Semantic Analysis

07 Semantic Analysis — Jude (Full Book, Koine Greek)

Scope and Method

The Epistle of Jude is a single chapter of 25 verses. Per the PRD Phase 1 Step 1 mandate, this analysis covers the entire book, not merely the core passage. Because the core passage (Jude 1:3–23) constitutes the great majority of the letter’s body, this document is organized as follows:

Part 1 — Core Passage, Verse-by-Verse (Jude 1:3–23): every load-bearing term treated with original Greek, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Jude, and destination-language (Burmese) rendering risk.
Part 2 — Remainder of Chapter 1 (Jude 1:1–2 salutation; Jude 1:24–25 doxology): the verses of the book that fall outside the core passage boundary, given the same term-by-term treatment, so that 100% of the book is analyzed.
Part 3 — Full-Book Coverage Statement: confirms no chapter/verse of Jude has been skipped (Jude has no chapter divisions beyond chapter 1, so this statement functions as the “chapter-by-chapter” record required by the PRD for single-chapter books).

Terms already present in the baseline Romans translation_memory.json are marked [BASELINE REUSE] and their recorded Burmese rendering is repeated exactly, with no deviation. New terms required for Jude’s distinctive vocabulary are marked [NEW TERM] and proposed for addition to translation memory with a doctrine risk tier assigned using the same Critical/High/Medium/Low framework as the baseline.

Part 1 — Core Passage: Jude 1:3–23, Verse by Verse

Jude 1:3

Greek: Ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας, ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.

beloved — Gr. ἀγαπητοί (agapētoi). Literal: “loved ones.” Semantic range: those who are objects of settled, deliberate love (not mere affection). English variants: beloved, dear friends, dear ones. Contextual meaning: Jude addresses the whole congregation as objects of God’s covenant love before warning them of danger — the warning is pastoral, not hostile. [NEW TERM] Burmese: ချစ်လှစွာသောသူတို့ (chit-hla-swar thu-dotwe). Risk: Low. Consistent, non-collision term; pairs naturally with the baseline beloved-in-God-the-Father language of v.1.
common salvation — Gr. κοινῆς…σωτηρίας (koinēs sōtērias). Literal: “shared/common deliverance.” [BASELINE REUSE — salvation = ကယ်တင်ခြင်း, Critical]. Contextual meaning: salvation is a shared possession of all believers, not an individually accumulated status of varying degrees. Risk: Critical — must not be rendered in any way suggesting graduated attainment (cf. graduated merit-tiers in lay Buddhist practice); “common” reinforces the baseline’s exclusion of any individually-earned rescue.
contend for — Gr. ἐπαγωνίζεσθαι (epagōnizesthai). Literal: “to struggle/fight as in an athletic contest (ἀγών, agōn).” Semantic range: to strive with intense, exertive effort against opposition; the root gives English “agony,” “agonize.” English variants: contend for, fight for, struggle for, strive earnestly for. Contextual meaning: Jude calls believers to vigorous, active defense of apostolic doctrine against infiltrating false teachers — not passive assent. [NEW TERM] Burmese: အပြင်းအထန် တိုက်ခိုက်ကာကွယ်ရန် (a-pyin-a-htan taik-khaik ka-kwe yan) — “to fight vigorously in defense of.” Risk: High. Must avoid two failure modes: (a) rendering with vocabulary suggesting physical/political combat, which risks reading Jude as a call to violence; (b) softening to a merely intellectual “discuss” or “consider,” which loses the urgency of the agonistic metaphor. Requires translator note distinguishing this contest from any martial-arts or literal warfare register common in Burmese idiom.
faith once for all delivered to the saints — Gr. τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει (tē hapax paradotheisē tois hagiois pistei). Literal: “the once-for-all-having-been-handed-over-to-the-saints faith.” ἅπαξ (hapax) = “once, a single time, never to be repeated” (cf. Heb 9:26–28 usage). παραδοθείσῃ (paradotheisē), from παραδίδωμι, = “handed down, entrusted, delivered as a fixed deposit.” Semantic range of πίστις here shifts from Romans’ predominant sense of subjective trust to an objective body of apostolic doctrine — “the faith” as a fixed deposit of content, a shift the destination-language rendering must be able to carry. English variants: the faith once delivered, the faith once for all entrusted, the once-for-all faith. [BASELINE REUSE for πίστις root — faith = ယုံကြည်ခြင်း, Medium] but [NEW COMPOUND TERM] required for the “once delivered” doctrine: Burmese: သန့်ရှင်းသူတို့အား တစ်ကြိမ်တည်း ပေးအပ်တော်မူသော ယုံကြည်ခြင်း (thangyin-thu-dotwe-ar ta-kyain-tee pay-a hpu taw mu thaw yunkyichin) — “the faith entrusted once-for-all to the saints.” Risk: High. This is the anchor doctrine of the whole letter (“Contending for the Faith Once Delivered”). Two collision risks: (1) Burmese Buddhist tradition also speaks of a closed canon (Tipitaka) fixed at councils, so hearers may assimilate “once delivered” into a familiar “canon-closure” frame without grasping that this is a personal, saving deposit centered on Christ, not a body of impersonal teaching (Dhamma); (2) Burmese folk-religious traditions of continuously evolving oral transmission (nat-worship practices, astrology) could tempt a reading of Christian doctrine as similarly open to local reinterpretation. Both risks require explicit theologian-reviewed translator notes on every occurrence of this compound.
saints — Gr. τοῖς ἁγίοις (tois hagiois). [BASELINE REUSE — saints = သန့်ရှင်းသူများ, Medium]. Contextual meaning: all believers, the recipients of the entrusted faith, not an ascetic elite. Risk: Medium, per baseline notes.

Jude 1:4

Greek: παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι.

