Semantic Analysis

Semantic Analysis — Jude (Koine Greek → Czech)

Book Overview

Jude is a single-chapter epistle of 25 verses, making “full-book coverage” and “core-passage coverage” nearly coextensive. To satisfy the PRD Phase 1 mandate explicitly:

Chapter 1 is the entire book. It contains 25 verses.
The core passage, Jude 1:3–23 (21 of the 25 verses), receives full verse-by-verse treatment in Part 1 below.
The remaining verses, Jude 1:1–2 (salutation) and 1:24–25 (doxology), receive the same verse-by-verse treatment in Part 2, so that no verse of the book is left unanalyzed.
There is no Chapter 2 or beyond. This is stated explicitly here to satisfy the full-book-coverage requirement: Jude has only one chapter, and it is covered in its entirety below.

Author/occasion: Jude, “a servant of Jesus Christ and brother of James,” writes an urgent polemical letter warning a congregation about false teachers who have infiltrated the community, denying Christ’s lordship and turning grace into license for immorality. Jude marshals a chain of Old Testament and intertestamental examples (Israel in the wilderness, the fallen angels, Sodom and Gomorrah, Cain, Balaam, Korah, Enoch’s prophecy) as types of certain judgment, then turns to pastoral exhortation (contend for the faith; keep yourselves in God’s love; show mercy to the wavering) and closes with one of the most compact doxologies in the New Testament, celebrating God’s power to keep believers from falling.

Methodology: Per the hard rules governing this Language Package, every term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json is reused exactly as recorded (Czech rendering, risk tier, and doctrinal framing all carried forward unchanged). New terms required by Jude’s distinct vocabulary (mercy/ἔλεος vs. grace/χάρις, angels, judgment, devil, “the faith” as a body of doctrine, “kept”/“guarded,” etc.) are analyzed fresh below and proposed for entry into an updated translation memory in a later step. Consistent with the baseline’s own diagnosis of the Czech context, the dominant risk pattern for Jude is the same as for Romans: most Jude-specific vocabulary will land as either a completely blank slate (angels, archangel, devil, Michael, Balaam, Korah) or as an ordinary secular word with no theological residue (soud = “a court case/verdict,” milosrdenství vs. milost, otrok/služebník = “an employee”) — not as a term contested by a rival religious tradition.

PART 1 — Core Passage Verse-by-Verse Analysis: Jude 1:3–23

Jude 1:3

ἀγαπητοί (agapētoi) — “beloved”

Literal meaning: those who are the object of ἀγάπη-love; a term of pastoral endearment.
Semantic range: address of affection used by NT writers for congregations they are shepherding.
English variants: “Beloved” (KJV/ESV/NASB), “Dear friends” (NIV).
Contextual meaning: signals that the sharp warnings to follow are pastoral, not merely polemical.
Czech rendering: milovaní — Low risk; stable, warm, well understood.

κοινῆς ὑμῶν σωτηρίας (koinēs hymōn sōtērias) — “our common salvation”

Literal meaning: the salvation shared in common by all believers.
Semantic range: σωτηρία = rescue/deliverance; κοινός = shared, common, held jointly.
English variants: “common salvation” (KJV/ESV), “the salvation we share” (NIV).
Contextual meaning: grounds the appeal to contend for the faith in a salvation already possessed corporately by the community, not merely an individual transaction.
Czech rendering: společné spasení, reusing baseline spasení — Critical risk (inherited from baseline: “spasení” risks landing as an archaic literary word with no live conceptual content for a secular reader). Must be paired with the same narrative gloss baseline requires (from what, to what, by whom) and additionally explained as something the whole community shares, not a private possession.

ἐπαγωνίζεσθαι (epagōnizesthai) — “to contend earnestly for”

Literal meaning: to struggle/fight as in an athletic contest (root: ἀγών, a wrestling match or public games); the ἐπι- prefix intensifies “contend for / on behalf of.”
Semantic range: agonistic, athletic-combat metaphor; struggle against opposition, not passive defense.
English variants: “earnestly contend for” (KJV/NASB), “contend for” (ESV), “contend for the faith” (NIV).
Contextual meaning: this is the doctrinal anchor of the whole epistle — Contending for the Faith Once Delivered. The image is of active, effortful struggle against an opponent, not merely holding an opinion.
Czech rendering: usilovně bojovat (za víru) — Critical risk (new term; core doctrine name). Czech “bojovat” easily reads as generic secular struggle (a fight for a cause, a sports contest, a political fight) with zero inherited theological resonance; the athletic-combat force of ἐπαγωνίζεσθαι must be actively taught, not assumed, and must be distinguished from mere debate or private conviction.

ἅπαξ παραδοθείσῃ … πίστει (hapax paradotheisē … pistei) — “the faith once for all delivered”

Literal meaning: πίστις (already in baseline TM as “faith/víra”) here used objectively — not personal trust, but the fixed body of apostolic doctrine “handed over” (παραδίδωμι, a technical term for transmitting authoritative tradition) a single time, permanently.
Semantic range: distinct sub-sense of πίστις from Romans’ dominant sense (personal trust in Christ); here = “the Christian faith” as a deposit of content.
English variants: “the faith which was once delivered” (KJV), “the faith that was once for all entrusted” (ESV/NIV), “the faith once for all given” (NASB).
Contextual meaning: undergirds the entire polemic — there is a fixed, closed body of teaching that false teachers are corrupting; nothing may be added or subtracted.
Czech rendering: víra jednou provždy odevzdaná (svatým) — Critical risk. Baseline’s “víra” was calibrated for the subjective-trust sense; Jude requires the objective, body-of-doctrine sense. This shift must be flagged every time it occurs, since a Czech reader accustomed to “víra” as “believing in something” will not automatically infer “a fixed set of received teaching” without explicit scaffolding.

