Linguistic Gap Analysis
Linguistic Gap Analysis — Philippians (List do Filipian)
English → Polish | Full-Book Coverage (Philippians 1–4) | Core Passage: Flp 2:1-11
Purpose and Method
This analysis identifies where standard Polish theological vocabulary is adequate, where it is missing entirely, and where it is “crowded” — already carrying strong, non-Pauline associations from Polish Catholic devotional culture that must be fenced off through explicit teaching notes. It builds directly on the baseline Romans translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json (all reused verbatim where terms recur) and on 08_core_glossary.md’s term-by-term inventory. Its purpose is to give Phase 2 translators and Step 17 reviewers a single reference for why a given rendering was chosen and what semantic terrain it must be defended against.
Full-book coverage confirmation: All four chapters of Philippians have been reviewed for load-bearing vocabulary. Sections producing no new terms beyond those already logged in 08_core_glossary.md are explicitly noted in the Chapter Coverage Ledger (§5) rather than silently omitted.
1. Doctrine Vocabulary Matrix
| Doctrine | Available Polish Terms | Weaknesses / Gaps | Recommended Strategy |
|---|---|---|---|
| The Incarnation and Self-Emptying of Christ (Kenosis) | postać Boga; równość z Bogiem; ogołocił samego siebie; postać sługi; podobieństwo (ludzi); z wyglądu; uniżył samego siebie | Polish has no single native lexeme for κένωσις/ἐκένωσεν; “ogołocił” (stripped/denuded) risks a subtraction-of-essence reading if unglossed. “Postać” must do double duty for μορφή and risks flattening into σχῆμα if translators are inconsistent. “Sługa” (servant) softens δοῦλος’s literal “slave” force already softened in Biblia Tysiąclecia precedent. | Reuse Biblia Tysiąclecia’s “ogołocił samego siebie” (per baseline convention of following established Polish tradition), but MANDATE a translator/teaching note at every occurrence stating explicitly that this is addition of a servant-nature, not subtraction of deity. Keep μορφή (postać) and σχῆμα (wygląd/z wyglądu) lexically distinct — never use “postać” for the second occurrence. Retain “sługa” for Bible-text continuity with Polish tradition but restore “niewolnik”-level force in the teaching note, not the running text. |
| Joy in Suffering and Imprisonment | radość; więzy / kajdany; zmaganie / walka; wylany jako ofiara z płynów; wspólnota (udział) w Jego cierpieniach | ”Radość” alone reads as circumstantial happiness (“szczęście” territory) to a Polish ear; nothing in ordinary vocabulary signals joy within suffering rather than joy despite or after it. “Cierpienie” (suffering) sits inside an extremely well-developed Polish Catholic theology of redemptive/offered-up suffering (cf. Salvifici Doloris), which is a doctrinally rich but distinct framework from Paul’s κοινωνία παθημάτων. | Retain “radość” (no viable substitute exists) but require every occurrence in chs. 1 and 4 to be taught with its concrete anchor (Paul’s actual chains, 1:7,13-14,17) so joy is not abstracted from the imprisonment context. For 3:10’s “fellowship of his sufferings,” affirm genuine participatory union with Christ while explicitly distinguishing Pauline κοινωνία from merit-accumulating or purgatorial-debt-reducing “offering up” suffering — see Ranked Ambiguity #4 below. |
| Unity and Humility in the Church | myśleć tak samo; zjednoczeni duszą; egoistyczna ambicja; próżna chwała; pokora; mieć na uwadze; szemranie; spór | ”Pokora” is lexically precise but culturally coded toward individual ascetic virtue or specific venerated exemplars (e.g., saints known for humility) rather than a horizontal command between ordinary believers. φρονέω has no single-word Polish equivalent that captures “whole-person settled disposition” as opposed to a passing opinion (“zdanie,” “opinia” would both underspecify it). | Render φρονέω contextually (“myśleć tak samo,” “mieć takie nastawienie,” “być jednomyślnym”) rather than fixing one gloss, but flag every occurrence for consistency review since it is the letter’s signature verb, climaxing in 2:5. Ground “pokora” every time in Christ’s concrete historical action (2:6-8) rather than allowing it to float as an abstract virtue. |
| Righteousness by Faith versus the Law | sprawiedliwość; Prawo; wiara; sprawiedliwość z Prawa / przez wiarę [w] Chrystusa; obrzezanie; śmieci | No gap: this doctrine’s vocabulary is already fully fixed by the baseline (Critical-risk terms carried over verbatim). The only Philippians-specific risk is rhetorical, not lexical: σκύβαλα’s vivid coarseness (“rubbish/dung”) is routinely softened in devotional paraphrase. | Enforce baseline terms exactly (sprawiedliwość, Prawo, wiara — no deviation permitted). Preserve σκύβαλα’s rhetorical force with “śmieci,” resisting any euphemistic softening; this is a Low-to-Medium lexical risk but a High rhetorical-fidelity risk. |
