Semantic Analysis — Philippians (List do Filipian)

Koine Greek Source Analysis for English → Polish Translation Requirements

Curriculum: Philippians 1–4 Core passage: Philippians 2:1–11 (Filipian 2:1-11) Method: Full-book coverage. The core passage receives verse-by-verse treatment. Every other chapter is analyzed for load-bearing theological vocabulary not already covered. Chapters contributing no new vocabulary state this explicitly. Terms already fixed in the baseline Romans translation_memory.json are reused exactly and marked [BASELINE REUSE]; new terms are proposed with a risk tier and marked [NEW].

Citation format follows Polish Bible convention established in the baseline: book abbreviation + chapter:verse (e.g., Flp 2:7), book name List do Filipian per Biblia Tysiąclecia convention.

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

This passage is the theological anchor of the curriculum: Paul’s appeal to unity and humility (2:1-4), grounded in the “Christ hymn” (2:5-11), which is the fullest statement in the New Testament of the Incarnation as self-emptying (kenosis), humiliation, and subsequent exaltation of Christ.

Flp 2:1 — Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί

παράκλησις (paraklēsis)

• Literal meaning: a calling-alongside; comfort, encouragement, appeal.
• Semantic range: exhortation, consolation, urgent appeal, comfort-in-affliction.
• English variants: “encouragement” (ESV/NIV), “consolation” (KJV).
• Contextual theological meaning: the comfort/encouragement that exists because of union with Christ — the ground of Paul’s appeal for unity.
• Polish rendering: zachęta / pociecha [NEW]. Risk: Medium. Related to baseline “napominać” (exhort, from παρακαλέω) but here the noun carries a warmer, comfort-toned sense; must not be flattened into mere administrative exhortation.

παραμύθιον (paramythion) — NT hapax legomenon

• Literal meaning: consolation, solace, encouragement addressed to the heart.
• Semantic range: comfort of love, tender persuasion.
• English variants: “comfort of love” (ESV), “consolation of love” (KJV).
• Contextual theological meaning: the comforting effect love has among believers; reinforces relational unity.
• Polish rendering: pociecha miłości [NEW]. Risk: Low.

κοινωνία πνεύματος (koinōnia pneumatos)

• Literal meaning: “fellowship/participation of the Spirit.”
• Semantic range: shared partnership, joint participation, communion; can denote either “fellowship the Spirit produces” or “fellowship with the Spirit.”
• English variants: “fellowship of the Spirit” (KJV/ESV), “participation with the Spirit” (NIV).
• Contextual theological meaning: the Holy Spirit as the ground and agent of unity among believers — one of four appeals grounding the call to like-mindedness.
• Polish rendering: wspólnota Ducha [BASELINE REUSE: “wspólnota” for κοινωνία; “Duch” from Duch Święty]. Risk: Medium. Same caution as baseline “fellowship” entry applies (avoid the specific creedal phrase “świętych obcowanie”); here also avoid reducing to human camaraderie divorced from the Spirit’s actual agency.

σπλάγχνα (splanchna)

• Literal meaning: inward parts, entrails/bowels (the ancient seat of emotion).
• Semantic range: deep affection, tenderhearted compassion, visceral love.
• English variants: “affection” (ESV), “bowels” (KJV, archaic), “tenderness” (NIV).
• Contextual theological meaning: the visceral, felt compassion that should characterize the church’s internal relationships, patterned after Christ’s own compassion.
• Polish rendering: głębokie współczucie / serce [NEW]. Risk: Low.

οἰκτιρμοί (oiktirmoi)

• Literal meaning: acts of compassion, mercies.
• Semantic range: pity, mercy, compassion in action.
• English variants: “mercy,” “compassion,” “sympathy.”
• Contextual theological meaning: paired with σπλάγχνα to intensify the appeal to compassionate unity.
• Polish rendering: litość / miłosierdzie [NEW]. Risk: Low.

Flp 2:2 — πληρώσατέ μου τὴν χαράν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες

χαρά (chara)

• Literal meaning: joy, gladness.
• Semantic range: deep, often circumstance-independent gladness; the dominant emotional register of the whole letter.
• English variants: “joy,” “gladness.”
• Contextual theological meaning: Paul’s joy is completed specifically by the Philippians’ unity — joy is relational and gospel-grounded, not a private mood. Central to the curriculum doctrine “Joy in Suffering and Imprisonment.”
• Polish rendering: radość [NEW — add to translation memory]. Risk: High. “Radość” risks collapsing into “szczęście” (circumstantial happiness); Philippians’ joy persists specifically within imprisonment and suffering (1:12-18; 4:11-13) and must be taught as grounded in Christ, not circumstances.

φρονέω (phroneō) — used 10x in Philippians, the letter’s signature verb

• Literal meaning: to think, to set one’s mind, to have an attitude/outlook.
• Semantic range: disposition, mindset, orientation of the whole person (not mere intellectual opinion).
• English variants: “be of the same mind” (ESV), “think” (KJV/NIV varies).
• Contextual theological meaning: the shared, Christ-shaped mental/attitudinal orientation Paul calls for — climactically applied to Christ’s own self-emptying attitude in 2:5. Core term for “Unity and Humility in the Church.”
• Polish rendering: mieć takie samo nastawienie / myśleć tak samo [NEW]. Risk: High. Must not be reduced to a passing feeling or simple agreement of opinion; conveys a settled disposition of the whole person, decisively modeled on Christ (2:5).

σύμψυχος (sympsychos) — NT hapax

• Literal meaning: united in soul, of one soul together.
• Semantic range: soul-level unity, deep inward oneness.
• English variants: “united in spirit” (NIV), “of one accord” (KJV).
• Contextual theological meaning: intensifies the unity appeal beyond mere cooperation to inward, soul-deep oneness.
• Polish rendering: zjednoczeni duchem/duszą [NEW]. Risk: Medium.

Flp 2:3 — μηδὲν κατὰ ἐριθείαν μηδὲ κατὰ κενοδοξίαν, ἀλλὰ τῇ ταπεινοφροσύνῃ ἀλλήλους ἡγούμενοι ὑπερέχοντας ἑαυτῶν

ἐριθεία (eritheia)

• Literal meaning: selfish ambition, rivalry, factional self-interest (originally of hired labor/factions).
• Semantic range: strife, contentiousness, party-spirit.
• English variants: “selfish ambition” (ESV/NIV), “strife” (KJV).
• Contextual theological meaning: the opposite disposition to the humility Paul calls for; the corrosive force unity must guard against.
• Polish rendering: egoistyczna ambicja / niezdrowa rywalizacja [NEW]. Risk: Medium.

