Semantic Analysis: Philippians (English → Thai)

Curriculum: Philippians Core passage: Philippians 2:1–11 Method: Verse-by-verse treatment of the core passage; chapter-by-chapter treatment of the entire book, first to last. Every load-bearing theological term is analyzed for original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Thai) rendering risk. Terms already fixed in the baseline Romans/Galatians translation_memory.json are reused exactly and marked [REUSED]. New terms proposed for this curriculum are marked [NEW].

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

This passage is the Christ-hymn (2:6–11) framed by Paul’s ethical appeal to unity and humility (2:1–5). It is the theological anchor of the whole curriculum and carries the highest concentration of Critical-risk vocabulary in the letter (kenosis, deity/lordship of Christ, exaltation, universal confession).

Philippians 2:1

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
παράκλησις paraklēsis a calling-alongside; encouragement, exhortation, comfort	encouragement / consolation / appeal ”encouragement,” “comfort”	The mutual encouragement believers have “in Christ” — grounded in union with Christ, not generic pep-talk.	[NEW] การหนุนใจ (kan nun jai), reusing the verb root หนุนใจ already fixed for baseline exhort. Low-Medium risk; must stay anchored “ในพระคริสต์” so it is not read as secular motivational encouragement.
παραμύθιον paramythion a soothing word; consolation	comfort / solace (hapax in Paul) “comfort,” “solace”	Love’s comforting effect within the fellowship — distinguished from παράκλησις by its gentler, more intimate register.	[NEW] การปลอบโยน (kan plob yon). Low risk.
κοινωνία πνεύματος koinōnia pneumatos shared participation of/in the Spirit	fellowship, joint-participation, partnership ”fellowship of the Spirit,” “participation in the Spirit”	Believers’ shared life in the Holy Spirit as the ground of unity.	[REUSED] การสามัคคีธรรมในพระวิญญาณ(บริสุทธิ์), combining baseline fellowship (การสามัคคีธรรม) with holy_spirit (พระวิญญาณบริสุทธิ์). Medium risk — must be the divine Person, not a shared “spirit” of camaraderie.
σπλάγχνα splanchna inward parts, bowels (seat of emotion in ancient thought)	deep affection, tender compassion ”affection,” “tenderness,” “bowels of mercy” (KJV)	The seat of Christ-given compassion motivating unity.	[NEW] ใจเมตตา (jai metta). CAUTION: เมตตา (mettā) is one of the Four Sublime States (Brahmavihāra) in Thai Buddhism, a compassion cultivated through meditative practice. Must be taught as compassion given by and flowing from union with Christ, not a self-cultivated Buddhist virtue attained through mental discipline. Medium-High risk.
οἰκτιρμοί oiktirmoi mercies, feelings of pity	compassion, mercy ”mercies,” “compassion”	Paired with σπλάγχνα to intensify the appeal to shared compassion.	[NEW] ความสงสาร / พระกรุณา (khwam songsan / phra karuna). กรุณา is likewise a Brahmavihāra term; same caution as σπλάγχνα applies. Medium risk.

Philippians 2:2

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
χαρά chara joy, gladness	joy, delight, gladness ”joy,” “gladness”	Paul’s joy is completed by the Philippians’ unity; joy here is relational, not circumstantial. Central term for the doctrine “Joy in Suffering and Imprisonment.”	[NEW] ความชื่นชมยินดี (khwam chuenchom yindi). High risk: Thai has no single native word that maps doctrinally to Pauline joy. Must not be reduced to (a) circumstantial good fortune/luck (โชคดี, ดวงดี) or (b) Buddhist equanimity/detachment (อุเบกขา, upekkhā) achieved by disengaging from desire. Paul’s joy persists specifically in chains and hardship because it is grounded in Christ and the gospel’s advance, not despite feeling nothing about circumstances.
φρονέω phroneō to think, to have a mindset/attitude	to think, to be minded, to have an outlook ”be of the same mind,” “have this attitude”	The key verb of the whole hymn (repeated 2:2 [x2] and again in 2:5), naming the shared disposition modeled on Christ.	[NEW] มีความคิดจิตใจแบบเดียวกัน (mi khwam khit chit jai baep diao kan). Medium risk — must convey settled disposition/attitude, not mere intellectual opinion.
σύμψυχος sympsychos of one soul, united in soul	unity of soul, one-souled (hapax) “of one accord,” “one in spirit”	Intensifies φρονέω with a picture of soul-level unity.	[NEW] มีจิตใจเป็นหนึ่งเดียวกัน. Low risk.

Philippians 2:3

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
ἐριθεία eritheia rivalry, factional self-seeking	selfish ambition, strife ”selfish ambition,” “rivalry”	The relational vice unity must exclude.	[NEW] การชิงดีชิงเด่น / ความเห็นแก่ตัว. Low risk.
κενοδοξία kenodoxia empty glory, vain conceit (κενός “empty” + δόξα “glory”)	conceit, vainglory ”vain conceit,” “empty pride”	Note the etymological irony: κενοδοξία (“empty-glory-seeking”) is the very opposite of Christ’s κενόω (“self-emptying”) in 2:7 — Paul sets up the contrast the hymn will resolve.	[NEW] ความอวดดีอันไร้ประโยชน์ / เกียรติอันเปล่าประโยชน์. Medium risk — where possible, translator notes should flag the κενός word-family link to v.7 for teaching purposes, since Thai cannot preserve the shared root visually.
ταπεινοφροσύνη tapeinophrosynē lowliness of mind, humility	humility, modesty ”humility,” “lowliness of mind”	Christlike humility that regards others as more important than oneself — modeled fully in 2:6–8.	[NEW] ความถ่อมใจ (khwam thom jai). Medium risk: Thai already has rich humility/deference vocabulary (เกรงใจ, สุภาพ), but these often denote social politeness or face-saving deference to a social superior. Biblical ταπεινοφροσύνη is a deliberate, Christ-modeled self-abasement toward equals and even inferiors, not hierarchical etiquette.
ὑπερέχω hyperechō to surpass, be superior to	excel, surpass, be more important than ”consider others more significant than yourselves”	Command to esteem others above self — the practical outworking of humility.	[NEW] ถือว่า(ผู้อื่น)เหนือกว่าตนเอง. Low risk.