crept in unnoticed — Gr. παρεισέδυσαν (pareisedysan), from παρεισδύω, “to slip in secretly/by a side entrance.” Semantic range: covert infiltration, not open confrontation. Contextual meaning: the false teachers’ danger lies precisely in their concealment within the congregation. [NEW TERM] Burmese: တိတ်တဆိတ် ဝင်ရောက်လာသော (teik-ta-seik win-yauk lar thaw). Risk: Medium. Descriptive; low doctrinal ambiguity but should retain the covert-infiltration nuance rather than flattening to a neutral “came” or “appeared.”
condemnation — Gr. τὸ κρίμα (to krima). Literal: “the verdict, the judgment (result/sentence).” Distinguished from κρίσις (krisis) = “the act/process of judging” (see v.6, v.9, v.15). Semantic range: a specific, already-determined sentence. English variants: condemnation, judgment, doom, verdict. [NEW TERM — see also v.6, v.9, v.15 for the related “judgment” family] Burmese: အပြစ်ဒဏ်စီရင်ချက် (a-pyit-dan si-yin-chet) — “penal verdict.” Risk: Critical. This must be taught against the pervasive Burmese Buddhist frame of ကံ (kan, karma) — an impersonal, self-executing law of cause and effect that ripens automatically with no personal Judge. Jude’s krima is a specific verdict handed down by a personal God against specific persons for specific rebellion; every occurrence requires theologian review to prevent collapse into karmic-law language.
ungodly — Gr. ἀσεβεῖς (asebeis), adj. from ἀσέβεια (asebeia), “impiety, irreverence toward God.” Literal: “without proper reverence/worship (toward the true God).” Semantic range: active, willful rejection of God’s rightful authority and worship, not mere moral failing. English variants: ungodly, impious, irreverent, godless. Contextual meaning: this is Jude’s dominant descriptor for the false teachers (also vv.15, 18) — the false teachers’ defining trait is not merely bad behavior but a fundamental orientation of rebellion against God. [NEW TERM] Burmese: ဘုရားမဲ့သော (Phayar-me-thaw) — “godless, lacking [reverence for] God.” Risk: High. Because Theravada Buddhism itself is non-theistic (it requires no belief in or reverence toward a personal creator God for full religious legitimacy), a Burmese hearer may not register “godless” as a serious moral-spiritual indictment — being “without a God” carries no automatic negative charge in the source culture the way it does in a monotheistic culture. Requires an explicit translator note in every occurrence explaining that asebeia names active rebellion against the one true, personal, sovereign God who has revealed himself and demands worship and accountability — not simply the absence of religious devotion in general.
grace — Gr. τὴν…χάριν (tēn charin). [BASELINE REUSE — grace = ကျေးဇူးတော်, Critical]. Contextual meaning: the false teachers pervert God’s unmerited favor into a license (see next term) — the very passage the baseline flags (Rom 3–4; 11:5–6 pattern) recurs here in an even sharper form: grace twisted into its opposite. Risk: Critical, per baseline; this occurrence should carry the same “grace ≠ merit, and here grace ≠ license” translator note.
turning…into sensuality — Gr. μετατιθέντες εἰς ἀσέλγειαν (metatithentes eis aselgeian). μετατιθέντες = “changing, transposing, exchanging for something else.” ἀσέλγειαν (aselgeia) = “unrestrained sensual indulgence, debauchery, moral licentiousness with a note of shameless public excess.” English variants: sensuality, licentiousness, lasciviousness, debauchery. [NEW TERM] Burmese: ကာမဂုက်လွန်ကျူးသော အကျင့်ပျက်မှု (kama-guk-lwan-kyu-thaw a-kyin-pyet-hmu) — “sensually excessive moral corruption.” Risk: Medium-High. Care is needed so the rendering names willful moral abandon, distinct from ordinary sin vocabulary (အပြစ်), preserving the sharp contrast Jude draws between grace (unmerited favor) and its abuse as a license for indulgence.
only Sovereign — Gr. τὸν μόνον δεσπότην (ton monon despotēn). Literal: “the only Master/absolute Owner-Ruler.” δεσπότης (despotēs) denotes absolute ownership-authority (the root of English “despot”), distinct from κύριος (kyrios), which stresses relational lordship/rightful authority to command obedience. Both titles are applied to Christ in this verse in immediate succession. English variants: only Sovereign, only Master, only absolute Ruler. [NEW TERM] Burmese: တစ်ဆူတည်းသော အုပ်စိုးရှင် (ta-su-tee-thaw ohk-soe-shin) — “the one and only sovereign ruler-owner.” Risk: High. If rendered identically to [BASELINE REUSE — lord = သခင်, Critical], Jude’s rhetorical stacking of two distinct absolute titles for Christ collapses into a single repeated word, weakening the verse’s emphatic assertion of Christ’s total, unshared ownership-authority. The two Burmese terms (အုပ်စိုးရှင် for despotēs, သခင် for kyrios) must be kept visibly distinct throughout.
deny — Gr. ἀρνούμενοι (arnoumenoi). Literal: “denying, disowning, refusing to acknowledge.” Semantic range: active repudiation, not passive unbelief. [NEW TERM] Burmese: ငြင်းပယ်သော (nyin-pae-thaw). Risk: Medium. Standard vocabulary; low ambiguity, but should be distinguished from the milder “doubt” used later of the wavering (v.22).

Jude 1:5

Greek: Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς πάντα, ὅτι Ἰησοῦς ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν.

remind — Gr. Ὑπομνῆσαι (hypomnēsai). Literal: “to cause to remember.” Contextual meaning: Jude appeals to shared, already-known Old Testament history — the OT warnings function as types, requiring the audience to already possess or be given the narrative background. [NEW TERM] Burmese: သတိရစေခြင်း (thati-ya-say-chin). Risk: Low.
saved a people out of the land of Egypt — Gr. λαὸν ἐκ γῆς Αἰγύπτου σώσας (laon ek gēs Aigyptou sōsas). [BASELINE REUSE — salvation root = ကယ်တင်, Critical]. Contextual meaning: the Exodus rescue is the OT type of a real, historical, communal salvation later revoked in judgment upon unbelief — establishing the doctrine “OT Warnings as Types.” Risk: Critical — must retain full baseline salvation vocabulary; note that this is the first of three OT type-examples (Israel, angels, Sodom) structuring vv.5–7.
destroyed — Gr. ἀπώλεσεν (apōlesen), from ἀπόλλυμι (apollymi). Literal: “he destroyed/caused to perish.” Semantic range: total ruin, not annihilation-as-release. English variants: destroyed, killed, brought to ruin. [NEW TERM] Burmese: ပျက်စီးစေတော်မူသည် (pyet-si-say-taw-mu-thi). Risk: High. Must be distinguished from the Buddhist concept of the peaceful cessation of craving in nirvana; this is a punitive, historical, physical destruction of unbelieving Israelites in the wilderness (Num 14), a judicial act by a personal God, not a soteriological extinguishing.
did not believe — Gr. τοὺς μὴ πιστεύσαντας (tous mē pisteusantas). [BASELINE REUSE — root πίστις, faith = ယုံကြည်ခြင်း, Medium], negated. Contextual meaning: unbelief, not merely moral failure, is what triggers judgment even among the previously-rescued — reinforcing that the “faith” defended in v.3 is a matter of covenant life and death. Risk: Medium, following baseline “faith” entry.