κενοδοξία (kenodoxia) — NT hapax

• Literal meaning: empty glory/reputation, vainglory (κενός “empty” + δόξα “glory” — note the ironic verbal echo with κενόω “to empty” in 2:7 and δόξα “glory” in 2:11, a wordplay the hymn resolves: Christ empties himself of status, not of being, and is given true δόξα, in contrast to human κενοδοξία, empty self-glorification).
• Semantic range: conceit, empty pride, self-promotion.
• English variants: “vain conceit” (NIV), “vainglory” (KJV), “conceit” (ESV).
• Contextual theological meaning: the human pattern of seeking empty glory that Christ’s genuine self-emptying directly and pointedly contradicts.
• Polish rendering: próżna chwała / puste zarozumialstwo [NEW]. Risk: Medium. Translators should be alert to preserving, where possible in teaching notes, the verbal echo with κενόω/δόξα that structures the whole hymn.

ταπεινοφροσύνη (tapeinophrosynē)

• Literal meaning: lowliness of mind, humility.
• Semantic range: self-forgetful esteeming of others, the opposite of self-promotion; a distinctly Christian virtue with no positive parallel in pre-Christian Greek ethics (where “lowliness” was typically a term of contempt).
• English variants: “humility” (all major versions).
• Contextual theological meaning: the positive virtue Paul commends, embodied supremely by Christ in 2:6-8. Core term for “Unity and Humility in the Church.”
• Polish rendering: pokora [NEW — add to translation memory]. Risk: High. Standard Polish term is well established and unambiguous lexically, but risk is catechetical: Polish devotional culture strongly associates “pokora” with private ascetic virtue or with specific pious figures (saints, religious); Philippians grounds it explicitly in Christ’s concrete historical action (2:6-8) and commands it of every believer toward one another, not as an individual ascetic achievement.

Flp 2:4 — μὴ τὰ ἑαυτῶν ἕκαστος σκοποῦντες, ἀλλὰ καὶ τὰ ἑτέρων ἕκαστος

σκοπέω (skopeō)

• Literal meaning: to look at, consider, fix attention on (root shared with σκοπός “goal/mark,” reused in Flp 3:14).
• Semantic range: attentive regard, watchful consideration.
• English variants: “look out for” (ESV), “look” (KJV), “look to the interests of” (NIV).
• Contextual theological meaning: practical outworking of humility — active, attentive concern for others’ interests, not mere sentiment.
• Polish rendering: mieć na uwadze / troszczyć się o [NEW]. Risk: Low.

Flp 2:5 — Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ

φρονεῖτε — see 2:2 above; here in imperative form, the hinge verse of the whole passage.

• Contextual theological meaning: the disposition commanded is not a human virtue in general but is specifically the same disposition that was in Christ Jesus — the imperative that the hymn of 2:6-11 grounds and illustrates.
• Polish rendering: Do tego usposobienia się kierujcie, jakie było też w Chrystusie Jezusie [NEW]. Risk: High (see 2:2). This verse is the doctrinal hinge connecting “Unity and Humility in the Church” directly to “The Incarnation and Self-Emptying of Christ”; the two doctrines must not be translated as merely juxtaposed but as the ethical command (v.5) grounded in the theological fact (vv.6-11).

Flp 2:6 — ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ

μορφή (morphē)

• Literal meaning: form, shape — but in philosophical Greek usage denotes the essential, defining form/nature of a thing, not mere external appearance (contrast σχῆμα in 2:7-8, outward fashion).
• Semantic range: essential nature/mode of being, as expressed outwardly.
• English variants: “form” (KJV/ESV/NIV, all retain “form”).
• Contextual theological meaning: Christ’s pre-existent possession of the very nature of God — full deity, not a divine appearance or resemblance.
• Polish rendering: postać Boga [NEW — add to translation memory]. Risk: Critical. Directly bears on the doctrine of the Deity of Christ (baseline Critical doctrine, Romans 1:4/9:5). Must be taught as affirming Christ’s full, essential divine nature prior to the incarnation, not a divine appearance, rank, or reflected glory. This is the theological anchor-point that guards against any Arian or docetic misreading of the following verses.

ὑπάρχων (hyparchōn)

• Literal meaning: existing, being, subsisting — present participle indicating a continuing state of being, not a past or temporary condition.
• Semantic range: to exist essentially/really, as opposed to merely appearing.
• English variants: “being” (KJV/ESV), “who, being in very nature God” (NIV).
• Contextual theological meaning: Christ’s possession of the divine nature is a continuous, real state, maintained (not surrendered) even through the self-emptying that follows.
• Polish rendering: będąc (istniejąc) w postaci Boga [NEW]. Risk: Critical — same doctrinal weight as μορφή above; the participle must not be rendered so as to suggest Christ merely “used to be” in God’s form and later ceased to be so.

ἁρπαγμός (harpagmos) — NT hapax; disputed term

• Literal meaning: from ἁρπάζω “to seize, snatch, grasp violently”; the noun denotes either (a) the act of seizing, or (b) by extension, “a thing to be seized/exploited/held onto for advantage.”
• Semantic range: two major interpretive traditions: (1) Christ did not regard equality with God as something to grasp at/acquire (he already possessed it, and did not need to seize it further); (2) Christ did not regard his equality with God as something to exploit/cling to for his own advantage (he possessed it but chose not to use it self-servingly). Both readings affirm Christ’s pre-existent deity; they differ on whether ἁρπαγμόν describes something not-yet-possessed or already-possessed-but-not-exploited.
• English variants: “a thing to be grasped” (ESV), “something to be used to his own advantage” (NIV), “robbery” (KJV, archaic/less preferred).
• Contextual theological meaning: Christ, though truly and fully God, did not treat that status as leverage for self-advantage, but instead chose the path of self-emptying. This is the theological center of the doctrine “The Incarnation and Self-Emptying of Christ (Kenosis).”
• Polish rendering: nie uważał za rzecz do zdobycia (do wykorzystania dla siebie) [NEW — add to translation memory]. Risk: Critical. Established Polish Bible traditions render this two ways: Biblia Tysiąclecia’s “nie skorzystał ze sposobności, aby na równi być z Bogiem” leans toward the “exploitation” reading; Biblia Warszawska is closer to “nie poczytywał sobie za grabież być równym Bogu.” This curriculum should render the phrase to preserve BOTH (a) Christ’s already-possessed full equality with God and (b) his voluntary choice not to leverage it for self-advantage — theologian review required to select final wording, since either extreme (implying deity was something Christ lacked, or implying deity was something he discarded) creates Critical doctrinal error.