| Contentment in All Circumstances | zadowolenie; umieć być zadowolonym; Ten, który mnie umacnia | Polish lacks a term capturing the Stoic technical background of αὐτάρκεια (self-sufficiency achieved by one’s own reason) and Paul’s Christ-dependent redefinition simultaneously. “Zadowolenie” is emotionally flat (mere satisfaction) and risks either a Stoic-autonomous misreading or a contemporary motivational-culture/self-help misreading — a live risk given the term’s overlap with secular Polish “self-help” (samorozwój) vocabulary. | Do not attempt a compound coinage; retain “zadowolenie”/“umieć być zadowolonym” but require 4:11-13 to be translated and taught as a single unit, never excerpting 4:13’s “wszystko mogę” as a free-standing empowerment slogan (a documented misuse pattern). |
| Citizenship in Heaven | obywatelstwo; postępujcie jako godni obywatele | No lexical gap — “obywatelstwo” and “obywatel” are standard, unambiguous civic vocabulary. The entire risk is cultural collision: Polish national identity is historically fused with Catholic religious identity (the baseline’s documented “Polak-katolik” phenomenon), making a claim that heavenly citizenship is primary a direct relativization of a deeply held cultural fusion. | Use standard civic vocabulary without euphemism (do not soften “obywatelstwo” to something vaguer like “przynależność”). Mandate theologian review at every occurrence (Flp 1:27, 3:20) with an explicit teaching note that this does not denigrate legitimate earthly civic life but relativizes its ultimacy — paralleling the baseline’s treatment of “wiara” and “tożsamość chrześcijańska.” |
| Partnership in the Gospel | wspólnota w [dziele] Ewangelii; wspólnota; dzielić się; owoc / pożytek; wonność miła, ofiara przyjemna [i] miła Bogu | The baseline fixed “wspólnota” for κοινωνία at a general, passive-fellowship risk level (Low). Philippians activates κοινωνία’s concrete, active, often financial sense (1:5; 4:14-15) far more strongly than Romans does, without any lexical change — the same word must now carry more theological weight. | Retain “wspólnota” (no deviation from baseline term permitted) but elevate its risk tier in this curriculum to Medium and require each occurrence’s specific active dimension (financial giving, joint suffering, joint gospel labor) to be named explicitly in surrounding teaching material so the word’s passive-fellowship default reading does not flatten Paul’s concrete meaning. |
| Pressing on toward the Goal in Christ | dojrzały; gonić / dążyć; cel / nagroda; powołanie (baseline reuse) | “Doskonały/doskonałość” — the natural-sounding rendering for τέλειος — is heavily crowded by Polish Catholic sainthood/perfection-of-life vocabulary (see §2 below); using it risks implying Paul claims completed sanctity, directly contradicting 3:12’s denial of having “already arrived.” | Avoid “doskonały” for τέλειος in 3:15; use “dojrzały” (mature) instead, reserving “doskonały” only for describing the future, not-yet-attained goal if needed elsewhere. Teach 3:12-14 as a unit: already grasped by Christ (grace first) → therefore pursuing (response second) — sequence must never invert. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2a. Genuinely Missing Vocabulary (no adequate single Polish term exists)
| Concept | Greek | Gap Description | Resolution |
|---|---|---|---|
| ἁρπαγμός (harpagmos) | Flp 2:6 | No Polish word captures the dual sense of “something already held but not exploited.” Existing Polish Bible traditions split: Biblia Tysiąclecia leans toward “nie skorzystał ze sposobności” (did not take advantage of the opportunity); Biblia Warszawska leans toward “nie poczytywał sobie za grabież” (did not consider it plunder/robbery). | Render with an explanatory phrase rather than a single word — “[nie uważał za] rzecz do zdobycia (do wykorzystania dla siebie)” — engineered to hold both senses simultaneously. Mandatory theologian review at every occurrence; this is the single highest lexical-gap risk in the letter (see Ranked Ambiguity #1). |
| κένωσις / ἐκένωσεν (kenosis) | Flp 2:7 | No native Polish verb isolates “voluntarily laying aside the use of divine privilege while retaining divine nature.” “Ogołocił” (stripped bare) is the nearest available verb but etymologically suggests total denudation. | Follow Biblia Tysiąclecia precedent (“ogołocił samego siebie”) for the Bible text itself; reserve the transliterated technical label “kenoza” strictly for theologian-facing teaching notes and doctrine-discussion material, never for the translated Scripture text itself (see §3 below). |
