Linguistic Gap Analysis
Linguistic Gap Analysis — Jude — English → Azerbaijani
Purpose and Scope
This document executes Phase 1 Step 8 for the Jude curriculum. It builds directly on 07_semantic_analysis.md and 08_core_glossary.md, and it must not contradict any term rendering, risk tier, or forbidden substitution already fixed in the baseline Romans translation_memory.json, bible_term_registry.json, or doctrine_risk_registry.json. Where a Jude-specific term reuses baseline vocabulary (Rəbb, Xilas, Lütf, Müqəddəslər, Çağırılmış, İman, Həvari, Ehtişam, Müqəddəs Ruh, Ata, Sülh, Allah, Amin), that baseline rendering is treated as settled and is not re-argued here; this analysis addresses the new vocabulary demand Jude introduces and the gap/collision terrain surrounding it.
Jude is a single, 25-verse chapter. Full-book coverage for this curriculum is therefore coextensive with full-letter coverage; every verse (1:1–1:25) has been reviewed for vocabulary load. No verse range is silently omitted. Verses contributing no new terminology beyond items already logged (e.g., transitional clauses within vv. 12–13, 16–18) are folded into the entries below rather than tabulated separately, and are noted as reviewed in the coverage checklist (Section 6).
1. Doctrine Vocabulary Matrix
For each of the six curriculum doctrines: the Azerbaijani terms currently available (reused from baseline or newly proposed in the Core Glossary), their weaknesses/collision risk in the destination culture, and the recommended handling strategy for Phase 2.
1.1 Contending for the Faith Once Delivered
| Available Azerbaijani Terms | Weaknesses | Recommended Strategy |
|---|---|---|
| mübarizə aparmaq (contend) | Carries armed/political-struggle connotations in Azerbaijani public discourse (mübarizə is common in nationalist and civic-struggle rhetoric) | Always anchor the verb to its explicit object — “iman üçün” (for the faith) — in the same clause; never leave it standing alone. Flag for native-speaker review on first appearance per lesson. |
| bir dəfə (həmişəlik) verilmiş (once for all delivered) | No single Azerbaijani word carries “hapax”; risk is conceptual, not lexical — collides with the progressive-revelation model (successive prophets/messengers correcting or completing prior revelation) assumed across both Sunni and Shia teaching in Azerbaijan | Retain the compound phrase; pair with an explicit teaching gloss every occurrence: “iman bir dəfə, tam şəkildə, həmişəlik olaraq verilib — sonradan əlavə və ya düzəliş gözlənilmir.” Route to human theologian review. |
| İman (the faith, content sense) | REUSED from baseline (personal-trust sense); here activated in its secondary “body of doctrine” sense, which risks being read as etiqad-style creedal assent divorced from trust | Do not introduce a second word for this sense. Keep İman and use surrounding syntax (“həvarlərdən alınan iman,” “bizə verilən iman”) to signal the deposit-of-doctrine sense without abandoning the personal-trust root meaning. |
Gap identified: Azerbaijani lacks a single-word equivalent for the Pauline/Judean concept of a closed canon of apostolic doctrine. This is a conceptual gap, not merely lexical, and must be addressed through explanatory apparatus (footnotes, first-use glosses) rather than vocabulary invention.
1.2 Judgment on Ungodly False Teachers
| Available Azerbaijani Terms | Weaknesses | Recommended Strategy |
|---|---|---|
| allahsızlar (ungodly) | Reads in ordinary Azerbaijani usage as close to “atheist/godless,” which may undersell the text’s narrower sense (professing insiders who live in defiant irreverence) | Retain allahsızlar (it is the correct root and the term is repeated 5× in v.15 deliberately) but add a first-use teaching note distinguishing “practical ungodliness within a professing community” from “atheism.” |
| hökm (judgment/verdict) | Risk of drift toward məhkəmə (court-as-institution) if translators default to more familiar bureaucratic vocabulary | Enforce hökm exclusively for κρίμα/κρίσις; forbid məhkəmə as a substitution across all four occurrences (1:4, 6, 9, 15). |
| əvvəlcədən (bu hökmə) təyin edilmiş (marked out beforehand) | Strong surface resemblance to qismət/alın yazısı fatalism, explicitly forbidden elsewhere in the baseline for providence/election language | Never abbreviate to a bare “təyin edilmiş” without the qualifying phrase; always keep the judicial object (“bu hökmə”) explicit so the phrase reads as purposive foreknowledge tied to culpable conduct, not blind fate. |
| lütfü pozğunluğa gətirən vasitəyə çevirmək (pervert grace) | Verbose; translators may be tempted to shorten to təhrif for brevity | Absolutely forbid təhrif here (reserved in Azerbaijani religious discourse for claimed scriptural corruption); accept the longer compound as the cost of avoiding a serious cross-controversy contamination. |
Gap identified: No compact Azerbaijani verb exists for “to divert/misapply a good gift to an illegitimate purpose” without either (a) sounding legalistic (pozmaq, “to break/ruin”) or (b) colliding with təhrif. The compound phrase is the necessary workaround; do not seek a shorter substitute in Phase 2.