Philippians 2:4

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
σκοπέω skopeō to look at, fix attention on, consider	to observe, aim at, be intent on ”look out for,” “have regard for”	Same root as σκοπός (“goal,” 3:14) — the interests one “aims at” should include others, not only self.	[NEW] เพ่งดู/ใส่ใจ(ผลประโยชน์ของผู้อื่น). Low risk.

Philippians 2:5

Greek: τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
φρονεῖτε phroneite have this mindset	see 2:2 ”have this mind,” “adopt this attitude”	The hinge command: the disposition just commanded (2:1–4) is the very disposition displayed by Christ in the hymn that follows (2:6–11). Must not be softened into mere imitation of an ethical example detached from Christ’s actual person and action.	[REUSED root] ให้มีความคิดจิตใจอย่างที่มีในพระเยซูคริสต์. High risk of theological flattening if rendered as generic moral advice; the connective ἐν Χριστῷ Ἰησοῦ must be preserved as a real ontological/participatory link, not a mere literary comparison.

Philippians 2:6

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
μορφή morphē form, essential shape/nature	outward form, but here denoting essential mode of being, not mere external appearance ”form,” “nature”	Christ’s pre-incarnate possession of the very nature of God, not merely divine-like appearance. Directly supports the doctrine of the Deity of Christ (baseline Romans doctrine, extended here).	[NEW] สภาพ (sapap). Critical risk: must be distinguished from σχῆμα (v.7, outward “fashion/appearance,” รูปลักษณ์). If μορφή is flattened to “appearance” it reduces Christ’s deity to a costume rather than his actual eternal nature — the same error the baseline flags for incarnation/son_of_god (never a temporary avatar-appearance).
ὑπάρχων hyparchōn existing, being (continuous participle)	to exist, be really/actually, subsist ”being,” “existing,” “who, being”	Denotes Christ’s continuous, real pre-existent state as God prior to and apart from the incarnation.	[NEW] ทรงดำรงอยู่ในสภาพ. Medium-High risk — the continuous participle must not be lost; this is not “became” but “already continuously was.”
ἁρπαγμός harpagmos a thing to be seized/grasped; robbery	(debated) something to be forcibly clutched, exploited, or held onto for advantage ”a thing to be grasped,” “something to cling to,” “to be used for advantage”	Christ did not treat his equality with God as something to be selfishly exploited or clung to — the polar opposite of Adam’s grasping in Genesis 3, and the polar opposite of κενοδοξία (v.3).	[NEW] สิ่งที่จะต้องยึดฉวยไว้. High risk — a notoriously difficult term even in English scholarship; translators must not let the Thai rendering imply Christ merely “gave up” something he might otherwise have kept illegitimately (which would cast doubt on his rightful deity), but that he declined to exploit what was rightfully and truly his.
ἴσα θεῷ isa theō equal with God	equality, sameness of status/nature ”equal with God”	Direct affirmation of Christ’s co-equal deity — Critical doctrine (Deity of Christ), inherited from the Romans baseline.	[REUSED concept] ทรงเท่าเทียมกับพระเจ้า, consistent with baseline god/son_of_god Critical-risk handling.

Philippians 2:7

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
ἐκένωσεν (κενόω) ekenōsen (kenoō) he emptied, made void, of no reputation	to empty, nullify, render void, divest ”emptied himself,” “made himself nothing,” “made himself of no reputation”	THE KENOSIS TERM. Christ’s voluntary self-emptying in the incarnation — not a subtraction of deity, but a laying-aside of the prerogatives/glory of deity while remaining fully God.	[NEW — CRITICAL] ทรงสละพระองค์เอง (song sala phra-ong eng). CRITICAL risk: must not be read as Christ ceasing to be God, becoming a lesser being, or undergoing a temporary transformation reversible at will — any of which would collide with the same avatar/อวตาร error the baseline already forbids for incarnation. Must also not be confused with Buddhist śūnyatā/emptiness (ความว่าง, สุญตา) — a metaphysical teaching about the absence of inherent self-nature in all phenomena. Christ’s self-emptying is a personal, voluntary, historical act of the eternal Son, not a philosophical statement about the illusory nature of self or existence.
δοῦλος (μορφὴν δούλου) doulos slave, bondservant	slave (legal status, absolute in Greco-Roman society), servant ”servant,” “slave,” “bondservant”	Christ took the nature of a slave — the most radical possible social descent, matching and exceeding the servant self-designation Paul uses for himself in 1:1.	[NEW] สภาพทาส (sapap that), distinct from the milder ผู้รับใช้ used for Paul’s self-designation in 1:1. Medium-High risk: a softer “servant” (ผู้รับใช้) rendering here would blunt Paul’s deliberately shocking point that the eternal Son took the lowest conceivable human status, not a respectable one.
ὁμοίωμα homoiōma likeness, resemblance	likeness, form corresponding to reality ”likeness,” “in the likeness of”	Christ genuinely and fully took on human likeness — real humanity, not illusion or appearance. Supports Humanity of Christ doctrine.	[NEW] สภาพเหมือนมนุษย์ (sapap muean manut). Medium risk — must convey real human nature, not a docetic phantom-appearance (a temptation the baseline’s incarnation entry already anticipates by forbidding อวตาร language).
σχῆμα schēma outward fashion, form, appearance	external appearance, mode ”form,” “fashion,” “appearance”	The outward, observable aspect of Christ’s humanity — deliberately paired with, but distinct from, μορφή’s essential-nature sense in v.6.	[NEW] รูปลักษณ์ (rup lak). Medium risk — Thai translators must keep สภาพ (μορφή, essential nature) and รูปลักษณ์ (σχῆμα, outward form) terminologically distinct across vv.6–7, or the hymn’s careful distinction between Christ’s unchanging essential deity and his genuinely assumed human appearance collapses.

