Linguistic Gap Analysis — Philippians (English → Nepali)

1. Purpose and Scope

This analysis identifies where Nepali lacks adequate existing vocabulary for Philippians’ theological content (“missing vocabulary”), where Nepali does have existing vocabulary but that vocabulary is already occupied by competing Hindu, Buddhist, Tantric, or Nepali-state-historical meanings that risk distorting the text (“crowded semantic neighborhoods”), and where transliteration rather than translation is the safer strategy. It extends — and does not contradict — the Romans baseline (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json) and anchors every recommendation to the eight doctrines specified for this curriculum. The core passage, Philippians 2:1-11 (the Christ-hymn), is the theological center of gravity for this analysis but not its scope boundary: all four chapters of Philippians have been reviewed for load-bearing vocabulary, per the full-book coverage mandate.

2. Methodology

Each term/phrase in Philippians was tested against three questions:

1. Does an existing, natural Nepali word already carry this meaning with no significant competing association? (safe reuse)
2. Does Nepali lack any existing word/phrase for this meaning, requiring a new compound, periphrasis, or coinage? (missing vocabulary)
3. Does an existing Nepali word carry this meaning but is simultaneously the primary or a prominent term within Hindu, Buddhist, Tantric, or Nepali-state-historical vocabulary, risking syncretistic misreading? (crowded neighborhood requiring fencing)

Findings below feed directly into analysis/08_core_glossary.md and the forthcoming translation_memory.json version increment.

3. Full-Book Coverage: Chapter-by-Chapter Review Notes

Chapter	New/load-bearing vocabulary contributed	Reviewed status
Philippians 1	δοῦλος (bondservant, 1:1); ἐπίσκοπος/διάκονος (church office, 1:1); χαρά/χαίρω joy-vocabulary launched (1:4, 1:18, 1:25); δεσμά (chains, 1:7, 13-14, 17); ἀπολογία (defense of gospel, 1:7, 16); κοινωνία εἰς τὸ εὐαγγέλιον (gospel partnership, 1:5); καρπὸς δικαιοσύνης (fruit of righteousness, 1:11); τὸ ζῆν Χριστός / τὸ ἀποθανεῖν κέρδος (1:21); ἀγών (struggle, 1:30)	Reviewed — full contribution captured below
Philippians 2	μορφὴ θεοῦ, ἁρπαγμός, ἴσα θεῷ, ἐκένωσεν, μορφὴν δούλου, ὁμοίωμα ἀνθρώπων, σχῆμα, ἐταπείνωσεν ἑαυτόν, ὑπήκοος, θάνατος…σταυρός, ὑπερύψωσεν, ἐχαρίσατο, ὄνομα ὑπὲρ πᾶν ὄνομα, πᾶν γόνυ κάμψῃ, ἐπουρανίων/ἐπιγείων/καταχθονίων, ἐξομολογήσηται, κοινωνία πνεύματος, σπλάγχνα καὶ οἰκτιρμοί, φρονέω, σύμψυχος, ἐριθεία, κενοδοξία, ταπεινοφροσύνη, σκοπέω, γογγυσμός, ἄμεμπτος/ἀκέραιος, τέκνα θεοῦ, κατεργάζεσθε τὴν σωτηρίαν, λόγος ζωῆς, ἡμέρα Χριστοῦ, σπένδομαι, θυσία καὶ λειτουργία τῆς πίστεως, λειτουργός	Reviewed — the Christ-hymn (2:1-11) is the core passage and carries the highest concentration of Critical-risk terms in the letter; full detail below
Philippians 3	δικαιοσύνη/νόμος/πίστις (baseline reuse), περιτομή, Φαρισαῖος, ζῆλος, σκύβαλα, ζημία, γνῶσις/ἐπίγνωσις Χριστοῦ, δύναμις τῆς ἀναστάσεως αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, τέλειος, διώκω, σκοπός, βραβεῖον, ἡ ἄνω κλῆσις, πολίτευμα, ἐχθροὶ τοῦ σταυροῦ, ὧν ὁ θεὸς ἡ κοιλία, μετασχηματίσει…σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ	Reviewed — the letter’s other major doctrinal concentration (Righteousness by Faith vs. Law; Pressing on; Citizenship in Heaven)
Philippians 4	αὐτάρκης, ὁ ἐνδυναμῶν με, ταπεινοῦσθαι καὶ περισσεύειν, μηδὲν μεριμνᾶτε, εἰρήνη…ὑπερέχουσα πάντα νοῦν, ἐπιείκεια, ἀληθῆ/δίκαια/ἁγνά, δόσις καὶ λῆψις, ὁ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν	Reviewed — Contentment in All Circumstances and Partnership in the Gospel doctrines concentrate here

No chapter of Philippians was found to contribute zero new terminology; all four chapters are load-bearing for at least one of the eight assigned doctrines.