ἴσα θεῷ (isa theō)

• Literal meaning: “equal things with God,” i.e., on equal terms/status with God (neuter plural used adverbially).
• Semantic range: full parity of status and nature with God.
• English variants: “equal with God” (all major versions).
• Contextual theological meaning: unambiguous assertion of Christ’s co-equal deity.
• Polish rendering: równość z Bogiem / [być] na równi z Bogiem [NEW]. Risk: Critical. Same doctrinal weight as μορφή θεοῦ above.

Flp 2:7 — ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος

ἐκένωσεν (ekenōsen) — from κενόω, “to empty”; the term from which “kenosis” derives

• Literal meaning: emptied, made empty, poured out.
• Semantic range: the verb takes no stated object in Greek (“he emptied himself,” not “he emptied himself of X”) — the text does not specify Christ emptied himself of his deity, but of his rightful status/privilege/glory-display, expressed through what follows: taking the form of a slave.
• English variants: “emptied himself” (ESV/NIV), “made himself of no reputation” (KJV, an interpretive paraphrase).
• Contextual theological meaning: the theological center of “The Incarnation and Self-Emptying of Christ (Kenosis).” Christ’s self-emptying is an act of will (ἑαυτὸν, reflexive, emphatic), not a diminishment imposed on him, and is immediately defined by “taking” (λαβών) the form of a slave — addition, not subtraction, of nature.
• Polish rendering: ogołocił samego siebie [NEW — add to translation memory; follows Biblia Tysiąclecia precedent]. Risk: Critical. CRITICAL FORBIDDEN MISREADING: this must never be taught or footnoted in a way implying Christ ceased to be fully God (a heresy historically called kenoticism). The correct doctrinal content is that Christ retained full deity (2:6, ὑπάρχων) while voluntarily adding to himself a genuinely human, servant nature and its attendant limitations and sufferings — self-emptying of privilege and glory-display, not of divine essence. Every occurrence requires a theologian-reviewed translator note to this effect.

δοῦλος (doulos)

• Literal meaning: slave, bondservant — the lowest, most total form of servitude in the ancient world, owning no rights over one’s own life.
• Semantic range: total, unconditional submission and belonging to a master; distinct from διάκονος (a servant performing a defined service or ministry) and from a hired worker.
• English variants: “servant” (KJV/NIV), “servant” (ESV, softening the literal force), some modern translations restore “slave.”
• Contextual theological meaning: the shocking depth of Christ’s self-emptying — not merely becoming human, but becoming human as a slave, the most degraded possible human status, in total contrast to his prior status “in the form of God.”
• Polish rendering: postać sługi [NEW — add to translation memory]. Risk: Critical. Standard Polish Bible tradition (Tysiąclecia, Warszawska) uses “sługa” (servant), which somewhat softens the literal force of δοῦλος (slave/bondservant). This curriculum should retain “sługa” for consistency with the Polish Bible tradition but require a teaching note explaining the sharper literal force (“niewolnik” — one with no rights over his own life) so the full scandal of the descent from 2:6 to 2:7 is not lost. Same term reused at Flp 1:1 (Paul and Timothy as δοῦλοι Χριστοῦ Ἰησοῦ) — see Chapter 1 section below.

ὁμοίωμα (homoiōma)

• Literal meaning: likeness, that which is made similar to something else.
• Semantic range: genuine resemblance/correspondence, not mere semblance; used elsewhere by Paul of real identification (e.g., Rom 6:5, baptism “into the likeness of his death”).
• English variants: “likeness” (all major versions).
• Contextual theological meaning: affirms Christ’s genuine, real human nature — he did not merely resemble a human from the outside, but became one in actual likeness.
• Polish rendering: podobieństwo (ludzi) [NEW]. Risk: High. Guard against a docetic misreading (“only appeared human”); pair with ὁμοιώματι ἀνθρώπων γενόμενος (“having become in the likeness of men” — an event of becoming, not mere appearance).

σχῆμα (schēma)

• Literal meaning: outward form, fashion, guise — the external, visible shape of something, as it presents itself to observers (contrast μορφή in 2:6, the essential nature itself).
• Semantic range: appearance, outward bearing, visible manner.
• English variants: “form” (KJV, blurring the distinction from μορφή), “appearance” (ESV/NIV, better preserving the distinction).
• Contextual theological meaning: describes how Christ’s humanity presented itself outwardly to observers — genuinely and visibly human — completing the hymn’s careful balance: essentially/really God (μορφή, 2:6) and genuinely/visibly human (σχῆμα, ὁμοίωμα, 2:7).
• Polish rendering: z wyglądu (jako człowiek) [NEW]. Risk: High. Must be translated distinctly from μορφή θεοῦ; if the same Polish word is used for both σχῆμα and μορφή, the careful essential-nature/outward-form distinction structuring the whole hymn collapses.

Flp 2:8 — ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ

ἐταπείνωσεν (etapeinōsen) — from ταπεινόω, cognate with ταπεινοφροσύνη (2:3)

• Literal meaning: humbled, brought low.
• Semantic range: voluntary self-abasement, in deliberate contrast to worldly honor-seeking.
• English variants: “humbled himself” (all major versions).
• Contextual theological meaning: Christ’s self-emptying (2:7) is now specified as active self-humbling, extending even to death — the pattern believers are commanded to imitate (2:3-5).
• Polish rendering: uniżył samego siebie [NEW — add to translation memory]. Risk: Critical. Directly grounds the doctrine “Unity and Humility in the Church” in the doctrine “Incarnation and Self-Emptying” — the two must be translated so their verbal and conceptual link (ταπεινοφροσύνη / ἐταπείνωσεν) remains visible to a Polish reader.

ὑπήκοος (hypēkoos)

• Literal meaning: obedient, submissive, listening under (authority).
• Semantic range: active, willing compliance with a directive, here the Father’s redemptive will.
• English variants: “obedient” (all major versions).
• Contextual theological meaning: Christ’s obedience is total, extending to the point of death.
• Polish rendering: posłuszny (aż do śmierci) [NEW]. Risk: Medium. Related to baseline “obedience_of_faith” (posłuszeństwo wiary), but here the obedience is Christ’s own filial obedience to the Father, the archetype the believer’s “obedience of faith” flows from — not to be confused with, but worth cross-referencing to, that baseline term.