| σύμψυχος (sympsychos) | Flp 2:2 | NT hapax; no single Polish word for “united-in-soul” as distinct from ordinary unity/agreement vocabulary. | Use the descriptive compound “zjednoczeni duszą” rather than forcing a single-word coinage; acceptable Low-Medium risk given the term’s rarity and supportive (non-hinge) role in the passage. |
| αὐτάρκεια (autarkeia), Stoic-technical sense | Flp 4:11 | Polish has words for contentment/satisfaction but none carrying the specific Stoic-philosophical freight Paul deliberately borrows and redefines. | Accept the lexical gap; compensate through teaching notes rather than translation innovation (see Doctrine Matrix row above). Do not coin a new term. |
| ἐριθεία (eritheia) | Flp 2:3 | No single Polish noun for “factional self-promoting rivalry” as a moral vice-category distinct from ordinary “ambicja” (ambition, which is often positively valenced in Polish). | Use “egoistyczna ambicja” (self-serving ambition) as a qualifying compound rather than bare “ambicja,” which alone would lose the negative moral charge. |
2b. Crowded Semantic Neighborhoods Requiring Explicit Fencing
These terms have adequate Polish lexical equivalents, but each equivalent already carries a strong, well-established meaning from Polish Catholic devotional or national culture that will assert itself unless actively fenced by teaching notes at every occurrence.
| Polish Term | Pauline Sense Needed | Competing Cultural Sense (crowding it) | Fencing Strategy |
|---|---|---|---|
| pokora (humility) | A command given to every believer (2:3-5), grounded concretely in Christ’s historical self-emptying act, not an individually cultivated ascetic disposition. | Individual ascetic virtue, associated with specific pious exemplars, monastic/consecrated-life spirituality, and canonized models of humility (e.g., St. Maksymilian Kolbe, St. Faustyna). | Every occurrence must explicitly tie “pokora” back to 2:6-8’s narrative content (Christ’s descent) rather than letting it float as a free-standing virtue-word. |
| powołanie (calling) | The “upward call of God in Christ Jesus” (3:14) — the eschatological goal of every believer’s race, already established by the baseline as universal, not vocational. | Call to priesthood or consecrated religious life (baseline-documented “powołanie kapłańskie/zakonne”), intensified by Poland’s historically high vocation rates and John Paul II’s papacy. | Reuse baseline’s existing fencing rule exactly; pair with explicit context at 3:14 every time — this is a baseline Critical risk recurring, not a new one. |
| obywatelstwo (citizenship) | Primary, ultimate civic belonging located in heaven (1:27; 3:20), relativizing (not abolishing) earthly national citizenship. | The “Polak-katolik” fusion of Polish national identity and Catholic religious identity, reinforced by the Church’s historic resistance role under partition, Nazi occupation, and communism. | Mandatory theologian review every occurrence; explicit note that heavenly citizenship is primary, not exclusive of legitimate earthly civic responsibility — avoid rhetoric that could be read as denigrating Polish civic identity itself. |
| doskonały / doskonałość (perfect/perfection) | Paul’s paradoxical usage: relational maturity while still actively pursuing (3:12-15), explicitly NOT a completed, achieved state. | Sainthood and completed-holiness culture; canonized saints are popularly regarded as having achieved “doskonałość” in a sense Paul explicitly disclaims for himself in 3:12. | Avoid “doskonały” for τέλειος in 3:15 in favor of “dojrzały” (mature); if “doskonały” must appear elsewhere, pair immediately with 3:12’s disclaimer. |
| ofiara (sacrifice/offering) | Figurative extension of temple-sacrifice language to Paul’s ministry/possible martyrdom (2:17) and to the Philippians’ financial gift (4:18) — metaphorical, not literal or propitiatory. | The sacrifice of the Mass (ofiara Mszy Świętej), central to Polish Catholic liturgical life and cognitively primary whenever “ofiara” appears in a religious register. | Teach explicitly as metaphorical extension in both 2:17 and 4:18; must never be presented as implying a repeatable propitiatory sacrifice alongside or competing with Christ’s own once-for-all sacrifice. |
| cierpienie / wspólnota w cierpieniach (suffering / fellowship of sufferings) | Relational, participatory identification with Christ’s sufferings (3:10) — not merit accumulation. | Poland’s rich “redemptive suffering” devotional theology (offering up suffering for others’ benefit or one’s own purgatorial account, reinforced by Salvifici Doloris). | Theologian review mandatory; affirm genuine participatory union with Christ while explicitly distinguishing it from merit-accumulating or purgatorial-debt-reducing frameworks. |