Jude 1:6

Greek: ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀιδίοις ὑπὸ ζόφον τετήρηκεν.

angels — Gr. ἀγγέλους (angelous). Literal: “messengers.” [NEW TERM] Burmese: ကောင်းကင်တမန် (kaung-kin ta-man) — established Myanmar Christian usage. Risk: Medium. Must be distinguished from the ranked နတ် (nat) spirit-pantheon of Burmese folk religion; angels are created, personal, morally accountable servants of the one God, not intermediary nature-spirits to be propitiated.
did not keep — Gr. τοὺς μὴ τηρήσαντας (tous mē tērēsantas), from τηρέω (tēreō), “to guard, keep watch over, keep faithfully within bounds.” [NEW TERM — anchor term for the “Kept by God” doctrine cluster, see also vv.1, 13, 21, 24] Burmese: မထိန်းသိမ်းသော (ma-htein-thein-thaw) — “not having kept/guarded.” Risk: High. This is the negative case of the very verb used positively of believers being kept by God (v.1, v.24) and of believers keeping themselves (v.21) — the angels’ judgment turns precisely on their failure to keep/stay within their appointed domain. The Burmese rendering of τηρέω must remain the same root across all its occurrences (positive and negative) so the wordplay Jude builds into the letter is not lost in translation.
position/domain — Gr. τὴν ἑαυτῶν ἀρχήν (tēn heautōn archēn). Literal: “their own rule/realm/proper station.” [NEW TERM] Burmese: မိမိတို့၏ရာထူးနေရာ (mimi-dotwe-i yahtu-nayar). Risk: Low.
own abode — Gr. τὸ ἴδιον οἰκητήριον (to idion oikētērion). Literal: “their own proper dwelling.” [NEW TERM] Burmese: မိမိတို့နေထိုင်ရာအရပ် (mimi-dotwe nay-htaing-yar a-yat). Risk: Low.
kept in eternal chains under darkness — Gr. δεσμοῖς ἀιδίοις ὑπὸ ζόφον τετήρηκεν (desmois aidiois hypo zophon tetērēken). ἀιδίοις (aidiois) = “eternal, perpetual, without end” (distinct in root from the more common αἰώνιος/aiōnios but functionally synonymous here). τετήρηκεν — same root τηρέω now used of God’s own custodial judgment over the fallen angels: the God who keeps his saints (v.1, v.24) also keeps the fallen angels — but in chains, for judgment, not for blessing. [NEW TERM] Burmese: ထာဝရသံကြိုးများဖြင့် မှောင်မိုက်အောက်၌ ထိန်းသိမ်းထားတော်မူသည် (htar-wa-yar than-kyoe-myar-hpyin hmaung-maik auk-hnaik htein-thein-htar-taw-mu-thi) — “he has kept [them] under darkness in eternal chains.” Risk: Critical. The Burmese word for “eternal” (ထာဝရ) applied to a judicial punishment collides directly with the Buddhist cosmology of naraka (hell realms), which are understood as states of finite, karma-proportional duration from which a being is eventually reborn out once the negative karma is exhausted. Jude’s “eternal chains” asserts an unending, non-cyclical judgment with no future release — a claim with no true parallel in Burmese religious cosmology. Every occurrence of “eternal” applied to judgment (here, v.7, v.13) requires a mandatory theologian-reviewed translator note making this contrast explicit.
judgment — Gr. κρίσιν (krisin), from κρίσις. Distinguished from κρίμα (v.4) as the process/event of judging rather than the settled verdict. [NEW TERM — judgment word-family, Critical, see also v.4, v.9, v.15] Burmese: တရားစီရင်ခြင်း (tayar-si-yin-chin). Risk: Critical, same rationale as v.4’s krima entry: must be taught as the act of a personal divine Judge, not impersonal karmic ripening.
great day — Gr. μεγάλης ἡμέρας (megalēs hēmeras). Contextual meaning: the eschatological Day of Judgment. [NEW TERM] Burmese: ကြီးမြတ်သောနေ့ (kyi-myat-thaw nay). Risk: High. Anchors a fixed, future, singular Day, not a repeating cosmic cycle of world-ages (kalpas) as in Buddhist cosmology.

Jude 1:7

Greek: ὡς Σόδομα καὶ Γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι.

Sodom and Gomorrah — Gr. Σόδομα καὶ Γόμορρα. Proper names; established Myanmar Bible forms: သောဒုံနှင့်ဂေါမောရ. Risk: Medium — requires OT narrative background (Gen 19) to be supplied, per system-prompt note on low OT literacy among first-generation believers; this is the third of Jude’s three OT “type” examples (Israel, angels, Sodom).
sexual immorality / gave themselves to sexual immorality — Gr. ἐκπορνεύσασαι (ekporneusasai), intensive form of πορνεύω. Literal: “to indulge in sexual immorality thoroughly/to the full.” [NEW TERM] Burmese: ကာမဂုက်တွင် အလွန်အကျူးလိုက်စားခြင်း (kama-guk-htwin a-lwan-a-kyu laik-sar-chin). Risk: Medium.
unnatural desire / strange flesh — Gr. σαρκὸς ἑτέρας (sarkos heteras). Literal: “different/other flesh.” Semantic range: pursuit of sexual union outside the created order (traditionally understood, alongside Gen 19, as same-sex and cross-species/angelic sexual transgression). English variants: unnatural desire, strange flesh, perversion. [NEW TERM] Burmese: ဖန်ဆင်းအမူအရာနှင့် ဆန့်ကျင်သော ကာမပျော်မွေ့မှု (phan-hsin a-mu-a-yar hnint hsan-kyin-thaw kama-pyaw-mway-hmu) — “sexual indulgence contrary to the created order.” Risk: High. Culturally and pastorally sensitive content requiring both native-speaker and theologian review; the rendering must state the theological point (violation of the created order) plainly without either inflammatory language or euphemistic softening that would obscure the point of the OT type.
example — Gr. δεῖγμα (deigma). Literal: “a specimen, sample held forth for display.” [NEW TERM] Burmese: ပုံသက်သေ (pon-thet-thay) — “example/proof-pattern.” Risk: Low.
eternal fire — Gr. πυρὸς αἰωνίου (pyros aiōniou). [NEW TERM — same “eternal” collision as v.6]. Burmese: ထာဝရမီး (htar-wa-yar mi). Risk: Critical, same rationale as v.6’s “eternal chains” — flagged again here since it is the second of three “eternal judgment” occurrences (v.6, v.7, v.13) and must be handled with absolute consistency.
punishment — Gr. δίκην (dikēn). Literal: “a legal penalty, a just recompense.” [NEW TERM] Burmese: တရားမျှတသောအပြစ်ဒဏ် (tayar-hmya-ta-thaw a-pyit-dan). Risk: Medium.