Philippians 2:8

Greek: ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
ἐταπείνωσεν (ταπεινόω) etapeinōsen (tapeinoō) he humbled	to humble, lower, abase ”humbled himself”	The active, voluntary self-humbling that follows the self-emptying of v.7 — the same root as ταπεινοφροσύνη (v.3), directly modeling the virtue just commanded.	[NEW] ทรงถ่อมพระองค์ลง (song thom phra-ong long). High risk of confusion with ἐκένωσεν (v.7) if translators do not keep the two acts distinct: κενόω names the incarnation itself (becoming a servant); ταπεινόω names Christ’s further obedience even to death within that assumed humanity.
ὑπήκοος hypēkoos obedient	obedient, submissive ”obedient,” “became obedient”	Christ’s perfect obedience, the positive counterpart to human disobedience (cf. Romans 5). Connects to the baseline’s obedience_of_faith doctrine, here displayed by Christ himself rather than commanded of believers.	[NEW] ทรงเชื่อฟัง(จนถึงความมรณา). Medium risk.
θάνατος / σταυρός thanatos / stauros death / cross	death; a cross, the Roman execution instrument ”death,” “death on a cross”	The specific, shameful mode of death — crucifixion was reserved for slaves and rebels, intensifying the δοῦλος imagery of v.7.	[REUSED] ความมรณา / ไม้กางเขน (established Thai Bible terms). Low-Medium risk; ensure “even death on a cross” is not abbreviated to a generic “death,” losing the shame-intensification Paul intends.

Philippians 2:9

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
ὑπερύψωσεν (ὑπερυψόω) hyperypsōsen (hyperypsoō) he super-exalted, highly exalted	to exalt above all others (a Pauline coinage with ὑπέρ-, “over/beyond”) “highly exalted,” “super-exalted”	God’s exaltation response to Christ’s self-emptying and obedience — the turning point of the hymn (κατάβασις to ἀνάβασις, descent to ascent).	[NEW] ทรงยกขึ้นให้สูงเลิศที่สุด (song yok khuen hai sung loet thi sut). Medium risk — the compound intensifier (ὑπέρ- “beyond/over”) should be reflected, not flattened to a generic “exalted.”
ἐχαρίσατο (χαρίζομαι) echarisato (charizomai) granted, gave graciously	to give freely/graciously, forgive ”bestowed,” “gave”	Shares the χάρις (“grace”) root — God’s exaltation of Christ is itself an act of grace/favor, tying the hymn back to the letter’s grace-vocabulary.	[REUSED root] ทรงประทาน (from the พระคุณ/grace word family). Low-Medium risk.
ὄνομα τὸ ὑπὲρ πᾶν ὄνομα onoma to hyper pan onoma the name above every name	supreme, unrivaled name/authority ”the name above every name”	Christ receives the divine Name (echoing the OT divine name YHWH, cf. v.10–11’s Isaiah 45:23 quotation), the supreme title Lord.	[REUSED] พระนามที่เหนือกว่านามทั้งปวง, feeding directly into baseline lord (Critical).

Philippians 2:10

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

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
γόνυ κάμψῃ gony kampsē should bend the knee	to bow, kneel, do homage ”every knee should bow”	Universal, cosmic act of worship/submission before Christ, echoing Isaiah 45:23 (worship due to YHWH alone).	[NEW] คุกเข่ากราบ / น้อมกราบ. High risk: กราบ (a full bow/prostration) in Thai culture is the specific gesture of reverence given to Buddha images, senior monks, and, ceremonially, the monarchy. This can be a useful bridge (conveying appropriate maximal reverence) but must be taught explicitly as reverence due to Christ’s unique divine Lordship (cf. baseline lord), not a generic culturally-conditioned act of respect transferable to any revered figure. A milder alternative, น้อมคุกเข่า (“bend the knee”), avoids the culturally loaded กราบ gesture-word but may understate the intensity of worship intended; theologian review required to choose.
ἐπουράνιος / ἐπίγειος / καταχθόνιος epouranios / epigeios / katachthonios heavenly / earthly / under-the-earth	the totality of created realms and beings ”in heaven, on earth, and under the earth”	Cosmic totality of all beings — including hostile spiritual powers — compelled to acknowledge Christ’s lordship.	[NEW] สิ่งที่อยู่ในสวรรค์ / บนแผ่นดินโลก / ใต้พื้นแผ่นดินโลก. Medium-High risk: καταχθόνιος (“under the earth”) could be misread through the lens of Thai/Buddhist cosmology of hell-realms (นรก) or the ancestor/spirit realm rather than as Paul’s general reference to every spiritual power, however classified. A brief translator note is recommended.

Philippians 2:11

Greek: καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστός, εἰς δόξαν θεοῦ πατρός

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
ἐξομολογήσηται (ἐξομολογέομαι) exomologēsētai should confess, acknowledge fully	to confess openly, acknowledge ”confess,” “acknowledge”	The universal confession that answers the universal bowing of v.10 — cf. the salvation-defining confession of Romans 10:9.	[NEW] จะยอมรับและประกาศ(ว่า). Medium risk; must retain the public, verbal, confessional force, not a private internal acknowledgment.
κύριος Ἰησοῦς Χριστός kyrios Iēsous Christos Lord Jesus Christ	supreme title + proper names ”Jesus Christ is Lord”	The identical confession-formula of Romans 10:9, now the climactic goal of the entire cosmic drama of vv.6–11. Per the baseline’s cross-document consistency rule, this MUST be rendered identically to Romans 10:9.	[REUSED — CRITICAL] พระเยซูคริสต์ทรงเป็นองค์พระผู้เป็นเจ้า (matching the baseline’s fixed Romans 10:9 rendering พระเยซูทรงเป็นองค์พระผู้เป็นเจ้า, adjusted only for the added “Christ”). Critical: must not collapse into ordinary respectful address, nor read as commentary on political/royal sovereignty.
δόξα θεοῦ πατρός doxa theou patros glory of God the Father	honor, radiance, praise ”to the glory of God the Father”	The ultimate purpose of Christ’s exaltation: not self-glorification but the Father’s glory — Trinitarian order preserved.	[REUSED] พระสิริของพระเจ้าพระบิดา, combining baseline glory (พระสิริ), god (พระเจ้า), and father (พระบิดา).