τοῖς ἁγίοις (tois hagiois) — “to the saints” — reuses baseline svatí, High risk (inherited note: corporate designation for all believers, easily misread through the Czech name-day-calendar association; must be taught as new content per baseline note).

Jude 1:4

παρεισέδυσαν (pareisedysan) — “crept in unnoticed / infiltrated”

Literal meaning: to slip in secretly alongside others (παρα- “alongside” + εἰσ- “into” + δύω “to sink/slip”).
Semantic range: covert, stealthy infiltration, not open confrontation.
English variants: “crept in unawares” (KJV), “crept in unnoticed” (ESV/NASB), “have secretly slipped in” (NIV).
Contextual meaning: false teachers are inside the community, not external attackers — heightens urgency.
Czech rendering: vetřeli se (mezi vás) — Medium risk; vivid, understandable Czech verb (“vetřít se” = to intrude/worm one’s way in), low competing secular sense but needs the “from within the church” point made explicit.

ἀσεβεῖς (asebeis) — “ungodly ones”

Literal meaning: without (ἀ-) reverence/piety (σέβομαι, to revere/worship).
Semantic range: a comprehensive posture of practical God-defiance, not merely occasional wrongdoing.
English variants: “ungodly men” (KJV/NASB), “ungodly people” (ESV/NIV).
Contextual meaning: names the doctrine anchor Judgment on Ungodly False Teachers.
Czech rendering: bezbožní (lidé) / bezbožnost — High risk (new term). “Bezbožný” is recognizable literary Czech but, precisely like baseline’s “hřích,” risks being read as a mild moral judgment (“irreligious,” “godless” in a loose cultural sense) rather than the comprehensive covenant-defiance Jude intends; needs the same active-teaching treatment baseline prescribes for “sin.”

τὴν τοῦ Θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν (tēn tou Theou hēmōn charin metatithentes eis aselgeian) — “turning the grace of our God into licentiousness”

Literal meaning: μετατίθημι = to transfer/change position of something; ἀσέλγεια = unrestrained, shameless self-indulgence (a strong term, often sexual).
English variants: “turning…grace…into lewdness” (KJV), “pervert(ing) the grace of our God into licentiousness” (ESV), “a license for immorality” (NIV), “turn…grace…into…licentiousness” (NASB).
Contextual meaning: this is precisely the grace-abused-as-license danger Romans 6:1 and 6:14–15 also address; reuses baseline’s milost but requires the opposite pairing — not grace vs. merit here, but grace vs. moral license.
Czech rendering: milost (reuse baseline exactly, High risk per baseline) + new term bezuzdnost for ἀσέλγεια — High risk (new term). Czech “bezuzdnost” (lit. “unbridledness,” from “uzda,” a bridle) is a strong, low-frequency literary word with almost no everyday secular competing sense — good news for precision, but it must be explained since most readers will not recognize it at all.

τὸν μόνον δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι (ton monon despotēn kai Kyrion hēmōn Iēsoun Christon arnoumenoi) — “denying the only Master and our Lord Jesus Christ”

δεσπότης (despotēs): absolute, sovereign master (root of English “despot”), distinct from κύριος.
ἀρνέομαι (arneomai): to deny, disown, repudiate — the same verb used of Peter’s denial of Christ.
English variants: “denying the only Lord God, and our Lord Jesus Christ” (KJV, following a variant reading), “deny…our only Master and Lord, Jesus Christ” (ESV/NASB), “our only Sovereign and Lord” (NIV).
Contextual meaning: directly feeds the Lordship of Christ doctrine already flagged Critical in the baseline; here the risk is compounded because it is false teachers inside the church who deny it, not outsiders.
Czech rendering: Pán reused exactly from baseline (Critical); δεσπότης rendered Vládce — new term, High risk: Czech “vládce” (ruler) is a live secular political word (a country’s ruler), so the absolute, personal-ownership force of δεσπότης (as of a master over a slave/household) needs explicit unpacking distinct from mere political rule. ἀρνέομαι rendered zapírat — High risk (new term), since “zapírat” in everyday Czech usage most readily means denying a mundane fact (denying you ate the last piece of cake) and needs to carry the weight of repudiating Christ’s lordship.

Jude 1:5

ὑπομνῆσαι (hypomnēsai) — “to remind”

Literal meaning: to bring back to memory (ὑπό + μνάομαι).
Contextual meaning: Jude appeals to known history, not new revelation — the OT warnings are assumed common knowledge for his original audience, which is precisely the assumption that cannot be made for a modern Czech reader.
Czech rendering: připomenout — Low risk in itself, but flags a structural translation risk: the entire rhetorical strategy of vv.5–7 depends on background knowledge (Exodus, Genesis 6, Genesis 19) that baseline’s own notes on OT-background gaps (see “davidic_covenant,” “messianic_promise”) already show cannot be assumed for this audience.

ὁ λαός (ho laos) — “the people” (i.e., Israel, out of Egypt) — implicit reference to Israel without using the proper name.