---

4. Doctrine Vocabulary Matrix

Doctrine	Available Nepali term(s)	Weaknesses	Recommended Strategy
The Incarnation and Self-Emptying of Christ (Kenosis)	रूप, स्वरूप, अवतार (rejected), आफैलाई रित्याउनु, देहधारण (baseline)	रूप alone is the standard Nepali/Hindi word for Viṣṇu’s daśāvatāra “forms”; अवतार is politically live (Shah kings venerated as living avatars until 2008). No single Nepali verb natively means “voluntarily set aside outward divine privilege while remaining fully divine.”	Use स्वरूप (essential-nature sense) for μορφή θεοῦ, never bare रूप or अवतार. Use आफैलाई रित्याउनुभयो for ἐκένωσεν with a mandatory footnote every occurrence distinguishing this from a deity’s temporary avatāric self-limitation (cf. baseline देहधारण entry). Anchor to baseline’s existing incarnation/deity_of_christ/sonship_of_christ Critical-risk safeguards — this doctrine is a direct extension of those, not a new category of risk.
Joy in Suffering and Imprisonment	आनन्द, खुशी, बन्धन/साङ्गलाहरू	आनन्द is the established Christian-hymnody term but is also the third member of the Advaita Vedāntic sat-chit-ānanda triad and a term used for Buddhist meditative bliss; खुशी is more secular/shallow and under-established in Christian register.	Retain आनन्द (already established Christian usage outweighs the risk) but require it be grammatically anchored to “ख्रीष्टमा” or the specific circumstance in every occurrence tied to the suffering-joy doctrine, so it reads as relational/circumstantial joy in a personal Christ, not impersonal metaphysical bliss. Keep बन्धन/साङ्गलाहरू literal — do not metaphorize Paul’s actual imprisonment.
Unity and Humility in the Church	नम्रता, विनम्रता, ताप्नोफ्रोसुनी-family (एउटै मनका, स्नेह र दया)	Nepali has abundant humility vocabulary, but the dominant cultural template for admired humility in Nepal is the ascetic/renunciate ideal (sadhu, tapasya, monastic self-denial) — self-directed merit-accumulation, not other-regarding status-lowering for community unity.	Use नम्रता but require explicit teaching-note framing every time it appears in this doctrine’s key verses (2:3, 2:8): biblical नम्रता is other-regarding (favoring others’ status/interest) and relational, not ascetic self-abnegation for personal spiritual merit. Preserve the same मनसाय/φρονέω root in both 2:2 and 2:5 so Christ’s mindset is visibly the referent pattern.
Righteousness by Faith versus the Law	धार्मिकता, व्यवस्था, विश्वास (all baseline)	No new lexical gap — this is a direct continuation of the Romans-baseline Critical-risk triad. The specific Philippians-only risk is τέλειος (“mature/perfect,” 3:12, 15), where the natural-seeming Nepali cognate सिद्ध is a Tantric technical term.	Full baseline enforcement (धार्मिकता never धर्म; व्यवस्था never धर्म/नियम; विश्वास never श्रद्धा/भक्ति). For τέλειος: मandate परिपक्व, forbid सिद्ध-family vocabulary entirely in this passage — सिद्धि (Tantric supernatural attainment) is the opposite of Paul’s “not yet attained” point.
Contentment in All Circumstances	सन्तुष्ट, संतोष, सामर्थ्य (baseline)	संतोष is not neutral: it is one of Patañjali’s yamas/niyamas, a formally named yogic virtue cultivated through detachment (वैराग्य) and self-effort — precisely the self-generated contentment Paul denies having in 4:11 apart from 4:13’s Christ-dependence.	Use सन्तुष्ट (less technically loaded than संतोष) but treat 4:11 and 4:13 as an inseparable translation unit: every occurrence of the contentment term must be cross-anchored to मलाई सामर्थ्य दिनुहुने (never शक्ति). Neither verse should be excerpted alone in curriculum materials.
Citizenship in Heaven	नागरिकता, स्वदेश, वासस्थान	नागरिकता is currently one of the most politically contested words in Nepali public life (descent- and gender-based citizenship-law disputes are live national controversies).	Retain नागरिकता (no better available term conveys the legal/civic-belonging force of πολίτευμα) but require the phrase always appear as the fuller स्वर्गमा हाम्रो नागरिकता, and require teaching notes to explicitly disclaim any comment on, or disregard for, Nepal’s domestic citizenship debates or civic duties.
Partnership in the Gospel	सहभागिता, सुसमाचार (baseline)	No lexical gap; risk is legal/social rather than semantic — सहभागिता used for gospel-partnership (1:5) sits alongside two other distinct κοινωνία senses in the same letter (Spirit-fellowship 2:1; shared-suffering 3:10), risking flattening of three distinct theological senses into one generic “fellowship.”	Reuse सहभागिता (baseline) but require every occurrence to carry a sense-disambiguating compound: सुसमाचारमा सहभागिता (gospel partnership, material/financial), आत्माको सहभागिता (Spirit-fellowship), उहाँका दुःखहरूमा सहभागिता (shared suffering). Never leave सहभागिता unqualified in Philippians. Handle proclamation-adjacent material with the baseline’s existing evangelism/mission legal-sensitivity routing (Nepal’s 2017 Muluki Criminal Code).
Pressing on toward the Goal in Christ	लक्ष्य, पछ्याउनु, पुरस्कार, बोलावट (baseline), उद्धार (baseline)	No major lexical gap; the risk is doctrinal collapse at κατεργάζεσθε τὴν σωτηρίαν (2:12), which superficially resembles self-effort merit-accumulation shared by Hindu/Buddhist frameworks the baseline’s grace entry already excludes.	Reuse बोलावट/उद्धार per baseline. Render 2:12 as आफ्नो उद्धारलाई पूरा गर्दै जाओ with a mandatory footnote every occurrence: this is outworking of salvation already given by grace (2:13, “God who works in you”), not earning salvation.