θανάτου σταυροῦ (thanatou staurou)

• Literal meaning: “death of a cross” — a Roman execution reserved for slaves and rebels, considered the most shameful possible death.
• Semantic range: specific, historically concrete, maximally degrading death.
• English variants: “even death on a cross” (ESV/NIV), “even the death of the cross” (KJV).
• Contextual theological meaning: the depth of Christ’s humiliation is total — from the form of God to the most shameful death reserved for slaves, matching the δοῦλος imagery of 2:7.
• Polish rendering: śmierć krzyżowa [NEW]. Risk: High. Standard, doctrinally unambiguous term in Polish (crucifix/krzyż imagery is culturally ubiquitous in Poland); risk is catechetical — ensure the cross is taught here as the terminus of voluntary self-emptying and humility, not primarily as a devotional or decorative image, given the cross’s extremely high visual-cultural saturation in Polish Catholic life (roadside crosses, home crucifixes, personal devotion).

Flp 2:9 — διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα

ὑπερύψωσεν (hyperypsōsen) — NT hapax, intensive compound of ὑψόω “to exalt” with the prefix ὑπερ- (“super-, above”)

• Literal meaning: highly/super-exalted, exalted above all.
• Semantic range: maximal exaltation, deliberately corresponding in intensity to the depth of the preceding humiliation.
• English variants: “highly exalted” (ESV/KJV/NIV).
• Contextual theological meaning: God’s response to Christ’s self-emptying obedience is not restoration to a prior state but exaltation to unsurpassed honor — the “already/not yet” turn of the hymn, from humiliation to glorification.
• Polish rendering: wywyższył Go nad wszystko [NEW]. Risk: High.

ἐχαρίσατο (echarisato) — from χαρίζομαι, cognate with χάρις (grace)

• Literal meaning: graciously gave, freely bestowed.
• Semantic range: a gift given out of favor, not earned.
• English variants: “bestowed” (ESV), “gave” (NIV/KJV).
• Contextual theological meaning: even Christ’s exaltation-name is described with grace-vocabulary — reinforcing that the entire movement of the hymn, humiliation and exaltation, is an act of the Father’s gracious will.
• Polish rendering: łaskawie dał / obdarował [BASELINE REUSE root: łaska]. Risk: Medium.

τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα

• Literal meaning: “the name that is above every name.”
• Semantic range: in light of 2:11 (“Jesus Christ is Lord”), the Name in view is almost certainly “Kyrios/Lord” — the Greek Old Testament’s rendering of YHWH — conferred on Jesus.
• English variants: “the name above every name” (all major versions).
• Contextual theological meaning: identifies Jesus with the divine Name/identity of YHWH himself; directly undergirds the doctrine of the Lordship of Christ.
• Polish rendering: imię, które jest nad wszelkie imię [NEW]. Risk: Critical.

Flp 2:10 — ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων

κάμψῃ (kampsē)

• Literal meaning: bend, bow.
• Semantic range: physical posture of submission/worship.
• English variants: “bow” (all major versions).
• Contextual theological meaning: universal, cosmic homage — every knee, everywhere, in every realm of creation.
• Polish rendering: zgięło się (każde kolano) [NEW]. Risk: Medium.

ἐπουρανίων, ἐπιγείων, καταχθονίων

• Literal meaning: “of heavenly [beings], of earthly [beings], of under-the-earth [beings]” — a three-tier cosmology encompassing the entirety of creation.
• Semantic range: total cosmic scope, including hostile spiritual powers.
• English variants: “in heaven, on earth, and under the earth” (all major versions).
• Contextual theological meaning: Christ’s exaltation commands universal submission from every level of the created order, echoing Isaiah 45:23’s declaration of YHWH’s exclusive sovereignty (quoted/echoed here).
• Polish rendering: w niebie, na ziemi i pod ziemią [NEW]. Risk: Medium.

Flp 2:11 — καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι Κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός

ἐξομολογήσηται (exomologēsētai)

• Literal meaning: to confess openly, acknowledge fully, agree publicly.
• Semantic range: public, verbal, unreserved acknowledgment — the same confessional act Paul describes in Rom 10:9 (“confess with your mouth that Jesus is Lord”).
• English variants: “confess” (all major versions).
• Contextual theological meaning: the universal, eschatological confession of Christ’s lordship — the same confession that, per Rom 10:9, constitutes present-tense salvation for the believer who makes it now, by faith, ahead of that future universal day.
• Polish rendering: wyzna [NEW]. Risk: Critical. Must be translated with the same verb-family used for the confession in Rz 10:9 (“Jezus jest Panem”) to preserve the cross-document theological link the baseline Language Package establishes as a fixed, verbatim-consistent rendering.

Κύριος Ἰησοῦς Χριστός (Kyrios Iēsous Christos)

• Literal meaning: “Lord Jesus Christ.”
• Semantic range: the full confessional title combining Christ’s exclusive sovereign lordship (κύριος), his historical human name (Ἰησοῦς), and his messianic office (Χριστός).
• English variants: “Jesus Christ is Lord” (most versions render the clause this way, moving Κύριος to predicate position in English).
• Contextual theological meaning: the doxological climax of the hymn: Christ’s exaltation results in universal recognition of exactly what the baseline Romans doctrine of “Lordship of Christ” (Rz 10:9) requires be affirmed of him now, by faith.
• Polish rendering: Pan Jezus Chrystus [BASELINE REUSE: Pan / Jezus; NEW element: Chrystus — see glossary]. Risk: Critical. Must align verbatim in structure with the baseline’s fixed rendering of the Rz 10:9 confession (“Jezus jest Panem”); this document’s confession is doxological/declarative rather than a first-person confessional act, but the vocabulary (Pan, Jezus) must match exactly.

εἰς δόξαν θεοῦ πατρός

• Literal meaning: “to/for the glory of God the Father.”
• Semantic range: the ultimate purpose clause of the whole hymn — Christ’s exaltation and universal acknowledgment serve, and never compete with, the Father’s glory, showing the hymn’s strict Trinitarian, non-competitive structure.
• English variants: “to the glory of God the Father” (all major versions).
• Contextual theological meaning: guards against any reading of Christ’s exaltation as independent of, or rivaling, the Father — Trinitarian unity of purpose.
• Polish rendering: na chwałę Boga Ojca [BASELINE REUSE: chwała, Bóg, Ojciec]. Risk: High.

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

Chapter 1 (Filipian 1)

Chapter 1 introduces the letter’s major vocabulary of joy-in-suffering, gospel partnership, and church office, and states Paul’s central identity claim (“to live is Christ”).