Jude 1:8

Greek: ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν.

dreaming/relying on dreams/visions — Gr. ἐνυπνιαζόμενοι (enypniazomenoi). Literal: “dreaming, being visionaries [in a self-deceived sense].” [NEW TERM] Burmese: အိပ်မက်များအား အားထားသော (eik-met-myar-ar ar-htar-thaw). Risk: Low-Medium; describes the false teachers’ claim to private revelatory authority.
defile the flesh — Gr. σάρκα…μιαίνουσιν (sarka miainousin). Note on σάρξ (sarx) here: this is the negative, sinful-nature sense of “flesh,” to be kept lexically distinct from the baseline’s [BASELINE REUSE — incarnation = လူ့ဇာတိ, Critical], which names Christ’s sinless assumption of a genuine human nature. [NEW TERM] Burmese for this negative sense: ဇာတိပကတိ (zar-ti-pa-ka-ti) — “carnal/fleshly nature,” used here as ဇာတိပကတိကို ညစ်ညမ်းစေခြင်း (“defiling the flesh/carnal nature”). Risk: High. If translators default to reusing လူ့ဇာတိ for every occurrence of sarx, Christ’s sinless incarnation and the false teachers’ sinful bodily indulgence become lexically identical in Burmese — a serious doctrinal collision. This distinction must be enforced as a hard rule in translation memory for the Jude curriculum.
reject authority — Gr. κυριότητα…ἀθετοῦσιν (kyriotēta athetousin). κυριότης = “lordship, rightful ruling authority” (cognate with kyrios, v.4). ἀθετέω = “to set aside, treat as null, reject.” [NEW TERM] Burmese: အာဏာပိုင်ခွင့်ကို ပစ်ပယ်ကြသည် (ar-nar-paing-khwin-go pyit-pae-kya-thi). Risk: Medium. Likely refers to rejecting either Christ’s own lordship or angelic authority structures; note interpretive ambiguity for reviewer flag.
blaspheme the glorious ones — Gr. δόξας δὲ βλασφημοῦσιν (doxas de blasphēmousin). δόξας (doxas) here used concretely of glorious/exalted beings (likely angels), cognate with [BASELINE REUSE — glory = ဘုန်းတော်, High]. English variants: glorious ones, dignitaries, celestial beings. [NEW TERM] Burmese: ဘုန်းတန်ခိုးရှင်များကို ကဲ့ရဲ့ပြောဆိုကြသည် (pon-tan-khoe-shin-myar-go ke-ye-pyaw-hso-kya-thi). Risk: Medium. Care needed that “glorious ones” is not assimilated into the Burmese nat-spirit hierarchy which is likewise addressed with honorific/propitiatory titles.

Jude 1:9

Greek: ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενέγκαι βλασφημίας, ἀλλὰ εἶπεν, Ἐπιτιμήσαι σοι κύριος.

Michael the archangel — Gr. Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos). Proper name + title, “chief/highest-ranking angel.” [NEW TERM] Burmese: ကောင်းကင်တမန်အကြီးအကဲ မိက္ခေလ (kaung-kin-taman a-kyi-a-ke Meik-khay-la). Risk: Low — established transliteration pattern.
the devil — Gr. τῷ διαβόλῳ (tō diabolō), from διάβολος, “slanderer, accuser.” English variants: devil, Satan, accuser. [NEW TERM] Burmese: existing Myanmar Bible tradition renders this မာရ်နတ် (Mar-nat). Risk: Critical. This established Christian rendering directly reuses the name Mara — the tempter figure who assailed the Buddha at the moment of his enlightenment in Theravada tradition — combined with nat (spirit). Although မာရ်နတ် is the entrenched term across Myanmar Bible translations since the Judson tradition and cannot practically be replaced without breaking continuity with the whole existing Myanmar Bible corpus, every occurrence in Jude curriculum materials must carry a mandatory theologian-reviewed translator note clarifying that the biblical devil is a personal, historical, fallen created spirit in active rebellion against the one true God — categorically different from the Mara figure of the Buddha’s enlightenment narrative, who is not construed in Buddhist tradition as a personal moral agent condemned to final judgment.
contended/disputed — Gr. διακρινόμενος διελέγετο (diakrinomenos dielegeto). Literal: “disputing, arguing/reasoning back and forth.” Note: διακρίνω here (contending) is the same root that will appear in v.22 in the sense of “wavering/doubting” — a deliberate lexical echo worth preserving if possible. [NEW TERM] Burmese: ငြင်းခုန်ဆွေးနွေးခဲ့သည် (nyin-khon hswe-nway-khe-thi). Risk: Low.
body of Moses — Gr. τοῦ Μωϋσέως σώματος. [BASELINE REUSE — Moses = မောရှေ, established transliteration standard]. Risk: Low, proper-noun consistency only.
did not dare to bring a reviling judgment/accusation — Gr. οὐκ ἐτόλμησεν κρίσιν ἐπενέγκαι βλασφημίας. Same κρίσις judgment-family term. [NEW TERM] Burmese: ကဲ့ရဲ့သော စွပ်စွဲချက်ကို တင်ရန် မဝံ့မရဲခဲ့ချေ (ke-ye-thaw swat-swe-chet-go tin-yan ma-won-ma-ye-khe-che). Risk: Medium.
The Lord rebuke you — Gr. Ἐπιτιμήσαι σοι κύριος (Epitimēsai soi kyrios). ἐπιτιμάω = “to rebuke, sharply reprove with authority.” [BASELINE REUSE — Lord = သခင်, Critical]. [NEW TERM for “rebuke”] Burmese: သင့်ကို သခင်ဘုရား ဆုံးမတော်မူပါစေ (thin-go Thakhin-Phaya sohn-ma-taw-mu-par-say). Risk: Low-Medium; models restrained, God-deferring speech even against a fallen angelic power, in deliberate contrast to the false teachers’ presumptuous speech (v.8, v.10).

Jude 1:10

Greek: οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται.

speak evil of / blaspheme what they do not understand — Gr. βλασφημοῦσιν (blasphēmousin). Same root as v.8. Contextual meaning: reckless condemnation of realities (likely angelic/spiritual authorities) beyond their comprehension, contrasted with Michael’s restraint in v.9. [NEW TERM] Burmese: နားမလည်သောအရာများကို ကဲ့ရဲ့ပြောဆိုကြသည် (nar-ma-lay-thaw a-yar-myar-go ke-ye-pyaw-hso-kya-thi). Risk: Low.
unreasoning animals — Gr. τὰ ἄλογα ζῷα (ta aloga zōa). Literal: “the without-word/without-reason living creatures.” [NEW TERM] Burmese: ဆင်ခြင်တုံတရားမရှိသော တိရစ္ဆာန်များ (hsin-chin-toun-tayar ma-shi-thaw ti-ric-hsan-myar). Risk: Low.
corrupted/destroyed — Gr. φθείρονται (phtheirontai). Literal: “are being corrupted/ruined.” Same semantic family as v.5’s apollymi (destruction, not extinguishing). Risk: Medium, consistent with v.5 note.

Jude 1:11

Greek: οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κόρε ἀπώλοντο.