| sługa (servant, for δοῦλος) | The lowest, most total form of servitude with no personal rights (2:7) — the shocking descent from “postać Boga.” | Ordinary, comparatively mild “servant/helper” connotation in contemporary Polish, and reuse of the same word for the functional, non-Christological “sługa” of Paul’s own self-designation (1:1). | Retain “sługa” for textual/traditional continuity but require a teaching note at 2:7 restoring the sharper “niewolnik” (slave) force, distinguishing this occurrence from 1:1’s milder ministerial usage. |
| biskupi (overseers, for ἐπίσκοποι) | A plural, local, first-generation team of congregational overseers at Philippi (1:1). | The fully developed modern Catholic episcopate (diocesan bishop, apostolic succession, sakra biskupia) — an institutional structure that did not yet exist in Paul’s day. | Prefer “przełożeni/nadzorcy zboru” or accompany “biskupi” with an explanatory note at every occurrence to prevent institutional retrojection. |
| radość (joy) | Joy that persists specifically within imprisonment and suffering, grounded in Christ, not in circumstances (throughout, esp. 1:12-18; 4:11-13). | Ordinary Polish usage collapses “radość” toward “szczęście” (circumstantial happiness); no colloquial register distinguishes the two as sharply as Paul’s argument requires. | Anchor every occurrence of “radość” to its concrete surrounding context (chains, want, plenty) in teaching material rather than letting the word carry the distinction unaided. |
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Ἀββά (Abba) | Not applicable to Philippians (no occurrence); baseline’s Romans 8:15 precedent (“Abba,” paired with “Ojcze”) remains the standing convention for any future cross-reference. | Consistency rule only; no new decision required here. |
| κένωσις (kenosis, as theological label) | Transliterate (“kenoza”) only in teacher-facing doctrine material; never in the translated Bible text itself, where the existing verb phrase “ogołocił samego siebie” is used. | The verb-phrase already carries adequate meaning in running Scripture text; introducing a Greek loanword into the text itself would create a false impression of technical precision the Greek does not itself supply (ἐκένωσεν is an ordinary verb, not a technical term, in the source). |
| ἁρπαγμός (harpagmos) | Paraphrase only — render as the explanatory phrase “[nie uważał za] rzecz do zdobycia (do wykorzystania dla siebie)”; do not transliterate. | A transliteration would be meaningless to a Polish reader and would not resolve the genuine two-sided ambiguity requiring theological judgment. |
| Χριστός (Christos) | Use established Polish form “Chrystus” (companion entry to baseline’s “Jezus” and “Mesjasz”), preserving source word order (“Jezus Chrystus” / “Chrystus Jezus”) rather than free variation. | Philippians uses Χριστός nearly as a proper name at extremely high frequency (60+ occurrences); word-order variation would appear arbitrary to a Polish reader and could obscure the rhetorical structuring of key verses, especially the 2:11 hymn climax. |
| σωτήρ (sōtēr, “Savior”) | Standard translation “Zbawiciel,” not transliteration. | Fully lexicalized in all Polish Bible traditions; no ambiguity. |
| Proper names: Ἐπαφρόδιτος (Epaphroditus), Εὐοδία (Euodia), Συντύχη (Syntyche), Σύζυγος (Syzygus/“true yokefellow”), Κλήμης (Clement), Καῖσαρ (Caesar, “household of Caesar,” 4:22) | Standard Polish Bible-translation transliterated forms: Epafrodyt, Ewodia, Syntycha, Klemens; “Cesarz”/“dom Cezara” for the household-of-Caesar reference. | Low doctrinal risk; consistency with established Polish Bible-translation naming conventions (per baseline’s proper-name standards) is the only requirement. Syzygus is disputed as a proper name vs. a common noun (“true yokefellow,” σύζυγος); follow majority Polish tradition rendering it as a descriptive phrase (“wierny towarzyszu”) rather than a proper name, flagged Low risk. |
| δοῦλος (doulos, Christological, 2:7) | Translate, do not transliterate — “postać sługi,” per established Polish Bible tradition (Biblia Tysiąclecia/Biblia Warszawska both use “sługa”). | Preserves continuity with the existing Polish Bible tradition; the interpretive cost (softened “slave” force) is compensated by a mandatory teaching note rather than by introducing an unfamiliar term. |
| πολίτευμα / πολιτεύεσθε (politeuma / politeuesthe) | Translate using ordinary Polish civic vocabulary (“obywatelstwo,” “postępujcie jako godni obywatele”) — no transliteration or euphemistic softening. | The doctrinal force depends precisely on this being recognizable, weighty civic vocabulary, not an obscure theological term; softening it (e.g., to “przynależność”) would blunt the direct relativization of national-religious identity that the doctrine requires. |
4. Ranked List of Highest-Risk Ambiguities in Philippians
Ranked by combined severity (doctrinal stakes) and translation difficulty (genuine ambiguity or cultural crowding), for Step 17 review prioritization.
