesus Christ	see baseline lord ”Jesus Christ is Lord” (ESV/NIV), “Lord Jesus Christ” (KJV)	The letter’s own version of the Romans 10:9 salvation confession — the hymn’s climactic point.	Critical. [BASELINE — REUSE EXACTLY] lord = Signore; jesus = Gesù. Render “Gesù Cristo è Signore,” matching the fixed Romans 10:9 rendering pattern (12_ai_translation_requirements.md cross-document consistency rule) exactly.
to the glory of God the Father εἰς δόξαν θεοῦ πατρός eis doxan theou patros to/for the glory of God the Father	honor, praise, radiant presence attributed to God ”to the glory of God the Father” (all major versions)	The hymn’s purpose clause: Christ’s exaltation and universal confession serve the Father’s glory, preserving Trinitarian order.	Medium. [BASELINE — REUSE EXACTLY] glory = gloria; father = Padre. Render “per la gloria di Dio Padre.”

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

Chapter 1

Introduces the letter’s key vocabulary; several terms reused from the Romans baseline and several new to this curriculum.

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
servants (of Christ Jesus) δοῦλοι douloi slaves, bondservants	slave, servant, bondservant ”servants” (ESV/NIV), “servants” (KJV)	Paul and Timothy’s self-designation — total ownership by and submission to Christ, the same term Christ himself takes in 2:7.	Medium. Italian “servi.” Consistency with δοῦλος in 2:7 is doctrinally significant (Paul frames apostolic ministry as imitation of Christ’s self-emptying); use the same Italian noun in both places.
overseers and deacons ἐπίσκοποι καὶ διάκονοι episkopoi kai diakonoi overseers and servants/deacons	overseers/bishops, deacons/ministers ”overseers and deacons” (ESV), “bishops and deacons” (KJV), “overseers and deacons” (NIV)	The earliest NT reference to local congregational offices, addressed alongside “all the saints.”	High. Standard Italian Bible tradition (CEI and Riveduta) renders ἐπίσκοπος as “vescovi” and διάκονος as “diaconi.” This is a real anachronism risk: modern Italian readers, especially Catholic-formed ones, will default to the fully developed diocesan-episcopal structure (a bishop over a diocese, ordained permanent deacons) rather than Paul’s much simpler local congregational overseer/servant roles in a single house-church city. Flag for native-speaker/theologian review with an explanatory note distinguishing 1st-century local church office from later ecclesiastical hierarchy — directly analogous to baseline’s church_as_gods_people High-risk pattern (institutional over-reading of ekklesia).
grace and peace χάρις καὶ εἰρήνη charis kai eirēnē grace and peace	see baseline entries ”grace to you and peace” (all major versions)	Standard Pauline greeting formula.	[BASELINE — REUSE EXACTLY] grace = grazia (High); peace = pace (Low).
partnership in the gospel κοινωνία εἰς τὸ εὐαγγέλιον koinōnia eis to euangelion fellowship/partnership toward/for the gospel	joint participation, financial/missional partnership, sharing ”partnership in the gospel” (ESV/NIV), “fellowship in the gospel” (KJV)	Paul’s thanksgiving for the Philippians’ material and missional co-laboring in gospel work (cf. 1:7; 4:15’s commercial partnership language) — distinct from, though related to, the general relational fellowship covered by the baseline.	High. Baseline fellowship = “comunione fraterna” is defined for the general believer-to-believer relational sense; here κοινωνία denotes a specific missional and financial partnership (a “giving and receiving” business-partnership register, made explicit in 4:15). Bare “comunione” again risks the Eucharistic default. Recommend a distinct rendering for this financial/missional sense — “collaborazione al vangelo” or “partecipazione al vangelo” — kept separate in translation memory from “comunione fraterna.” New registry entry needed for the doctrine “Partnership in the Gospel,” flagged for theologian review given its centrality to this curriculum.
gospel εὐαγγέλιον euangelion good news	see baseline ”gospel” (all major versions)	Central proclamation term throughout Philippians (1:5, 1:7, 1:12, 1:27, 2:22, 4:3, 4:15).	[BASELINE — REUSE EXACTLY] = vangelo (Low).
to live is Christ τὸ ζῆν Χριστός to zēn Christos to live [is] Christ	living defined by union with Christ ”to live is Christ” (ESV/NIV/KJV)	Paul’s identity-defining statement amid imprisonment — anticipates the “Christian Identity in Christ” theme from the Romans baseline, applied here specifically to suffering and possible martyrdom.	Medium. Italian “vivere è Cristo.” Low competing sense; ties into “Joy in Suffering” doctrine.
joy / rejoice χαρά / χαίρω chara / chairō joy / to rejoice	see 2:2 entry above ”joy,” “rejoice” (throughout)	Paul’s joy amid imprisonment and even at the prospect of death (1:18-19), and his exhortation that the Philippians share it regardless of his — or their — circumstances. Governing doctrinal term for “Joy in Suffering and Imprisonment,” appearing programmatically already in ch.1 (1:4, 1:18 [2x], 1:25).	Medium — see full entry at 2:2. First major occurrence; establish register here for consistency through 4:4, 4:10.
salvation σωτηρία sōtēria deliverance	see baseline ”deliverance,” “salvation” (1:19, 1:28)	Two distinct senses close together: personal vindication/deliverance (1:19, echoing Job 13:16 LXX) and eschatological salvation of the church contrasted with the “destruction” of opponents (1:28).	[BASELINE — REUSE EXACTLY] = salvezza (Medium). Flag 1:19’s more this-worldly “deliverance” sense for native-speaker review so it is not confused with 1:28’s eschatological sense.
conduct yourselves as citizens πολιτεύεσθε politeuesthe to live/conduct oneself as a citizen (of a πόλις)	to behave as a citizen, conduct one’s life, live according to the laws/customs of a city ”let your manner of life be” (ESV), “conversation” (KJV, archaic), “conduct yourselves” (NIV)	Anticipates the citizenship theme fully developed in 3:20; Philippi was a Roman colony, so Paul’s civic-life metaphor would have resonated concretely with the original audience’s own dual (local/Roman) citizenship.	High. Italian “comportatevi da cittadini” (of the gospel/of the heavenly πόλις). See full treatment of the citizenship doctrine at 3:20 below; flagged here as its first occurrence.
conflict/struggle ἀγών agōn contest, struggle (athletic/martial metaphor)	struggle, contest, race, fight ”conflict” (ESV/KJV), “struggle” (NIV)	Suffering for the gospel described athletically — anticipates the “pressing toward the goal” running metaphor of ch.3.	Low. Italian “lotta/combattimento.”
fruit of righteousness καρπὸν δικαιοσύνης karpon dikaiosynēs fruit of righteousness	product/outcome of right standing/right living ”fruit of righteousness” (ESV/KJV), “fruit that comes through Jesus Christ” (NIV, paraphrastic)	The visible moral outworking that flows from — not that produces — right standing before God, filled “through Jesus Christ.”	[BASELINE — REUSE EXACTLY] righteousness = giustizia (Critical). Must be read here as fruit flowing from righteousness, not righteousness itself being earned by good fruit — same Critical forensic-vs-earned tension documented in the Romans baseline.

Chapter 2 (verses 12–30; verses 1–11 treated in Part A above)

