Linguistic Gap Analysis: Philippians

0. Scope and Method

This analysis extends the Romans/Galatians baseline Language Package to Philippians. It does not re-litigate settled baseline terms (Господь, Бог, благодать, віра, спасіння, праведність, etc.) except where Philippians introduces a genuinely new sense, collocation, or intensification of risk. Every doctrine in the curriculum parameter list is covered; every chapter of Philippians (1–4) is reviewed for load-bearing vocabulary, per the full-book-coverage mandate (see Section 6). Philippians is a short, single-argument letter written from prison to a beloved, financially supportive congregation, and its linguistic risk profile is distinctive within the wider curriculum: the christological hymn (2:6–11) concentrates more Critical-risk, low-frequency vocabulary per verse than any passage yet handled in this Language Package, while the letter’s pervasive vocabulary of joy, chains, contentment, and citizenship intersects with the lived, current experience of a wartime Ukrainian readership more directly and more often than Romans or Galatians did.

Three structural facts drive most findings below://

1. The kenosis hymn’s four-term “form/likeness/fashion” progression (μορφή, ἁρπαγμός, σχῆμα, ὁμοίωμα) has no matching four-term inventory in Ukrainian; the language must reuse подоба twice for two different Greek words, requiring compensatory exposition rather than lexical differentiation.
2. Ukraine’s active wartime context (2022–present) intersects with Philippians far more pervasively than with Romans/Galatians, because Philippians is a prison letter about joy, chains, citizenship, and contentment amid hardship — categories that are not background history for much of the intended readership (chaplains, displaced persons, soldiers, POW families) but present daily reality.
3. The theosis/обоження collision, already flagged Critical in the baseline for sanctification and crucified_with_christ, recurs in Philippians under σύμμορφος/μετασχηματίζω (3:10, 21) and under the humility/self-emptying hymn itself, making Philippians the most theosis-adjacent book in the curriculum to date.

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1. Doctrine Vocabulary Matrix

