Semantic Analysis — Philippians (Koine Greek)

How to Read This Document

For the core passage (Philippians 2:1–11), every load-bearing term is analyzed verse-by-verse with: original Greek word, transliteration, literal meaning, semantic range, English variants (across major English versions), contextual theological meaning in Philippians, and the destination-language (Japanese) rendering and risk. For all other chapters (1, 2:12-30, 3, 4), the same fields are applied to each chapter’s load-bearing theological vocabulary. Terms already fixed in the baseline Romans translation_memory.json are marked [BASELINE — reuse exactly] and are not re-litigated; only new nuance specific to Philippians is added.

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PART 1 — CORE PASSAGE: Philippians 2:1–11 (Verse-by-Verse)

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	Japanese Rendering & Risk
παράκλησις paraklēsis a calling-alongside; comfort/encouragement/appeal	comfort, exhortation, encouragement, appeal, consolation ”encouragement,” “comfort,” “consolation”	The mutual encouragement believers have “in Christ” — union-grounded, not generic pep-talk. Root shared with baseline “exhort” (παρακαλέω → 勧める).	励まし (hagemashi). Medium. Must retain “in Christ” qualifier so it is not read as secular motivational encouragement.
παραμύθιον paramythion a soothing word; incentive	consolation, incentive, solace ”consolation,” “comfort,” “incentive”	Near-synonym of παράκλησις; “incentive of love” — love as motivating comfort.	慰め (nagusame). Low.
ἀγάπη agapē selfless, other-directed love	divine love, covenant love, self-giving love ”love”	The love that grounds Christian unity; same root running through the whole hymn (cf. v.2).	愛 (ai). Medium. Japanese 愛 is broad (romantic, familial, aesthetic); context must anchor it to Christ-patterned self-giving love, not romantic or sentimental affection.
κοινωνία πνεύματος koinōnia pneumatos joint-participation of/in the Spirit	shared life in the Spirit; fellowship produced by the Spirit ”fellowship of the Spirit,” “participation in the Spirit,” “sharing in the Spirit”	Union in the Holy Spirit is the ground of unity urged in vv.2-4; not mere social camaraderie.	聖霊の交わり (Seirei no majiwari) — [BASELINE terms 交わり / 聖霊 — reuse exactly]. High. 聖霊 must never be shortened to 霊 per baseline rule (risk of folk-spirit-world resonance); 交わり must not collapse into 仲間意識 (in-group solidarity feeling), per baseline note.
σπλάγχνα καὶ οἰκτιρμοί splanchna kai oiktirmoi inward parts/entrails, and compassions	visceral, gut-level compassion; tender mercy ”affection and sympathy,” “tenderness and compassion,” “bowels and mercies” (KJV)	Deep, visceral compassion, the emotional register underlying the appeal to unity.	深い愛情と思いやり (fukai aijō to omoiyari). Medium. σπλάγχνα is a bodily-organ metaphor; a literal rendering (内臓, “internal organs”) would sound clinical/grotesque in Japanese — must use the idiomatic emotional equivalent, not the anatomical term.

Philippians 2:2

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
πληρώσατέ plērōsate fill up, complete	fulfill, make full, complete ”make full,” “complete,” “fulfill”	Paul’s joy is not yet complete; their unity will complete it — joy and unity are relationally bound together.	満たしてください (mitashite kudasai). Low.
χαρά chara joy	gladness, delight, joy as a settled state (not mere emotion) “joy,” “gladness”	Central Philippians theme: joy that is compatible with, indeed produced within, suffering and imprisonment (see Ch.1 below).	喜び (yorokobi). High. Must be distinguished from generic happiness (幸せ, shiawase, circumstance-dependent) and from Buddhist dharma-joy attained through detachment/enlightenment (法悦, hōetsu); biblical χαρά is grounded in union with Christ regardless of circumstance. Recurs as the letter’s dominant key term — render consistently throughout.
τὸ αὐτὸ φρονεῖν / φρονέω to auto phronein / phroneō to think/set one’s mind the same way	to have a mindset, disposition, outlook, attitude, purpose ”be of the same mind,” “have this attitude,” “think this way”	Central recurring verb of Philippians (1:7; 2:2; 2:5; 3:15,19; 4:2,10) — not mere opinion-agreement but a shared Christ-shaped disposition undergirding unity.	思いを一つにする (omoi wo hitotsu ni suru) / 同じ思いを抱く. High. Risk of collapsing into Japan’s group-harmony conformity pressure (空気を読む, kuuki wo yomu — cf. baseline “law” note) or hierarchical compliance (cf. baseline “obedience_of_faith” note) rather than a Spirit-shaped, gospel-grounded unity of conviction. Must render this verb consistently across all seven occurrences in the letter.
σύμψυχοι sympsychoi united-souled, of one soul together	unity of soul, harmony, being of one accord ”united in spirit,” “of one accord,” “one in spirit”	Intensifies τὸ αὐτὸ φρονεῖν — soul-level unity, not mere cooperation.	心を一つにして (kokoro wo hitotsu ni shite). Medium. Positive cultural bridge to Japan’s 和 (wa) harmony value, but must retain its grounding in Christ, not generic social cohesion.

Philippians 2:3

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
ἐριθεία eritheia rivalry, factiousness	selfish ambition, partisanship, self-seeking ”selfish ambition,” “rivalry,” “strife”	The relational poison to be excluded before the Christ-hymn’s positive model is given.	自己中心的な野心 / 党派心 (jiko-chūshin-teki na yashin). Medium.
κενοδοξία kenodoxia empty glory/vainglory	vanity, conceit, empty self-display ”vain conceit,” “empty pride,” “vanity”	Literary note: this compound (κενός “empty” + δόξα “glory”) is a deliberate verbal echo that Paul reverses in the hymn — Christ empties (ἐκένωσεν, v.7) himself and receives true glory (δόξα, v.11), while the vice here is empty self-glorification.	虚栄 (kyoei). Medium. Preserve the wordplay potential for teaching material (empty self-glory vs. Christ’s self-emptying that leads to true glory), even though Japanese lacks a matching root-pun.
ταπεινοφροσύνη tapeinophrosynē lowliness of mind, humility	humility, lowliness, self-abasement ”humility,” “lowliness of mind”	The positive virtue modeled supremely by Christ in vv.6-8; establishes the hymn’s ethical purpose.	謙遜 (kenson). High. FALSE-FRIEND RISK: 謙遜 is already a highly prized Japanese social virtue (modest self-presentation, deference in speech/behavior for group harmony). This proximity is a liability, not merely a blank: teaching must distinguish polite social modesty (a surface behavior maintaining 和/wa) from the radical, cruciform self-abasement Christ demonstrates — taking the very “form of a slave” and dying a criminal’s death. Social 謙遜 costs nothing to status; biblical ταπεινοφροσύνη cost Christ everything.
ἡγούμενοι ὑπερέχοντας ἑαυτῶν hēgoumenoi hyperechontas heautōn considering [others] surpassing themselves	to esteem, regard, consider as more important/excellent ”considering others better than yourselves”	The concrete outworking of ταπεινοφροσύνη — an active mental judgment, not just a feeling.	自分より優れた者と考えて (jibun yori sugureta mono to kangaete). Low-Medium.