Term (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual/theological meaning	Polish rendering & risk
δοῦλος (1:1)	doulos	slave/bondservant	total, unconditional belonging to a master	”servant” (most versions), “slave” (some modern)	Paul and Timothy’s self-identification models the same self-abasement Christ displays in 2:7 — ministry authority grounded in slave-status, not privilege	słudzy [NEW, see 2:7 entry]. Risk: High. Same softening-of-literal-force caution as 2:7 applies.
ἐπίσκοπος (1:1)	episkopos	overseer, one who watches over	local congregational overseer (plural here — “overseers,” not a monarchical single bishop)	“bishop” (KJV), “overseer” (ESV/NIV)	Plural ἐπισκόποις at Philippi indicates a local team of overseers, not a diocesan hierarchy	biskupi / przełożeni [NEW]. Risk: High. In Polish Catholic culture, “biskup” carries the full institutional weight of the modern episcopal office (diocese, apostolic succession, sakra biskupia). Phil 1:1’s plural, congregation-level ἐπίσκοποι must not be read back into that later institutional structure; consider “przełożeni/nadzorcy zboru” with an explanatory note, reserving “biskup” only with clarification.
διάκονος (1:1)	diakonos	servant, minister, one who serves at table/attends to needs	functional servant/helper in the congregation	”deacon” (most versions)	A recognized, though still first-generation and non-institutionalized, serving office alongside the overseers	diakoni [NEW]. Risk: Medium-High. Guard against reading back the fully developed Catholic sacramental diaconate (ordained, liturgical office) into this early, functional usage.
χάρις (1:2)	charis	grace	unmerited favor	”grace”	Standard Pauline salutation	łaska [BASELINE REUSE]. Risk: High, per baseline.
εἰρήνη (1:2)	eirēnē	peace	relational peace with God	”peace”	Standard Pauline salutation	pokój [BASELINE REUSE]. Risk: Medium, per baseline.
κοινωνία εἰς τὸ εὐαγγέλιον (1:5)	koinōnia eis to euangelion	partnership/fellowship into the gospel	active, material and spiritual joint participation in gospel mission (cf. 4:15, financial partnership)	“partnership in the gospel” (ESV/NIV), “fellowship in the gospel” (KJV)	The specific doctrine “Partnership in the Gospel” — not passive fellowship-feeling but active co-laboring, including financial support, in gospel advance	wspólnota w [dziele] Ewangelii [BASELINE REUSE: wspólnota, Ewangelia]. Risk: Medium (elevated from baseline’s Low, because Philippians activates the concrete partnership/mission-support sense more strongly than Romans’ general fellowship sense) — must be taught as active partnership, not passive belonging.
ἡμέρα Χριστοῦ (1:6, 1:10)	hēmera Christou	day of Christ	eschatological day of Christ’s return/judgment	”day of Christ” (most versions)	The goal toward which sanctification and partnership move	dzień Chrystusa [NEW]. Risk: Medium.
σπλάγχνα (1:8)	splanchna	inward affection	see 2:1 above	”affection”	Paul’s affection for the Philippians, patterned after Christ’s own	głębokie współczucie / serce [see 2:1]. Risk: Low.
δοκιμάζειν, τὸ ἀγαθόν vs. διάκριτος (1:10)	dokimazein	to test, approve, discern	discernment of what is best	”discern”	Practical moral discernment flowing from love	rozpoznawać [NEW]. Risk: Low.
καρπὸς δικαιοσύνης (1:11)	karpos dikaiosynēs	fruit of righteousness	righteous character/conduct produced through Christ	”fruit of righteousness”	The visible fruit that flows from (not earns) righteousness	owoc sprawiedliwości [BASELINE REUSE: sprawiedliwość]. Risk: High, per baseline sprawiedliwość entry — fruit must be read as the result of imputed righteousness, not its cause.
δεσμά (1:7, 13, 14, 17)	desma	bonds, chains	literal imprisonment	”chains,” “imprisonment,” “bonds”	Paul’s literal Roman imprisonment, the concrete setting of the letter’s joy-in-suffering theme	więzy / kajdany [NEW]. Risk: Medium. Foundational to “Joy in Suffering and Imprisonment” — must remain concrete and historical, not metaphorized away.
παρρησία (1:20)	parrhēsia	boldness, openness of speech	fearless, confident proclamation	”boldness,” “courage”	Paul’s hoped-for boldness in the face of possible execution	odwaga / śmiałość [NEW]. Risk: Low.
τὸ γὰρ ἐμοὶ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος (1:21)	to emoi zēn Christos…	“for me, to live is Christ and to die is gain”	Christ as the entire content and goal of Paul’s life; death as pure gain, not loss	”For to me, to live is Christ and to die is gain” (most versions retain this structure)	Foundational statement of identity located wholly in Christ — directly resonant with the baseline Romans Critical doctrine “Christian Identity in Christ,” now expressed existentially under threat of death	życiem moim jest Chrystus, a śmierć jest zyskiem [NEW]. Risk: Critical. This verse must be flagged for human theologian review: it is the clearest single-verse statement in Philippians of identity wholly in Christ, directly countering any reading (Polish or otherwise) of Christian identity as national, cultural, or achievement-based.
κέρδος / ζημία (1:21; reused 3:7-8)	kerdos / zēmia	gain / loss	commercial metaphor for ultimate value	”gain / loss”	Paul’s radical reevaluation of all things in light of Christ	zysk / strata [NEW]. Risk: Medium.
ἀγών (1:30)	agōn	struggle, conflict, contest	athletic/military metaphor for suffering endured for the gospel	”struggle,” “conflict,” “fight”	Suffering as shared struggle in gospel partnership	zmaganie / walka [NEW]. Risk: Low-Medium.
πολιτεύεσθε (1:27)	politeuesthe	conduct yourselves as citizens	to live out one’s public, civic identity worthily	”let your manner of life be” (ESV), “conduct yourselves” (NIV), “let your conversation be” (KJV, archaic)	Believers are to live as citizens whose ultimate citizenship (3:20, πολίτευμα) is heavenly, worthy of the gospel now, in their earthly context	postępujcie jako godni obywatele [Ewangelii] [NEW — see also 3:20 below]. Risk: Critical. See full discussion under Chapter 3 (πολίτευμα); this is the doctrine “Citizenship in Heaven” activated already in Chapter 1 and must be rendered consistently with the 3:20 term.
συναθλέω (1:27)	synathleō	to strive/contend together	joint athletic/military struggle	”strive together” (ESV/KJV), “contend as one” (NIV)	Unity in gospel struggle, reinforcing “Unity and Humility” and “Partnership in the Gospel” together	wspólnie zmagać się (o wiarę Ewangelii) [NEW]. Risk: Medium.