Woe — Gr. οὐαὶ (ouai). Interjection of prophetic lament/judgment. [NEW TERM] Burmese: အမင်္ဂလာ ရှိစွတကား (a-min-ga-la shi-swa-ta-kar) — the standard Myanmar Christian rendering of prophetic “woe.” Risk: Low.
way of Cain — Gr. τῇ ὁδῷ τοῦ Κάϊν (tē hodō tou Kain). Proper name; established transliteration ကာဣန. Risk: Medium — requires OT background (Gen 4) supplied for audiences with low Genesis literacy; second in a triad of OT “type” figures (Cain, Balaam, Korah) illustrating varied forms of ungodly rebellion.
error of Balaam — Gr. τῇ πλάνῃ τοῦ Βαλαὰμ (tē planē tou Balaam). πλάνη (planē) = “wandering, straying, deception” (root of English “planet,” reappearing in v.13’s “wandering stars”). Proper name established transliteration ဗာလမ်. [NEW TERM for πλάνη] Burmese: လွဲမှားခြင်း (lwe-mhar-chin). Risk: Medium; requires OT background (Num 22–24).
rebellion of Korah — Gr. τῇ ἀντιλογίᾳ τοῦ Κόρε (tē antilogia tou Kore). ἀντιλογία = “contradiction, rebellious speaking-against.” Proper name established transliteration ကောရ. [NEW TERM] Burmese: ဆန့်ကျင်ပုန်ကန်ခြင်း (hsan-kyin-pon-kan-chin). Risk: Medium; requires OT background (Num 16).
perished — same root apollymi as v.5. Risk: High, per v.5 note.

Jude 1:12

Greek: οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα.

love feasts — Gr. ταῖς ἀγάπαις (tais agapais). [BASELINE REUSE ROOT — cf. fellowship = မိတ်သဟာယ, Low], here specifically the shared covenant meal of the early church. [NEW TERM] Burmese: မေတ္တာစားပွဲ (met-tar sar-pwe) — “love-meal.” Risk: Medium. Must be distinguished from merit-generating almsgiving occasions (ဆွမ်းကျွေးပွဲ) offered to monks; the love-feast is mutual covenant fellowship among equal believers, not a merit transaction directed toward a religiously superior recipient.
hidden reefs / blemishes — Gr. σπιλάδες (spilades). Literal: “submerged rocks/reefs” (alternatively “stains/blemishes” if read as a variant of spiloi). [NEW TERM] Burmese: ရေအောက်ချောက်ချား (yay-auk-chauk-char) — “submerged hidden hazard.” Risk: Low; imagery term.
feasting without fear — Gr. συνευωχούμενοι ἀφόβως (syneuōchoumenoi aphobōs). [NEW TERM] Burmese: ကြောက်ရွံ့မှုကင်းစွာ စားသုံးကြသည် (kyauk-ywan-hmu-kin-swa sar-thon-kya-thi). Risk: Low.
shepherds feeding themselves — Gr. ἑαυτοὺς ποιμαίνοντες (heautous poimainontes). Ironic pastoral image: false leaders who claim to shepherd feed only themselves. [NEW TERM] Burmese: မိမိကိုယ်ကို ကျွေးမွေးကြသော သိုးထိန်းများ (mimi-ko-go kywe-mway-kya-thaw thoe-htein-myar). Risk: Medium; ties to church-leadership integrity teaching, useful for later curricular application.
clouds without water / carried along by winds — Gr. νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι. [NEW TERM] Burmese: လေတိုက်ရာလွင့်သော မိုးရေမပါသည့်မျက်နှာကျက် (lay-taik-yar-lwin-thaw moe-yay-ma-par-thi-mya-hna-kyet). Risk: Low; false-promise imagery.
trees without fruit, twice dead, uprooted — Gr. δένδρα…ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα. [NEW TERM] Burmese: အသီးမဲ့သော၊ နှစ်ကြိမ်သေဆုံးပြီး အမြစ်မှလုံးဝဆွဲနှုတ်ခံသော အပင်များ (a-thi-me-thaw, hnit-kyain-thay-sohn-pyi a-myit-hma-loun-wa hswe-nut-khan-thaw a-pin-myar). Risk: Low; vivid metaphor of total, irreversible spiritual fruitlessness.

Jude 1:13

Greek: κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται.

wild waves of the sea, foaming up their own shame — Gr. κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας. [NEW TERM] Burmese: မိမိတို့ ကိုယ်ရေးကိုယ်တာ ကျုးကွယ်မှုများကို အမြှုပ်ထသကဲ့သို့ တင်ပြသော ပင်လယ်လှိုင်းကြီး — simplified: ရေမြှုပ်ထစွာ မိမိအရှက်ကွဲမှုကို ဖော်ထုတ်သော ပင်လယ်လှိုင်း (yay-mrup-hta-swa mimi-a-shet-kwe-hmu-go hpaw-htok-thaw pin-lay-hlaing). Risk: Low.
wandering stars — Gr. ἀστέρες πλανῆται (asteres planētai). Same root πλάνη as v.11’s “error of Balaam” — a deliberate lexical connection between the false teachers’ erring conduct and cosmic disorder. [NEW TERM] Burmese: လမ်းလွှဲသွားသော ကြယ်များ (lan-hlwe-thwar-thaw kyay-myar). Risk: Low.
darkness reserved forever — Gr. ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. Third occurrence of τηρέω (“kept,” here of judgment being kept/reserved), and third occurrence of the “eternal” (εἰς αἰῶνα) judgment collision noted at v.6, v.7. Risk: Critical, cumulative with v.6/v.7’s translator-note requirement.

Jude 1:14

Greek: Ἐπροφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ λέγων, Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ.

Enoch, seventh from Adam, prophesied — Gr. Ἑνὼχ…ἐπροφήτευσεν (Henōch…eprophēteusen). [BASELINE REUSE — prophecy/prophet root = ပရောဖက်ပြုချက်/ပရောဖက်, Low]. Contextual meaning: Jude directly cites material from the extra-canonical Book of Enoch as authoritative prophecy. [NEW TERM for Enoch] Burmese: ဧနောက် (Hay-nauk); “seventh from Adam” — [BASELINE REUSE — Adam name established] အာဒံမှစပြီး သတ္တမမြောက် (Ar-dan-hma-sa-pyi that-ta-ma-myauk). Risk: Medium. Requires a translator/teaching note explaining Jude’s citation of a non-canonical Jewish text as prophetic testimony, to preempt confusion about the extent and nature of biblical canon among an audience unfamiliar with intertestamental Jewish literature.
the Lord comes with his holy ones/myriads — Gr. ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ. [BASELINE REUSE — Lord = သခင်, Critical; holy = သန့်ရှင်းသော, High]. Contextual meaning: anticipatory prophecy of Christ’s return in judgment, tying directly to the “great day” of v.6. Risk: High, consistent with baseline entries.