1.3 Old Testament Warnings as Types (Israel, Angels, Sodom)
| Available Azerbaijani Terms | Weaknesses | Recommended Strategy |
|---|---|---|
| xilas etdi (Exodus rescue) | Uses the REUSED Xilas root; risk that readers conflate the historical Exodus type with the New-Covenant salvation referent | Teaching note required at every occurrence distinguishing “tarixi xilas nümunəsi” (historical type of deliverance) from the settled soteriological noun Xilas. |
| mələk(lər) (angels) | Direct doctrinal collision: mainstream Sunni and Shia angelology teaches angels cannot sin or disobey (unlike jinn); Jude 1:6 asserts angelic rebellion | The lexical choice is correct and has no substitute — mələk is the only Azerbaijani word for “angel.” The gap is doctrinal, not lexical. Every occurrence must carry explicit theological teaching support (not just vocabulary), routed to human theologian review. |
| Sodom və Homorra, əxlaqsızlıq etmək / cinsi əxlaqsızlıq (sexual immorality) | Genuine cross-traditional resonance (Qur’anic Lot narrative) risks being read through the “inhospitality-only” apologetic lens some contemporary voices prefer | Retain the explicit moral-theological vocabulary; avoid zina (Islamic legal hadd-category) entirely, consistent with the baseline’s Qanun/şəriət caution. Teaching material should state the sexual-immorality charge plainly rather than deferring to the inhospitality-only reading. |
| əbədi od (eternal fire) | Strong resonance with Cəhənnəm imagery — largely positive, but risks readers treating Sodom’s historical judgment as identical to final eschatological judgment rather than its foreshadowing “sample” (δεῖγμα) | Clarify with a first-use gloss: “nümunə/işarə” (example/sign) language alongside əbədi od. |
Gap identified: No single Azerbaijani term captures Jude’s rhetorical device of typology (a past event functioning as a pattern/warning for a future one). Recommend introducing a consistent explanatory frame — “keçmiş hadisə xəbərdarlıq nümunəsi kimi” (a past event as a warning-pattern) — used identically at the introduction of each of the three OT warnings (Israel v.5, angels v.6, Sodom v.7), so Azerbaijani readers perceive the triad as a single unified argument rather than three disconnected illustrations.
1.4 Mercy and Rescue of the Wavering
| Available Azerbaijani Terms | Weaknesses | Recommended Strategy |
|---|---|---|
| mərhəmət (mercy) | Extremely crowded semantic neighborhood: Rəhman/Rəhim, two of the most invoked divine names in Azerbaijani Muslim devotional life, share this exact root; readers will default to an uncertain, Judgment-Day-pending frame for mercy | Retain mərhəmət (no viable substitute exists and the shared root is a genuine resonance point) but require an explicit contrast note at every occurrence (1:2, 21, 22, 23): Jude’s mercy grounds settled eternal life now, not a hoped-for future verdict. Route to human theologian review given the doctrinal weight carried by this crowded term. |
| şübhə etmək / tərəddüd etmək (waver, v.22) vs. mübahisə etmək (dispute, v.9) | Same Greek root (διακρίνομαι); using one Azerbaijani word for both senses would erase the doctrinal distinction between Michael’s restrained dispute and the congregation’s pastoral care for those who waver in doubt | Enforce sense-differentiated rendering strictly; never use mübahisə etmək for v.22 or tərəddüd etmək for v.9. |
| oddan qapıb xilas edin (snatch from the fire) | Built on the REUSED Xilas root in its active-rescue-verb form; risk of readers treating this congregational rescue-ministry language as a restatement of the settled soteriological noun | Keep as an active verb phrase distinct from the noun Xilas; teaching notes should frame this as urgent interpersonal ministry, not a doctrinal redefinition of salvation. |
Gap identified: Azerbaijani has no term that isolates mercy-as-a-settled-present-possession from mercy-as-a-hoped-for-future-verdict; the distinction must be carried entirely by surrounding teaching prose, not by lexical choice. This is the single highest-stakes gap in this doctrine cluster.