---

5. Missing Vocabulary (Genuine Lexical Gaps Requiring New Coinage/Compound)

These concepts have no existing single Nepali word; Nepali requires a newly constructed compound or periphrastic phrase, distinct from the “crowded neighborhood” problem in §6 where a word already exists but is contested.

Concept	Greek	Gap	Proposed Nepali Construction
Kenosis (self-emptying while remaining fully divine)	ἐκένωσεν	No Nepali verb natively distinguishes “emptied himself of outward privilege” from “ceased to exist/be divine.”	आफैलाई रित्याउनुभयो (periphrastic reflexive) + mandatory footnote
Harpagmos (a status held but not exploited/clutched)	ἁρπαγμός	No single Nepali noun for “a thing that could be seized/exploited for advantage but voluntarily was not.”	समातिराख्नुपर्ने कुरा (periphrastic: “a thing that must be held/clutched”) + footnote clarifying possession-not-seizure
The μορφή/σχῆμα essential-nature vs. outward-appearance distinction	μορφή vs σχῆμα	Nepali रूप-family vocabulary does not natively lexicalize this Greek philosophical distinction; both would default to रूप.	स्वरूप (essential nature) reserved for μορφή; बाहिरी रूप/स्वरूप (outward form) reserved for σχῆμα — an artificial but necessary fence built into the glossary itself
Autarkeia as Christ-dependent contentment (as opposed to self-achieved detachment)	αὐτάρκης	No existing Nepali word encodes “contentment achieved through dependence on another person” — all existing contentment vocabulary (संतोष, सन्तोष) presumes self-cultivated inner discipline.	सन्तुष्ट + mandatory cross-reference to 4:13’s सामर्थ्य-clause; the dependency must be supplied by translator footnote, not by the word itself
Ekklēsia office-titles without priestly/monastic coloring	ἐπίσκοπος, διάκονος	Nepali institutional-leadership vocabulary is disproportionately drawn from Hindu priestly (पुजारी) or Buddhist monastic (लामा, गुरु) registers; a religiously neutral administrative register is thin.	अध्यक्ष/अगुवा (overseer); सेवक/डिकन (deacon) — administrative/civic register terms deliberately chosen over religious-office vocabulary
”Working out” salvation as sanctification-process rather than either instant event or merit-earning	κατεργάζεσθε	No single Nepali verb captures “actively bring to completion something already given,” distinct from दिनु (give), कमाउनु (earn), or पूरा गर्नु alone (which can misleadingly suggest completing/earning).	पूरा गर्दै जाओ (continuous, process-oriented) + mandatory footnote anchoring to 2:13’s grace-source