Jude 1:15

Greek: ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι πάντας τοὺς ἀσεβεῖς αὐτῶν περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.

execute judgment — Gr. ποιῆσαι κρίσιν (poiēsai krisin). Fourth occurrence of the krisis/krima judgment-family. Risk: Critical, cumulative with vv.4, 6, 9.
convict — Gr. ἐλέγξαι (elegxai), from ἐλέγχω, “to expose, convict, bring to light with a view to correction or condemnation.” [NEW TERM] Burmese: အပြစ်ဖော်ထုတ်စစ်ကြောခြင်း (a-pyit-hpaw-htok-sit-kyaw-chin). Risk: Medium.
ungodly deeds / ungodly sinners — Gr. ἔργων ἀσεβείας…ἁμαρτωλοὶ ἀσεβεῖς. [NEW TERM ROOT — ungodly, see v.4 entry, High]; combined here with [BASELINE REUSE — sin = အပြစ်, High] in the compound “ungodly sinners” — the letter’s most concentrated stacking of accountability vocabulary. Risk: High, cumulative.

Jude 1:16

Greek: οὗτοί εἰσιν γογγυσταί, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.

grumblers, malcontents — Gr. γογγυσταί, μεμψίμοιροι. [NEW TERM] Burmese: အာသီးအာနင် ညည်းညူသူများ၊ မကျေမနပ် ဖြစ်နေသူများ (ar-thi-ar-nin nyi-nyu-thu-myar, ma-kyay-ma-nat hpyit-nay-thu-myar). Risk: Low.
following their own desires — Gr. κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι. [NEW TERM — ἐπιθυμία recurs vv.16, 18] Burmese: မိမိတို့၏ တပ်မက်မှုများအတိုင်း လျှောက်လှမ်းကြသည် (mimi-dotwe-i tat-met-hmu-myar-a-tine hsyauk-hlan-kya-thi). Risk: Medium; describes unregenerate, self-directed appetite in contrast to Spirit-directed obedience (cf. Romans’s baseline “obedience_of_faith”).
flattering people for advantage — Gr. θαυμάζοντες πρόσωπα ὠφελείας χάριν. [NEW TERM] Burmese: အကျိုးအမြတ်ရအောင် သူတစ်ပါးကို ချော့မော့ ချီးမွမ်းကြသည် (a-kyo-a-myat-yar-aung thu-ta-par-go chaw-maw-chi-mun-kya-thi). Risk: Low.

Jude 1:17–18

Greek: Ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι ἔλεγον ὑμῖν ὅτι Ἐπ᾽ ἐσχάτου τοῦ χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.

remember the words spoken beforehand by the apostles — Gr. μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων. [BASELINE REUSE — apostle = တမန်တော်, Medium]. Contextual meaning: Jude grounds his warning in prior, authoritative apostolic prediction, not novel personal opinion. Risk: Medium, consistent with baseline.
last times — Gr. ἐσχάτου τοῦ χρόνου (eschatou tou chronou). [NEW TERM] Burmese: နောက်ဆုံးကာလ (nauk-sohn-kar-lar). Risk: Medium; requires care that this is understood as the final, unrepeated era before Christ’s return, not one phase within a repeating cosmic cycle.
scoffers — Gr. ἐμπαῖκται (empaiktai). [NEW TERM] Burmese: လှောင်ပြောင်ပြက်ရယ်ပြုသူများ (hlaung-pyaung-pyet-yat-pyu-thu-myar). Risk: Medium.
following their own ungodly desires — combines ἐπιθυμία (v.16) and [NEW TERM ROOT — ungodly, High]. Risk: High, cumulative.

Jude 1:19

Greek: οὗτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοί, πνεῦμα μὴ ἔχοντες.

cause divisions — Gr. ἀποδιορίζοντες (apodiorizontes). Literal: “to mark off/separate by boundaries,” i.e., to create factions. [NEW TERM] Burmese: စည်းလုံးမှုပျက်ပြားအောင် ကွဲပြားမှုများဖန်တီးသူများ (si-loun-hmu-pyet-pyar-aung kwe-pyar-hmu-myar hpan-ti-thu-myar). Risk: Low.
worldly / of the soul only — Gr. ψυχικοί (psychikoi), from ψυχή (psychē), “soul, natural life.” Semantic range: possessing only natural, unregenerate human life, without the Spirit. [NEW TERM] Burmese: လောကီစိတ်ရှိသူများ (lo-ki-seik-shi-thu-myar) — “possessing only worldly/natural mind-life.” Risk: High. Must be carefully distinguished from Burmese Buddhist psychological vocabulary describing consciousness/mind-states (citta, viññāṇa), which every sentient being possesses without exception in that framework; Jude’s point is the absence of the indwelling divine Holy Spirit specifically, a strictly Christian category of regeneration, not the mere presence or absence of ordinary mental faculty.
devoid of the Spirit — Gr. πνεῦμα μὴ ἔχοντες (pneuma mē echontes). [BASELINE REUSE ROOT — Holy Spirit = သန့်ရှင်းသောဝိညာဉ်တော်, Critical]. Because the baseline critically forbids ဝိညာဉ် alone (risking confusion with a generic spirit/ghost/nat), this verse’s negation (“not having [the] Spirit”) must still reference the full baseline term contextually — rendered as ဘုရားသခင်၏ သန့်ရှင်းသောဝိညာဉ်တော် မရှိသူများ (“those who do not have God’s Holy Spirit”) rather than a bare, ambiguous ဝိညာဉ်မရှိသူများ, which could be misread as “soulless/lifeless” in ordinary Burmese usage. Risk: Critical.

Jude 1:20

Greek: ὑμεῖς δέ, ἀγαπητοί, τῇ ἁγιωτάτῃ ὑμῶν πίστει ἐποικοδομοῦντες ἑαυτούς, ἐν πνεύματι ἁγίῳ προσευχόμενοι.

building yourselves up — Gr. ἐποικοδομοῦντες ἑαυτούς (epoikodomountes heautous). [NEW TERM — extends baseline “mutual_edification” doctrine to reflexive/self-application] Burmese: ကိုယ်ကိုယ်ကို တည်ဆောက်ကြလော့ (ko-go-ko-go ti-hsauk-kya-lo). Risk: Low.
most holy faith — Gr. τῇ ἁγιωτάτῃ…πίστει (tē hagiōtatē pistei). [BASELINE REUSE — holy = သန့်ရှင်းသော, High; faith = ယုံကြည်ခြင်း, Medium], combined as superlative “most holy.” Burmese: အလွန်သန့်ရှင်းသော ယုံကြည်ခြင်း. Risk: High (compounded baseline risk, superlative form retained).
praying in the Holy Spirit — Gr. ἐν πνεύματι ἁγίῳ προσευχόμενοι. [BASELINE REUSE — Holy Spirit = သန့်ရှင်းသောဝိညာဉ်တော်, Critical]. Risk: Critical, per baseline.