Semantic range: the covenant people as a corporate whole.
Contextual meaning: this is the first of Jude’s OT “type” warnings — Old Testament Warnings as Types (Israel, Angels, Sodom). Because the proper name “Israel” does not appear in this verse (only “the people… out of the land of Egypt”), translators must supply the connection explicitly for readers unfamiliar with the Exodus narrative.
Czech rendering: lid (reuse ordinary Czech word) — High risk (new pairing, not a lexical problem but a background-knowledge problem): unlike baseline’s “Izrael” entry (Low risk, proper name), here the referent is unnamed, so the risk is that a reader with no Exodus background will not connect “the people” to Israel at all, defeating the force of the type. A translator note supplying “Izrael” explicitly in-text or in a footnote is required.

ἀπώλεσεν (apōlesen) — “destroyed”

Semantic range: to bring to ruin/destruction, the same root (ἀπόλλυμι) used elsewhere in the NT for eschatological destruction, not merely defeat.
Czech rendering: zahubil / zničil — Medium risk; needs to carry the weight of decisive judgment, not accidental loss.

Jude 1:6

ἄγγελοι (angeloi) — “angels”

Literal meaning: messenger; in biblical usage, a class of created spiritual beings serving God.
Semantic range: here specifically the “angels who did not keep their own position” (an allusion to Genesis 6 and/or intertestamental angelic-rebellion tradition, e.g. 1 Enoch).
English variants: “angels” (all major versions).
Contextual meaning: second of Jude’s three OT “type” warnings — Angels as an example of certain judgment despite exalted original status.
Czech rendering: anděl / andělé — Medium risk (new term). Czech secular culture retains “anděl” mainly as a folklore/greeting-card/Christmas figure (guardian angels, Christmas ornaments) largely detached from the doctrine of angels as created spiritual beings under God’s authority who can rebel and be judged; the doctrinal content (a real, morally accountable class of beings, not a decorative symbol) needs to be built up.

τὴν ἑαυτῶν ἀρχήν (tēn heautōn archēn) — “their own domain/first estate/original position”

Literal meaning: ἀρχή = beginning, origin, rank, sphere of rule.
Semantic range: ambiguous between “original condition/rank” and “sphere of authority/domain.”
English variants: “their first estate” (KJV), “domain” (ESV/NASB), “position of authority” (NIV).
Czech rendering: své vlastní postavení — Medium risk; genuinely ambiguous term in the Greek itself, so the Czech rendering should preserve rather than resolve the ambiguity (rank/position, not merely “geographic domain”).

οἰκητήριον (oikētērion) — “dwelling place”

Czech rendering: příbytek — Low risk.

δεσμοῖς ἀϊδίοις ὑπὸ ζόφον (desmois aidiois hypo zophon) — “in everlasting chains under darkness”

ἀΐδιος (aidios) is a rarer, more emphatic word for “eternal/everlasting” than the more common αἰώνιος, used only here and Romans 1:20 in the NT.
ζόφος (zophos) = thick gloom/nether darkness, distinct from the ordinary word for darkness (σκότος).
Czech rendering: věčné okovy v temnotě/mrákotě — Medium risk (new terms: “okovy” = chains/fetters, “mrákota” = deep gloom); low competing secular sense, but must be taught as describing a real, present state of angelic imprisonment awaiting final judgment, not a poetic metaphor only.

κρίσιν (krisin) — “judgment”

Semantic range: a legal/forensic decision, sentence.
English variants: “judgment” (all major versions).
Contextual meaning: names the second doctrine anchor, Judgment on Ungodly False Teachers, extended here to angels as a type.
Czech rendering: soud — High risk (new term). Precisely the pattern baseline documents throughout: “soud” in ordinary Czech overwhelmingly means a courtroom/legal proceeding (a divorce case, a criminal trial) with no automatic religious referent; God’s eschatological judgment must be actively distinguished from a civil court case every time the term is used doctrinally.

Jude 1:7

Σόδομα καὶ Γόμορρα (Sodoma kai Gomorra) — “Sodom and Gomorrah”

Third of the three OT “type” warnings — Sodom.
Czech rendering: Sodoma a Gomora — Medium risk (proper names). Established, recognizable even to secular Czech readers, but the modern derived word “sodomie” survives in Czech legal/psychiatric vocabulary detached from the narrative; care is needed so the doctrinal point (certain judgment on persistent, defiant sin) is not reduced to a clinical-legal echo.

ἐκπορνεύσασαι (ekporneusasai) — “having given themselves over to sexual immorality”

ἐκ- intensive prefix + πορνεύω (to engage in πορνεία, sexual immorality) — total, unrestrained self-abandonment to the vice.
Czech rendering: oddaly se smilstvu — High risk (new term). “Smilstvo” is a stable literary/theological Czech word but with genuinely low everyday currency; must be explained rather than assumed to communicate the totalizing sense of ἐκ-.

σαρκὸς ἑτέρας (sarkos heteras) — “strange/different flesh”

Literal meaning: ἕτερος = other, different (in kind, not merely “another instance”).
Semantic range: debated — most commonly read as referring to same-sex relations and/or (in some readings) illicit human–angelic union paralleling v.6; a genuinely contested interpretive point.
English variants: “strange flesh” (KJV), “sexual immorality” (NIV, interpretive), “unnatural desire” (ESV), “gross immorality” (NASB, paraphrastic).
Czech rendering: jiné/cizí tělo — High risk, flagged for human theologian review: this phrase is doctrinally and culturally sensitive; the Czech rendering must preserve Jude’s judgment-warning force without either over-specifying a single interpretation beyond what the Greek supports or softening the seriousness of the sin in view.

δεῖγμα (deigma) — “example”

Czech rendering: příklad / výstraha — Low risk.