Doctrine	Available Ukrainian Term(s)	Weaknesses	Recommended Strategy
The Incarnation and Self-Emptying of Christ (Kenosis)	подоба Божа (μορφή θεοῦ); упокорив/принизив Себе (κενόω/ταπεινόω); форма раба; подоба людська (ὁμοίωμα); постава (σχῆμα)	No single Ukrainian verb captures κενόω’s “emptied” nuance without either (a) overclaiming subtraction of deity, or (b) collapsing into ταπεινόω’s “humbled,” erasing the two-verb structure of the hymn (2:7 emptied / 2:8 humbled). подоба is forced to serve for two distinct Greek words (μορφή, ὁμοίωμα).	Render κενόω with a self-emptying paraphrase distinct from, but paired with, ταπεινόω’s упокорив Себе; retain подоба for both μορφή and ὁμοίωμα but add a mandatory translator’s/teacher’s note on first occurrence in each unit distinguishing “essential divine nature” (2:6) from “genuine human likeness” (2:7). Never use образ for μορφὴ θεοῦ (Genesis 1:27/icon-theology collision).
Joy in Suffering and Imprisonment	радість / радіти (χαρά/χαίρω); страждати; дароване страждання (πάσχω/ἐχαρίσθη); кайдани / узи (δεσμά)	радість is lexically simple and unambiguous, so the risk is not the word but the pastoral framing: a wartime readership can hear “rejoice” either as denial of real suffering or as a promise suffering will soon end, both of which flatten Paul’s actual, textually-grounded claim (joy that coexists with, and is not caused by the absence of, suffering).	Never present радість/страждання pairs without explicit exposition anchoring joy to Christ and gospel-advance (1:12–18), not to circumstances improving. Use кайдани/узи’s wartime POW resonance as a pastoral asset but pair every occurrence with 1:12–14’s specific point (imprisonment advancing, not merely enduring).
Unity and Humility in the Church	думати однаково / однодумні (φρονέω); смиренність (ταπεινοφροσύνη); любов (ἀγάπη)	смиренність risks two distinct misreadings: (1) hierarchical/monastic submission-to-authority sense dominant in Orthodox and Greek Catholic devotional usage; (2) wartime-quietism (“accept subjugation”) misreading given свобода/воля’s already-flagged political charge. однодумні risks sounding like Soviet-style enforced conformity (колектив echo, already flagged in the baseline fellowship entry).	Frame смиренність exclusively as mutual, horizontal self-lowering among believing equals, modeled on Christ (2:6–8), explicitly distinguished from submission to clergy or political/military authority. Frame однодумні as Christ-shaped unity of disposition amid real, named personal diversity (Euodia/Syntyche, 4:2), never uniformity of opinion or action.
Righteousness by Faith versus the Law	праведність; віра; праведність із закону / через віру в Христа; обрізання; сміття/погань (σκύβαλα)	Reuses baseline Critical risk profile from Galatians (обряд-positive Orthodox/Greek Catholic tension) without new lexical items, but adds a register problem: σκύβαλα’s deliberate crudeness has no natural Ukrainian equivalent that is simultaneously shocking and Bible-register-appropriate. πίστεως Χριστοῦ’s subjective/objective genitive ambiguity (3:9) is a genuine translation-choice fork, not resolvable lexically.	Reuse праведність/віра exactly per baseline. Render σκύβαλα with сміття or погань (not a vulgar colloquialism) but explicitly flag the register trade-off for teachers. Flag, never silently resolve, the πίστεως Χριστοῦ genitive; follow baseline’s ambiguity-handling protocol (record alternative, escalate if Critical/High affected).
Contentment in All Circumstances	задоволення (αὐτάρκεια, deliberately NOT самодостатність); я можу все в Тому, Хто мене підсилює (4:13)	самодостатність is the more “natural” cognate but reimports the very Stoic self-generated sufficiency Paul relocates to Christ; задоволення alone under-communicates the philosophical loan-word Paul is consciously subverting. 4:13 is globally over-quoted as a decontextualized self-empowerment slogan, a risk equally present in Ukrainian Christian and secular-motivational culture.	Use задоволення, never самодостатність, and supply exposition naming the Stoic term Paul borrows and redefines. Always re-anchor 4:13 to 4:11–12’s want/plenty context; forbid free-standing quotation without that pairing in teaching material.
Citizenship in Heaven	громадянство; вітчизна небесна (πολίτευμα/πολιτεύεσθε)	The single highest-currency doctrine term in the letter for present-day Ukrainian civic and national meaning (passports, mobilization, displacement, active defense of the homeland). No neutral Ukrainian rendering exists that does not activate this frame; the risk runs in both directions — teaching the doctrine could be heard as relativizing legitimate national citizenship, or conversely the national frame could swallow the doctrine into a metaphor for patriotism.	Teach explicitly as a superordinate, not competing, allegiance: heavenly citizenship reframes and grounds legitimate earthly civic belonging rather than replacing or minimizing it. Mandatory theologian review every occurrence (already flagged Critical in the term registry); never let громадянство stand unglossed in a doctrinal context.
Partnership in the Gospel	спілкування (κοινωνία, generic); спілкування у давáнні й прийманні (κοινωνία δόσεως καὶ λήψεως, concrete-financial)	спілкування’s baseline sense (Low risk, generic “fellowship/shared participation”) under-communicates Philippians’ distinctly concrete, financial, multi-sense usage (gospel-partnership 1:5, Spirit-fellowship 2:1, suffering-fellowship 3:10, financial partnership 4:14–15). One Ukrainian word is being asked to carry four theologically distinct loads.	Elevate risk tier to Medium/High per sense (already reflected in the term registry) and require exposition to name which of the four senses is active at each occurrence rather than relying on спілкування’s warmth alone; use the compound gloss for the financial sense every time it appears, never spілкування unqualified.
Pressing on toward the Goal in Christ	гнатися / прямувати до мети (διώκω); зрілий (τέλειος, not досконалий); нагорода / мета (βραβεῖον/σκοπός); покликання (κλῆσις, reused)	досконалий (the more obvious cognate for τέλειος) imports a flawless/sinless-perfectionism sense Paul explicitly disclaims two verses earlier (3:12–13); a wartime-inflected reading of “pressing on” could also drift toward self-reliant striving/endurance-culture rather than grace-grounded pursuit.	Use зрілий, never досконалий, for τέλειος. Anchor διώκω explicitly as pursuit FROM a position already secured by Christ (3:12b, “because Christ Jesus has made me his own”), tying нагорода/мета back to покликання (baseline calling) so the prize is received via call, not independently earned.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no adequate native term exists at all)