Jude 1:21

Greek: ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον.

keep yourselves in the love of God — Gr. ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε (heautous en agapē theou tērēsate). Fifth occurrence of the τηρέω (“keep”) word-family, now as a direct imperative to believers themselves — the human-responsibility complement to the divine keeping of v.1 and v.24. [NEW TERM — anchor of “Kept by God and Presented Blameless” doctrine, paired with vv.1, 24] Burmese: ကိုယ်ကိုယ်ကို ဘုရားသခင်၏ မေတ္တာတော်၌ ထိန်းသိမ်းထားကြလော့ (ko-go-ko-go Phayarthakhin-i met-tar-taw-hnaik htein-thein-htar-kya-lo). Risk: High. Must present divine preservation (God keeps the believer, vv.1, 24) and human vigilance (the believer keeps himself, v.21) as two sides of one reality without collapsing into either bare divine determinism or self-effort merit-maintenance — the very balance the Burmese Buddhist self-effort/self-purification framework tempts translators to distort in the self-effort direction.
mercy of our Lord Jesus Christ — Gr. τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (to eleos tou kyriou hēmōn Iēsou Christou). [NEW TERM — mercy, see also v.2, v.22, v.23]. See full treatment at v.2 in Part 2 below and glossary. Risk: High.
eternal life — Gr. ζωὴν αἰώνιον (zōēn aiōnion). [NEW TERM] Burmese: ထာဝရအသက် (htar-wa-yar a-thet) — already the established Myanmar Christian phrase for eternal life. Risk: High. Distinguish carefully from the extinguishing-of-craving/rebirth-cessation model of nirvana: this is unending, personal, relational life with God, not the cessation of personal existence.

Jude 1:22–23

Greek: καὶ οὕς μὲν ἐλεᾶτε διακρινομένους, οὕς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὕς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα. (Note: textual variants exist among manuscripts for this passage’s exact three-/two-group division; the analysis below follows the commonly received sense reflected in most English versions.)

have mercy on those who are wavering/doubting — Gr. ἐλεᾶτε διακρινομένους (eleate diakrinomenous). διακρινόμενος here echoes the same root used of Michael’s contending in v.9, but shifted to the sense “disputing within oneself, doubting, wavering.” [NEW TERM] Burmese: ယုံမှားနေသူများကို ကရုဏာသက်ကြလော့ (yun-mhar-nay-thu-myar-go karuna-thet-kya-lo). Risk: Medium. Distinguish clearly from the milder disagreement-sense of the same root at v.9; this doctrine (“Mercy and Rescue of the Wavering”) requires that doubt be treated pastorally, not as apostasy to be immediately condemned like the “ungodly” of vv.4–19.
mercy — Gr. ἔλεος/ἐλεᾶτε (eleos/eleate). [NEW TERM] Burmese: ကရုဏာတော် (karuna-taw) — this is already the established Myanmar Bible rendering for divine mercy. Risk: High. Major collision alert: ကရုဏာ (karuna) is also one of the four Brahmavihara (sublime states) systematically cultivated through Buddhist meditation practice as an impartial, self-generated compassion extended equally toward all beings without reference to their merit or relationship to the cultivator. Biblical eleos is instead a personal, covenantal, sovereign disposition of God, extended specifically and savingly to particular sinners because of Christ, not a detached meditative state a person trains into being. This distinction must be taught explicitly wherever ကရုဏာတော် occurs (vv.2, 21, 22, 23), following the same pattern the baseline uses for grace vs. merit-making.
save, snatching them out of the fire — Gr. σῴζετε ἐκ πυρὸς ἁρπάζοντες (sōzete ek pyros harpazontes). [BASELINE REUSE — salvation root = ကယ်တင်ခြင်း, Critical] combined with [NEW TERM — harpazō, “to snatch/seize forcibly”]. Burmese: မီးထဲမှ ဆွဲနှုတ်၍ ကယ်တင်ကြလော့ (mi-hte-hma hswe-nut-yi kaetin-kya-lo). Risk: High. Vivid urgent-rescue imagery reinforcing that salvation is an act performed by another on behalf of the endangered, not a status the endangered person attains through their own effort — directly parallel to the baseline’s core distinction between ကယ်တင်ခြင်း and self-attained escape.
have mercy with fear — Gr. ἐλεᾶτε ἐν φόβῳ (eleate en phobō). Reinforces the same ကရုဏာတော် term (High risk, above), now qualified by appropriate reverent caution in dealing with those entangled in sin.
hating even the garment stained by the flesh — Gr. μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα. Levitical purity-metaphor background (cf. Lev 13–15 garment-defilement imagery). σαρκός (sarkos) here again the negative sinful-nature sense of flesh (cf. v.8’s ဇာတိပကတိ, distinct from လူ့ဇာတိ). [NEW TERM] Burmese: ဇာတိပကတိအညစ်အကြေးစွန်းသော အင်္ကျီကိုမျှ ရွံရှာစွာ မုန်းတီးကြလော့ (zar-ti-pa-ka-ti a-nyit-a-kyay-swan-thaw in-ji-go-hmya ywan-shar-swa mon-ti-kya-lo). Risk: Medium. Requires an OT background note on ritual-defilement imagery, and care that “hating the garment” not be read through the Buddhist purity/impurity (asuci) framework linked to merit-and-demerit accounting rather than moral horror at sin’s contaminating power while extending mercy to the person.

Part 2 — Remainder of Chapter 1 (Outside the Core Passage)

Jude 1:1–2 (Salutation)

Greek: Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς· ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

Jude — Gr. Ἰούδας. Proper name; established transliteration ယုဒ. Risk: Low.
servant — Gr. δοῦλος (doulos). Literal: “slave, bondservant,” one wholly owned by and obligated to another. [NEW TERM] Burmese: ကျွန် (kyun) — standard Myanmar Christian rendering, e.g. “ခရစ်တော်၏ကျွန်” (servant/slave of Christ). Risk: Medium. Requires a brief note that this is a term of honored, willing devotion within the biblical patron-household framework, not a term of degradation, given contemporary sensitivities around slavery language.
brother of James — Gr. ἀδελφὸς…Ἰακώβου. [NEW TERM — proper noun] Burmese: James established transliteration ယာကုပ်. Risk: Low.
called — Gr. κλητοῖς (klētois). [BASELINE REUSE — called = ခေါ်တော်မူသော, High]. Contextual sense here matches the baseline’s “called to salvation/sainthood” register (cf. Romans 1:6-7, 8:28-30). Risk: High, per baseline.
beloved in God the Father — Gr. ἐν θεῷ πατρὶ ἠγαπημένοις (en theō patri ēgapēmenois). [BASELINE REUSE — God = ဘုရားသခင်, Critical; Father = အဖ, Critical] combined with [NEW TERM — beloved] Burmese: ဘုရားသခင်အဖ၌ ချစ်တော်မူသောသူများ. Risk: Critical, per baseline entries for God and Father.
kept for Jesus Christ — Gr. Ἰησοῦ Χριστῷ τετηρημένοις (Iēsou Christō tetērēmenois). First occurrence of the τηρέω “kept” word-family that structures the whole letter (cf. vv.6, 13, 21, 24). [NEW TERM] Burmese: ယေရှုခရစ်အတွက် ထိန်းသိမ်းထားခြင်းခံရသောသူများ (Yayshu-Khayitto-a-twet htein-thein-htar-chin-khan-yar-thaw-thu-myar). Risk: High. This opening verse establishes the letter’s entire “Kept by God” theological arc before a single warning is given — believers are secured in advance of the dangers described; the rendering must preserve this same root consistently through v.6 (negative, of angels), v.13 (judgment reserved), v.21 (self-keeping imperative), and v.24 (doxological climax).
mercy, peace, and love be multiplied — Gr. ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη. [NEW TERM — mercy, see full treatment at v.22 above]; [BASELINE REUSE — peace = ငြိမ်သက်ခြင်း, Medium]; [NEW TERM — love, ချစ်ခြင်းမေတ္တာ]. Risk: mercy High (Buddhist karuna collision, see v.22); peace Medium per baseline; love Low.