1.5 Kept by God and Presented Blameless
| Available Azerbaijani Terms | Weaknesses | Recommended Strategy |
|---|---|---|
| qorumaq / saxlamaq (τηρέω thread: kept/preserved) | No inherent weakness, but extremely high consistency risk: the same root must be used at 1:1, 1:6 (×2), 1:13, 1:21, and 1:24 (via the synonym φυλάξαι, also rendered qorumağa) for the letter’s rhetorical structure (creaturely failure to keep vs. divine power to keep) to survive translation | Mandate a single verb family across all six occurrences; treat any deviation as an automatic validation failure in Phase 2, parallel to the priority given τηρέω in the Core Glossary. |
| qüsursuz / ləkəsiz (blameless) | Risk of conflation with the REUSED forensic term Salehlik (righteousness/right standing) | Keep strictly distinct: qüsursuz/ləkəsiz describes the result (no blemish found) of God’s keeping work, a sanctification-adjacent category, not the forensic declaration category. Teaching material should show both cohere without treating them as synonyms. |
| Ehtişamının hüzurunda dayandırmaq (presented before his glory) | “Hüzur” carries devotional weight tied to standing before Allah on Judgment Day, typically an anxious, uncertain framing | Leverage positively: contrast the anxious “hüzurda dayanmaq” of popular Islamic eschatology with Jude’s confident, joyful presentation. Flag for theologian review to ensure this contrast is drawn out explicitly rather than left implicit. |
Gap identified: None purely lexical; the risk here is entirely one of cross-verse consistency enforcement rather than missing vocabulary. This doctrine’s translation quality depends on discipline, not lexical innovation.
1.6 Doxology and God’s Preserving Power
| Available Azerbaijani Terms | Weaknesses | Recommended Strategy |
|---|---|---|
| yeganə Allah (the only God) | Strong, direct tawhid resonance — a genuine asset, not a risk | Affirm plainly; use the doxology’s “vasitəsilə” (through Jesus Christ our Lord) clause to situate Christ’s mediating Lordship within strict monotheism rather than competing against it. |
| Xilaskar (Savior) | Built on the REUSED Xilas root as a divine/Christological title; must not drift in register across lesson materials | Fix Xilaskar as the single, invariant rendering of σωτήρ in every Jude lesson; cross-check against all future Xilas-root occurrences for drift. Critical risk — human theologian review required. |
| qüdrət / hakimiyyət (dominion/power, κράτος) | Reuses the established qüdrət root from the baseline Power of God entry | No new risk; consistency with Allahın qüdrəti reinforces reader recognition across curricula. |
| əzəmət, səlahiyyət (majesty, authority) | Standard doxological vocabulary | No significant risk; low-tier automated review sufficient. |
Gap identified: None. This doctrine cluster is well-served by existing baseline and Jude-specific vocabulary; the only requirement is strict consistency enforcement across the closing doxology (1:24-25), which functions as the letter’s climactic resolution of its τηρέω thread.