Chapter 2 — remainder of chapter (Flp 2:12-30)

(Flp 2:1-11 is fully covered in Part A above.)

Term (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual/theological meaning	Polish rendering & risk
τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε (2:12)	tēn heautōn sōtērian katergazesthe	”work out your own salvation”	κατεργάζομαι = to work out, bring to full effect, accomplish (not “earn from nothing”)	“work out your own salvation” (most versions)	Immediately paired with 2:13 (“for it is God who works in you”) — the working-out of a salvation already given, energized by God, not the earning of a salvation not yet possessed	wypracowujcie swoje zbawienie [NEW — CRITICAL FLAG]. Risk: Critical. Direct collision with baseline’s Critical “salvation” doctrine risk (zbawienie as automatically conferred vs. received by faith) and the baseline’s grace/works forbidden-substitution rule. This verse pair (2:12-13) must always be translated and taught together, with an explicit theologian-reviewed note that κατεργάζεσθε describes the outworking of a salvation already possessed by faith, energized by God himself (2:13, ἐνεργῶν), not a meritorious achievement of salvation’s beginning.
ἐνεργέω (2:13)	energeō	to work, be at work, produce effects	God’s own active empowering work within the believer	”works in you” (all versions)	The theological safeguard against any reading of 2:12 as human self-effort	Bóg, który sprawia w was [NEW]. Risk: High. Must be translated in the same sentence/unit as 2:12 to prevent doctrinal separation of the two clauses.
γογγυσμός (2:14)	goggysmos	grumbling, murmuring	discontented complaint	”grumbling” (most versions), “murmurings” (KJV)	Echoes Israel’s wilderness grumbling; opposite of the unity/joy Paul commends	szemranie [NEW]. Risk: Low.
διαλογισμός (2:14)	dialogismos	disputing, arguing, inward questioning	contentious reasoning/dispute	”disputing,” “arguing”	Paired with grumbling as a threat to unity	spór / kłótnia [NEW]. Risk: Low.
ἄμεμπτος (2:15)	amemptos	blameless, without fault	outward conduct free of legitimate accusation	”blameless”	Result of avoiding grumbling/disputing — visible integrity in a “crooked and perverse generation”	nienaganny [NEW]. Risk: Low-Medium. Distinguish from meritorious sinlessness earning salvation; this is observable Christian character, not a basis of justification (cf. baseline usprawiedliwienie).
σπένδομαι (2:17)	spendomai	to be poured out as a libation offering	sacrificial self-giving, drink-offering imagery	”poured out as a sacrifice/offering”	Paul portrays his possible martyrdom as a joyful sacrificial offering alongside the Philippians’ faith	wylany jako ofiara z płynów [NEW]. Risk: Medium. Ties “Joy in Suffering” to sacrificial imagery; must not be read through the specific frame of the Catholic Mass’s sacrificial theology, but as Paul’s personal, once-for-life self-giving.
θυσία / λειτουργία (2:17)	thysia / leitourgia	sacrifice / service, ministry	cultic sacrifice and priestly service, applied metaphorically to the Philippians’ faith and Paul’s ministry	”sacrifice,” “service”	Metaphorical extension of temple/cultic vocabulary to ordinary Christian faith and service	ofiara / służba [NEW]. Risk: Medium. See fuller discussion at 4:18 below (same word-pair recurs).

Chapter 3 (Filipian 3)

Chapter 3 is Paul’s autobiographical argument for righteousness by faith versus the law, and introduces the “citizenship in heaven” and “pressing on toward the goal” doctrines.