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

Chapter 1 (Phil 1:1–30)

Introduces Paul’s imprisonment, gospel partnership, and the “to live is Christ, to die is gain” theme.

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
δοῦλος (Χριστοῦ Ἰησοῦ) doulos slave/servant (of Christ Jesus)	self-designation of total ownership by Christ	Paul and Timothy’s self-identification as Christ’s owned servants — sets up the servant theme fully developed in the 2:7 hymn.	[NEW] ผู้รับใช้ของพระเยซูคริสต์ (softer than the Critical สภาพทาส used for Christ himself in 2:7). Medium risk — keep the two renderings distinct as noted above.
ἐπίσκοπος episkopos overseer	church leadership office	The office of overseeing a local congregation.	[NEW] ผู้ปกครองคริสตจักร (phu pokkhrong khritsatchak). Note: must not be confused with baseline guardian (ผู้ปกครองดูแล, the Galatians paidagōgos, a temporary custodial role) — this is a permanent church office, a different concept sharing similar-looking Thai vocabulary. Medium risk.
διάκονος diakonos servant, deacon	church office of practical service	The office of deacon.	[NEW] มัคนายก (makkhanayok). High risk collision: this established Thai Christian loanword is borrowed from the Thai Buddhist term for a lay temple officer who assists monks and organizes lay merit-making ceremonies. While this is the conventional Thai Bible-translation rendering, a clarifying teaching note distinguishing the NT diaconal office from the Buddhist lay-temple role is recommended.
ἅγιοι hagioi saints	all believers	Address to “all the saints” in Philippi.	[REUSED] วิสุทธิชน (baseline saints).
χάρις / εἰρήνη charis / eirēnē grace / peace	epistolary greeting formula	Standard Pauline greeting.	[REUSED] พระคุณ / สันติสุข (baseline grace, peace).
κοινωνία εἰς τὸ εὐαγγέλιον koinōnia eis to euangelion partnership/fellowship into the gospel	shared participation, esp. financial/missional co-labor	The Philippians’ active partnership (including material support) in gospel work — the doctrine “Partnership in the Gospel.”	[NEW] การเป็นหุ้นส่วนในข่าวประเสริฐ (kan pen hun suan nai khao prasoet). Medium risk: distinct from baseline fellowship (การสามัคคีธรรม, generic shared participation). หุ้นส่วน (business/investment partner) captures Paul’s commercial-accounting language (cf. 4:15), but must not reduce the relationship to a cold contractual transaction devoid of the relational depth κοινωνία also carries elsewhere.
ἔργον ἀγαθόν ergon agathon good work	God’s ongoing completing work in believers	God, not the believer, is the one who “began a good work” and “will complete it” (1:6).	[NEW] กิจการที่ดี/พระราชกิจอันดี. Medium risk: must not be rendered with กรรมดี (good karma) vocabulary — same caution as baseline’s works_of_the_law, since this “good work” is God’s initiating and completing action, the opposite of self-generated merit.
ἡμέρα Χριστοῦ hēmera Christou day of Christ	eschatological day of Christ’s return/judgment	Marks the goal-point of sanctification (1:6, 10).	[NEW] วันแห่งพระคริสต์. Low-Medium risk.
καρπὸς δικαιοσύνης karpos dikaiosynēs fruit of righteousness	the visible outworking of right standing	The result of being “filled with the fruit of righteousness” (1:11) — reuses the Galatians fruit_of_the_spirit pattern.	[REUSED pattern] ผลแห่งความชอบธรรม. Must not be read as ผลบุญ/ผลกรรม (karmic fruit), per the Galatians baseline caution.
δεσμά desma bonds, chains	literal imprisonment	Paul’s actual chains for the gospel (1:7, 13, 14, 17) — the ground-note of the “Joy in Suffering and Imprisonment” doctrine.	[NEW] โซ่ตรวน / การถูกจองจำ. Medium risk: this suffering must be read as purposeful suffering for the gospel, embraced with joy, never as impersonal misfortune (เคราะห์กรรม) — same personal-vs-impersonal distinction the baseline already draws for curse and providence.
σωτηρία sōtēria salvation	deliverance through Christ	Paul’s confidence that his trial “will turn out for my deliverance” (1:19) and general salvation language (1:28).	[REUSED] ความรอด (baseline salvation, Critical).
τὸ ζῆν Χριστός, τὸ ἀποθανεῖν κέρδος to zēn Christos, to apothanein kerdos to live [is] Christ, to die [is] gain	life’s meaning and death’s advantage both found in Christ	Paul’s total reorientation of life and death around union with Christ.	[NEW] การมีชีวิตอยู่ก็เพื่อพระคริสต์ การตายก็ได้กำไร. κέρδος (kerdos, “gain,” a commercial-accounting term) is Low-Medium risk and echoes the same commercial metaphor field as κοινωνία εἰς λόγον δόσεως καὶ λήψεως in 4:15 and ζημία/κέρδος in 3:7-8.
πολιτεύεσθε politeuesthe conduct yourselves as citizens	civic behavior, live as a citizen of a πόλις	”Let your manner of life [conduct as citizens] be worthy of the gospel” (1:27) — the verbal seed of the CITIZENSHIP doctrine fully developed at 3:20.	[NEW] ประพฤติตน/ดำเนินชีวิตอย่างสมกับพลเมือง(ของข่าวประเสริฐ). High risk — see full discussion under 3:20 below; must be handled consistently with the πολίτευμα noun there.
συναθλέω synathleō to contend together, struggle together as athletes	joint struggle	Standing firm “with one mind, struggling together for the faith of the gospel” (1:27).	[NEW] ร่วมกันต่อสู้(เพื่อความเชื่อ). Low risk.
πάσχειν / ἀγών paschein / agōn to suffer / a struggle, contest	suffering and conflict granted as a gift	”It has been granted to you…to suffer for his sake” (1:29-30) — suffering as a privilege, not a punishment or bad karma.	[NEW] ทนทุกข์ / การต่อสู้ดิ้นรน. Medium risk; must not be read through the lens of เคราะห์กรรม or a negative-merit outcome.