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
work out your own salvation τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε tēn heautōn sōtērian katergazesthe work out/produce your own salvation	to work out, achieve, bring to full effect ”work out your own salvation” (all major versions)	Immediately paired with v.13 “for it is God who works in you” — Paul frames sanctified effort as the outworking of a salvation already given, not its meritorious cause.	Critical. This is a direct extension of the Romans baseline’s justification/grace Critical flashpoint (Trent’s “fede operante per carità” vs. forensic/sola gratia). Catholic catechesis can read “lavorate per la vostra salvezza” as supporting synergistic, merit-cooperating salvation; Waldensian/evangelical tradition reads it strictly as the evidence and outworking of a salvation already secured by grace (v.13, χάρις-adjacent). Every occurrence must be flagged for human theologian review with an explanatory footnote distinguishing outworking from earning. [BASELINE — REUSE EXACTLY] salvation = salvezza.
fear and trembling φόβος καὶ τρόμος phobos kai tromos fear and trembling	reverent awe, seriousness, dread ”fear and trembling” (all major versions)	Reverent seriousness before God’s work in the believer, not anxious terror.	Medium. Italian “timore e tremore.”
grumbling and disputing γογγυσμῶν καὶ διαλογισμῶν gongysmōn kai dialogismōn murmurings and disputings	complaint, discontented murmuring; arguing, doubting reasoning ”grumbling or disputing” (ESV/NIV), “murmurings and disputings” (KJV)	Echoes Israel’s wilderness grumbling (Exodus/Numbers) — the negative pattern the church must avoid to shine as “lights in the world.”	Low. Italian “murmurazioni e dispute.”
blameless and innocent, children of God ἄμεμπτοι καὶ ἀκέραιοι, τέκνα θεοῦ ἄμωμα amemptoi kai akeraioi, tekna theou amōma blameless and pure, children of God without blemish	moral integrity; sonship/childhood status ”blameless and innocent, children of God without blemish” (ESV)	Ties moral holiness to identity as God’s children — cf. baseline adoption doctrine.	Medium. [BASELINE — REUSE EXACTLY, extended] “figli di Dio” resonates with adoption = adozione filiale (Medium); “senza colpa/irreprensibili” for the moral descriptors.
poured out as a libation/offering σπένδομαι spendomai to be poured out (as a drink-offering)	sacrificial libation, self-offering ”poured out as a libation” (ESV), “offered” (KJV), “poured out like a drink offering” (NIV)	Paul frames his possible martyrdom as a sacrificial offering, joined to the Philippians’ own “sacrifice and service” of faith.	Medium. Italian “offerto in libagione” is accurate but literary/rare in modern usage; verify reading-level target. This sacrificial-offering language cluster (also 4:18) risks resonance with the Catholic theology of the Mass as sacrifice — see the sacrificial-offering entry under Chapter 4 below for the fuller risk treatment.
service (of faith) / liturgical ministry λειτουργία / λειτουργός leitourgia / leitourgos public service, ministry, service rendered (originally civic/cultic)	service, ministry, cultic/liturgical service ”service” (ESV/NIV), “service” (KJV)	Paul’s sacrificial framing of both his own potential death (2:17) and Epaphroditus’s material service to Paul (2:25, 2:30) using cultic/liturgical vocabulary, elevating ordinary practical service to worship.	High. Italian “liturgia/servizio liturgico” directly overlaps with “la liturgia della Messa,” the central act of Catholic worship. Rendering λειτουργία literally as “liturgia” risks readers assuming a literal cultic/Mass-adjacent ritual is meant, rather than Paul’s metaphorical elevation of practical Christian service and sacrificial giving. Recommend “servizio” with an explanatory note on the sacrificial-worship metaphor rather than “liturgia” outright. New High-risk registry entry.
messenger and minister ἀπόστολον… καὶ λειτουργὸν apostolon… kai leitourgon one sent… and a servant/minister	messenger, emissary (lower-case sense) / servant, minister ”messenger and minister” (ESV), “apostle and minister” (KJV, technically imprecise), “your representative to take care of my needs” (NIV)	Epaphroditus is called “apostolos” in the small-a “sent one/emissary” sense (the Philippians’ delegate to Paul), not the capital-A office of the Twelve.	Medium. Baseline apostle = “apostolo” is defined for the capital-A office (Low risk in Romans). Here the same Greek word is used in its ordinary, non-technical sense. Must not render as “Apostolo” implying ecclesiastical rank; recommend “inviato/messaggero” or a clarifying gloss if “apostolo” is retained for lexical consistency.