πυρὸς αἰωνίου δίκην (pyros aiōniou dikēn) — “punishment of eternal fire”

αἰώνιος here = the more common NT word for “eternal,” distinct from v.6’s ἀΐδιος.
Czech rendering: trest věčného ohně — High risk (new term, “věčný” = eternal); low competing secular sense but must be taught with the same “from what, to what, by whom” narrative scaffolding baseline prescribes for “spasení,” since eternal judgment and eternal salvation are correlative concepts for this audience.

Jude 1:8

ἐνυπνιαζόμενοι (enypniazomenoi) — “dreamers”

Literal meaning: those who dream (of visions), likely referring to false claims of ecstatic/visionary revelation legitimizing their behavior.
Czech rendering: snící / lidé oddaní snům — Medium risk (new term); low competing sense, needs brief context (false claims of private revelation, not literal sleep-dreams).

σάρκα μιαίνουσιν (sarka miainousin) — “defile the flesh”

μιαίνω = to stain, pollute, defile (ritual/moral).
Czech rendering: poskvrňují tělo — Medium risk.

κυριότητα ἀθετοῦσιν (kyriotēta athetousin) — “reject authority/lordship”

κυριότης, from the same root as κύριος (Pán) — abstract noun for “lordship, dominion.”
ἀθετέω = to set aside, nullify, treat as void.
Czech rendering: zavrhují panství — High risk (new term, connects directly to the Lordship of Christ doctrine already Critical in baseline); “panství” is a recognizable but somewhat archaic/feudal-sounding Czech noun for “dominion,” needing to be actively connected to Christ’s authority rather than read as a historical-political curiosity.

δόξας βλασφημοῦσιν (doxas blasphēmousin) — “blaspheme glorious ones/glories”

δόξα here in the concrete plural, likely referring to angelic beings (“glorious ones”), not abstract glory.
Czech rendering: haní/urážejí slávy — Medium risk; reuses baseline sláva but flags an unusual plural-concrete usage (glorious beings) distinct from baseline’s abstract-glory sense (God’s radiant honor); should be glossed to avoid confusion.

Jude 1:9

Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos) — “Michael the archangel”

Czech rendering: archanděl Michael — Low risk (proper name + established compound). New term “archanděl” (archangel) — Low risk, recognizable loanword-compound, minimal competing secular sense.

τῷ διαβόλῳ διακρινόμενος διελέγετο (tō diabolō diakrinomenos dielegeto) — “disputing with the devil, contended”

διάβολος (diabolos) = “slanderer/accuser,” the standard NT title for Satan.
Czech rendering: ďábel — Medium risk (new term). Unlike most terms in this Language Package, “ďábel” retains a live (if often trivialized) place in secular Czech idiom (folk expressions, fantasy/horror fiction, mild oaths) — the opposite problem from most Jude/Romans vocabulary: rather than a blank slate, there is a competing trivialized-folklore framework to correct against, closer to the pattern baseline notes for “saints” (name-day calendar) than for “salvation.”

περὶ τοῦ Μωϋσέως σώματος (peri tou Mōuseōs sōmatos) — “about the body of Moses”

Czech rendering: Mojžíš (reuse established transliteration standard from baseline’s proper-name list) — Low risk.

κρίσιν ἐπενέγκαι βλασφημίας (krisin epenegkai blasphēmias) — “bring a blasphemous judgment/accusation”

Czech rendering: vznést haníci obžalobu — Low/Medium risk.

ἐπιτιμήσαι (epitimēsai) — “rebuke”

Czech rendering: pokárat — Low risk.

Jude 1:10

ὅσα οὐκ οἴδασιν βλασφημοῦσιν (hosa ouk oidasin blasphēmousin) — “blaspheme what they do not understand”

Czech rendering: haní, čemu nerozumějí — Low risk.

ἄλογα ζῷα (aloga zōa) — “irrational/unreasoning animals”

ἄλογος = without λόγος (reason/speech).
Czech rendering: nerozumná zvířata — Low risk; vivid, stable image.

Jude 1:11

Κάϊν / Βαλαάμ / Κόρε (Kain / Balaam / Kore) — “Cain / Balaam / Korah”

Three further OT types of apostate judgment, extending the doctrine anchor Old Testament Warnings as Types.
Czech rendering: Kain / Balám / Kórach — Low risk (proper names in established Czech Old Testament forms), but High background-knowledge risk: like the unnamed “Israel” reference in v.5, these names carry no force for a reader without the Genesis 4, Numbers 22–24, and Numbers 16 narratives; each requires a brief narrative gloss on first use.

τῇ ἀντιλογίᾳ τοῦ Κόρε ἀπώλοντο (tē antilogia tou Kore apōlonto) — “perished in Korah’s rebellion”

ἀντιλογία = contradiction, rebellious opposition.
Czech rendering: zahynuli ve vzpouře Kórachově — Medium risk (new term “vzpoura” = rebellion/mutiny).

Jude 1:12

σπιλάδες (spilades) — “hidden reefs” or “blemishes/stains” (genuinely disputed rendering)

Literal meaning: either a nautical term for submerged rocks, or (by a different derivation) “stains, blots.”
English variants: “spots” (KJV), “blemishes” (NASB), “hidden reefs” (ESV/NIV — nautical reading, cohering with the wave/storm imagery of v.13).
Czech rendering: skrytá úskalí (nautical reading, preferred, matching the wave-imagery context) — High risk (new term): flag for native speaker review since the two readings (“hidden dangerous reefs” vs. “moral stains”) shift the picture significantly; the nautical reading should be adopted consistently across documents per baseline’s cross-document consistency rule.