Chapter 2 — remainder (Phil 2:12–30; 2:1–11 covered in Part A)

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
κατεργάζεσθε τὴν ἑαυτῶν σωτηρίαν katergazesthe tēn heautōn sōtērian work out/bring to full effect your own salvation	to work fully, accomplish, bring to completion	”Work out your own salvation with fear and trembling” (2:12) — this commands believers to give full outward expression to a salvation already given by grace (cf. 2:13, “it is God who works in you”), not to earn salvation by effort.	[NEW — CRITICAL] ทำให้ความรอดของท่านปรากฏผลสำเร็จ (tham hai khwam rot khong than prakot phon samret). CRITICAL risk: this is the single most dangerous phrase in the letter for a Thai audience. If rendered so that it can be heard as “work to attain/earn your own salvation,” it collapses directly into the ทำบุญ (merit-making) / สร้างบารมี (accumulating spiritual perfection) framework the baseline already flags Critical for grace, salvation, and justification. The rendering and its accompanying teaching note must make explicit that v.13 (“it is God who works in you”) grounds and precedes v.12’s command — the believer works out a salvation God himself is working in, not earning a salvation God has not yet given.
φόβος καὶ τρόμος phobos kai tromos fear and trembling	reverent awe	The seriousness appropriate to obedience, not servile terror or anxious merit-accounting.	[NEW] ด้วยความเกรงกลัวและตัวสั่น. Low-Medium risk.
ὁ ἐνεργῶν / εὐδοκία ho energōn / eudokia the one working / good pleasure	God’s internal, effective working; his good will/pleasure	God’s sovereign, gracious enabling work within believers (2:13) — connects to baseline providence.	[REUSED pattern] พระเจ้าผู้ทรงกระทำการอยู่ภายในท่าน / ตามชอบพระทัยของพระองค์. Medium-High risk, same personal-agency emphasis as baseline providence (never เวรกรรม/ดวง).
σπένδομαι spendomai to be poured out (as a libation)	sacrificial pouring-out, martyrdom imagery	Paul pictures his possible martyrdom as a libation “poured out” alongside the Philippians’ sacrifice of faith (2:17).	[NEW] ถูกเทออกเหมือนเครื่องดื่มบูชา. High risk: บูชา (offering/sacrifice) vocabulary is the same word-family used for offerings to Buddha images, spirit houses (ศาลพระภูมิ), and ancestor veneration in Thai popular religion. Must be anchored explicitly to biblical (OT/NT) sacrificial theology — an offering rendered to the one true God in gospel service — not a merit-making or spirit-appeasing offering.
θυσία καὶ λειτουργία thysia kai leitourgia sacrifice and service	cultic offering and priestly/liturgical service	The Philippians’ gift to Paul described in sacrificial-cultic terms.	[NEW] เครื่องบูชาและการรับใช้. Same บูชา caution as σπένδομαι above.
ἰσόψυχος isopsychos of equal soul, like-minded	shared disposition	Timothy described as “like-minded” with Paul (2:20) — echoes σύμψυχος (2:2).	[NEW] มีใจเดียวกัน(กับข้าพเจ้า). Low risk.
γνήσιος / δόκιμος gnēsios / dokimos genuine / proven, tested and approved	authenticity and demonstrated character	Timothy’s genuine, tested character (2:20, 22).	[NEW] แท้จริง / ผ่านการพิสูจน์แล้ว. Low risk.
παραβολεύομαι paraboleuomai to risk, gamble (one’s life)	reckless self-risking (hapax)	Epaphroditus “risked his life” for the gospel work (2:30).	[NEW] เสี่ยงชีวิตของตนเอง. Low risk.

Chapter 3 (Phil 3:1–21)

The chapter of “Righteousness by Faith versus the Law,” “Pressing on toward the Goal,” and “Citizenship in Heaven.”