Concept	Gap	Resolution
ἁρπαγμός (2:6)	No single Ukrainian noun names “a thing seized/exploited for advantage that one already possesses.” захват is unusable (see 3.2 below); a literal calque would be opaque.	Mandatory verbal paraphrase: “не вважав рівність Богові чимось, що слід використати для власної вигоди” (did not regard equality with God as something to exploit for his own advantage). No single-word solution exists or should be attempted.
κενόω as distinct from ταπεινόω (2:7 vs. 2:8)	Ukrainian has no verb-pair cleanly separating “set aside the exercise of privilege” from “actively lower oneself”; both concepts gravitate toward the same упокорити/принизити word-family.	Accept lexical overlap; compensate entirely through exposition that names the two-stage movement (2:7 setting-aside of privilege in the incarnation itself; 2:8 further descent into death). Document as a structural, not doctrinal, translation gap.
The μορφή / ὁμοίωμα / σχῆμα three-term progression (2:6–8)	Ukrainian has only one natural noun family (подоба, постава) for what Greek expresses in three increasingly surface-level terms (essential nature → genuine likeness → external manner).	Use подоба for μορφή θεοῦ (2:6) and ὁμοίωμα (2:7) but flag both explicitly as translating two different Greek words; reserve постава/зовнішній вигляд exclusively for σχῆμα (2:8) to preserve at least a two-way distinction. Full three-way distinction can only be taught, not translated.
αὐτάρκεια as a philosophical loan-concept (4:11)	Ukrainian has no equivalent to the Stoic technical term Paul deliberately invokes and redefines; ordinary Ukrainian vocabulary for “contentment” carries no philosophical-school connotation to subvert.	Use задоволення as the base rendering but supply the Stoic background explicitly in exposition — the redefinition (self-sufficiency relocated to Christ-sufficiency) is Paul’s rhetorical point and cannot be recovered from the Ukrainian word alone.
ὑπερυψόω, the intensive “highly exalted” compound (2:9)	No single Ukrainian verb carries the same rare intensive-compound force (occurring only here in the NT).	Use a two-word intensifying phrase (звеличив / вивищив над усе) rather than a plain “exalted” (піднісв), which would under-translate the deliberate rhetorical escalation from humiliation (2:6–8) to exaltation (2:9–11).