---

6. Crowded Semantic Neighborhoods Requiring Fencing

These are cases where a natural, fluent Nepali word already exists and would be a translator’s first instinct, but that word is simultaneously prominent vocabulary within Hindu, Buddhist, Tantric, or Nepali-state-historical frameworks, creating syncretism risk if used unfenced.

Nepali term (at risk of default use)	Competing association	Doctrine affected	Fencing strategy
रूप / अवतार	Viṣṇu’s daśāvatāra; Shah-dynasty royal avatar-kingship (living memory, abolished 2008)	Incarnation/Kenosis (μορφή θεοῦ, 2:6)	Mandate स्वरूप; forbid रूप unqualified and अवतार absolutely; mandatory footnote every occurrence (continuous with baseline देहधारण rule)
आनन्द	Advaita Vedānta sat-chit-ānanda; Buddhist meditative bliss (Newar/Himalayan traditions)	Joy in Suffering (χαρά, throughout ch.1–4)	Retain (established Christian usage) but require explicit circumstantial/relational anchoring (“ख्रीष्टमा आनन्द”) in every doctrinally load-bearing occurrence
संतोष / सन्तुष्ट	Patañjali’s yogic niyama; self-cultivated detachment (वैराग्य)	Contentment in All Circumstances (αὐτάρκης, 4:11)	Prefer सन्तुष्ट over संतोष; mandatory cross-anchor to 4:13’s सामर्थ्य clause every occurrence
सिद्ध / सिद्धि	Tantric “accomplished adept,” supernatural attainment through disciplined practice (Newar Kathmandu Valley tradition)	Righteousness/Pressing On (τέλειος, 3:12, 15)	Forbid सिद्ध-family vocabulary entirely in this passage; mandate परिपक्व
शक्ति	Newar Tantric Śākta tradition; living-goddess (Kumārī) cult	Power of God / Christ’s resurrection power (3:10); contentment (4:13)	Baseline rule reaffirmed: never शक्ति, always सामर्थ्य — doubly critical in Philippians because it co-occurs with both पुनरुत्थान (3:10) and सन्तुष्ट (4:13) in the same letter
दास	Nepal’s legal abolition of slavery only in 1924; caste-adjacent servitude associations in regional usage	Incarnation (μορφὴν δούλου, 2:7); ministry self-designation (δοῦλος, 1:1)	Retain दास deliberately (theologically stronger than सेवक, preserves the 1:1↔2:7 literary link) but require teaching notes distinguishing Christ’s/Paul’s voluntary, honored devotional self-designation from imposed social bondage or caste servitude
नागरिकता	Contemporary Nepali descent- and gender-based citizenship-law disputes (live national political controversy)	Citizenship in Heaven (πολίτευμα, 3:20)	Retain but always in the full phrase स्वर्गमा हाम्रो नागरिकता; mandatory disclaimer note in curriculum materials against reading as commentary on domestic citizenship politics
बलिको रूपमा खन्याइनु (poured out as libation)	Hindu पूजा liquid-offering ritual (अर्घ) poured to a deity/idol	Joy in Suffering — sacrificial self-offering (σπένδομαι, 2:17)	Frame explicitly as figurative extension of Christ’s own once-for-all completed sacrifice, joined to the Philippians’ faith-sacrifice — not as paralleling or endorsing an ongoing ritual-offering system
घुँडा निहुरिनु (bowing the knee)	Hindu namaskār/praṇām before an idol or deity image; comparable devotional gesture in daily Nepali religious practice	Lordship of Christ (πᾶν γόνυ κάμψῃ, 2:10)	Teaching notes must state explicitly: this bowing is directed exclusively to Jesus as universal Lord, not analogous to, or continuous with, devotional bowing before other deities/images
देवता	Generic/lesser-deity term, distinct from परमेश्वर/भगवान	Citizenship in Heaven — “their god is their belly” (3:19)	Correctly retain देवता here (rather than परमेश्वर) precisely because Paul is being ironic about a false, illegitimate object of devotion — this is the one place in the letter where the “lesser-god” register is theologically appropriate
स्वर्गमा भएका, पृथ्वीमा भएका, पृथ्वीमुनि भएका (heavenly/earthly/under-earth)	Hindu triloka (three-world cosmology) and Buddhist six-realm rebirth cosmology, each populated by distinct deities/spirits/ancestors with recognized authority	Lordship of Christ (2:10)	Teaching notes must affirm Christ’s supreme Lordship over every such realm and being, without endorsing or implying the independent legitimacy of a populated rival-god cosmology