- ἁρπαγμός (Flp 2:6) — Critical. Two mutually exclusive-sounding renderings exist in established Polish Bible tradition (Tysiąclecia vs. Warszawska); either extreme, taken alone, creates a Critical Christological error (deity as something Christ lacked and grasped for, vs. deity as something Christ discarded). Requires mandatory theologian review at the single occurrence, with the resolution explicitly holding both already-possessed equality and voluntary non-exploitation together.
- ἐκένωσεν / “ogołocił samego siebie” (Flp 2:7) — Critical. The single most theologically dangerous verb in the letter if misread as ontological subtraction of deity (the ancient kenoticist heresy). Requires a mandatory translator note at every occurrence distinguishing self-emptying of privilege/glory-display from self-emptying of divine essence.
- πολίτευμα / πολιτεύεσθε — “obywatelstwo” (Flp 1:27; 3:20) — Critical. The doctrine most likely to generate pastoral resistance or misapplication in Poland specifically, given the depth of the “Polak-katolik” cultural fusion the baseline already documents for “wiara” and “tożsamość chrześcijańska.” Misapplication risk runs in both directions: softening the claim (implying dual, equal citizenship) or overcorrecting into denigration of legitimate civic life.
- κοινωνία [τῶν] παθημάτων αὐτοῦ — “wspólnota w Jego cierpieniach” (Flp 3:10) — High. Collides with one of the richest and most pastorally beloved strands of Polish Catholic devotional theology (redemptive/offered-up suffering, Salvifici Doloris). Getting the fence wrong risks either flattening a cherished, largely orthodox devotional instinct or allowing Pauline κοινωνία to be absorbed into a merit-transactional framework foreign to the text.
- κατεργάζεσθε τὴν ἑαυτῶν σωτηρίαν — “wypracowujcie swoje zbawienie” (Flp 2:12-13) — Critical. Direct collision with the baseline’s forbidden grace/works substitution rule and with the baseline’s documented Polish tendency to treat “zbawienie” as sacramentally/automatically conferred. Must never be translated or taught apart from 2:13 in the same breath.
- τέλειος / τετελείωμαι — “dojrzały” vs. “doskonały” (Flp 3:12,15) — High. Paul’s own paradoxical self-usage (denying completion in 3:12, claiming “perfection” in 3:15) is intrinsically hard to render consistently in any language; in Polish the crowding from sainthood/perfection-of-life culture sharply raises the stakes of the wrong choice.
- φρονέω — “myśleć tak samo” (Flp 1:7; 2:2,5; 3:15,19; 4:2,10) — High. No single Polish word covers the letter’s signature verb across its seven occurrences with the necessary “whole-person settled disposition” force, especially at its Christological hinge (2:5); contextual variation across a signature term creates its own consistency-tracking burden for Phase 2/17 review.
- δοῦλος / μορφὴν δούλου — “postać sługi” (Flp 2:7, Christological) vs. “słudzy” (Flp 1:1, Pauline self-designation) — High. Reuse of the same lexeme across a Christological hinge-verse and an epistolary self-introduction risks either over-dramatizing 1:1 or under-dramatizing 2:7 unless the two are carefully distinguished in teaching material.
- αὐτάρκεια — “zadowolenie” / ἐνδυναμοῦντι με (Flp 4:11-13) — High. Contemporary Polish motivational/self-help culture creates a live, documented risk of 4:13 being excerpted as a free-standing empowerment slogan, inverting Paul’s actual Christ-dependent, circumstance-spanning argument.