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no ready Azerbaijani lexical equivalent; compounds/paraphrase required)
| Concept | Gap Type | Chosen Compound/Paraphrase | Note |
|---|---|---|---|
| ἅπαξ παραδοθείσῃ — “once for all delivered” | Conceptual (closed-canon idea absent from progressive-revelation frameworks) | bir dəfə (həmişəlik) verilmiş | Requires recurring teaching gloss, not a single fix. |
| σπιλάδες — “hidden reefs” (nautical hazard idiom) | Lexical-idiomatic (maritime metaphor with no Azerbaijani nautical-idiom tradition around it) | gizli qayalar (alt.: ləkələr) | Genuine two-way ambiguity in the Greek itself; flagged for native speaker review, not resolvable by translation memory alone. |
| ἀγάπαι — “love feasts” | Cultural-institutional (early-church communal meal practice with no Azerbaijani analog) | məhəbbət ziyafətləri | Needs a first-use explanatory footnote describing the practice, not just a label. |
| ψυχικοί — “soulish/worldly-minded” (lacking the Spirit) | Doctrinal-conceptual (no Azerbaijani anthropological category isolates “professing but Spirit-less”) | nəfsani (ruhsuz) insanlar | The nəfs-vs-ruh Islamic anthropological pair is a false friend here (see 2.2); needs direct doctrinal unpacking tied to Müqəddəs Ruh. |
| προγεγραμμένοι — “marked out beforehand” (for a specific judgment) | Doctrinal-conceptual (risk of fatalism if under-qualified) | əvvəlcədən (bu hökmə) təyin edilmiş | See 1.2 above. |
| ἀστέρες πλανῆται — “wandering stars” | Lexical-poetic (wordplay with moral deviance not automatically visible in a literal astronomical rendering) | azğın ulduzlar | Deliberately chosen to preserve the azğınlıq wordplay already active in context; a flat “planet-vari ulduzlar” would lose this. |
| δεσπότην — “Master/Sovereign” (as an exclusive Christological title distinct from κύριος) | Lexical (no Azerbaijani word carries the same absolute-ownership force distinct from Rəbb) | Hökmdarımız | Coined-for-purpose rendering; must always appear paired with Rəbb in 1:4 to preserve the double-title structure Jude intends. |
2.2 Crowded Semantic Neighborhoods Requiring Doctrinal Fencing
These are cases where an adequate — even necessary — Azerbaijani word already exists, but sits inside a semantic field dominated by non-Christian (usually Shia Islamic or folk-religious) associations that will actively compete with the intended biblical sense unless explicitly fenced off in teaching material.
| Azerbaijani Term | Doctrinal Concept | Competing Neighbor | Fencing Strategy |
|---|---|---|---|
| mərhəmət | Mercy (1:2, 21, 22, 23) | Rəhman/Rəhim (Qur’anic divine names, invoked at the opening of nearly every sura) | Explicit contrast note every occurrence: Jude’s mercy secures present, settled eternal life, not a pending Judgment-Day verdict. Highest-priority fencing task in the whole letter (see Section 4, Rank 1). |
| üsyan | Korah’s rebellion (1:11) | Karbala narrative — Imam Hussein’s stand against Yazid, revered as righteous resistance to unjust authority | Explicit teaching note: Jude condemns rebellion against divinely appointed authority (Moses); not all resistance to authority is commended in Scripture, and this text does not validate a general resistance-is-virtuous framework. |
| axır zaman | ”The last time” (1:18) | Twelfth Imam / Mahdi-return eschatology, a central and emotionally charged expectation in Azerbaijani Shia culture | No unloaded substitute exists. Pair with a clarifying clause every occurrence: the apostles describe the entire church age since Christ’s first coming, not a discrete future signal-period. Flag for theologian review at every use. |
| nəfs (in “nəfsin istəkləri,” desires/lusts, 1:16, 18) | Sinful desire | Islamic nəfs-vs-ruh anthropology and the nəfs-jihad self-discipline tradition | Useful bridge term, but must not imply the biblical text assumes an identical self-discipline framework; teaching notes should mark it as a helpful analogy, not an equivalence. |
| mələk(lər) | Angels (1:6) | Standard Sunni/Shia angelology (angels cannot disobey) | No lexical alternative; the gap is entirely doctrinal. Fence with explicit teaching, every occurrence, that Jude presents a minority of angels as historically capable of and guilty of rebellion. |
| qul | Bondservant of Christ (1:1) | Qul-Allah submission vocabulary (a human owned by and submitted to Allah alone) | Positive resonance point, but surface the fact that Jude applies this title to a human’s relationship to Christ, placing Christ in the position Islamic usage reserves for Allah — worth naming pastorally rather than concealing. |
| hüzur (in “Ehtişamının hüzurunda,” 1:24) | Presented before God’s glory | Devotional standing-before-Allah imagery, typically anxious/uncertain in popular framing | Fence by contrast, not avoidance: use the anxious cultural association as a foil to highlight Jude’s confident, joyful presentation. |
| iblis | The devil (1:9) | Qur’anic Iblis (a defiant jinn, not a fallen angel) | Shared name, differing origin-narrative; note as teaching content, not a translation change — do not attempt to coin a separate term to avoid the overlap, since iblis is the only viable Azerbaijani word. |
| Baş mələk Mikail | Archangel Michael (1:9) | Islamic Mikail, associated with sustenance/rain rather than disputing over a body | Shared name, differing narrative role; teaching note required, no lexical change. |
Principle established for Phase 2: where a crowded term is unavoidable (mərhəmət, üsyan, axır zaman, mələk, nəfs, iblis, qul, hüzur), the correct response is never lexical substitution — no better Azerbaijani word exists — but mandatory, repeatable teaching-note fencing attached to the term at first use per lesson and reinforced at every subsequent occurrence in that lesson.