2.2 Crowded Semantic Neighborhoods Requiring Fencing

Ukrainian Term	Competing Senses Already Occupying the Space	Fencing Strategy
образ (rejected for μορφή θεοῦ)	Genesis 1:27 “образ Божий” (derivative human image-bearing); colloquial “ікона”/“образ” for a physical icon	Forbid образ entirely for μορφή θεοῦ (2:6); use подоба exclusively, with a note explaining the deliberate avoidance so teachers understand this is a considered exclusion, not an oversight.
захват (rejected for ἁρπαγμός)	Modern colloquial Ukrainian: “delight, thrill, enthusiasm” (“дивився з захватом”)	Forbid захват unglossed in any rendering of 2:6; mandatory paraphrase (see 2.1). If захват appears in any historic/liturgical rendering a teacher encounters, flag immediately for correction — this is the single most dangerous inherited-tradition lexical trap in the letter.
раб (retained for δοῦλος)	Historical кріпацтво (serfdom) memory; Soviet Gulag/forced-labor memory; pervasive current wartime rhetoric that Ukraine will not become “a slave” or “colony” of Russia	раб is lexically required (слуга is too weak) but every occurrence (1:1, 2:7) must be paired with explicit framing: this is Christ’s own voluntary, dignifying self-lowering and Paul’s chosen self-identification with it — the opposite of coerced subjugation. Never allow раб to stand alone without this framing in exposition.
смиренність (retained for ταπεινοφροσύνη)	Orthodox/Greek Catholic monastic-ascetic virtue of submission to elders/Church authority (Kyiv Pechersk Lavra spiritual-direction tradition); wartime-quietism risk (association with свобода/воля/рабство political vocabulary already Critical in the baseline)	Fence explicitly as horizontal, mutual humility among believing equals, modeled on Christ toward the Father (2:6–8), never hierarchical deference to clergy nor political/military submission. Mandatory theologian review every occurrence, per the term registry.
мир (retained for εἰρήνη, intensified for εἰρήνη τοῦ θεοῦ)	The urgent, dominant current political/military sense — ceasefire, end of war — that has saturated Ukrainian daily discourse since 2022 (already flagged High/Critical in the baseline)	Fence 4:6–7’s мир Божий explicitly as God’s inward guarding of heart and mind, distinct from — but not dismissive toward — the reader’s legitimate longing for the political мир. The φρουρέω (military-garrison) metaphor may be surfaced as a pastoral asset precisely because it does not require denying the political meaning, only distinguishing the referent.
слава (retained for δόξα)	“Слава Україні” — the dominant patriotic greeting since 2014/2022	Fence every doctrinal occurrence (1:11, 2:11, 3:19, 3:21, 4:19–20) to keep the divine referent explicit and undiluted; note the additional internal collision within the letter itself between δόξα (positive, divine, 2:11) and κενοδοξία (“empty glory/conceit,” 2:3, negative human vice) — these must not be flattened into the same semantic space even within Philippians itself.
громадянство / вітчизна небесна (retained for πολίτευμα)	Current, active Ukrainian civic/national citizenship discourse: passports, mobilization, displacement, wartime defense of the homeland	Fence as superordinate rather than competing allegiance (see Matrix, Section 1). This is the letter’s single highest-stakes fencing task; mandatory theologian review every occurrence.
думати однаково / однодумні (retained for φρονέω)	Soviet-era колектив/enforced-conformity association (already flagged in the baseline fellowship entry)	Fence explicitly as Christ-shaped shared disposition amid genuine, named personal diversity (cf. 4:2’s Euodia and Syntyche as real individuals, not an undifferentiated collective), never imposed uniformity.
освячення / обоження-adjacent vocabulary (via σύμμορφος/μετασχηματίζω, 3:10, 21)	Orthodox/Greek Catholic theosis (обоження) categories: ontological transformation through sacramental participation	Fence per the baseline’s established crucified_with_christ/sanctification discipline: union with Christ expressed relationally/morally, following from (not replacing) the forensic righteousness already stated at 3:9. State the forensic-then-transformative order explicitly every time.
кайдани / узи (δεσμά)	Live, current resonance with Ukrainian POWs, political prisoners, and their families	This resonance is a genuine pastoral asset, not primarily a risk — but must not be allowed to substitute a purely political-solidarity reading for Paul’s specific point (imprisonment advancing gospel proclamation, 1:12–14). Fence by always pairing the resonance with the specific textual claim.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
ἁρπαγμός	Paraphrase (mandatory, no single-word option)	No Ukrainian noun or transliteration exists that would communicate meaning; a transliterated “гарпагмос” would be theologically opaque to any reader and functionally useless without exposition, so full paraphrase is the only viable route.
κενόω / kenosis (doctrine name)	Dual-track: verb translated as упокорив/принизив Себе in running text; doctrine referred to by transliterated technical name кеносис / самоумалення in teacher-facing analytical material only	Transliteration (кеносис) is appropriate for the doctrine’s technical/academic name (parallel to апостол, анафема in the baseline) but must never appear in reader-facing Scripture exposition without the plain-language paraphrase alongside it, since кеносис is not an established term in general Ukrainian Bible reading tradition the way апостол or анафема are.
δοῦλος	Translate literally (раб), never transliterate or soften	раб is the lexically correct and doctrinally necessary term (see Section 2.2 fencing); a euphemistic слуга would erase the total-ownership sense central to both Christ’s and Paul’s usage, and no transliteration option exists for this common noun.
μορφή θεοῦ	Translate as подоба Божа, never transliterate	This is a comprehensible Greek noun with an available (if imperfect) Ukrainian equivalent; transliteration would be unnecessary and would obscure rather than clarify.
ἐπίσκοπος / διάκονος	Transliterate (єпископ / диякон), with mandatory contextual gloss	These are already-established loanwords across all three Ukrainian traditions (same pattern as апостол in the baseline); the risk is not lexical but jurisdictional-political resonance (OCU/UOC/UGCC episcopal politics), requiring a gloss anchoring the term to its 1st-century congregational sense rather than any contemporary hierarchy — not a different lexical choice.
σκύβαλα	Translate (сміття / погань), never transliterate, never use a crude colloquialism	A transliteration (“скюбала”) would communicate nothing; a crude Ukrainian slang equivalent would breach expected Bible-register conventions across all three traditions. сміття/погань preserves negative force at an acceptable formal register, accepting some loss of Paul’s shock value as a documented trade-off.
πολίτευμα	Translate (громадянство / вітчизна небесна), never transliterate	This is ordinary, comprehensible Ukrainian vocabulary; the risk is doctrinal/political framing (see Section 2.2), not lexical opacity, so transliteration would add no clarity and only distance the term from its live civic resonance, which — carefully fenced — is a pedagogical asset.
αὐτάρκεια	Translate (задоволення), reject the closer cognate самодостатність, never transliterate	Transliteration would be meaningless to readers; between the two translation candidates, задоволення is chosen specifically because самодостатність’s closer cognate relationship to the Greek/Stoic term is the very problem (it reimports self-generated sufficiency Paul relocates to Christ).
πᾶν γόνυ κάμψῃ (“every knee shall bow”)	Translate literally (кожне колено вклониться), preserve full universal scope	Established idiom-translation approach; no transliteration question arises, but flag “under the earth” (підземні) for a brief gloss to prevent a folk-superstition (spirits-of-the-dead) misreading in place of the NT’s cosmic-authority frame.
Names (Euodia, Syntyche, Clement, Epaphroditus, Caesar)	Transliterate per established Ohienko forms	Standard low-risk proper-name handling, consistent with baseline transliteration standards; no paraphrase question arises.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality × likelihood of misreading × grounded Ukrainian-context collision), for review-routing priority in Phase 2.