Philippians 2:4

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
σκοποῦντες skopountes looking at, fixing attention on, aiming at	to look out for, attend to, have as one’s goal ”looking out for,” “attending to,” “focused on”	Root shared with σκοπός (“goal,” 3:14) — this is a fixed-aim verb, giving the humility instruction a directional, almost athletic sense.	目を向ける (me wo mukeru) / 心を配る. Low.
τὰ ἑαυτῶν / τὰ ἑτέρων ta heautōn / ta heterōn the things of oneself / the things of others	one’s own interests vs. others’ interests ”your own interests” / “the interests of others”	Concrete social ethic flowing from the mind of Christ about to be described.	自分のこと / 他の人のこと. Low.

Philippians 2:5

τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
τοῦτο φρονεῖτε touto phroneite have this disposition/mindset	adopt this attitude/way of thinking ”have this mind,” “have this attitude,” “adopt this mindset”	The hinge verse: the imperative that introduces the hymn as the pattern for the φρονέω called for in v.2. Everything before is ethical instruction; everything after is Christological ground.	この思いをあなたがたの中に抱きなさい (kono omoi wo anatagata no naka ni idakinasai). High. See φρονέω note at v.2 — the imperative form here makes clear this “mind” is not innate but must be actively adopted by looking to Christ’s own pattern.
ἐν Χριστῷ Ἰησοῦ en Christō Iēsou in Christ Jesus	union with Christ; the sphere/basis of Christian identity and ethics ”in Christ Jesus”	Paul’s characteristic union formula — the mind commanded is not self-generated ethics but a mind that already belongs to believers by their union with Christ.	キリスト・イエスにあって (Kirisuto Iesu ni atte) — [BASELINE term キリスト, イエス — reuse exactly]. High. Connects to baseline doctrine “christian_identity_in_christ” (Romans 6, 8, 12) — identity/ethics located in union with Christ, not group-belonging performance.

Philippians 2:6

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
μορφὴ θεοῦ morphē theou form/nature of God	essential, defining form/nature (not mere outward shape) “form of God,” “nature of God,” “divine nature”	Asserts Christ’s pre-existent, essential divine nature prior to and independent of the incarnation. Foundational to the Deity of Christ doctrine.	神の姿 (Kami no sugata). Critical. Must be taught as essential divine nature, not outward appearance only (contrast σχῆμα in v.7-8). Directly parallels baseline doctrine “deity_of_christ” — never soften toward “an especially exalted being.”
ὑπάρχων hyparchōn existing, being (continuous state)	to exist, subsist, be really/actually ”being,” “who, being,” “existing”	Present participle denoting a continuing state of being — Christ did not become divine; he continually subsisted in the divine form, even while emptying himself.	…であられ (…de arare) — continuous existence marker. High. Japanese verb aspect must convey ongoing state, not a completed past event, to avoid implying deity was something Christ once had and then lost.
ἁρπαγμός harpagmos a thing seized/grasped; a thing to be exploited	(contested) either “a thing to be grasped at” (something not yet possessed) or “a thing to be exploited/clung to” (something already possessed but not used for advantage) “something to be grasped,” “to his own advantage,” “clung to”	Christ, though truly divine, did not treat equality with God as leverage to be exploited for his own advantage. Sets up the contrast with vv.7-8.	固執すべき特権 (koshitsu subeki tokken, “a privilege to cling to”). High. Genuinely ambiguous term in Greek scholarship; the Japanese rendering must not resolve the ambiguity in a way that implies Christ had to “give up” deity to become human — he retained deity while adding humanity.
ἴσα θεῷ isa theō equal to God	equality of status/nature with God ”equal with God”	Direct affirmation of Christ’s co-equality with the Father — a deity-of-Christ statement.	神と等しい (Kami to hitoshii). Critical. Connects directly to baseline “son_of_god” / “deity_of_christ” entries; must never be diluted to “godlike” or “god-favored.”