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rendering | Rationale |
|---|---|---|---|
| Abba (already fixed in Romans baseline, referenced for consistency) | Transliterate | Abba | Not present in Jude itself but governs consistency; noted for cross-document coherence. |
| Amen | Transliterate | Amin | REUSED baseline transliteration standard. |
| Enoch | Transliterate with bracketed cross-reference | Hənuk (Enox) | Balances the established Azerbaijani transliteration convention (Hənuk) with a bracketed nod to the Idris-adjacent name form some readers may know, without asserting the Idris identification as doctrinally settled. |
| Balaam | Transliterate | Bilam | Standard Azerbaijani Bible transliteration; unfamiliar name requires a narrative gloss, not a paraphrase substitute. |
| Cain | Transliterate (reuse existing Qur’anic-adjacent form) | Qabil | Already the established Azerbaijani form via the shared Qabil-Habil narrative; no coinage needed. |
| Korah | Transliterate, with mandatory disambiguation note | Qorah | Deliberately NOT rendered as “Qarun” (the Qur’anic figure some commentators identify with Korah), to avoid importing Qarun’s wealth-arrogance narrative wholesale; Qorah is a transliteration of the Hebrew, kept distinct in form from Qarun precisely to signal non-identity pending the teaching note. |
| Sodom and Gomorrah | Transliterate | Sodom və Homorra | Established, recognizable via Qur’anic Lot narrative; no paraphrase needed. |
| Michael (archangel) | Transliterate + descriptive title | Baş mələk Mikail | ”Baş mələk” (chief/arch-angel) supplies the descriptive title absent from a bare transliteration of the name alone. |
| δεσπότην (Master/Sovereign) | Paraphrase (functional coinage) | Hökmdarımız | No transliteration is possible or desirable for a title; paraphrase chosen to preserve the absolute-ownership sense distinct from Rəbb. |
| ἅπαξ παραδοθείσῃ (once for all delivered) | Paraphrase (compound phrase) | bir dəfə (həmişəlik) verilmiş | A single transliterated or single-word rendering cannot carry the closed-deposit sense; compound retained deliberately over compression. |
| σπιλάδες (hidden reefs / blemishes) | Paraphrase, with alternative recorded | gizli qayalar (alt: ləkələr) | Genuine ambiguity in the source itself makes paraphrase-with-recorded-alternative the correct strategy rather than forcing false lexical certainty. |
| ψυχικοί (soulish) | Paraphrase (compound) | nəfsani (ruhsuz) insanlar | No single Azerbaijani word isolates “lacking the Spirit categorically”; compound necessary, paired with mandatory teaching support. |
| ἀγάπαι (love feasts) | Paraphrase (compound) | məhəbbət ziyafətləri | An institution unfamiliar to the target culture; paraphrase plus footnote preferred over a borrowed loanword, which would carry no meaning at all. |
| ἐπαγωνίζεσθαι (contend for) | Paraphrase (single strong verb) | mübarizə aparmaq | Chosen over a flatter “möhkəm inanmaq” (believe firmly) to preserve the athletic/military effort-metaphor; risk of political overtone accepted and managed via object-anchoring rather than avoided via a weaker verb. |
| μεγαλωσύνη, κράτος, ἐξουσία (doxological triad) | Paraphrase using existing doctrinal roots | əzəmət / qüdrət-hakimiyyət / səlahiyyət | No transliteration applicable; reuse of the established qüdrət root (Power of God) preferred over inventing new vocabulary for doxological synonyms. |
General principle: proper nouns default to transliteration (matching established or logically extended Azerbaijani Bible convention); abstract theological concepts without a ready single-word equivalent default to paraphrase/compound, with genuine source-text ambiguity recorded rather than silently resolved.
4. Ranked List of Highest-Risk Ambiguities in Jude
Ranked by combined severity of (a) doctrinal stakes, (b) likelihood of misreading given dominant Azerbaijani religious-cultural frameworks, and (c) absence of a clean lexical fix.