1. ἁρπαγμός / “grasped” (2:6) — Catastrophic modern lexical-drift risk (захват’s shift to “delight/thrill”) could invert Paul’s point entirely if any inherited or informal rendering is used unglossed. Highest severity: doctrinal centrality (Christ’s pre-existent equality with God) + near-total drift of the obvious native word. Mandatory theologian review, every occurrence.

2. Citizenship in Heaven / πολίτευμα (1:27, 3:20) — Highest currency collision with present-day, non-theological Ukrainian civic/national identity (passports, mobilization, wartime homeland defense). Risk cuts both ways: could relativize legitimate national belonging, or be swallowed into a patriotic metaphor. Mandatory theologian review, every occurrence.

3. Humility / ταπεινοφροσύνη and ἐταπείνωσεν (2:3, 2:8) — Dual collision: (a) Orthodox/Greek Catholic hierarchical-submission devotional sense; (b) wartime-quietism misreading given свобода/воля’s political charge. Directly grounds the church’s central ethical command in the letter. Mandatory theologian review, every occurrence.

4. κατεργάζεσθε τὴν σωτηρίαν, “work out your salvation” (2:12–13) — Acute works-righteousness misreading risk if separated from 2:13; directly threatens the baseline’s Critical grace/salvation doctrine if mishandled. Mandatory theologian review; must always be taught paired with 2:13.