Philippians 2:7

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
ἐκένωσεν (ἑαυτὸν ἐκένωσεν) ekenōsen he emptied [himself]	to empty, pour out, make void/of no effect ”made himself nothing,” “emptied himself,” “gave up his divine privileges”	THE kenosis term — the doctrinal name for the whole curriculum focus. Christ’s self-emptying is not a subtraction of deity but a voluntary non-use of divine privilege in taking on humanity — he “emptied himself” BY taking (λαβών) the form of a servant, i.e., emptying is defined by addition, not subtraction.	自分を無にして (jibun wo mu ni shite) / ご自分を無にして — standard Japanese Bible rendering. CRITICAL — highest risk term in this curriculum. 無 (mu, “nothingness/emptiness”) is a foundational Zen Buddhist concept (the famous “mu” kōan; the Buddhist doctrine of non-self, muga 無我; the Madhyamaka concept of śūnyatā rendered 空, kū, a close cousin). A Japanese reader may default to hearing kenosis as Christ dissolving into an impersonal void or achieving detached non-self, rather than the biblical sense: the eternal Son voluntarily setting aside the exercise of divine privilege while retaining full deity and taking on full, real humanity. Teaching materials MUST explicitly distinguish this from Buddhist mu/kū at first occurrence. NEVER let 無 stand without this qualification in doctrinal exposition.
λαβών labōn having taken	to take, receive, grasp (aorist participle) “taking,” “by taking,” “having taken”	Grammatically critical: kenosis is accomplished BY TAKING (addition of a servant’s form), not by subtracting deity. Prevents a docetic or subtraction-based misreading.	取って (totte). High. Must be translated in a way that clearly modifies/explains ἐκένωσεν as addition, guarding against the natural (and doctrinally wrong) inference that “emptying” means Christ ceased being divine.
μορφὴν δούλου morphēn doulou the form of a slave/servant	the essential character/status of a slave, bondservant ”form of a servant,” “form of a slave,” “nature of a servant”	Christ assumes the essential status of a δοῦλος — echoing Paul’s own self-designation (δοῦλος Χριστοῦ, 1:1) and directly reversing the μορφὴ θεοῦ of v.6.	仕える者の姿 (shieru mono no sugata). Critical. Should not be softened from “slave” (δοῦλος) to a generic, comfortable “helper” — the term denotes total, status-less submission, the polar opposite of the divine μορφή just described.
ὁμοιώματι ἀνθρώπων homoiōmati anthrōpōn in the likeness of men	resemblance, likeness (can denote either a real correspondence or, wrongly, mere external similarity) “in the likeness of men,” “in human likeness”	Affirms real, genuine humanity — not an illusory appearance (guards against docetism when read together with μορφή and σχῆμα).	人間と同じ姿になり (ningen to onaji sugata ni nari). High. ὁμοίωμα alone could be (mis)read as “resemblance only” — teaching must clarify, alongside baseline “incarnation” (受肉) doctrine notes, that this is a real, permanent assumption of human nature, not a temporary or provisional manifestation-form (cf. baseline’s forbidden 化身/権化).
σχήματι…ὡς ἄνθρωπος schēmati…hōs anthrōpos in outward fashion/form, as a man	outward, perceptible manner/appearance (in contrast to μορφή’s essential nature) “in appearance as a man,” “in human form,” “found in fashion as a man”	σχῆμα (outward, perceptible fashion) is deliberately distinct from μορφή (essential, defining nature) in v.6 — Christ’s divine μορφή is essential and unchanging even as his σχῆμα becomes genuinely, visibly human.	人としての姿で (hito to shite no sugata de). Medium-High. Risk of collapsing the μορφή/σχῆμα distinction in translation, which would blur the doctrine that Christ’s humanity is a real addition while his deity remains essentially unchanged underneath.

Philippians 2:8

ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
ἐταπείνωσεν ἑαυτόν etapeinōsen heauton he humbled himself	to lower, abase, humble oneself ”humbled himself”	The verbal cognate of ταπεινοφροσύνη (v.3) — Christ’s action is the pattern for the ethical instruction believers received; humility is not passive but a chosen self-lowering.	自分を低くされた (jibun wo hikuku sareta). Critical. Must be read together with v.3’s ταπεινοφροσύνη note: this is the radical, cost-everything model that Japanese social-modesty 謙遜 must be measured against, not equated with.
ὑπήκοος μέχρι θανάτου hypēkoos mechri thanatou obedient unto death	submissive obedience, extending as far as death ”obedient to the point of death,” “obedient unto death”	Christ’s voluntary obedience to the Father, the archetype for “obedience of faith” (cf. baseline doctrine).	死に至るまで従順であられた (shi ni itaru made jūjun de arareta). High. Cross-reference baseline “obedience_of_faith” caution: Japan’s hierarchical-obedience culture (senpai-kōhai, corporate hierarchy, Bushido loyalty-to-lord) could reduce this to social/status compliance; this is the Son’s free, relational obedience to the Father, the pattern for faith-produced obedience, not conformity to social rank.
θανάτου δὲ σταυροῦ thanatou de staurou even death of a cross	crucifixion specifically, the most shameful and painful Roman execution method ”even death on a cross,” “death on the cross”	The hymn’s rhetorical climax — σταυρός names the specific horror and shame of crucifixion (reserved for slaves and rebels), the deepest possible descent from μορφὴ θεοῦ.	十字架の死にまで (jūjika no shi ni made). Critical. DILUTION RISK distinct from syncretism: 十字架 (cross) is extremely common in secular Japanese fashion, jewelry, and tattoo culture as a decorative/Western-aesthetic symbol, divorced from its meaning as a criminal’s instrument of execution. Teaching materials must actively restore the horror and shame the term originally carried (cf. baseline’s parallel caution on 復活/”resurrection” being deflated by pop-culture “comeback” usage).

Philippians 2:9

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
διό dio therefore, for this reason	consequently, wherefore ”therefore,” “for this reason,” “and so”	Marks the hinge from Christ’s descent to God’s vindicating response — grace and exaltation follow humiliation, not human merit.	それゆえ (soreyue). Low.
ὑπερύψωσεν hyperypsōsen he highly/super-exalted	to exalt above measure, exalt to the highest degree ”highly exalted,” “super-exalted,” “raised…to the highest place”	God’s response to Christ’s self-humbling: an exaltation to supreme cosmic Lordship (culminating in v.11). Foundational to Lordship-of-Christ doctrine.	高く挙げられた (takaku agerareta). Critical. Connects directly to baseline doctrine “lordship_of_christ” — must convey exaltation to unique, supreme status, not merely being highly honored among other honored figures.
ἐχαρίσατο echarisato he graciously gave/bestowed	to give freely, grant as a favor (verb cognate of χάρις, “grace”) “gave,” “granted,” “bestowed”	Root-linked to χάρις/[BASELINE 恵み — reuse exactly]: God’s bestowal of the supreme name on Christ is itself an act of grace-pattern generosity, reinforcing that exaltation flows from the Father’s initiative, not Christ’s claim.	与えられた (ataerareta). Medium. Worth flagging the χαρίζομαι root connection to 恵み for teaching purposes (grace-shaped structure runs through the whole hymn).
τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα to onoma to hyper pan onoma the name above every name	the supreme name/rank/authority, surpassing every other name ”the name above every name,” “the name that is above every name”	Almost certainly the divine name (κύριος = LXX rendering of YHWH); Jesus is given the name and rank of Yahweh himself. Direct deity-of-Christ affirmation, echoing Isaiah 45:23 (quoted in vv.10-11).	すべての名にまさる名 (subete no na ni masaru na). Critical.