Chapter 3

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
circumcision περιτομή peritomē circumcision	the rite; by metonymy, Jewish identity/the Jewish people ”circumcision” (all major versions)	Paul’s polemic against relying on the sign of the old covenant (and, by extension, the Judaizing opponents troubling the Philippians) for righteousness.	Medium. Italian “circoncisione.” Low competing sense, but requires OT-background catechesis (low OT literacy noted in the Romans baseline applies equally here).
rubbish/refuse/dung σκύβαλα skybala refuse, dung, garbage (a coarse, almost vulgar term)	excrement, rubbish, worthless refuse thrown to dogs ”rubbish” (ESV/NIV), “dung” (KJV)	Paul’s deliberately shocking devaluation of his own former legal/ethnic credentials compared to knowing Christ — the force of the insult must not be softened.	Medium. Italian “spazzatura/immondizia.” The most literal Italian equivalent of the coarse register (“sterco”) is likely too vulgar for the formal register mandated by the Language Package; “spazzatura” is the best available balance, but reviewers should note some intentional shock value is inevitably softened in translation.
gain / loss κέρδος / ζημία kerdos / zēmia profit/gain / loss/damage	commercial gain and loss vocabulary ”gain,” “loss” (all major versions)	Paul recasts his impressive Jewish pedigree (3:5-6) using a commercial profit-loss ledger metaphor, now counted as loss for the sake of Christ.	Low. Italian “guadagno,” “perdita.”
righteousness from the Law vs. through faith in Christ δικαιοσύνην τὴν ἐκ νόμου… τὴν διὰ πίστεως Χριστοῦ dikaiosynēn tēn ek nomou… tēn dia pisteōs Christou righteousness from law… righteousness through faith of Christ	see baseline righteousness, faith, law ”righteousness that comes from the law… a righteousness that comes through faith in Christ” (ESV)	The letter’s most explicit statement of the doctrine “Righteousness by Faith versus the Law” — directly parallel to Romans’ central argument, reusing the same terms.	Critical. [BASELINE — REUSE EXACTLY] righteousness = giustizia; faith = fede; law = legge (capitalized “la Legge” for Mosaic Law per baseline convention). Flag for theologian review per the same Trent-vs-Reformation flashpoint documented for Romans; Philippians 3:9 is arguably the clearest single-verse statement of this doctrine in the whole NT and should be prioritized for cross-document consistency with Romans 3-4 renderings.
knowledge (of Christ) γνῶσις gnōsis knowledge	intimate personal knowledge (not mere information) “knowledge of Christ” (ESV/NIV), “knowledge of Christ Jesus” (KJV)	Personal, relational knowing that surpasses all other credentials in worth.	Medium. Italian “conoscenza.” Minor risk of a Gnostic-adjacent overtone (“gnosi” as esoteric knowledge) if transliterated rather than translated — use “conoscenza,” not “gnosi.”
fellowship of his sufferings κοινωνίαν… παθημάτων αὐτοῦ koinōnian… pathēmatōn autou participation… of his sufferings	shared participation in suffering ”share his sufferings” (ESV/NIV), “fellowship of his sufferings” (KJV)	A third distinct κοινωνία sense in this letter (alongside 1:5’s missional partnership and 2:1’s fellowship with the Spirit): participatory union with Christ specifically in suffering, tying directly to the “Joy in Suffering” doctrine.	High. Same bare-”comunione” risk as the other κοινωνία occurrences in this letter; recommend “partecipazione alle sue sofferenze” rather than “comunione alle sue sofferenze” to avoid the Eucharistic default while still conveying real participatory union.
resurrection ἀνάστασις anastasis rising up	see baseline ”resurrection” (3:10-11)	Paul’s hope of sharing in Christ’s resurrection, grounding present suffering in future glory.	[BASELINE — REUSE EXACTLY] = risurrezione (Medium).