συνευωχούμενοι … ἀγάπαις (syneuōchoumenoi … agapais) — “feasting together…at your love feasts”

ἀγάπαι here in the plural refers to actual communal fellowship meals of the early church, not the abstract noun ἀγάπη (love).
Czech rendering: hody lásky — Medium risk (new term): must be distinguished from baseline’s abstract láska/agapé-adjacent vocabulary; a reader could otherwise wrongly assume this is simply “love” rather than a specific communal-meal practice.

ἀφόβως ποιμαίνοντες ἑαυτούς (aphobōs poimainontes heautous) — “shepherding themselves without fear”

ποιμαίνω = to shepherd/pastor — the false teachers use their position to feed only themselves rather than the flock.
Czech rendering: beze studu pasoucí sami sebe — Medium risk (new term); vivid pastoral-irony image, should be glossed since the shepherd metaphor’s church-leadership resonance may not be self-evident to a reader with no prior exposure to biblical pastoral imagery.

νεφέλαι ἄνυδροι … δένδρα ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα (nephelai anydroi … dendra akarpa dis apothanonta ekrizōthenta) — “waterless clouds…fruitless trees, twice dead, uprooted”

Czech rendering: bezvodá mračna…neplodné stromy, dvakrát zemřelé, vykořeněné — Low/Medium risk; concrete nature imagery, translates well, minimal doctrinal ambiguity, though “dvakrát zemřelé” (“twice dead”) benefits from a brief explanatory note (dead in root and dead in fruit — i.e., utterly barren and without hope of revival).

Jude 1:13

κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας (kymata agria thalassēs epaphrizonta tas heautōn aischynas) — “wild waves of the sea, casting up their own shame like foam”

Czech rendering: divoké mořské vlny vyvrhující svou hanebnost jako pěnu — Low/Medium risk; vivid, self-explanatory imagery.

ἀστέρες πλανῆται (asteres planētai) — “wandering stars”

πλανήτης (planētēs, root of English “planet”) = wanderer, one who strays from a fixed course.
Czech rendering: bludné hvězdy — Low risk (new term, but transparent and evocative in Czech: “bludný” = errant/wandering, also used of “bludná víra,” heresy/false teaching, which usefully reinforces rather than undermines the doctrinal point).

ζόφος τοῦ σκότους (zophos tou skotous) — “blackness of darkness” (a double intensification, pairing the rarer ζόφος with the ordinary σκότος for emphasis)

Czech rendering: hluboká tma / temná mrákota — Low risk.

Jude 1:14

Ἑνώχ … προεφήτευσεν (Henōch … proephēteusen) — “Enoch…prophesied”

Reuses baseline prorokovat/prorok framework, applied here to a figure from Genesis 5 quoting non-canonical material (1 Enoch) as authoritative prophecy — a distinctive interpretive issue in Jude.
Czech rendering: Henoch (established Czech OT form, note: NOT “Enoch” — Czech Bible tradition, both Kralická and ČEP, uses “Henoch”) — Low risk as a proper name, but High risk doctrinally/interpretively: flag for theologian review, since Jude’s citation of a non-canonical text (1 Enoch) as fulfilled prophecy raises a distinct question about the nature of biblical inspiration that Czech readers with no prior exposure to the canon question will need briefly addressed.

ἰδοὺ ἦλθεν Κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ (idou ēlthen Kyrios en hagiais myriasin autou) — “Behold, the Lord comes with ten thousand of his holy ones”

ἦλθεν is a “prophetic aorist” — a past tense used to describe a certain future event as though already accomplished, a Hebraic idiom.
Czech rendering: Hle, přichází Pán se svými svatými zástupy — Critical risk: reuses baseline’s Pán exactly (Critical) and svatí exactly (High); the grammatical point (future certainty expressed as accomplished past) should be explained in a translator note so the Czech present/future tense choice does not accidentally read as merely a past historical event.

Jude 1:15

ποιῆσαι κρίσιν κατὰ πάντων (poiēsai krisin kata pantōn) — “to execute judgment on all”

Reuses new term soud (established above at v.6) — High risk.

ἐλέγξαι (elegxai) — “to convict”

ἐλέγχω = to expose, bring to light, convict of wrongdoing (forensic/moral sense).
Czech rendering: usvědčit — Medium risk (new term); Czech legal-forensic vocabulary transfers reasonably well but should be distinguished from a merely persuasive “convince.”

ἔργων ἀσεβείας … σκληρῶν (ergōn asebeias … sklērōn) — “works of ungodliness…harsh things”

Reuses bezbožnost (established above at v.4).
σκληρός = hard, harsh, offensive.
Czech rendering: tvrdá slova — Low risk.

Jude 1:16

γογγυσταί, μεμψίμοιροι (goggystai, mempsimoiroi) — “grumblers, complainers”

γογγυστής, an onomatopoeic word for muttering/murmuring discontent (used of Israel’s wilderness complaints in the LXX).
μεμψίμοιρος = one dissatisfied with his lot in life.
Czech rendering: hašteřivci, nespokojenci — Low/Medium risk (new terms); vivid, low competing secular sense, connects naturally to Israel’s wilderness grumbling (v.5) if glossed.

κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόμενοι (kata tas epithymias autōn poreuomenoi) — “walking according to their own lusts”

ἐπιθυμία = strong desire, often (as here) illicit.
Czech rendering: žijící podle svých vášní/žádostí — Medium risk.

τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα (to stoma autōn lalei hyperogka) — “their mouth speaks great swelling words”

ὑπέρογκος = excessively swollen/bombastic (literally “over-bulk”).
Czech rendering: jejich ústa mluví nadutá slova — Low risk.

θαυμάζοντες πρόσωπα ὠφελείας χάριν (thaumazontes prosōpa ōpheleias charin) — “flattering people for the sake of advantage”

Czech rendering: lichotí lidem pro vlastní prospěch — Medium risk (new term “lichotit” = to flatter); note the ironic reuse of χάρις (here in the ordinary sense “for the sake of/because of,” not the theological “grace”) — flag so translators do not mistakenly apply the doctrinal milost rendering here.

Jude 1:17

τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων (tōn rhēmatōn tōn proeirēmenōn hypo tōn apostolōn) — “the words spoken beforehand by the apostles”

Reuses baseline apoštol exactly (Low risk).
Czech rendering: slova, která předem pravili apoštolové — Low risk.

Jude 1:18

ἐμπαῖκται (empaiktai) — “mockers/scoffers”

ἐμπαίζω = to mock, jeer at, ridicule (the same verb group used of the mockery of Christ at his crucifixion).
Czech rendering: posměvači — Medium risk (new term); should be distinguished from ordinary Czech “ironik/vtipálek” (a person who jokes) to preserve the hostile, dismissive force toward sacred things Jude intends.

κατὰ τὰς ἑαυτῶν ἐπιθυμίας τῶν ἀσεβειῶν πορευόμενοι (kata tas heautōn epithymias tōn asebeiōn poreuomenoi) — “walking according to their own ungodly lusts” — reuses established bezbožnost and ἐπιθυμία/vášeň terms above.

Jude 1:19

ἀποδιορίζοντες (apodiorizontes) — “causing divisions”

A rare compound verb, “to mark off/separate by boundary” — describing those who splinter the community, likely along elitist-spiritual lines.
Czech rendering: působící roztržky — Low risk (new term); transparent.

ψυχικοί, πνεῦμα μὴ ἔχοντες (psychikoi, pneuma mē echontes) — “worldly/soulish, not having the Spirit”

ψυχικός is derived from ψυχή (soul/natural life), and in Pauline-Judean usage denotes the merely natural, unregenerate person, contrasted with πνευματικός (spiritual).
Czech rendering: světští, nemající Ducha — Medium risk (new term, “světský” = worldly/secular): note the irony that “světský” is otherwise the ordinary Czech word for a fully secular society — precisely this Language Package’s demographic self-description — which makes the term doctrinally resonant but also risks sounding like a blanket condemnation of secular Czech society rather than Jude’s specific point about false teachers lacking the Spirit; must be carefully scoped in any teaching material.

Jude 1:20

ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει (epoikodomountes heautous tē hagiōtatē hymōn pistei) — “building yourselves up on your most holy faith”

ἐποικοδομέω = to build upon a foundation (architectural metaphor).
ἁγιωτάτῃ is a superlative form of ἅγιος (“most holy”) — unique in the NT, an unusually emphatic construction.
Czech rendering: budující se na své nejsvětější víře — reuses baseline svatý (High) intensified to superlative; new compound term budovat se — Low/Medium risk. The superlative intensity of ἁγιωτάτῃ should be preserved (not flattened to plain “svatá víra”) since Jude is making a rhetorical point by contrast with the false teachers’ corrupted “faith.”

προσευχόμενοι ἐν Πνεύματι Ἁγίῳ (proseuchomenoi en Pneumati Hagiō) — “praying in the Holy Spirit”

Reuses baseline Duch svatý exactly (Critical).
Czech rendering: modlíce se v Duchu svatém — Critical (inherited).

Jude 1:21

ἑαυτοὺς ἐν ἀγάπῃ Θεοῦ τηρήσατε (heautous en agapē Theou tērēsate) — “keep yourselves in the love of God”

τηρέω = to keep, guard, watch over, preserve — the central verb of the doctrine anchor Kept by God and Presented Blameless, here in its imperative, human-responsibility pole (contrast v.24’s divine-power pole, same verb family).
Czech rendering: zachovávejte se v Boží lásce — High risk (new term, core doctrine anchor). Czech “zachovávat” can register as a fairly dry, bureaucratic/legal verb (e.g., “zachovávat předpisy,” to comply with regulations); the relational, love-saturated force of τηρέω here must be actively taught, and the human-responsibility/divine-preservation tension with v.24 (φυλάσσω, “guard”) should be explained together as two sides of one doctrine.

προσδεχόμενοι τὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον (prosdechomenoi to eleos tou Kyriou hēmōn Iēsou Christou eis zōēn aiōnion) — “waiting for the mercy of our Lord Jesus Christ unto eternal life”

ἔλεος (eleos) = mercy, compassionate favor shown to those in need or distress — distinct in Greek from χάρις (charis, grace/unmerited favor); the semantic difference is significant for the doctrine anchor Mercy and Rescue of the Wavering.
English variants: “looking for the mercy” (KJV/ESV/NASB), “wait for the mercy” (NIV).
Contextual meaning: mercy here is future-oriented, anticipated at Christ’s return, distinct from (though related to) grace already received.
Czech rendering: milosrdenství — High risk (new term; must be distinguished from baseline’s milost). This is one of the most important new distinctions this Language Package must make: Czech Bible tradition (both Kralická and ČEP) generally reserves milost for χάρις (unmerited favor/legal clemency, already flagged High risk in baseline) and milosrdenství for ἔλεος (compassionate mercy toward the needy/suffering). If translators default to “milost” for both, Jude’s distinct emphasis on God’s compassionate rescue of those in danger (as opposed to his gracious initial gift) will be flattened. ζωὴ αἰώνιον (eternal life) — new term, High risk, parallel to baseline’s treatment of “spasení”: needs the same “from what, to what, by whom” narrative scaffolding, paired here explicitly with mercy rather than presented as an abstract afterlife concept.