Philippians 2:10

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

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
ἐν τῷ ὀνόματι Ἰησοῦ en tō onomati Iēsou in the name of Jesus	by the authority/rank of the name Jesus now bears ”at the name of Jesus,” “in the name of Jesus”	The universal homage is directed to the specific, historical, human name “Jesus” — the same person who took μορφὴν δούλου now bears the name above every name.	イエスの名によって (Iesu no na ni yotte) — [BASELINE term イエス — reuse exactly]. Critical.
πᾶν γόνυ κάμψῃ pan gony kampsē every knee should bow	universal, total submission/homage, expressed bodily ”every knee should bow,” “every knee will bow”	Universal eschatological submission to Christ’s Lordship, echoing Isaiah 45:23’s oath of exclusive allegiance to YHWH.	すべての膝がかがめられる (subete no hiza ga kagamerareru). High. Japan’s bowing culture (お辞儀, ojigi) is a ubiquitous social-politeness gesture (greeting, apology, respect toward superiors) largely detached from worship. Teaching must clarify this is not ordinary social bowing but eschatological, universal worship-submission before Christ’s cosmic Lordship.
ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων epouraniōn kai epigeiōn kai katachthoniōn of heavenly, earthly, and under-the-earth [beings]	cosmic totality — spiritual powers, living humans, and the dead/underworld realm ”in heaven, on earth, and under the earth,” “every being in heaven and on earth and under the earth”	Totalizing merism affirming Christ’s Lordship over the entire cosmos, including the realm of the dead.	天にあるもの、地にあるもの、地の下にあるもの (ten ni aru mono, chi ni aru mono, chi no shita ni aru mono). Medium. Could evoke Japanese mythological cosmology (黄泉, yomi, the Shinto underworld ruled by Izanami) if left unanchored; clarify this affirms Christ’s absolute universal Lordship, not a matching indigenous three-tier cosmology.

Philippians 2:11

καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
πᾶσα γλῶσσα ἐξομολογήσηται pasa glōssa exomologēsētai every tongue should confess/acknowledge	to openly, publicly confess, acknowledge, praise ”every tongue confess,” “every tongue acknowledge”	Universal, public confession — the same category of confession as Romans 10:9’s salvation confession.	すべての口が告白する (subete no kuchi ga kokuhaku suru). Critical.
κύριος Ἰησοῦς Χριστός kyrios Iēsous Christos Lord Jesus Christ	supreme, exclusive divine authority + proper name + messianic title ”Jesus Christ is Lord,” “Lord Jesus Christ”	This is the identical confession-content of Romans 10:9. MUST be rendered with the exact baseline-established wording pattern: イエスは主です / here, as a title-string, イエス・キリストは主です — for absolute cross-document consistency.	イエス・キリストは主です (Iesu Kirisuto wa Shu desu) — [BASELINE terms 主, イエス, キリスト — reuse exactly; render without softening or qualification, per baseline rule on Romans 10:9]. Critical.
εἰς δόξαν θεοῦ πατρός eis doxan theou patros to the glory of God the Father	for/unto the honor, radiance, praise of the Father ”to the glory of God the Father”	The hymn’s telos: Christ’s exaltation and universal confession terminate in the Father’s glory — Trinitarian harmony, not competition.	父である神の栄光のために (chichi de aru Kami no eikou no tame ni) — [BASELINE terms 栄光, 父, 神 — reuse exactly, with 神 qualified as needed per baseline rule]. High.

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PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 (Philippians 1:1-30)