press on / pursue διώκω diōkō to run after, pursue, chase	to pursue, press toward, persecute (context-dependent) “press on” (ESV/NIV), “follow after” (KJV)	The governing verb of the letter’s athletic race-metaphor for the doctrine “Pressing on toward the Goal in Christ” (3:12, 3:14).	Medium. Italian “correre/tendere verso.” Italy’s strong sporting culture (running, cycling, football) gives this athletic metaphor unusually strong natural resonance — a rare case where the destination culture aids rather than obscures the sense; still flag for consistency of rendering with σκοπός and βραβεῖον below.
goal / mark σκοπός skopos the mark aimed at, target	goal, target, aim ”goal” (ESV/NIV), “mark” (KJV)	The object of the Christian race: knowing and being conformed to Christ, not a self-defined achievement.	Low. Italian “meta/traguardo.” Shares its root with σκοπέω (2:4) — worth a cross-reference note.
prize βραβεῖον brabeion prize (specifically, an athletic contest’s prize)	prize, reward ”prize” (ESV/NIV), “prize” (KJV)	The eschatological reward of the upward call in Christ Jesus — must not be read as a merit-earned reward contradicting the grace doctrine, but as the goal of a grace-empowered race.	Medium. Italian “premio.” Flag alongside the grace-merit distinction validation rule from the Romans baseline.
our citizenship is in heaven ἡμῶν… τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει hēmōn… to politeuma en ouranois hyparchei our commonwealth/citizenship exists in the heavens	citizenship, commonwealth, state/body politic ”our citizenship is in heaven” (ESV/NIV), “our conversation is in heaven” (KJV, archaic)	The doctrinal climax of “Citizenship in Heaven” — the noun form of πολιτεύεσθε (1:27). Philippi being a Roman colony whose citizens held privileged Roman citizenship even far from Rome gives this metaphor sharp, concrete force for the original readers.	High. Italian “cittadinanza” (la nostra cittadinanza è nei cieli). Modern Italy’s own live civic-citizenship debates (EU citizenship, “ius soli”/“ius sanguinis” naturalization controversies, immigration politics) give “cittadinanza” a politically charged contemporary resonance that risks either (a) over-politicizing the metaphor or (b) readers missing the privileged-minority-status-in-a-foreign-land force the original Roman-colony audience would have felt. Flag for theologian/native-speaker review with explanatory framing distinguishing this heavenly citizenship from national/political citizenship debates.
Savior σωτήρ sōtēr savior, deliverer	one who saves/rescues ”Savior” (all major versions)	Christ awaited from heaven as Savior — completing the citizenship metaphor (a colony awaits its ruler/benefactor).	Medium. Italian “Salvatore.” Not directly in the Romans baseline as a standalone entry (only salvation); new registry entry recommended, Medium risk, low competing sense.
will transform μετασχηματίσει metaschēmatisei will transform, refashion	to change the outward form/fashion of ”will transform” (ESV/NIV), “shall change” (KJV)	The believer’s future bodily transformation — ties to baseline resurrection doctrine, extended to future bodily glorification.	Medium. Italian “trasformerà.”
body of lowliness / body of glory σῶμα τῆς ταπεινώσεως / σῶμα τῆς δόξης sōma tēs tapeinōseōs / sōma tēs doxēs body of humiliation / body of glory	present frail/lowly body / future glorified body ”our lowly body… his glorious body” (ESV/NIV), “our vile body… his glorious body” (KJV)	Note the same ταπειν- root as ταπεινοφροσύνη (2:3) and ἐταπείνωσεν (2:8) — Christ’s pattern of humiliation-then-exaltation is now applied to the believer’s own body.	Medium. [BASELINE — REUSE EXACTLY] glory = gloria. “Corpo di umiliazione/di bassezza” and “corpo di gloria” — flag the root-echo with 2:3/2:8 for teaching cross-reference.
enemies of the cross ἐχθροὶ τοῦ σταυροῦ echthroi tou staurou enemies of the cross	opponents of the cross’s message/way of life ”enemies of the cross of Christ” (all major versions)	Describes those whose “god is their belly” (κοιλία) — a warning against self-indulgent religion contrasted with cross-shaped, humble discipleship.	Medium. Italian “nemici della croce.”