Term (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual/theological meaning	Polish rendering & risk
περιτομή (3:3, 5)	peritomē	circumcision	the covenant sign of Jewish identity; here, “the circumcision” as a group-identity marker Paul relativizes	”circumcision”	Paul: “we are the circumcision” who worship by the Spirit — the true covenant marker is not the physical rite but Spirit-worked faith	obrzezanie [NEW]. Risk: Medium. Straightforward term; theological weight lies in the argument, not the word itself.
σκύβαλα (3:8)	skybala	rubbish, refuse, dung, excrement	vivid term for worthless, even repulsive, waste	”rubbish” (ESV/NIV), “dung” (KJV)	Paul’s own impeccable religious credentials (Pharisaic law-keeping, 3:4-6) are worthless — even repulsive — compared to knowing Christ	śmieci [NEW, follows Tysiąclecia precedent]. Risk: Low-Medium. Rhetorical force must be preserved; do not soften to a mild term like “strata” (loss) alone — the vividness of the original is deliberate.
δικαιοσύνη ἐκ νόμου vs. διὰ πίστεως Χριστοῦ (3:9)	dikaiosynē ek nomou / dia pisteōs Christou	righteousness from the law / through faith of Christ	direct antithesis: law-based righteousness vs. faith-based righteousness	”righteousness… from the law… through faith in Christ” (all versions)	The letter’s most direct, autobiographical restatement of Romans’ central doctrine “Righteousness by Faith versus the Law”	sprawiedliwość z Prawa / przez wiarę [w] Chrystusa [BASELINE REUSE: sprawiedliwość, Prawo, wiara]. Risk: Critical, per baseline. This is a primary cross-reference passage for the Romans baseline’s Critical “righteousness”/“faith” doctrine entries; ensure identical terminology.
γνῶσις Χριστοῦ (3:8)	gnōsis Christou	knowledge of Christ	relational, experiential knowing, not mere information	”knowledge of Christ”	The surpassing value that relativizes all worldly and religious credentials, including impeccable law-observance	poznanie Chrystusa [NEW]. Risk: High. Must convey relational knowing (as of a person one trusts and loves), not academic or doctrinal information alone — consistent with baseline’s treatment of πίστις as personal trust, not generic belief.
κοινωνία [τῶν] παθημάτων αὐτοῦ (3:10)	koinōnia [tōn] pathēmatōn autou	fellowship/participation in his sufferings	shared, participatory experience of suffering with/like Christ	”fellowship of his sufferings” (KJV/ESV), “participation in his sufferings” (NIV)	Central term for “Joy in Suffering and Imprisonment” — suffering as participatory union with Christ, not a separate meritorious category	wspólnota (udział) w Jego cierpieniach [BASELINE REUSE: wspólnota; NEW pairing with cierpienie]. Risk: High. Polish Catholic devotional culture has a strong and pastorally rich tradition of “redemptive suffering” (offering up suffering, uniting one’s suffering with Christ’s cross for spiritual merit — reinforced by John Paul II’s Salvifici Doloris). This curriculum should affirm the genuine biblical category of participatory suffering-with-Christ while clarifying that Paul’s κοινωνία παθημάτων is about relational union and Christlike identification, not the accumulation of merit or the alleviation of purgatorial debt — requires theologian review.
δύναμις τῆς ἀναστάσεως αὐτοῦ (3:10)	dynamis tēs anastaseōs autou	the power of his resurrection	resurrection power at work presently in believers	”the power of his resurrection”	Direct link to baseline’s Critical “resurrection_of_christ” doctrine, applied to present Christian experience	moc Jego zmartwychwstania [BASELINE REUSE: zmartwychwstanie]. Risk: Critical, per baseline.
τέλειος / τετελείωμαι (3:12, 15)	teleios / teteleiōmai	perfect, complete, mature / have been perfected	paradoxical: Paul denies having “already been perfected” (3:12) yet calls mature believers “perfect/mature” (3:15) — τέλειος here means mature/complete-in-orientation, not sinless/finished	”perfect” (KJV/ESV, can mislead), “mature” (NIV, better for 3:15)	Establishes the “already/not yet” tension central to “Pressing on toward the Goal in Christ” — maturity is real but not yet final attainment	dojrzały (nie: “już doskonały”) [NEW]. Risk: High. In Polish Catholic sainthood culture (per baseline note on canonized saints and “powołanie do świętości”), “doskonałość/doskonały” risks being read as achieved moral/spiritual perfection through disciplined effort or advanced sanctity. The Pauline sense here is relational maturity/wholehearted orientation toward Christ while still actively pressing on (3:12-14), not a completed state of sinless perfection.
διώκω / ἐπεκτείνομαι (3:12, 13, 14)	diōkō / epekteinomai	to pursue, chase, press on / to stretch out toward	athletic race metaphor: pursuing a goal with full-body exertion	”press on,” “straining forward” (ESV/NIV), “follow after,” “reach forth” (KJV)	Central verb for “Pressing on toward the Goal in Christ” — vigorous, grace-empowered pursuit of Christ, following his having first “taken hold of” Paul (3:12)	gonić / dążyć / wytężać się [NEW]. Risk: Medium. Must be taught as a response to grace already received (Christ “took hold of” Paul first, 3:12) — not autonomous self-effort toward earning standing with God; the sequence (grace first, pursuit second) must not be reversed in translation or teaching notes.
σκοπός / βραβεῖον (3:14)	skopos / brabeion	goal/mark / prize	athletic race-course imagery: the finish-line mark and the victor’s prize	”goal… prize” (most versions)	The “upward call of God in Christ Jesus” as the object of pursuit — the goal is Christ himself, not a separate reward	cel / nagroda [NEW]. Risk: Medium. The “nagroda” (prize) must not be taught as a merited wage but as the consummation of the relationship with Christ already begun by grace.
πολίτευμα (3:20)	politeuma	commonwealth, citizenship, state/body of citizens	one’s civic/national belonging and its rights, privileges, and expected way of life	”citizenship” (ESV/NIV), “conversation” (KJV, archaic and misleading)	Direct source term for the doctrine “Citizenship in Heaven” — believers’ true civic belonging, allegiance, and expected conduct are located in heaven, from which they also await their Savior	obywatelstwo (jest w niebie) [NEW — add to translation memory]. Risk: Critical. This is one of the most culturally sensitive terms in this curriculum for Polish. Polish national identity is historically and intensely fused with Catholic religious identity (the baseline’s documented “Polak-katolik” phenomenon, reinforced by the Church’s role resisting partition, Nazi occupation, and communist rule, and by Poland’s strong contemporary patriotic and religious culture). Philippians 3:20’s claim that believers’ primary citizenship (πολίτευμα) is heavenly, not any earthly nation, directly relativizes national identity in a way that requires careful, explicit teaching in the Polish context — parallel to, and reinforcing, the baseline’s Critical treatment of “faith” and “Christian identity in Christ.” Must not be softened to suggest dual, equal citizenship, nor taught in a way that denigrates legitimate civic life (3:20 does not forbid civic engagement — cf. Rom 13:1-7 baseline note) — but heavenly citizenship must be unambiguously primary. Human theologian review required for every occurrence.
σωτήρ (3:20)	sōtēr	savior	one who delivers/rescues	”Savior”	Titular use of Savior, awaited from heaven — reinforces “Citizenship in Heaven” with a future, personal hope	Zbawiciel [NEW — add to translation memory, cross-reference baseline “zbawienie”]. Risk: Critical, consistent with baseline’s Critical “salvation” doctrine.
μετασχηματίσει / σύμμορφον (3:21)	metaschēmatisei / symmorphon	will transform/refashion / conformed in form	future bodily transformation of believers into conformity with Christ’s glorified body	”transform… conformed to” (most versions)	Applies the doctrine of bodily resurrection (baseline Critical) specifically to believers’ future hope, linked to their heavenly citizenship	przekształci… podobne do [NEW]. Risk: High, cross-referencing baseline’s Critical “resurrection” doctrine.

Chapter 4 (Filipian 4)

Chapter 4 develops the doctrine of contentment in all circumstances and closes with Paul’s teaching on gospel-partnership giving.