Jude 1:22

καὶ οὕς μὲν ἐλεᾶτε διακρινομένους (kai hous men eleate diakrinomenous) — “and on some have mercy, who are doubting/wavering” (a verse with well-known Greek textual variants; the reading followed here yields the sense “have mercy on those who are doubting/disputing”)

διακρινόμενοι (diakrinomenoi) = a present participle from διακρίνομαι, “to be divided in mind, to doubt, to waver, to dispute inwardly” — the direct source of the doctrine anchor Mercy and Rescue of the Wavering.
English variants: “and of some have compassion, making a difference” (KJV, following a different variant/reading), “have mercy on those who doubt” (ESV/NIV), “have mercy on some, who are doubting” (NASB).
Contextual meaning: not all who are affected by the false teaching are themselves hardened false teachers; some are wavering members of the community who need compassionate rescue, not condemnation.
Czech rendering: kolísající / pochybující — High risk (new term, core doctrine anchor). Flag for theologian review given (a) the underlying Greek textual variant, and (b) the pastoral weight of correctly distinguishing this group from the false teachers proper (vv.4–19) so that mercy, not judgment-language, is applied to them. ἐλεᾶτε here reuses the new milosrdenství-family verb mít milosrdenství / slitovat se (established at v.21) rather than baseline’s milost.

Jude 1:23

οὕς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες (hous de sōzete ek pyros harpazontes) — “but others save, snatching them out of the fire”

σῴζω reuses baseline’s spasení-family verb “zachránit/spasit” (Critical, inherited).
ἁρπάζω = to seize, snatch, grab suddenly and forcibly (the same verb used of the “rapture” in 1 Thessalonians 4:17) — vivid urgency, rescue from imminent danger.
Czech rendering: zachraňujte, vytrhujíce z ohně — High risk (new term “vytrhnout,” to snatch/wrench out): the urgency and forcefulness of ἁρπάζω must not be flattened into a calm, unhurried “help” — this is emergency rescue.

οὕς δὲ ἐλεᾶτε ἐν φόβῳ (hous de eleate en phobō) — “and on others have mercy with fear”

φόβος here = reverent caution/fear of contamination by the sin in view, not terror.
Czech rendering: milosrdenství s bázní — Medium risk (new term “bázeň,” reverent fear/caution, distinct from ordinary “strach”/fear-of-danger).

μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα (misountes kai ton apo tēs sarkos espilōmenon chitōna) — “hating even the garment defiled by the flesh”

A vivid image (possibly alluding to Levitical purity concerns) urging that even indirect contact with the sin be treated with revulsion, while still rescuing the person.
Czech rendering: nenávidějíce i to roucho poskvrněné tělem — Medium risk; concrete image, should be glossed to clarify this is about hating the sin, not the sinner, given the pastoral balance the whole verse strikes between urgent rescue and holy caution.

PART 2 — Remaining Verses of Chapter 1 (Full Book Coverage)

Jude 1:1–2 — Salutation

Ἰούδας … δοῦλος Ἰησοῦ Χριστοῦ, ἀδελφὸς δὲ Ἰακώβου (Ioudas … doulos Iēsou Christou, adelphos de Iakōbou) — “Jude…a servant of Jesus Christ, and brother of James”

δοῦλος (doulos) = slave/bondservant — a term of total, owned belonging, not a voluntary employment relationship.
English variants: “servant” (KJV/ESV/NIV/NASB — all soften the literal “slave”).
Contextual meaning: self-designation of total submission to Christ, establishing Jude’s authority to write.
Czech rendering: služebník — High risk (new term; follows the established Czech Bible-tradition convention of “služebník” for this self-designation, per the baseline instruction to follow Kralická/ČEP convention). This softens the literal force of δοῦλος (“otrok,” slave) exactly as the English versions do; flag with a translator note explaining that the underlying image is one of total ownership and belonging, not a paid service relationship, since Czech “služebník” alone could otherwise be read as a fairly neutral household-staff term.
Ἰακώβου (James) — Czech: Jakub — Low risk, established proper name form.

τοῖς … ἠγαπημένοις καὶ … τετηρημένοις (tois ēgapēmenois kai tetērēmenois) — “to those…beloved…and kept”

τετηρημένοις is a perfect passive participle of τηρέω (the same verb as v.21/v.24) — believers are already, currently in a kept state, grounding the doctrine Kept by God and Presented Blameless from the very first verse of the letter.
Czech rendering: zachovaným / opatrovaným — High risk (new term, core doctrine anchor, first occurrence). This perfect-tense nuance (an ongoing, settled state resulting from a past divine action) should be flagged for theologian review and explained consistently with vv.21 and 24’s related “keep/guard” vocabulary.

ἐν Θεῷ πατρὶ … κλητοῖς (en Theō patri … klētois) — “in God the Father…called” — reuses baseline Otec (Critical) and povolaný (Medium/High) exactly.