Chapter 4

Terms	Variants	Contextual Theological Meaning	Italian Rendering Risk
rejoice in the Lord always χαίρετε ἐν κυρίῳ πάντοτε chairete en kyriō pantote rejoice in the Lord always	see 2:2 (χαρά/χαίρω) and baseline lord ”rejoice in the Lord always” (all major versions)	The letter’s programmatic climax of the Joy doctrine, commanded unconditionally (“always”) regardless of Paul’s imprisonment or the Philippians’ circumstances.	Medium (joy) + [BASELINE — REUSE EXACTLY] (lord = Signore, Critical/High). Render “Gioite sempre nel Signore.”
peace of God ἡ εἰρήνη τοῦ θεοῦ hē eirēnē tou theou the peace of God	see baseline peace ”the peace of God” (all major versions)	God’s own peace guarding hearts and minds — extends the baseline’s relational-peace-through-justification sense into a promised guarding presence amid anxiety.	[BASELINE — REUSE EXACTLY] = pace (Low).
will guard φρουρήσει (φρουρέω) phrourēsei will guard, keep watch over (a military-garrison term)	to guard as a sentinel, keep under guard ”will guard” (ESV/NIV), “shall keep” (KJV)	A vivid military metaphor (garrisoning troops) for God’s peace protecting the believer’s inner life — notable given Paul’s own literal imprisonment/guarding at the time of writing.	Low. Italian “custodirà/farà la guardia a.”
whatever is true… think on these things λογίζεσθε logizesthe reckon, consider, think on/dwell on	to calculate, evaluate, take into account, ponder ”think about these things” (ESV/NIV), “think on these things” (KJV)	Note the same verb family used for “reckoned/imputed” righteousness (λογίζομαι) in Romans 4 (baseline imputed_righteousness) — here used of the mind’s disciplined moral reckoning, not forensic imputation, but a good teaching cross-reference.	Low-Medium. Italian “pensate a queste cose / fate conto di queste cose.” No direct doctrinal risk here, but flag the λογίζομαι root-echo with baseline imputed_righteousness for teaching notes only — the two uses must not be conflated.
contentment / self-sufficiency αὐτάρκεια / αὐτάρκης autarkeia / autarkēs self-sufficiency, sufficiency in oneself	contentment; (in Stoic philosophy) self-sufficient independence from external circumstance or need ”content” (ESV/NIV), “content” (KJV) — “I have learned, in whatsoever state I am, therewith to be content”	THE anchor term for the doctrine “Contentment in All Circumstances” (4:11) — crucially, Paul’s contentment is explicitly grounded in Christ’s empowering strength (4:13, “I can do all things through him who strengthens me”), NOT in self-generated Stoic self-sufficiency, even though he borrows the Stoic vocabulary.	High. Italian “autosufficienza” is the etymologically exact cognate but carries a strong, live, everyday Italian connotation of self-reliant independence — the near opposite of Paul’s Christ-dependent contentment. Rendering αὐτάρκεια as “autosufficienza” risks smuggling in exactly the self-reliant ideal Paul’s own argument (4:13) explicitly relocates outside the self and into Christ. Recommend “contentezza” or “essere contento in ogni circostanza” rather than “autosufficienza.” New High-risk registry entry, flagged for theologian review given the doctrine’s centrality to this curriculum.
I have learned the secret / I have been initiated μεμύημαι memyēmai I have been initiated (into a mystery)	to be inducted/initiated into secret rites (a term borrowed from Greco-Roman mystery-religion vocabulary, e.g. Eleusinian mysteries) “I have learned the secret” (ESV/NIV), “I am instructed” (KJV)	Paul borrows the vocabulary of pagan mystery-cult initiation to describe how contentment amid both plenty and want is something learned/received, not innate.	Medium-High. A literal Italian rendering (“sono stato iniziato”) carries strong esoteric/occult-initiation connotations in contemporary Italian (Masonic and New-Age “iniziazione” usage), which would introduce an unintended and potentially alarming religious-syncretism signal to Catholic and secular readers alike. Recommend the flattened but safer “ho imparato” (as most major English versions themselves already do), with a translator’s note preserving the vivid mystery-initiation background for teaching purposes only, not for the reader-facing text.