- mərhəmət (mercy) — settled possession vs. Judgment-Day-pending hope (1:2, 21-23). The single highest-stakes fencing task in the letter: the exact devotional root shared with Rəhman/Rəhim virtually guarantees readers will default to an uncertain future-verdict frame unless corrected at every occurrence.
- mələk(lər) rebelling (1:6). A flat doctrinal collision with mainstream angelology (angels cannot disobey); no lexical workaround exists, and the claim itself, not just its vocabulary, must be taught directly.
- axır zaman (last time, 1:18). Unavoidably imports Mahdi-return eschatological weight; requires the heaviest and most consistent contextual qualification of any phrase in the letter.
- δεσπότην/Hökmdarımız + κύριος/Rəbb double title for Christ (1:4). Risk that translators or readers collapse the pair into a single title, losing Jude’s rhetorical emphasis on Christ’s sole (τὸν μόνον) absolute ownership.
- üsyan (rebellion, Korah, 1:11) vs. the Karbala resistance narrative. Risk of an inverted moral reading (rebellion-as-virtue) unless explicitly fenced.
- ἅπαξ παραδοθείσῃ / bir dəfə verilmiş (once for all delivered, 1:3). Conflicts with progressive-revelation assumptions; the whole argumentative premise of “contending for” a fixed faith depends on readers grasping this is closed, not open, revelation.
- Enoch’s citation of non-canonical prophecy (1:14-15). Compounds two risks at once: the Idris-identification resonance and the direct challenge of an inspired NT author quoting an apocryphal source as true; requires theologically confident, non-evasive handling.
- ψυχικοί / nəfsani (ruhsuz) insanlar (soulish, lacking the Spirit, 1:19). Risk of blurring with the universal ruh-by-creation anthropology, softening Jude’s exclusive claim about who does and does not have the Spirit.
- προγεγραμμένοι / əvvəlcədən təyin edilmiş (marked out beforehand, 1:4). Risk of sliding into qismət-style fatalism, undermining the false teachers’ culpability that the whole judgment argument depends on.
- διακρίνομαι sense-split: mübahisə etmək (dispute, 1:9) vs. tərəddüd etmək (waver, 1:22). A single mistranslation collapsing these two senses would blur Michael’s restrained authority-deference with the pastoral care commanded toward doubting believers — two entirely different doctrinal moves.
- Qorah vs. Qarun conflation (1:11). A likely default misreading (given the strong existing Qur’anic association) that imports the wrong OT narrative (wealth-arrogance rather than priestly-authority rebellion) unless actively blocked.
- σπιλάδες / gizli qayalar vs. ləkələr (1:12). Genuine two-directional lexical ambiguity in the source itself; any single rendering forecloses a legitimate alternative reading and must be flagged, not silently resolved.
- ἐκπορνεύσασαι / sexual immorality vs. zina (1:7). Lower doctrinal stakes than items above but a real risk of importing the Islamic legal hadd-offense category if translators default to the more familiar Azerbaijani legal-religious term.
- στῆσαι κατενώπιον τῆς δόξης / “hüzurunda dayandırmaq” (presented before glory, 1:24). Risk of readers assuming the anxious devotional connotation of “standing before Allah” without registering Jude’s confident-joy contrast, unless the contrast is made explicit.
- ψυχικοί/nəfs bridge terms generally, and δόξαι/əzəmətli varlıqlar vs. Ehtişam disambiguation (1:8). Lower-tier but real risk that translators under time pressure default to the more familiar REUSED Ehtişam for “glorious ones,” collapsing a distinction the Core Glossary specifically preserves.
5. Cross-Reference to Existing Artifacts
This analysis assumes and does not duplicate:
- Full term-by-term detail:
08_core_glossary.mdandassets/bible_term_registry.json(Jude-specific entries). - Doctrine-level risk routing: to be formalized in the forthcoming
doctrine_risk_registry.jsonupdate for Jude, which must assign at minimum Critical tier to Mercy-crowding (Item 1 above), Angels (Item 2), Sonship/Master-Lord double title (Item 4), and Enoch’s citation (Item 7), consistent with the Critical-tier reasoning already modeled in the Romans baseline for comparable collision classes. - All forbidden-substitution rules from the Romans baseline (
şəriət,qismət/alın yazısı,şəfaət/təvəssül,Cəbrail,Tanrı) remain in force unmodified for Jude; none of the new Jude vocabulary above introduces an exception to them.