- κενοδοξία / δόξα wordplay (Flp 2:3, 2:11) — Medium-High. The structural echo between “empty glory” (human vice, 2:3) and Christ’s true, given glory (2:11) is a literary feature worth preserving in teaching notes even though the lexical items themselves (“próżna chwała” / “chwała”) are individually low-ambiguity; losing the echo weakens the hymn’s rhetorical argument without technically mistranslating any single word.
- ἐπίσκοπος — “biskupi” (Flp 1:1) — Medium-High. Institutional retrojection risk (reading the developed Catholic episcopate back into a first-generation, plural, local office) is subtle enough that translators may not flag it without explicit prompting.
- σκύβαλα — “śmieci” (Flp 3:8) — Medium. Not doctrinally ambiguous, but carries a documented tendency toward devotional softening; rhetorical-fidelity risk rather than lexical risk.
5. Chapter Coverage Ledger
| Chapter | Load-Bearing New Terms | Status |
|---|---|---|
| Philippians 1 | δοῦλος (1:1), ἐπίσκοπος/διάκονος (1:1), κοινωνία εἰς τὸ εὐαγγέλιον (1:5), ἡμέρα Χριστοῦ (1:6,10), καρπὸς δικαιοσύνης (1:11), δεσμά (1:7,13-14,17), παρρησία (1:20), τὸ ἐμοὶ ζῆν Χριστός (1:21), κέρδος/ζημία (1:21), ἀγών (1:30), πολιτεύεσθε (1:27), συναθλέω (1:27) | Reviewed — fully covered in §1 and glossary. |
| Philippians 2 (core passage 2:1-11, plus 2:12-30) | Full hymn vocabulary (μορφή θεοῦ, ἁρπαγμός, ἐκένωσεν, μορφὴν δούλου, ὁμοίωμα, σχῆμα, ἐταπείνωσεν, ὑπήκοος, θανάτου σταυροῦ, ὑπερύψωσεν, ὄνομα ὑπὲρ πᾶν ὄνομα, κάμψῃ, ἐξομολογήσηται, Κύριος Ἰησοῦς Χριστός); κατεργάζεσθε σωτηρίαν/ἐνεργέω (2:12-13); γογγυσμός/διαλογισμός (2:14); ἄμεμπτος (2:15); σπένδομαι (2:17); θυσία/λειτουργία (2:17,30) | Reviewed — fully covered, core passage given priority treatment throughout this document. |
| Philippians 3 | περιτομή (3:3,5); σκύβαλα (3:8); γνῶσις Χριστοῦ (3:8); δικαιοσύνη ἐκ νόμου/διὰ πίστεως (3:9); κοινωνία παθημάτων (3:10); δύναμις ἀναστάσεως (3:10); τέλειος (3:12,15); διώκω/ἐπεκτείνομαι (3:12-14); σκοπός/βραβεῖον (3:14); κλῆσις (3:14, baseline reuse); πολίτευμα (3:20); σωτήρ (3:20); μετασχηματίσει/σύμμορφον (3:21) | Reviewed — fully covered. Note: 3:2’s polemical “dogs” (κύνες) and “evil-workers” (κακοὺς ἐργάτας) are rhetorically vivid but lexically unambiguous in Polish (“psy,” “ludzie czyniący źle”); no gap or crowding risk — noted here for completeness, no separate glossary entry required. |
| Philippians 4 | χαίρετε ἐν κυρίῳ (4:4); εἰρήνη ὑπερέχουσα (4:7); λογίζεσθε ταῦτα (4:8); αὐτάρκεια (4:11); ἐνδυναμοῦντι με (4:13); κοινωνία/κοινωνέω financial (4:14-15); καρπός (4:17); ὀσμὴ εὐωδίας/θυσία δεκτή (4:18); χρεία (4:19); πλοῦτος ἐν δόξῃ (4:19); ἅγιοι (4:21-22, baseline reuse) | Reviewed — fully covered. Note: 4:2-3’s named individuals (Euodia, Syntyche, Syzygus, Clement) are proper-name transliteration decisions only (§3 above); 4:22’s “household of Caesar” is a historical-geographic reference of Low risk requiring no glossary entry beyond a contextual footnote. |
This analysis must be loaded alongside 08_core_glossary.md, the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before Phase 2 Philippians segment translation begins. All fencing strategies recorded here are binding on translator notes required by 12_ai_translation_requirements.md’s footnote and escalation rules.