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
δοῦλος (Παύλου/Τιμοθέου, 1:1) doulos slave, bondservant	slave, servant, bondservant (a person wholly owned by/devoted to a master) “servant,” “slave,” “bondservant”	Paul and Timothy’s self-designation — total, willing devotion to Christ as master. Anticipates Christ’s own μορφὴν δούλου in 2:7.	しもべ (shimobe). Medium-High. Modern secular 奴隷 (dorei) carries strongly negative connotations (slavery/human trafficking) and must be avoided for the willing self-devotion sense; established Japanese Bible usage prefers しもべ. Note the deliberate literary link to 2:7 — the same status Paul claims for himself, Christ willingly assumed.
ἐπίσκοποι καὶ διάκονοι (1:1) episkopoi kai diakonoi overseers and servers/deacons	church leadership offices: overseer/bishop and deacon/minister ”overseers and deacons,” “bishops and deacons”	Established local-church leadership structure — Philippi already had recognized offices.	監督と執事 (kantoku to shitsuji). Medium. 監督 in secular Japanese usage means “director/supervisor” (film director, sports manager); 執事 means “butler/steward” and carries strong pop-culture associations (anime/manga “butler café” aesthetic). Both need doctrinal anchoring as spiritual-service offices, not secular management or servant-fantasy roles.
ἅγιοι (1:1) hagioi holy ones, saints	all believers as a corporate class ”saints,” “holy people”	[BASELINE term 聖徒 — reuse exactly]; addressed to all believers in Philippi corporately.	聖徒. High (per baseline: never 菩薩/聖者).
χάρις καὶ εἰρήνη (1:2) charis kai eirēnē grace and peace	Paul’s standard epistolary greeting ”grace and peace”	[BASELINE terms 恵み, 平安 — reuse exactly].	恵みと平安. Critical/Medium per baseline.
κοινωνία εἰς τὸ εὐαγγέλιον (1:5) koinōnia eis to euangelion partnership/fellowship into the gospel	shared participation, including material/financial partnership, in gospel work ”partnership in the gospel,” “fellowship in the gospel,” “sharing in the gospel”	Philippians’ distinctive theme: a church that materially and spiritually partnered with Paul’s gospel mission (cf. 4:15-16). Broader than generic fellowship — implies mutual, ongoing gospel-investment.	福音の交わり (fukuin no majiwari) — [BASELINE terms 福音, 交わり — reuse exactly]. Medium-High. Additional risk beyond baseline’s general 交わり note: because this κοινωνία explicitly includes financial giving (4:15-16, δόσις καὶ λήψις), care must be taken that it is not read through Japan’s on-giri reciprocal-obligation lens (cf. baseline “grace” note) as though the Philippians’ gifts created a debt Paul now owes them, nor through a purely transactional business-partnership frame (パートナー businesslike sense).
ἡμέρα Χριστοῦ (1:6, 10) hēmera Christou day of Christ	the eschatological day of Christ’s return/judgment ”day of Christ,” “day of Jesus Christ”	Eschatological horizon for present growth in grace.	キリストの日 (Kirisuto no hi). Medium.
ἐπίγνωσις (1:9) epignōsis fuller/deeper knowledge	discernment, full knowledge (intensified γνῶσις) “knowledge,” “insight,” “discernment”	Love growing in Christ-shaped discernment, not mere sentiment. Relates to γνῶσις in ch.3 (see below).	知識と識別力 (chishiki to shikibetsuryoku). Low-Medium.
καρπὸν δικαιοσύνης (1:11) karpon dikaiosynēs fruit of righteousness	the visible ethical fruit that flows from right standing before God ”fruit of righteousness”	[BASELINE term 義 — reuse exactly]; righteousness produces observable fruit, distinguishing forensic standing from its ethical outworking.	義の実 (gi no mi). Critical per baseline 義 note — flag distinguishing forensic righteousness from Bushido-virtue 義.
προκοπή (1:12, 25) prokopē advance, progress	forward movement, progress, advancement ”progress,” “advancement,” “furtherance”	The gospel advances even through (not despite) Paul’s imprisonment — a key irony of the letter.	前進 / 進展 (zenshin / shinten). Low.
δεσμά (1:7, 13, 14, 17) desma bonds, chains, imprisonment	literal chains/imprisonment; by extension, the whole condition of being a prisoner ”chains,” “imprisonment,” “bonds”	Paul’s imprisonment, presented not as tragedy but as gospel-furthering circumstance and grounds for others’ boldness.	鎖 / 束縛 (kusari / sokubaku). Medium. Ties to doctrine of “Joy in Suffering and Imprisonment” — must not be sanitized into abstract “hardship” language; the concrete, literal imprisonment matters to the letter’s argument.
παρρησία (1:20) parrēsia boldness, freedom of speech	fearless, open speech; confidence ”boldness,” “courage,” “confidence”	Paul’s hoped-for boldness in proclaiming Christ regardless of the outcome of his trial.	大胆さ (daitansa). Low.
τὸ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος (1:21) to zēn Christos kai to apothanein kerdos to live [is] Christ and to die [is] gain	Paul’s total identification of life’s meaning with Christ, such that death is pure gain, not loss ”to live is Christ, and to die is gain”	One of the letter’s most quoted lines; life’s entire meaning is Christ himself, making death itself a form of gain rather than merely a neutral end.	生きることはキリスト、死ぬことは益です (ikiru koto wa Kirisuto, shinu koto wa yaku desu). High. Must not be read as a generalized “life is meaningful, death is not scary” sentiment detached from Christ; the entire force of the statement is Christocentric.
πολιτεύεσθε (1:27) politeuesthe conduct yourselves as citizens	to live as a citizen, to conduct one’s public/civic life ”let your conduct/manner of life be,” “conduct yourselves as citizens”	First appearance of the citizenship theme (developed fully at 3:20, πολίτευμα) — public, communal conduct worthy of the gospel, evoking Philippi’s status as a Roman colony.	市民として生活する (shimin to shite seikatsu suru). High — see full treatment under Chapter 3 (πολίτευμα).
συναθλοῦντες (1:27) synathlountes struggling/contending together	joint athletic/military struggle, contending together as a team ”striving together,” “contending together”	An athletic-stadium/military metaphor for united gospel labor and endurance under opposition.	心を一つにして共に戦う (kokoro wo hitotsu ni shite tomo ni tatakau). Medium. Positive bridge to Japan’s team-sports culture, but must retain specifically gospel-content unity, not generic teamwork spirit.
ἐχαρίσθη (1:29) echaristhē it was granted (as a grace/favor)	to be given freely/graciously (verb cognate of χάρις) “it has been granted,” “it has been given”	Startling claim: suffering for Christ is itself GIVEN AS A GRACE — directly grounds the doctrine “Joy in Suffering and Imprisonment” in the doctrine of grace itself.	恵みとして与えられている (megumi to shite ataerarete iru) — [BASELINE term 恵み — reuse exactly]. Critical. This is a crucial passage for teaching grace as fundamentally non-transactional (cf. baseline’s on-giri caution): suffering-as-gift must not be read as some cosmic debt Paul or believers now owe God, but as God’s own gracious inclusion of believers into Christ’s pattern of glory-through-suffering.

Chapter 2 (Philippians 2:12-30 — vv.1-11 treated above as the core passage)