5. δοῦλος, “slave” (1:1, 2:7) — Live collision with кріпацтво/Gulag memory and current “Ukraine will not be a slave/colony” wartime rhetoric; risk of Paul’s celebratory self-designation reading as jarring or offensive without explicit dignifying framing. Mandatory theologian review, every occurrence.

6. Joy amid suffering, χαρά/χαίρω paired with πάσχω/δεσμά (throughout ch. 1–4) — Not a lexical ambiguity but a pastoral-framing ambiguity of the highest doctrinal density in the letter; risk of denial-of-suffering or premature-resolution readings for a readership including active chaplains, POW families, and displaced persons. Mandatory theologian review for exposition, every occurrence.

7. μορφή θεοῦ vs. ὁμοίωμα vs. σχῆμα, the three-term form-progression (2:6–8) — Structural/lexical gap (Section 2.1) risking collapse of Paul’s deliberate essential-nature → genuine-likeness → external-manner progression into a single flattened Ukrainian word (подоба used twice). Mandatory theologian review; translator’s note required at every occurrence.

8. εἰρήνη τοῦ θεοῦ, “the peace of God” (4:6–7) — Same-word collision with the urgent, dominant political/military sense of мир since 2022; getting this wrong risks either dismissing readers’ legitimate wartime longing or reducing the theological promise to a political one. Mandatory theologian review.

9. σύμμορφος / μετασχηματίζω, “conformed to Christ” (3:10, 3:21) — Theosis-adjacent collision (обоження), extending the baseline’s Critical crucified_with_christ risk; the forensic-then-transformative order (following from 3:9’s righteousness-by-faith) must be explicit or risks resolving silently toward an ontological-transformation reading. Mandatory theologian review.

10. πίστεως Χριστοῦ, the subjective/objective genitive at 3:9 — A genuine, unresolved scholarly ambiguity (“faith in Christ” vs. “the faithfulness of Christ”) that this curriculum resolves toward the objective genitive but must flag rather than silently suppress, per baseline ambiguity-handling protocol. Flag for native speaker/theologian review; record alternative.

11. δικαιοσύνη’s two senses within one short letter (1:11 moral-fruit sense vs. 3:6, 3:9 forensic sense) — Risk of readers importing the fruit sense back into the forensic argument of chapter 3, diluting the righteousness-by-faith doctrine’s sharpness. Native speaker review; explicit sense-flagging required.

12. σκύβαλα register mismatch (3:8) — Lower doctrinal stakes than items above but a genuine, unresolved register trade-off (politeness vs. crudeness) with no perfect Ukrainian solution; documented risk of either under- or over-translating Paul’s rhetorical shock. Native speaker review.

13. φρονέω, “same mind” (2:2, 2:5, 3:15, 3:19, 4:2, 4:10) — Soviet-collective-conformity echo risk; moderate because the concept recurs frequently across the letter, compounding any single mistranslation’s effect. Native speaker review.

14. αὐτάρκεια / ἐνδυναμοῦντι (4:11, 13) — Two intertwined risks: reimporting Stoic self-sufficiency via самодостатність, and 4:13’s global decontextualized-slogan problem; moderate-high because of the sheer popularity and quotability of 4:13 outside its context. Native speaker review; mandatory context-pairing rule for 4:13.

15. κοινωνία’s four distinct senses within one short letter (1:5, 2:1, 3:10, 4:14–15) — Not a single ambiguity but a cumulative risk of one Ukrainian word (спілкування) flattening four theologically and financially distinct claims into generic warm fellowship-feeling. Native speaker review; sense-flagging required at each occurrence.