I can do all things through him who strengthens me πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με panta ischyō en tō endynamounti me I am strong/able for all things in the one strengthening me	to have strength, be able / to empower, strengthen ”I can do all things through him who strengthens me” (ESV), “I can do all things through Christ which strengtheneth me” (KJV)	The doctrinal resolution of the contentment theme: ability is relocated entirely into Christ’s empowering, not the self — directly counters any Stoic self-sufficiency misreading of αὐτάρκεια above.	Medium. Italian “posso ogni cosa in colui che mi dà forza / mi fortifica.” Popular culture in Italy (as elsewhere) sometimes quotes this verse in a generically motivational, self-help register (“posso fare tutto!”) stripped of its Christ-dependent qualifier — flag for catechetical framing to preserve the dependent clause’s full weight.
giving and receiving δόσις καὶ λῆψις dosis kai lēpsis giving and receiving	commercial bookkeeping terms: credit and debit ”giving and receiving” (ESV/NIV), “giving and receiving” (KJV)	Paul deliberately uses business/accounting vocabulary to describe the Philippians’ financial partnership with him in the gospel — the concrete, material expression of the “partnership in the gospel” doctrine introduced at 1:5.	Medium. Italian “dare e ricevere” / commercial idiom “conto di dare e avere.” Ties to the partnership_in_gospel High-risk doctrine established at 1:5; flag together in translation memory.
fragrant offering, acceptable sacrifice, well-pleasing to God ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ osmēn euōdias, thysian dektēn, euareston tō theō an odor of fragrance, an acceptable sacrifice, well-pleasing to God	OT sacrificial-cult vocabulary (cf. Leviticus/Genesis 8:21 LXX) applied metaphorically to the Philippians’ financial gift ”a fragrant offering, a sacrifice acceptable and pleasing to God” (ESV/NIV)	Paul recasts the Philippians’ material generosity in the vocabulary of the OT sacrificial system, framing ordinary financial giving as an act of worship.	High. Italian “un profumo di soave odore, un sacrificio accettevole, gradito a Dio.” The word “sacrificio” here directly borders Catholic theology of the Eucharist as “il sacrificio della Messa” (the sacrifice of the Mass), risking readers hearing this financial-gift passage as referring to, or being read through the lens of, sacramental Eucharistic sacrifice rather than Paul’s metaphorical application of OT offering-language to material generosity. Flag for theologian review with a clarifying note distinguishing this metaphorical use from any sacramental theology of sacrifice.
book of life βιβλίῳ ζωῆς bibliō zōēs book of life	the registry of the redeemed (OT/apocalyptic image, cf. Daniel 12:1, Revelation) “book of life” (all major versions)	Assurance that Paul’s named co-workers (including Euodia, Syntyche, Clement) are among the saved.	Low. Italian “libro della vita.”
yokefellow σύζυγος syzygos yoke-companion, fellow-worker (possibly also a proper name, “Syzygus”)	co-laborer joined as if under a shared yoke ”yokefellow” (ESV/KJV), “companion” (NIV)	Possibly a personal name/pun as well as a description — a partner in shared gospel labor.	Low. Italian “compagno di lavoro / collega,” with a footnote on the possible proper-name pun.