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
περιτομή peritomē circumcision	the Jewish covenant rite	Paul’s polemic against relying on circumcision/law-status for righteousness.	[REUSED] การเข้าสุหนัต (baseline Galatians circumcision).
σκύβαλα skybala rubbish, refuse, dung	worthless waste (a deliberately crude, forceful term)	Paul counts his entire law-based résumé as “rubbish” compared to knowing Christ (3:8).	[NEW] เศษขยะที่ไร้ค่า. Medium risk: THSV-style translations tend to soften this crude term; translators must preserve its deliberately shocking rhetorical force without becoming vulgar in the formal register — the intensity is doctrinally load-bearing, underscoring the totality of the reversal from law-righteousness to faith-righteousness.
ζημία / κέρδος zēmia / kerdos loss / gain	commercial-accounting metaphor	Paul’s law-based credentials, once counted “gain,” are now reckoned “loss” (3:7-8) — echoes 1:21’s κέρδος.	[NEW] ขาดทุน / กำไร. Low-Medium risk; the business/ledger metaphor should be preserved as it recurs across the letter (1:21; 3:7-8; 4:15,17).
δικαιοσύνη ἐκ νόμου / διὰ πίστεως Χριστοῦ dikaiosynē ek nomou / dia pisteōs Christou righteousness from the law / through faith of Christ	forensic righteousness, its source contrasted	The letter’s central doctrinal antithesis (3:9), directly extending the Galatians justification_by_faith doctrine into Philippians.	[REUSED — CRITICAL] ความชอบธรรมที่มาจากธรรมบัญญัติ / ความชอบธรรมที่มาโดยความเชื่อ(ในพระคริสต์), reusing baseline righteousness, law, and faith exactly. Critical: never let ἐκ νόμου righteousness be rendered so as to look attractive or neutral — Paul explicitly rejects it as insufficient.
πίστις Χριστοῦ pistis Christou faith of/in Christ	genitive ambiguous: Christ’s own faithfulness, or faith directed toward Christ	The classic subjective/objective genitive ambiguity.	[NEW — ambiguity flag] ความเชื่อในพระคริสต์ (objective genitive rendering, consistent with the baseline faith entry’s rule that the object of faith must always be clear). Per the baseline’s ambiguity-handling rule, the alternative (“Christ’s own faithfulness”) should be recorded as an alternative_considered and flagged for native speaker review.
γνῶσις gnōsis knowledge	experiential/relational knowing	”That I may know him” — surpassing worth of knowing Christ (3:8, 10).	[NEW] ความรู้จัก(พระคริสต์). Low-Medium risk; must be relational knowing, not intellectual/gnostic knowledge.
κοινωνία παθημάτων / δύναμις ἀναστάσεως koinōnia pathēmatōn / dynamis anastaseōs fellowship of sufferings / power of resurrection	shared participation in Christ’s sufferings; his resurrection power	Paul’s desire to know both Christ’s resurrection power and share his sufferings (3:10).	[REUSED pattern] การมีส่วนร่วมในความทุกข์ทรมานของพระองค์ / ฤทธิ์เดชแห่งการเป็นขึ้นจากตายของพระองค์, combining baseline resurrection (Critical) and power_of_god (High).
συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ symmorphizomenos tō thanatō autou being conformed/co-formed to his death	shared form/likeness with Christ’s death	Shares the μορφή root from 2:6-7 — believers take on Christ’s cruciform pattern.	[NEW] ทรงให้เป็นอย่างเดียวกันกับการตายของพระองค์. Medium risk; the μορφή word-family link to the 2:6-7 hymn is a Greek-only feature (translation loss) that a teaching note can recover even though Thai cannot preserve the shared root.
ἐξανάστασις exanastasis out-resurrection (intensified anastasis, hapax)	the resurrection, with an intensifying prefix	Paul’s hope of attaining the resurrection.	[REUSED] การเป็นขึ้นจากตาย (baseline resurrection, Critical). Never การเกิดใหม่ (rebirth).
τέλειος teleios complete, mature, perfect	maturity, completeness (not sinless perfection)	“Not that I have already…become perfect/mature” (3:12,15) — a deliberately incomplete, ongoing maturity, immediately qualified by continued “pressing on.”	[NEW] ผู้ใหญ่เต็มที่ฝ่ายวิญญาณ / บริบูรณ์. High risk: must not collide with the arahant/enlightenment ideal already flagged in the baseline’s saints entry (an ascetic elite who has personally attained perfection through discipline) — Paul explicitly denies having “already attained” and credits his pursuit to already being grasped by Christ (v.12b), the reverse of self-attained spiritual perfection.
διώκω / καταλαμβάνω diōkō / katalambanō to pursue, press on / to grasp, lay hold of	pursuit and possession	”I press on to make it my own, because Christ Jesus has made me his own” (3:12) — the doctrine “Pressing on toward the Goal in Christ.”	[NEW — HIGH] มุ่งบุ่ายหน้าไป / จับยึดไว้(ให้เป็นของตน). High risk: this pursuit-toward-a-goal-through-effort structure closely resembles the disciplined, self-powered progress of the Noble Eightfold Path toward liberation. Must be anchored explicitly as a response to and empowered by having already been grasped by Christ (3:12b, “ἐφ’ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ”) and by Christ’s ongoing strengthening (cf. 4:13), not unaided self-effort toward self-attained spiritual perfection.
σκοπός / βραβεῖον skopos / brabeion mark/goal / prize	athletic-race imagery	The goal (echoing σκοπέω, 2:4) and prize of the heavenly race (3:14).	[NEW] เป้าหมาย / รางวัลแห่งชัย(ที่พระเจ้าประทาน). Low-Medium risk; the prize must be understood as God’s gracious award at the finish, not a self-earned result (phala) of disciplined practice.
ἄνω κλῆσις anō klēsis the calling from above/upward	heavenly summons	”The upward call of God in Christ Jesus” (3:14).	[REUSED] การทรงเรียกจากเบื้องบน, reusing baseline calling (การทรงเรียก, High).
πολίτευμα politeuma commonwealth, state, citizenship	the body politic to which one belongs; one’s citizenship	”Our citizenship is in heaven” (3:20) — the doctrine “Citizenship in Heaven.”	[NEW — CRITICAL/HIGH] ความเป็นพลเมือง(แห่งสวรรค์) (khwam pen phonlamueang haeng sawan). High-Critical risk: Thai national identity is closely bound to the “Nation, Religion (Buddhism), King” triad (ชาติ ศาสนา พระมหากษัตริย์) and to a strong, legally-reinforced culture of loyalty to the monarchy. Heavenly citizenship must be taught as a transcendent, primary allegiance that relativizes all earthly loyalties without appearing to be a claim of political subversion or a repudiation of legitimate civic duty (cf. the baseline’s caution on Romans 13’s “lèse-majesté-sensitive register”). This term requires the same human theologian + native speaker double review the baseline reserves for its most politically sensitive passages.
πολιτεύεσθε (cf. 1:27) politeuesthe conduct yourselves as citizens	civic behavior	Verbal counterpart of πολίτευμα; must be rendered consistently with the 1:27 occurrence.	[NEW] see 1:27 entry above; consistency required across both occurrences.
σωτήρ sōtēr Savior	deliverer, rescuer	”We await a Savior, the Lord Jesus Christ” (3:20), connecting citizenship-in-heaven to eschatological rescue.	[NEW] พระผู้ช่วยให้รอด, reusing baseline salvation root (ความรอด).
μετασχηματίσει / σύμμορφον metaschēmatisei / symmorphon will transform / conformed, same-form	bodily transformation into conformity	Christ “will transform our lowly body to be like [conformed to, σύμμορφον — same root as μορφή, 2:6-7] his glorious body” (3:21) — a deliberate hymn-echo: the one who took the “form of a slave” will conform believers’ bodies to his own glorified form.	[NEW] จะทรงเปลี่ยนแปลง…ให้เป็นเหมือนพระกายอันทรงพระสิริของพระองค์. Medium risk; the μορφή-family literary echo across 2:6-7 and 3:21 is a translation-loss issue (Thai cannot preserve the shared Greek root) best addressed by a translator/teaching note rather than a lexical fix.
ταπείνωσις tapeinōsis humiliation, lowliness	lowly condition	”The body of our humiliation” (3:21) — echoes ἐταπείνωσεν (2:8).	[NEW] กายอันต่ำต้อยของเรา. Low-Medium risk.
ἐχθροὶ τοῦ σταυροῦ echthroi tou staurou enemies of the cross	opponents of the cross’s meaning/demand	Those who live for earthly things rather than the cross’s self-giving pattern (3:18).	[NEW] ศัตรูของไม้กางเขนของพระคริสต์. Low risk.
κοιλία koilia belly, stomach	appetite, physical desire (idiom: “their god is their belly”)	Vivid idiom for those governed by physical appetite rather than heavenly citizenship (3:19).	[NEW] ท้อง(ของเขาเป็นพระของเขา). Low risk; keep the vivid, blunt idiom rather than softening it into an abstraction.