Term (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual/theological meaning	Polish rendering & risk
χαίρετε ἐν κυρίῳ (4:4)	chairete en kyriō	rejoice in the Lord	joy located specifically “in the Lord,” not in circumstances	”rejoice in the Lord”	Programmatic restatement of the letter’s joy theme (see χαρά, 2:2), now as a repeated command (“always”)	radujcie się w Panu [BASELINE REUSE: Pan; NEW: radość — see 2:2]. Risk: High, per 2:2 entry.
εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν (4:7)	eirēnē tou theou…	the peace of God which surpasses all understanding	peace that exceeds human rational comprehension	”peace of God, which transcends all understanding” (NIV)	Peace as God’s own gift guarding the heart, distinct from the merely emotional calm the baseline flags as a risk for “peace”	pokój Boży, który przewyższa wszelkie zrozumienie [BASELINE REUSE: pokój]. Risk: Medium, per baseline.
λογίζεσθε ταῦτα (4:8)	logizesthe tauta	think on/reckon these things	list of virtues to be deliberately, continually considered: ἀλήθεια (truth), σεμνά (honorable/noble), δίκαια (just/righteous — cognate with δικαιοσύνη), ἁγνά (pure), προσφιλῆ (lovely/pleasing), εὔφημα (commendable/gracious), ἀρετή (virtue/excellence), ἔπαινος (praiseworthy)	“think about such things” (NIV), “think on these things” (KJV/ESV)	Ethical exhortation list; note δίκαια shares the δικαιο- root with the letter’s righteousness doctrine, and ἀρετή is a rare NT use of the classical Greek philosophical term “virtue”	myślcie o tym (co jest prawdziwe, szlachetne, sprawiedliwe, czyste…) [NEW; δίκαια cross-references BASELINE sprawiedliwość root]. Risk: Low-Medium. Note ἀρετή (“cnota,” virtue) should be taught as virtue characteristic of life in Christ, not autonomous humanistic/Stoic virtue pursued apart from him.
αὐτάρκης / αὐτάρκεια (4:11)	autarkēs / autarkeia	self-sufficient / self-sufficiency	originally a Stoic philosophical ideal of inner independence from circumstance, achieved by one’s own reason and will; Paul redefines it in 4:13 as dependence on Christ’s strength, not self-generated stoic self-mastery	”content” (most versions, softening the philosophical loading), “self-sufficient” (more literal)	Core term for the doctrine “Contentment in All Circumstances” — Paul has “learned” (ἔμαθον, a process, not an innate trait) contentment that is Christ-dependent, not self-generated	zadowolenie / umieć być zadowolonym [NEW — add to translation memory]. Risk: High. Two risks: (1) collapsing into the original Stoic self-reliance sense (autarkeia achieved by one’s own inner resources, contradicting 4:13’s Christ-dependence); (2) being co-opted into a prosperity-gospel-adjacent or generic self-help reading (“I can do anything I set my mind to”) divorced from the specific context of enduring both want and plenty (4:12) through Christ’s strength alone.
ἐνδυναμοῦντι με (4:13)	endynamounti me	the one strengthening me	Christ as the active, ongoing source of the believer’s capacity to endure any circumstance	”him who strengthens me” (ESV/NIV), “Christ which strengtheneth me” (KJV)	Directly qualifies and grounds αὐτάρκεια — contentment/capability is not self-generated but continuously supplied by Christ	Ten, który mnie umacnia [NEW]. Risk: High. This phrase and πάντα ἰσχύω (“I can do all things,” 4:13a) must always be translated and taught as a single unit; “πάντα ἰσχύω” isolated from “ἐν τῷ ἐνδυναμοῦντί με” risks becoming a free-standing self-empowerment slogan (a documented popular misuse in many cultures, including Poland’s motivational/self-help culture) rather than a statement of Christ-dependent contentment amid want or plenty.
κοινωνέω / κοινωνία (4:14-15)	koinōneō / koinōnia	to share/partner with / partnership	concrete, financial partnership in Paul’s gospel ministry — “no church shared with me… except you only"	"shared,” “partnership” (most versions)	Reinforces “Partnership in the Gospel” (see 1:5) with its most concrete instance: the Philippians’ material financial support of Paul’s mission	wspólnota / dzielić się [BASELINE REUSE: wspólnota]. Risk: Medium, per 1:5 entry — the concrete, financial dimension of partnership must not be spiritualized away into a vague fellowship-feeling.
καρπός (4:17)	karpos	fruit	the spiritual “profit” accruing to the Philippians’ account from their giving	”fruit,” “credit” (NIV)	Their giving is not merely charitable but has spiritual significance “to their account”	owoc / pożytek [NEW]. Risk: Low.
ὀσμὴ εὐωδίας, θυσία δεκτή, εὐάρεστος τῷ θεῷ (4:18)	osmē euōdias, thysia dektē, euarestos tō theō	a fragrant aroma, an acceptable sacrifice, well-pleasing to God	temple/cultic sacrificial vocabulary applied metaphorically to the Philippians’ financial gift to Paul	”a fragrant offering, an acceptable sacrifice, pleasing to God” (ESV/NIV)	Extends Old Testament sacrificial imagery to ordinary, concrete Christian generosity in gospel partnership	wonność miła, ofiara przyjemna [i] miła Bogu [NEW]. Risk: Medium-High. Given the centrality of the sacrifice of the Mass (ofiara Mszy Świętej) in Polish Catholic liturgical life, this metaphorical, non-cultic application of sacrificial language to financial generosity must be clearly taught as a figurative extension, not as implying that giving constitutes a literal, propitiatory sacrifice alongside or competing with Christ’s own once-for-all sacrifice.
χρεία (4:19)	chreia	need	material or other genuine need	”need”	God’s promised provision, matching the Philippians’ own generosity	potrzeba [NEW]. Risk: Low.
πλοῦτος… ἐν δόξῃ (4:19)	ploutos… en doxē	riches… in glory	God’s abundant supply, measured by his own glorious resources, not human economic calculation	”riches in glory”	Grounds the promise of provision in God’s own glorious nature	bogactwo w chwale [BASELINE REUSE: chwała]. Risk: Medium, per baseline chwała entry.
ἅγιοι (4:21-22)	hagioi	saints, holy ones	corporate designation of all believers	”saints”	Closing greeting to “every saint” — same corporate, all-believers sense as the baseline’s Critical Rz 1:7 entry	święci [BASELINE REUSE]. Risk: Critical, per baseline — requires the same explicit clarifying note (every believer, not exclusively canonized figures) at every occurrence, including this closing greeting.

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Summary of New Terms Requiring Translation Memory Additions

The following terms are newly introduced by Philippians and are not present in the baseline Romans translation_memory.json. They must be added to translation memory with the risk tiers indicated before Phase 2 segment translation begins (see companion file 08_core_glossary.md for the consolidated table):

χαρά, φρονέω, ταπεινοφροσύνη, μορφή θεοῦ, ἁρπαγμός, ἐκένωσεν (kenosis), δοῦλος (Christological use), σχῆμα, ἐταπείνωσεν, ὑπερύψωσεν, ἐπίσκοπος, διάκονος, πολίτευμα/πολιτεύομαι, σωτήρ, Χριστός (as standalone entry), αὐτάρκεια, τέλειος (Philippians’ paradoxical sense), κοινωνία παθημάτων, σκύβαλα, γνῶσις Χριστοῦ, θυσία/εὐωδία (sacrificial-giving sense).

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This document is the Step 1 semantic foundation for the Philippians Language Package. It must be read together with 08_core_glossary.md and, in Phase 2, loaded alongside the baseline translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json.