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Summary of New Doctrine-Bearing Vocabulary Not Present in the Romans Baseline

The following terms require new entries in the Phase 1 glossary and eventual translation memory, since they are not already fixed by the baseline: κοινωνία πνεύματος / κοινωνία εἰς τὸ εὐαγγέλιον / κοινωνία παθημάτων (three distinct partnership/fellowship senses beyond baseline’s fellowship), χαρά/χαίρω (joy), φρονέω (mindset/unity verb), ταπεινοφροσύνη (humility), ἐριθεία, κενοδοξία, μορφή θεοῦ, ἁρπαγμός, ἐκένωσεν, μορφὴν δούλου, ὁμοίωμα ἀνθρώπων, ὑπερύψωσεν, ἐξομολογήσηται, ἐπίσκοποι/διάκονοι, λειτουργία/λειτουργός, σκύβαλα, πολιτεύεσθε/πολίτευμα, σκοπός, βραβεῖον, σωτήρ, αὐτάρκεια, μεμύημαι, δόσις καὶ λῆψις, θυσία δεκτή/ὀσμὴ εὐωδίας. All are treated in full above and carried into 08_core_glossary.md.

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This document extends, and never contradicts, the Romans baseline translation_memory.json and bible_term_registry.json. All baseline-recorded renderings are reused exactly as noted.