Chapter 4 (Phil 4:1–23)

The chapter of “Contentment in All Circumstances,” closing exhortations, and gospel-partnership accounting.

Terms	Variants	Contextual Theological Meaning	Thai Rendering & Risk
χαίρετε ἐν κυρίῳ chairete en kyriō rejoice in the Lord	command to joy, grounded in the Lord	”Rejoice in the Lord always” (4:4) — reprises the joy doctrine of ch.1-2.	[REUSED pattern] จงชื่นชมยินดีในองค์พระผู้เป็นเจ้าเสมอ, combining the ch.2 joy rendering with baseline lord.
ἐπιεικές epieikes gentleness, reasonableness, forbearance	yielding, gracious moderation	”Let your reasonableness/gentleness be known to everyone” (4:5).	[NEW] ความสุภาพอ่อนโยน. Low risk.
μηδὲν μεριμνᾶτε mēden merimnate be anxious/worried about nothing	freedom from anxious care	Command against anxiety, replaced by prayer (4:6).	[NEW] อย่าวิตกกังวลในสิ่งใดเลย. Low risk.
προσευχή καὶ δέησις μετ᾽ εὐχαριστίας proseuchē kai deēsis met’ eucharistias prayer and petition with thanksgiving	prayer vocabulary paired with gratitude	The prescribed antidote to anxiety (4:6).	[REUSED] การอธิษฐานและการทูลขอด้วยการขอบพระคุณ, combining baseline intercession (การอธิษฐานวิงวอนแทน) pattern with thanksgiving (การขอบพระคุณ).
εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν eirēnē tou theou hē hyperechousa panta noun the peace of God which surpasses all understanding	transcendent divine peace	The result of prayer-instead-of-anxiety (4:7).	[REUSED] สันติสุขของพระเจ้าที่เกินความเข้าใจ, reusing baseline peace (สันติสุข). Note the same ὑπερέχω root as 2:3.
φρουρήσει phrourēsei will guard, garrison	military guarding imagery	God’s peace as a military garrison protecting hearts and minds (4:7).	[NEW] จะทรงคุ้มครองรักษาไว้(อย่างทหารยาม). Low risk.
λογίζεσθε + virtue list logizesthe consider, take account of; list: ἀληθής, σεμνός, δίκαιος, ἁγνός, προσφιλής, εὔφημος, ἀρετή, ἔπαινος	think on, meditate on	”Whatever is true, honorable, just, pure, lovely, commendable…think about these things” (4:8).	[NEW] จงใคร่ครวญ/นึกถึงสิ่งเหล่านี้. ἀρετή (aretē, “excellence, virtue” — the classical Greek philosophical term for virtue, used only here and 2 Pet 1:3,5 in the NT) → คุณธรรม/ความล้ำเลิศ. Low risk overall; standard ethical vocabulary.
αὐτάρκης / αὐτάρκεια autarkēs / autarkeia self-sufficient, content	contentment, satisfaction irrespective of circumstance	”I have learned to be content” (4:11) — the doctrine “Contentment in All Circumstances,” explicitly grounded not in self-sufficiency but in Christ’s strengthening (4:13).	[NEW — CRITICAL] ความพอใจ(ในพระคริสต์) (khwam pho jai [nai Phra Khrit]). CRITICAL risk — the single highest Thai-specific collision in the letter, on par with the Galatians sowing_and_reaping risk. NEVER use สันโดษ (santosa), the specific Thai Buddhist monastic virtue of contentment/frugality cultivated through renunciation and detachment from desire, and NEVER use ความพอเพียง as the primary gloss, since this term is inseparably identified in modern Thai public consciousness with the royally-originated “Sufficiency Economy” philosophy (เศรษฐกิจพอเพียง) of the late King Bhumibol Adulyadej, taught nationwide in schools. Both alternatives would relocate Pauline contentment from an explicitly Christ-sourced enablement (αὐτάρκεια is immediately and directly explained by v.13’s ἐν τῷ ἐνδυναμοῦντί με, “him who strengthens me”) to either a self-cultivated ascetic virtue or a national socio-economic ideology. The Thai rendering and any accompanying teaching material must keep “ในพระคริสต์”/“โดยพระองค์ผู้ทรงเสริมกำลัง” explicitly attached to the term wherever it occurs.
ταπεινοῦσθαι / περισσεύειν tapeinousthai / perisseuein to be humbled/abased / to abound, overflow	poverty and plenty	The range of circumstances in which Paul has learned contentment (4:12).	[NEW] ต่ำต้อย(ยากไร้) / มีเหลือเฟือ(อุดม). Low-Medium risk; note the ταπεινο- root recurs a fourth time in the letter (cf. 2:3, 2:8, 3:21).
μεμύημαι memyēmai I have been initiated, I have learned the secret	technical mystery-religion initiation vocabulary, here repurposed metaphorically (hapax in this sense in Paul)	“I have learned the secret of facing plenty and hunger” (4:12) — Paul borrows Greco-Roman mystery-cult initiation language purely metaphorically for hard-won experiential knowledge.	[NEW] ได้เรียนรู้เคล็ดลับ(นี้แล้ว). Medium risk: a literal “initiation” rendering could evoke Thai folk-magic/occult initiation rites (ไสยศาสตร์, receiving secret knowledge from a teacher of the occult arts) if translated too vividly; the safer path is a plain, non-mystical “have learned” (ได้เรียนรู้) without initiation-ritual overtones.
πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με panta ischyō en tō endynamounti me I am strong for all things in the one strengthening me	ability grounded explicitly in an external empowering agent	”I can do all things through him who strengthens me” (4:13) — the explicit ground of the contentment doctrine; must never be quoted detached from its context as generic self-empowerment (“I can do anything”).	[NEW] ข้าพเจ้าทำทุกสิ่งได้โดยพระองค์ผู้ทรงเสริมกำลังข้าพเจ้า, echoing baseline power_of_god (ฤทธิ์เดชของพระเจ้า). High risk of decontextualized misuse: this verse is globally over-quoted as generic motivational self-help; the Thai rendering and any teaching note must retain the explicit agent (ἐν τῷ ἐνδυναμοῦντί με, “in/by him who strengthens me”), never allowing it to be read as unaided human capability.
συγκοινωνήσαντες / κοινωνέω εἰς λόγον δόσεως καὶ λήψεως synkoinōnēsantes / koinōneō eis logon doseōs kai lēpseōs having shared with / partnering in the account of giving and receiving	commercial partnership/bookkeeping language	The Philippians’ financial partnership with Paul described in an accounting idiom (4:14-15) — the doctrine “Partnership in the Gospel” concretely fulfilled.	[NEW] ร่วมเป็นหุ้นส่วนกับข้าพเจ้า / ในเรื่องการให้และการรับ, consistent with the 1:5 หุ้นส่วน rendering. Medium risk; the commercial idiom is deliberate and should not be spiritualized away into vague “fellowship” language, since Paul is specifically thanking them for material support.
καρπός karpos fruit	growth, produce, result	”That the fruit may increase to your credit” (4:17) — the Philippians’ giving described as fruit.	[REUSED] ผล, reusing the Galatians fruit_of_the_spirit caution: never ผลบุญ/ผลกรรม.
ὀσμὴ εὐωδίας / θυσία δεκτή / εὐάρεστος τῷ θεῷ osmē euōdias / thysia dektē / euarestos tō theō a fragrant aroma / an acceptable sacrifice / well-pleasing to God	OT sacrificial-cultic vocabulary applied to giving	The Philippians’ gift described as an “acceptable sacrifice, well-pleasing to God” (4:18).	[NEW — HIGH] กลิ่นหอมที่พึงใจ / เครื่องบูชาที่พระเจ้าทรงยอมรับ / เป็นที่ชอบพระทัยพระเจ้า. High risk: as with 2:17, บูชา (offering/sacrifice) vocabulary directly overlaps with the everyday Thai practice of making offerings to Buddha images, spirit houses, and ancestors for merit or favor. Must be anchored to specifically biblical sacrificial theology — an offering that pleases the one true God because it flows from gospel partnership and obedience, not a transactional exchange for merit, protection, or good fortune (the “boon” logic of Thai folk religion).
πλοῦτος / δόξα ploutos / doxa riches / glory	abundance / divine glory	”According to his riches in glory” (4:19) — closing doxology (4:20).	[REUSED] ความบริบูรณ์ / พระสิริ, reusing baseline glory (พระสิริ, High).

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Summary: Doctrinal Threads Across the Whole Book

Doctrine	Primary Passages	Core Risk
The Incarnation and Self-Emptying of Christ (Kenosis)	2:6-8	Critical — κενόω/μορφή must never suggest avatar-descent, docetic appearance, or loss of true deity
Joy in Suffering and Imprisonment	1:4,18-26,29-30; 2:2,17-18; 3:1; 4:4,10	High — joy must be Christ-grounded, not circumstantial luck or Buddhist equanimity/detachment
Unity and Humility in the Church	1:27; 2:1-5,14; 4:2-3	High — ταπεινοφροσύνη is Christ-modeled self-abasement, not social deference
Righteousness by Faith versus the Law	3:2-11	Critical — directly extends the Galatians justification_by_faith doctrine
Contentment in All Circumstances	4:10-13	Critical — αὐτάρκεια must never be rendered สันโดษ or ความพอเพียง
Citizenship in Heaven	1:27; 3:20	High/Critical — πολίτευμα must not read as political subversion nor be diluted of its transcendent primacy
Partnership in the Gospel	1:5,7; 4:14-18	Medium-High — κοινωνία’s commercial-partnership sense distinct from generic fellowship
Pressing on toward the Goal in Christ	3:12-16	High — pursuit must be grounded in already being grasped by Christ, not self-powered spiritual attainment

No chapter in Philippians introduces zero new theological vocabulary; every chapter is treated above. Chapters 1-4 are Philippians’ complete extent, so full-book coverage is satisfied by the four chapter sections above together with the core-passage verse-by-verse treatment.