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
κατεργάζεσθε τὴν ἑαυτῶν σωτηρίαν (2:12) katergazesthe tēn heautōn sōtērian work out your own salvation	to work out, bring to completion, carry to its full effect ”work out your own salvation,” “continue to work out your salvation”	[BASELINE term 救い — reuse exactly]; must be read WITH v.13 (God who works in you) — this is the outworking, not the earning, of a salvation already given.	自分の救いを達成させなさい (jibun no sukui wo tassei sasenasai). Critical. High risk of works-righteousness misreading if isolated from v.13’s ὁ ἐνεργῶν; must always be taught paired with the next term.
ὁ θεὸς ὁ ἐνεργῶν ἐν ὑμῖν (2:13) ho theos ho energōn en hymin God who works/is at work in you	to work, produce effect, energize ”God who works in you,” “it is God who works in you”	The theological safeguard against works-righteousness: the willing and working (v.12) are themselves God’s gracious internal work.	あなたがたの中で働いておられる神 (anatagata no naka de hataraite orareru Kami). Critical. Must be presented as the immediate, non-negotiable qualifier of v.12 — never teach v.12 without v.13 in the same breath.
γογγυσμῶν καὶ διαλογισμῶν (2:14) gongysmōn kai dialogismōn grumblings and disputings	complaining, murmuring; argumentative reasonings ”grumbling and arguing,” “complaining and disputing”	Community ethic flowing from the humility of the hymn — practical unity contrasted with the hymn’s negative foil (ἐριθεία, κενοδοξία, 2:3).	つぶやきや議論 (tsubuyaki ya giron). Low.
ἄμεμπτος καὶ ἀκέραιος (2:15) amemptos kai akeraios blameless and pure/innocent	without fault; unmixed, simple, guileless ”blameless and pure,” “faultless and innocent”	Ethical purity as visible testimony amid a hostile world (next term).	傷のない、純真な (kizu no nai, junshin na). Low-Medium.
σκολιᾶς καὶ διεστραμμένης γενεᾶς (2:15) skolias kai diestrammenēs geneas crooked and twisted/perverse generation	morally distorted, warped culture/society ”crooked and perverse generation,” “corrupt and depraved generation”	Echoes Deuteronomy 32:5; describes the surrounding culture believers are called to shine within, not withdraw from.	曲がった邪悪な時代 (magatta jaaku na jidai). Low.
φωστῆρες ἐν κόσμῳ (2:15) phōstēres en kosmō luminaries/lights in the world	heavenly bodies, stars, sources of light ”lights in the world,” “shine as lights in the world”	Believers’ visible, corporate witness within a dark culture.	世の光として輝く (yo no hikari to shite kagayaku). Low.
λόγον ζωῆς ἐπέχοντες (2:16) logon zōēs epechontes holding forth/holding fast the word of life	offering, presenting; or firmly grasping ”holding out the word of life,” “holding fast to the word of life”	The gospel message itself as the “word of life” the community offers to a dark culture.	いのちの言葉を示しながら (inochi no kotoba wo shimeshi nagara). Low-Medium.
σπένδομαι (2:17) spendomai I am poured out (as a libation)	to pour out a drink-offering; sacrificial self-giving language ”I am poured out as a sacrifice/libation,” “I am being poured out”	Paul’s own life-risk/suffering framed as sacrificial offering added to the Philippians’ own “sacrifice and service of faith.”	注ぎの供え物として注ぎ出されている (sosogi no sonaemono to shite sosogidasarete iru). Medium. Potential positive-but-risky bridge: Shinto ritual practice of pouring rice wine as an offering to kami (御神酒, omiki) offers a partial cultural analogue for the pouring-out gesture, but must be clearly anchored to Paul’s OT-sacrificial-covenant background, not assimilated to kami-offering ritual.
θυσία καὶ λειτουργία τῆς πίστεως (2:17) thysia kai leitourgia tēs pisteōs the sacrifice and service of [your] faith	sacrificial offering + priestly/public service, of faith ”sacrifice and service of your faith”	[BASELINE term 信仰 — reuse exactly]; the Philippians’ faith itself is described in sacrificial-offering terms.	信仰の供え物と奉仕 (shinkō no sonaemono to hōshi). Medium.
παραβολευσάμενος τῇ ψυχῇ (2:30) paraboleusamenos tē psychē having gambled/risked with [his] life	to risk, hazard, gamble ”risking his life,” “hazarding his life”	Epaphroditus’s costly gospel service — a concrete example of the letter’s theology of joyful sacrifice.	いのちを賭けて (inochi wo kakete). Low.

Chapter 3 (Philippians 3:1-21)