---

7. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Χριστός (as part of “Christ Jesus”/“Jesus Christ”)	Transliterate: ख्रीष्ट	Established Nepali Christian standard; distinguished from मसीह, which is reserved for explicit messianic-fulfillment contexts per this curriculum’s registry
μορφή θεοῦ	Paraphrase (compound): परमेश्वरको स्वरूप	No safe single-word transliteration exists in Nepali for this Greek philosophical term; a fenced compound with mandatory footnote is required instead
ἁρπαγμός	Paraphrase (periphrastic clause): समातिराख्नुपर्ने कुरा	Untransliterable hapax-adjacent term; requires interpretive unpacking rather than a borrowed form
δοῦλος	Translate, not transliterate/euphemize: दास	A softer transliteration or euphemistic paraphrase (e.g., “servant”) would erase the deliberate 1:1↔2:7 literary link; दास is retained despite its historical weight, fenced by teaching notes
αὐτάρκης	Translate: सन्तुष्ट, not संतोष	Transliteration is not applicable (this is a Greek adjective, not a proper noun); between the two native candidates, the less technically-loaded option is chosen
πολίτευμα	Translate (compound): स्वर्गमा हाम्रो नागरिकता	No transliteration tradition exists for this term in Nepali Bible history; a fenced compound is required given the term’s contemporary political loading
σκύβαλα	Translate, retaining crude register: फोहोर/जूठो कुरा	Must preserve Paul’s deliberately coarse, pejorative intensity; a milder paraphrase (e.g., “loss”) would flatten the rhetorical force already correctly reserved for ζημία
Ἀββά (cf. Romans 8:15, for cross-reference continuity)	Transliterate: अब्बा (baseline; Philippians does not itself contain this term but the register is relevant for teaching cross-references to Romans 8)	Preserves the established baseline convention; noted here for curriculum-wide consistency, not because it occurs in Philippians
Ἀμήν / Ἁλληλουϊά (liturgical closings, if present in study-guide material though not central to Philippians’ text)	Transliterate: आमेन, हल्लेलूयाह	Per baseline transliteration standards table
ἐπίσκοπος / διάκονος	Translate, avoiding transliteration of Greek or borrowing of Hindu/Buddhist office-titles	अध्यक्ष/अगुवा and सेवक/डिकन (डिकन itself is a transliteration reserved as a secondary gloss, not the primary rendering) — deliberately administrative, non-religious register

---

8. Ranked List of Highest-Risk Ambiguities in Philippians

Ranked by combined doctrinal centrality and syncretism potential, per the baseline’s Critical/High/Medium/Low framework:

1. μορφὴ θεοῦ / ἐκένωσεν (2:6-7) — Critical. The single greatest risk in the letter: default रूप/अवतार vocabulary would cause the Christ-hymn to read as a repeatable royal or divine avatar-descent, the very theology Nepal’s abolished monarchy embodied within living memory. Requires स्वरूप + mandatory footnote on every occurrence, continuous with the baseline’s देहधारण safeguard.
2. αὐτάρκης / ὁ ἐνδυναμῶν με (4:11, 4:13) — Critical. Nepal’s dominant cultural template for “contentment” is a named, self-effort-based yogic virtue (संतोष). Mistranslation collapses Paul’s Christ-dependent contentment into self-achieved detachment. The two verses must never be separated in translation or teaching.
3. τέλειος (3:12, 15) — Critical. सिद्ध/सिद्धि is a specific, still-practiced Tantric technical category (Newar tradition) for supernatural attainment through discipline — the exact opposite of Paul’s “not yet attained” argument. Absolute prohibition on सिद्ध-family vocabulary in this passage.
4. ἁρπαγμός (2:6) — High. Genuine translation ambiguity in the source Greek itself (grasped-for vs. already-possessed-but-not-exploited); an incorrect choice reverses the entire doctrinal point about Christ’s prior deity.
5. πολίτευμα (3:20) — High. The only term in the letter colliding with live, unresolved contemporary Nepali politics rather than historical/religious tradition — citizenship-law disputes are current, not merely inherited.
6. δοῦλος / μορφὴν δούλου (1:1, 2:7) — High. Deliberate literary/theological link between Paul’s self-designation and Christ’s self-humbling; the historically loaded term (slavery abolished 1924; caste-adjacent regional usage) must be retained precisely, not softened, or the link is lost.
7. κοινωνία (1:5, 2:1, 3:10) — High. Single Greek root doing three distinct theological jobs (financial gospel-partnership; Spirit-wrought unity; shared suffering) within one short letter; unqualified सहभागिता risks flattening all three into generic “fellowship.”
8. χαρά (throughout) — High. Not a single-verse risk but a book-wide saturation risk: आनन्द recurs so often (at least ten times) that without consistent circumstantial/relational anchoring, cumulative exposure could normalize an impersonal-bliss reading.
9. ἐπουρανίων, ἐπιγείων, καταχθονίων (2:10) — High. Risks being read as affirming, rather than subordinating, Nepal’s populated triloka/six-realm cosmologies if Christ’s Lordship “over” these realms is not made explicit.
10. κατεργάζεσθε τὴν σωτηρίαν (2:12) — Critical (baseline-continuous). Surface reading suggests merit-earning; must always travel with 2:13’s grace-grounding.
11. σπένδομαι (2:17) — Medium-High. Libation imagery risks resembling ongoing Hindu पूजा-offering practice rather than a one-time figurative extension of Christ’s completed sacrifice.
12. φρονέω (2:2, 2:5) — Medium. Not a syncretism risk but a structural-consistency risk: if translators vary the verb between the two occurrences, the deliberate rhetorical link (church’s mindset = Christ’s mindset) is lost invisibly, with no obvious error signal at review.
13. πᾶν γόνυ κάμψῃ (2:10) — Medium. The bowing gesture is devotionally ambiguous in a Nepali setting without an explicit exclusivity note.
14. ὧν ὁ θεὸς ἡ κοιλία (3:19) — Medium. Requires the correct use of a lesser-god term (देवता) rather than the default assumption that all “god” language should use परमेश्वर — an unusual case where the doctrinally safe choice is the less exalted word.
15. σχῆμα vs. μορφή (2:6-7) — Medium. Underlexicalized philosophical distinction in Nepali; risk is reviewer/translator confusion rather than reader-facing doctrinal error, but must be fenced in the glossary to prevent inconsistent downstream renderings.

---

9. Summary Recommendations for Phase 2 Preparation

1. All Critical-risk items in §8 (items 1–3, 10) require mandatory footnotes on every occurrence, not merely first occurrence, per the pattern already established for the baseline’s देहधारण and आरोपित धार्मिकता entries.
2. The three-way κοινωνία polysemy (§6, §8 item 7) requires that translation_memory.json encode three separate compound entries rather than a single generic सहभागिता entry, to prevent Phase 2 workers from defaulting to an unqualified rendering.
3. रूप-family vocabulary (स्वरूप vs. बाहिरी रूप vs. अवतार) requires an explicit forbidden-substitution list addition parallel to the baseline’s existing list (मुक्ति/मोक्ष/निर्वाण; धर्म; पुनर्जन्म; अवतार; शक्ति; वरदान alone; पुण्य/भाग्य; ब्रह्म/परमात्मा; भगवान; सन्त/साधु; अकुशल कर्म): add सिद्ध/सिद्धि and संतोष (in the 4:11 context) to the Philippians-specific forbidden list.
4. All findings in this document are carried forward, term-by-term, into analysis/08_core_glossary.md and the associated translation_memory.json/bible_term_registry.json update.