Jude 1:24–25 (Doxology)

Greek: Τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει, μόνῳ θεῷ σωτῆρι ἡμῶν διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν δόξα μεγαλωσύνη κράτος καὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας· ἀμήν.

able to keep you from stumbling — Gr. τῷ δυναμένῳ φυλάξαι…ἀπταίστους (tō dynamenō phylaxai…aptaistous). Note: this verse uses φυλάσσω (phylassō), a near-synonym of τηρέω, “to guard, keep watch over so as to prevent harm,” forming the climactic sixth occurrence of the letter’s keeping-vocabulary. [NEW TERM] Burmese: ခလုတ်တိုက်ခြင်းမရှိစေရန် ထိန်းသိမ်းစောင့်ရှောက်နိုင်တော်မူသော (kha-lut-taik-chin-ma-shi-say-yan htein-thein-saung-shauk-nai-taw-mu-thaw). Risk: High. Anchors the “Kept by God and Preserving Power” doctrine as the letter’s final resolution: after cataloguing the ungodly’s failure to be kept (v.6) and exhorting the saints to keep themselves (v.21), the letter closes by attributing ultimate preservation entirely to God’s power — a resolution of the divine-sovereignty/human-responsibility tension raised throughout.
present you blameless before his glory with great joy — Gr. στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει. [BASELINE REUSE — glory = ဘုန်းတော်, High] combined with [NEW TERM — blameless (ἄμωμος), echoing the baseline’s imputed_righteousness doctrine pattern]. Burmese: အပြစ်ကင်းစွာ ဘုန်းတော်ရှေ့မှောက်၌ အလွန်ဝမ်းမြောက်စွာ တင်ဆက်တော်မူနိုင်သော (a-pyit-kin-swa pon-taw-shay-mhauk-hnaik a-lwan-won-myauk-swa tin-set-taw-mu-nai-thaw). Risk: Critical. This is the letter’s climactic statement of the doctrine “Kept by God and Presented Blameless” and must not be rendered in any way suggesting the believer’s own accumulated moral merit/parami achieves the blameless standing; per the baseline’s imputed_righteousness pattern, blamelessness here is granted/credited by God through Christ’s finished work, presented by God’s own keeping power, not self-attained through discipline.
only God, our Savior — Gr. μόνῳ θεῷ σωτῆρι ἡμῶν (monō theō sōtēri hēmōn). [BASELINE REUSE — God = ဘုရားသခင်, Critical] combined with [NEW TERM — Savior, an agent-noun built on the baseline salvation root]. Burmese: ငါတို့ကို ကယ်တင်တော်မူသော တစ်ဆူတည်းသောဘုရားသခင် (nga-do-go kaetin-taw-mu-thaw ta-su-tee-thaw Phayarthakhin), with Savior rendered ကယ်တင်ရှင် (kaetin-shin) — “the one who rescues/saves,” built directly on [BASELINE REUSE — salvation = ကယ်တင်ခြင်း]. Risk: Critical. Must not be rendered with any vocabulary evoking the Buddha as a “refuge” (ကိုးကွယ်ရာ) or “deliverer-teacher” figure; ကယ်တင်ရှင် deliberately keeps the rescue-by-another sense central, and “only God” preserves the letter’s exclusive monotheism against any syncretistic softening.
through Jesus Christ our Lord — [BASELINE REUSE — Jesus = ယေရှု, Critical; Lord = သခင်, Critical; established transliteration Christ = ခရစ်တော်]. Risk: Critical, per baseline.
glory, majesty, dominion, and power — Gr. δόξα μεγαλωσύνη κράτος καὶ ἐξουσία. [BASELINE REUSE — glory = ဘုန်းတော်, High]; [NEW TERMS — majesty (μεγαλωσύνη), dominion (κράτος), authority/power (ἐξουσία)]. Burmese: majesty ဘုန်းဂုဏ်ကြီးမြတ်ခြင်း (pon-gun-kyi-myat-chin); dominion အုပ်စိုးအာဏာ (ohk-soe-ar-nar); authority/power အခွင့်အာဏာ (a-khwin-ar-nar), the latter deliberately kept distinct from [BASELINE REUSE — power_of_god = ဘုရားသခင်၏တန်ခိုးတော်] used for God’s saving power in Romans 1:16. Risk: High. This fourfold doxological stacking must not be read as merely poetic redundancy; each term ascribes to God a distinct, total, uncontested sovereignty that has no analog in a shared cosmic order governed by karma.
before all time, and now, and forever — Gr. πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας. [NEW TERM — αἰών, aiōn, “age/eternity”]. Burmese: ခေတ်ကာလအလုံးစုံမတိုင်မီ၊ ယခုအခါ၌၎င်း၊ နောင်ကာလအစဉ်အမြဲ၌၎င်း (khit-kar-lar a-loun-son ma-taing-mi, ya-khu-a-khar-hnyin, naung-kar-lar a-sin-a-mye-hnyin). Risk: Medium-High. Must be taught against the backdrop of Buddhist cyclical cosmology (repeating world-ages, kalpas): this is a single, unbroken, linear eternity of God’s unchanging reign, not one exalted being’s ascendancy within an endlessly repeating cycle of ages.
Amen — Gr. ἀμήν. [BASELINE REUSE — established Myanmar Bible transliteration standard, အာမင်]. Risk: Low.

Part 3 — Full-Book Coverage Statement

Jude consists of a single chapter (25 verses). Every verse of the book has been analyzed above:

Jude 1:1–2 — salutation (Part 2): analyzed in full.
Jude 1:3–23 — core passage: analyzed verse-by-verse (Part 1).
Jude 1:24–25 — doxology (Part 2): analyzed in full.

No verse, term, or doctrine in the book has been silently omitted. Because Jude has no additional chapters beyond chapter 1, this document simultaneously satisfies the PRD’s core-passage verse-by-verse mandate and its full-book, chapter-by-chapter coverage mandate.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.