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
περιτομή (3:3, 5) peritomē circumcision	the Jewish covenant sign; by extension, confidence in ethnic/ritual pedigree ”circumcision”	Paul’s former confidence “in the flesh,” now set against righteousness by faith.	割礼 (katsurei). Medium.
κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος (3:6) / δικαιοσύνην τὴν διὰ πίστεως Χριστοῦ (3:9) kata dikaiosynēn tēn en nomō genomenos amemptos / dikaiosynēn tēn dia pisteōs Christou righteousness which is in/by the law…blameless / righteousness through faith in Christ	law-based righteousness (attainment through Torah observance) vs. faith-based righteousness (received status) “righteousness under the law…blameless” / “righteousness that comes through faith in Christ”	THE central passage for the doctrine “Righteousness by Faith versus the Law.” [BASELINE terms 義, 律法, 義と認められること — reuse exactly]. Paul explicitly contrasts a righteousness he could claim by law-keeping performance with a righteousness that comes only “from God” on the basis of faith.	律法による義 / キリストへの信仰による義. Critical. This is the doctrinal anchor point directly reusing the baseline’s most heavily flagged terms; the entire baseline warning about 義 (Bushido-virtue collision) and 義と認められること (forensic, not attainment-based) applies with full force here — Paul is EXPLICITLY renouncing the very kind of performance-based righteousness the Bushido-virtue sense of 義 would suggest.
σκύβαλα (3:8) skybala refuse, rubbish, dung	worthless waste, excrement (a coarse, visceral term) “rubbish,” “garbage,” “dung,” “filth”	Paul’s shockingly crude assessment of his former law-based credentials compared to knowing Christ — deliberately visceral rhetoric.	塵あくた (chiri akuta) / ちりあくた. Medium. Translators should not sanitize the term’s deliberate crudeness into a bland “worthless” — Paul’s rhetorical force depends on the coarse, visceral register.
γνῶσις Χριστοῦ (3:8, 10) gnōsis Christou the knowledge of Christ	relational, experiential knowing (not abstract information) “knowing Christ,” “the knowledge of Christ”	Personal, relational knowledge that surpasses and displaces all prior credentials.	キリストを知ること (Kirisuto wo shiru koto). High. Must be distinguished from Gnostic esoteric knowledge and from Buddhist enlightenment/awakening (悟り, satori — cf. baseline “sanctification” note): this γνῶσις is relational knowing of a person, not an inward attainment of insight through discipline.
δύναμις τῆς ἀναστάσεως αὐτοῦ (3:10) dynamis tēs anastaseōs autou the power of his resurrection	resurrection-power at work in believers now ”the power of his resurrection”	[BASELINE terms 神の力, 復活 — reuse exactly]; per baseline note, actively restore 復活’s doctrinal weight against its secular “comeback” usage.	復活の力. Critical/High per baseline.
κοινωνίαν παθημάτων αὐτοῦ (3:10) koinōnian pathēmatōn autou the fellowship/sharing of his sufferings	participation in Christ’s sufferings ”fellowship of his sufferings,” “sharing in his sufferings”	[BASELINE term 交わり — reuse exactly]; combines with suffering vocabulary to deepen the “Joy in Suffering” doctrine — suffering itself becomes a form of communion with Christ.	彼の苦しみの交わり (kare no kurushimi no majiwari). High.
συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ (3:10) symmorphizomenos tō thanatō autou being conformed to his death	taking on the same form/pattern as his death ”becoming like him in his death,” “conformed to his death”	Note the μορφή root reappearing (cf. 2:6-7) — believers are progressively conformed to Christ’s self-giving pattern, not merely imitating an example externally.	その死と同じ姿に変えられていく (sono shi to onaji sugata ni kaerarete iku). Medium-High.
κατελήμφθην ὑπὸ Χριστοῦ (3:12) katelēmphthēn hypo Christou I was laid hold of/seized by Christ	to grasp, seize, apprehend ”Christ Jesus has taken hold of me,” “I was laid hold of by Christ”	CRITICAL grounding clause: Paul’s “pressing on” (διώκω) is a response to having ALREADY been grasped by Christ, not a self-effort project to attain righteousness.	キリストに捕らえられている (Kirisuto ni toraerarete iru). Critical. Must always be taught prior to or alongside the following term to prevent a works-righteousness misreading.
διώκω (3:12, 14) / σκοπός (3:14) / βραβεῖον (3:14) diōkō / skopos / brabeion I press on/pursue / the goal/mark / the prize	to pursue, chase; a fixed goal/target; a contest-prize/award ”press on,” “pursue” / “goal,” “mark” / “prize,” “award”	Athletic-stadium metaphor for grace-empowered, goal-directed Christian growth, NOT self-earned merit.	目標を目指して追い求める (mokuhyō wo mezashite oimotomeru); 目標 (goal); 賞 (prize). High. Direct collision risk with Japan’s intensely competitive, merit-based exam and workplace “ganbaru” (頑張る, try-hard) achievement culture (cf. baseline “election” note on 選抜/受験 competitive-selection risk). Must be taught as effort FLOWING FROM having been grasped by Christ (v.12), not effort THAT EARNS being grasped by Christ — the grace/effort order matters decisively here.
πολίτευμα ἐν οὐρανοῖς (3:20) politeuma en ouranois citizenship/commonwealth in [the] heavens	state, body politic, citizenship, homeland-of-registration ”our citizenship is in heaven,” “we are citizens of heaven”	THE central passage for the doctrine “Citizenship in Heaven.” Written to a Roman colony (Philippi) whose citizens held Roman civic status/privilege even while resident abroad — a vivid, historically-grounded backdrop for the believer’s primary heavenly allegiance while living on earth.	私たちの国籍は天にあります (watashitachi no kokuseki wa ten ni arimasu) — established Japanese Bible rendering. High. Japan’s strong nation-state/family-registry identity concept (戸籍, koseki, the household registration system; 国籍, kokuseki, legal citizenship/nationality status) risks reducing this to a bureaucratic registration category rather than the Roman-colony backdrop of dual civic allegiance and primary loyalty Paul intends. A secondary risk, parallel to the baseline’s 神の国 caution, is any resonance with 20th-century Japanese state ideology privileging national/imperial identity (国体, kokutai) — teaching must clarify this is about primary allegiance to Christ’s heavenly reign while one continues to live responsibly within an earthly nation, not a rejection of earthly citizenship or a competing nationalist claim.
σωτῆρα…κύριον Ἰησοῦν Χριστόν (3:20) sōtēra…kyrion Iēsoun Christon Savior…Lord Jesus Christ	the one who saves/rescues + supreme Lord ”a Savior, the Lord Jesus Christ”	[BASELINE terms 主, 救い, イエス, キリスト — reuse exactly]; σωτήρ (Savior) as a noun should be rendered 救い主 (sukui-nushi), consistent with 救い’s established root.	救い主、主イエス・キリスト. Critical.
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	to change the outward form; to be given the same essential form ”he will transform…to be like his glorious body”	[BASELINE terms 復活, 栄光 — reuse exactly]; final bodily transformation, not reincarnation into a new cycle — the resurrected body is glorified continuity of the same person, per baseline’s resurrection caution.	栄光の姿に変えられる (eikō no sugata ni kaerareru). Critical.

Chapter 4 (Philippians 4:1-23)