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5. Chapter-by-Chapter Coverage Note (Full-Book Mandate)

• Philippians 1 (1:1–30): Reviewed. Load-bearing terms: δοῦλος (1:1), ἐπίσκοπος/διάκονος (1:1), κοινωνία εἰς τὸ εὐαγγέλιον (1:5), σωτηρία’s personal/eschatological ambiguity (1:19), bare πνεῦμα (1:19), δεσμά (1:7, 13–14, 17), χαρά/χαίρω (1:4, 18, 25), παρρησία (1:20), suffering-as-granted (1:29–30). All addressed above or in Section 1–4.
• Philippians 2 (2:1–30): Reviewed. Contains the core passage (2:1–11) and the letter’s highest concentration of Critical-risk vocabulary: κοινωνία πνεύματος (2:1), ταπεινοφροσύνη (2:3), the full kenosis hymn (μορφή θεοῦ, ἁρπαγμός, ἐκένωσεν, μορφὴ δούλου, ὁμοίωμα, σχῆμα, ἐταπείνωσεν, ὑπήκοος, 2:6–8), ὑπερύψωσεν and name-above-every-name (2:9), the confession of Lordship (2:10–11), κατεργάζεσθε τὴν σωτηρίαν paired with 2:13 (2:12–13), κενοδοξία as δόξα’s negative counterpart (2:3), θυσία/λειτουργία sacrificial vocabulary (2:17), and δοῦλος again in Christ’s incarnation (2:7). All addressed above.
• Philippians 3 (3:1–21): Reviewed. Load-bearing terms: circumcision and Jewish credentials listed with pride before reprioritization (3:5–6), σκύβαλα (3:8), δικαιοσύνη ἐκ νόμου/διὰ πίστεως Χριστοῦ and the genitive ambiguity (3:9), σύμμορφος/μετασχηματίζω theosis-adjacent vocabulary (3:10, 21), διώκω (3:12, 14), τέλειος (3:15), βραβεῖον/σκοπός tied to κλῆσις (3:14), πολίτευμα (3:20), σωτήρ (3:20). All addressed above.
• Philippians 4 (4:1–23): Reviewed. Load-bearing terms: φρονέω and the Euodia/Syntyche exhortation (4:2, 4:10), χαρά/χαίρω recurring (4:1, 4), εἰρήνη τοῦ θεοῦ/φρουρέω (4:6–7), αὐτάρκεια/ἐνδυναμοῦντι (4:11, 13), κοινωνία δόσεως καὶ λήψεως (4:14–16), sacrificial-offering vocabulary applied to the Philippians’ gift (4:18), δόξα in the closing doxology (4:19–20), Caesar’s household as historical-background proper noun (4:22). All addressed above.

No chapter of Philippians is without load-bearing new vocabulary or a significant risk-tier escalation of existing baseline terms; the full letter is therefore covered by this analysis with no chapter noted as contributing nothing new.

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6. Summary Table: Escalations Beyond the Romans/Galatians Baseline

Baseline Term	Baseline Risk	Philippians Risk	Reason for Escalation
κοινωνία / спілкування	Low	Medium–High (sense-dependent)	Multivalent, load-bearing doctrinal AND financial term in Philippians, unlike incidental baseline usage
εἰρήνη / мир	High	Critical (for εἰρήνη τοῦ θεοῦ specifically)	φρουρέω military-garrison metaphor intensifies wartime мир collision into an explicit, verse-specific pastoral-theological distinction task
ἀνάστασις / воскресіння	Medium	Medium/Critical (for σύμμορφος/μετασχηματίζω specifically)	New theosis-adjacent collision vocabulary attached to the resurrection-conformity doctrine not present in the Romans baseline
σάρξ / тіло	Critical	Critical (unchanged, new sense)	Philippians 3:3–4 adds a credentials/pedigree sense to the existing ethical/status sense; risk tier unchanged but sense inventory expanded
δόξα / слава	High	High (unchanged, internal collision added)	New internal collision within Philippians itself between δόξα (positive) and κενοδοξία (negative) not present in Romans/Galatians

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Cross-reference: 08_core_glossary.md for the full term inventory and risk assignments; assets/bible_term_registry.json for per-term doctrinal definitions and translation notes; assets/translation_memory.json (baseline) for all reused-term exact renderings. This analysis must be loaded alongside those artifacts before Phase 2 Philippians segment translation begins, per 12_ai_translation_requirements.md’s pre-flight checklist.