6. Coverage Checklist
| Verse Range | New Vocabulary Load | Status |
|---|---|---|
| 1:1–1:2 | qul, sevilənlər, qorumaq (τηρέω #1), Çağırılmış, mərhəmət, Sülh, məhəbbət, Ata | Reviewed — see Sections 1.1, 1.4, 1.5 |
| 1:3 | Xilas, mübarizə aparmaq, bir dəfə verilmiş, Müqəddəslər, İman | Reviewed — see Section 1.1 |
| 1:4 | allahsızlar, əvvəlcədən təyin edilmiş, hökm, Lütf, pozğunluğa çevirmək, pozğunluq, Hökmdarımız, Rəbb, inkar etmək | Reviewed — see Sections 1.2, 2.1, 2.2 |
| 1:5 | xilas etdi, iman etməyənlər, məhv etdi | Reviewed — see Section 1.3 |
| 1:6 | mələk(lər), mövqe/səlahiyyət, əbədi zəncirlər, hökm, qorumaq (τηρέω #2, #3) | Reviewed — see Sections 1.3, 1.5, 2.2 |
| 1:7 | Sodom və Homorra, əxlaqsızlıq, başqa cinsdən olan bədənə can atma, əbədi od | Reviewed — see Sections 1.3, 4 (Rank 13) |
| 1:8 | xəyala qapılanlar, ləkələmək, hakimiyyət, əzəmətli varlıqlar, söymək | Reviewed — see Sections 1.2, 4 (Rank 15) |
| 1:9 | Baş mələk Mikail, iblis, mübahisə etmək, töhmət vermək, Rəbb, hökm | Reviewed — see Sections 2.2, 4 (Rank 10) |
| 1:10 | düşüncəsiz heyvanlar | Reviewed — no new risk beyond standard metaphor |
| 1:11 | Qabil, Bilam, yayınma/aldanma, Qorah, üsyan, məhv etdi | Reviewed — see Sections 2.2, 3, 4 (Ranks 5, 11) |
| 1:12 | məhəbbət ziyafətləri, gizli qayalar/ləkələr, məhəbbət | Reviewed — see Sections 2.1, 4 (Rank 12) |
| 1:13 | azğın ulduzlar, zülmət, qorumaq (τηρέω #4, implicit) | Reviewed — see Section 2.1 |
| 1:14–1:15 | Hənuk (Enox), peyğəmbərlik etdi, allahsızlar (×3), günahkarlar, Rəbb | Reviewed — see Sections 3, 4 (Rank 7) |
| 1:16 | deyingənlər/şikayətçilər, ehtiraslar/nəfsin istəkləri | Reviewed — see Section 2.2 |
| 1:17 | Həvari(lər), Rəbb | Reviewed — REUSED, no new risk |
| 1:18 | axır zaman, rişxəndçilər/lağ edənlər, ehtiraslar | Reviewed — see Sections 2.2, 4 (Rank 3) |
| 1:19 | təfriqə salanlar, nəfsani (ruhsuz) insanlar, Müqəddəs Ruh | Reviewed — see Sections 2.1, 4 (Rank 8) |
| 1:20 | inkişaf etdirərək, ən müqəddəs iman, Müqəddəs Ruh | Reviewed — see Section 1.5 |
| 1:21 | özünüzü qoruyun (τηρέω #5), Allahın məhəbbəti, mərhəmət, əbədi həyat, Rəbb | Reviewed — see Sections 1.4, 1.5, 4 (Rank 1) |
| 1:22 | tərəddüd etmək/şübhə etmək, mərhəmət | Reviewed — see Section 4 (Rank 10) |
| 1:23 | oddan qapıb xilas edin, nifrət edərək, ləkələnmiş paltar, mərhəmət | Reviewed — see Sections 1.4, 4 (Rank 1) |
| 1:24 | qorumağa (φυλάξαι, τηρέω climax), büdrəmədən, Ehtişamının hüzurunda dayandırmaq, qüsursuz/ləkəsiz, böyük şadlıq | Reviewed — see Sections 1.5, 4 (Rank 14) |
| 1:25 | yeganə Allah, Xilaskar, əzəmət, qüdrət/hakimiyyət, səlahiyyət, İsa Məsih, Rəbb, Amin | Reviewed — see Section 1.6 |
All 25 verses of Jude have been reviewed. No chapter or verse range is silently omitted; the entire letter constitutes the curriculum scope, with Jude 1:3-23 retained as the theological anchor rather than a scope boundary.