Terms	Variants	Contextual Theological Meaning	Japanese Rendering & Risk
τὸ ἐπιεικές (4:5) to epieikes gentleness, reasonableness, forbearance	gracious yielding, gentleness of disposition ”gentleness,” “reasonableness,” “forbearing spirit”	Public, visible disposition believers display, grounded in the Lord’s nearness.	優しさ / 寛容 (yasashisa / kan’yō). Low.
μηδὲν μεριμνᾶτε (4:6) mēden merimnate be anxious about nothing	worry, anxious care, distracted concern ”do not be anxious,” “do not worry,” “be careful for nothing”	Anxiety displaced by prayer-with-thanksgiving; grounds the doctrine of “Contentment in All Circumstances” alongside v.11-13.	何も思い煩わないでください (nani mo omoi wazurawanaide kudasai). Medium. A genuinely helpful teaching point (not primarily a syncretism risk) for Japan’s high-pressure, stress-saturated work and exam culture — but ensure it is not taught as mere stress-management technique detached from prayerful dependence on God.
προσευχή, δέησις, εὐχαριστία (4:6) proseuchē, deēsis, eucharistia prayer, supplication (petition), thanksgiving	general prayer; specific request; grateful acknowledgment ”prayer,” “petition/supplication,” “thanksgiving”	[BASELINE terms とりなし-adjacent / 感謝 — reuse exactly for thanksgiving]; the triad models the shape of anxiety-displacing prayer.	祈り、願い、感謝. Low-Medium.
εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν (4:7) eirēnē tou theou hē hyperechousa panta noun the peace of God which surpasses every mind/understanding	God’s own peace, exceeding human rational comprehension ”the peace of God, which transcends all understanding,” “the peace of God, which surpasses all comprehension”	[BASELINE term 平安 — reuse exactly]; the intensifying clause (“surpasses understanding”) should be preserved distinctly from the baseline’s general caution about 安心/癒し — here Paul explicitly signals this peace exceeds ordinary human reasoning/self-help categories.	人のすべての考えにまさる神の平安. Medium.
ἀρετή (4:8) aretē virtue, excellence	moral excellence, especially in classical Greek ethical philosophy (a term central to Aristotelian ethics) “virtue,” “excellence,” “moral excellence”	Rare NT occurrence — the only place Paul borrows this quintessential Hellenistic-philosophical ethics term, listed alongside other general “good report” virtues believers should dwell on.	徳 (toku). Medium. Adjacent risk to the baseline’s forbidden 功徳 (kudoku, Buddhist accumulated merit, forbidden for “grace”): 徳 is also a core term in Japanese Confucian and Buddhist ethical-cultivation vocabulary (moral virtue accumulated through discipline). Here Paul uses it in a low-doctrinal-weight, general-ethics sense (borrowed uncritically from Hellenistic moral philosophy for a “think about good things” exhortation) — care should be taken that it not be read as implying merit-accumulation toward salvation, which would contradict the letter’s ch.3 righteousness-by-faith argument.
αὐτάρκης εἶναι / αὐτάρκεια (4:11) autarkēs einai to be self-sufficient/content	Stoic philosophical ideal of self-generated inner sufficiency/independence from circumstance ”to be content,” “I have learned to be content,” “self-sufficient”	THE central passage for the doctrine “Contentment in All Circumstances.” Paul repurposes a Stoic philosophical term (autarkeia = self-generated equanimity through reason/virtue) but immediately redefines its SOURCE in v.13 as Christ’s strength, not self-generated inner resource.	満足すること / 足ることを学んだ (manzoku suru koto / taru koto wo mananda). CRITICAL — major collision risk specific to Japan. 足るを知る (taru wo shiru, “to know contentment/sufficiency”) is a famous, culturally prominent Buddhist-rooted proverb in Japan — most iconically inscribed on the stone water basin (tsukubai) at Ryōan-ji temple in Kyoto: 吾唯足知 (“I alone know contentment”), a phrase widely known even to secular Japanese as an emblem of Zen simplicity and desire-reduction. That Buddhist concept locates contentment in reducing/extinguishing desire through inner discipline (a self-power, tariki-independent achievement). Paul’s contentment (v.11-13) is explicitly NOT self-generated detachment from desire, but relational sufficiency grounded in Christ’s ongoing strengthening (ἐνδυναμοῦντι, v.13) regardless of external circumstance — a source OUTSIDE the self, not extinguished desire. Teaching materials must explicitly distinguish these two structurally similar but doctrinally opposite sources of contentment.
μεμύημαι (4:12) memyēmai I have been initiated (into secrets)	technical term from Greco-Roman mystery-religion initiation rites; “I have learned the secret" "I have learned the secret,” “I am initiated,” “I know the secret”	A striking, unusual word choice: Paul borrows mystery-cult initiation vocabulary to describe his experiential learning of contentment through varied circumstances — repurposed, not endorsed, terminology.	秘訣を知っている (hiketsu wo shitte iru) / 奥義を知った (ōgi wo shitta). High. Risk of resonance with Japanese esoteric-Buddhist initiation ritual (密教, mikkyō, esoteric Buddhism; 灌頂, kanjō, initiation-consecration ritual) if rendered with vocabulary carrying ritual-initiation connotations (e.g., 奥義, ōgi, can suggest a secret martial-art or esoteric technique transmitted through a master-disciple lineage, a trope reinforced by popular martial-arts and manga culture). Render as an idiom of learned experiential wisdom, not ritual initiation into secret knowledge.
πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με (4:13) panta ischyō en tō endynamounti me I am able for all things in him who strengthens/empowers me	to have strength/ability, empowered by an external source ”I can do all things through him who strengthens me,” “I can do all this through him who gives me strength”	The Christological grounding of v.11’s contentment — strength is received FROM Christ continuously (present participle), not self-generated Stoic equanimity or Buddhist detachment.	私を強くしてくださる方によって、私はすべてのことができる (watashi wo tsuyoku shite kudasaru kata ni yotte, watashi wa subete no koto ga dekiru). Critical. This verse is the doctrinal safeguard for v.11 — must always be taught together, since v.13 alone (without v.11’s contentment context) also risks being over-extended into a generic “I can achieve anything” self-help slogan divorced from its restrained, sufficiency-in-any-circumstance meaning.
δόσις καὶ λήψις (4:15) dosis kai lēpsis giving and receiving	commercial/accounting terminology: an account of credits and debits ”giving and receiving,” “matters of giving and receiving”	Paul’s financial partnership with the Philippians, described in ledger/accounting language, tied back to κοινωνία (1:5).	与えることと受けること (ataeru koto to ukeru koto). Medium. Cross-reference the κοινωνία note at 1:5: because this is explicit gift-language, ensure the Japanese rendering and surrounding teaching do not import the on-giri reciprocal-debt framework the baseline flags for “grace” — Paul frames this mutual exchange as gospel partnership, not an obligation ledger that must be repaid.
ὀσμὴν εὐωδίας, θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ (4:18) osmēn euōdias, thysian dektēn, euareston tō theō a fragrant aroma, an acceptable sacrifice, well-pleasing to God	OT sacrificial-cultic vocabulary applied to the Philippians’ financial gift ”a fragrant offering, an acceptable sacrifice, pleasing to God”	The Philippians’ material gift is described in the vocabulary of an OT acceptable sacrifice — their giving is genuine worship, not mere financial support.	良い香りとして受け入れられる、神に喜ばれる供え物 (yoi kaori to shite ukeirerareru, Kami ni yorokobareru sonaemono). Medium. Potential positive bridge to incense/offering aesthetics familiar from Shinto and Buddhist ritual practice (お香, incense; お供え, offerings) — helpful as an entry point, but must be anchored to the OT sacrificial-covenant background (a costly, God-specified offering under covenant, not a generic devotional gesture) to avoid flattening into generic ritual-offering aesthetics.
πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ (4:19) plērōsei pasan chreian hymōn kata to ploutos autou en doxē he will fill/supply all your need according to his riches in glory	to fill up, fully supply ”he will supply all your needs according to his glorious riches,” “will meet all your needs”	[BASELINE term 栄光 — reuse exactly]; God’s provision flows from his own glorious abundance, not from a repayment obligation to the Philippians for their gift.	栄光のうちにある富に応じて、満たしてくださる. Medium.
πάντες οἱ ἅγιοι (4:22) pantes hoi hagioi all the saints	corporate designation for all believers ”all the saints”	[BASELINE term 聖徒 — reuse exactly].	すべての聖徒たち. High per baseline.

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End of semantic analysis. See analysis/08_core_glossary.md for the consolidated per-term glossary table covering all chapters.