ἔλεος καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη (eleos kai eirēnē kai agapē plēthyntheiē) — “mercy and peace and love be multiplied”

Establishes ἔλεος/milosrdenství (new, High risk, defined above at v.21) alongside baseline’s εἰρήνη/pokoj (Medium, reused exactly) — a triad of blessing opening the letter, distinct from the more common Pauline “grace and peace.”
Czech rendering: milosrdenství, pokoj a láska ať se rozmnoží — High risk overall (compound of new + reused terms); flag that Jude’s opening blessing formula deliberately differs from the Pauline “grace and peace” pattern most other NT epistles use, a distinction worth noting for readers moving between this curriculum and the Romans curriculum.

Jude 1:24–25 — Doxology

τῷ δὲ δυναμένῳ φυλάξαι ὑμ�ᾶς ἀπταίστους (tō de dynamenō phylaxai hymas aptaistous) — “Now to him who is able to keep/guard you from stumbling”

φυλάσσω (phylassō) — “to guard, watch over, keep safe” — a distinct verb from τηρέω (vv.1, 21), but part of the same doctrinal family: Kept by God and Presented Blameless, here explicitly the divine-power pole answering the human-responsibility pole of v.21.
ἄπταιστος (aptaistos) = without stumbling, not tripping/falling — a vivid image of secure footing.
English variants: “able to keep you from falling” (KJV/NIV), “able to keep you from stumbling” (ESV/NASB).
Czech rendering: ten, který je mocen zachovat vás bez klopýtnutí — Critical risk overall (this is the doctrinal climax of the entire epistle): flag for mandatory theologian review. Reuses moc Boží-family vocabulary from baseline (Medium) for δυναμένῳ; new term chránit/zachovat bez klopýtnutí (High risk) for φυλάξαι ἀπταίστους. The pairing of this verse with v.21’s τηρήσατε (human “keep yourselves”) should always be taught together as two poles of one doctrine, per the doctrine’s own name.

στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει (stēsai katenōpion tēs doxēs autou amōmous en agalliasei) — “to present you faultless before the presence of his glory, with exceeding joy”

ἄμωμος (amōmos) = without blemish/blame — the same term used throughout the LXX for unblemished sacrificial animals, applied here to believers presented before God.
ἀγαλλίασις (agalliasis) = exuberant, leaping joy/exultation — a stronger word than ordinary “joy” (χαρά).
English variants: “faultless before the presence of his glory with exceeding joy” (KJV), “blameless before the presence of his glory with great joy” (ESV/NASB), “without fault…in his glorious presence with great joy” (NIV).
Czech rendering: postavit bezúhonné před svou slávu s velkým plesáním — Critical risk overall (climactic doctrinal statement; theologian review mandatory). New term bezúhonný (High risk) for ἄμωμος: the sacrificial-animal background (as in Romans’ Passover/sacrificial imagery generally) needs a brief explanatory note, since a Czech reader has no ritual-sacrifice framework to draw on; reuses baseline sláva (Medium/High) for δόξα. New term plesání (Low/Medium risk) for ἀγαλλίασις — a vivid, joyful Czech word with minimal competing secular sense, but low pre-existing recognition, so should be briefly glossed as “great, leaping joy,” not mere contentment.

μόνῳ Θεῷ σωτῆρι ἡμῶν διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν (monō Theō sōtēri hēmōn dia Iēsou Christou tou Kyriou hēmōn) — “to the only God our Savior, through Jesus Christ our Lord”

σωτήρ (sōtēr) = Savior, the personal-agent noun corresponding to baseline’s abstract σωτηρία/spasení.
Reuses baseline Bůh (Critical), Ježíš Kristus (Critical), Pán (Critical) exactly.
Czech rendering: jedinému Bohu, našemu Spasiteli, skrze Ježíše Krista, našeho Pána — new term Spasitel — Critical risk: this personal-agent title must be introduced with the same narrative care baseline requires for “spasení” (abstract noun) — a reader unfamiliar with the abstract noun’s conceptual content will be equally unable to process the personal title without the same “from what, to what, by whom” grounding, now anchored in a person rather than a state.

δόξα μεγαλωσύνη κράτος κα�ὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας (doxa megalōsynē kratos kai exousia pro pantos tou aiōnos kai nyn kai eis pantas tous aiōnas) — “glory and majesty, dominion and power, before all time, and now, and forever”

μεγαλωσύνη (megalōsynē) = majesty/greatness, a rare, elevated abstract noun.
κράτος (kratos) = might, dominion, sovereign strength (the root of “-cracy” words).
ἐξουσία (exousia) = authority, delegated right to act/rule.
πρὸ παντὸς τοῦ αἰῶνος … εἰς πάντας τοὺς αἰῶνας — a formulaic doxological expression of eternity stretching in both directions.
Czech rendering: sláva, velebnost, moc a autorita, přede vším časem, i nyní, i na všechny věky — Critical risk overall (final doctrinal climax): reuses baseline sláva (Medium/High); new terms velebnost (Low risk, elevated liturgical Czech, low competing secular sense, low pre-existing recognition — needs brief gloss) and moc/autorita for κράτος/ἐξουσία (Medium risk — flag potential overlap/confusion with baseline’s existing moc Boží entry for δύναμις θεοῦ in Romans 1:16; the two Greek words κράτος and δύναμις are related but distinct, and Czech “moc” is being asked to do service for both — a consistency note should be added so future documents distinguish them if both appear in the same lesson).

Chapter Coverage Note

This completes full-book coverage of Jude. Jude has exactly one chapter and twenty-five verses; all twenty-five verses have been analyzed above (vv.3–23 in Part 1 as the core passage, vv.1–2 and 24–25 in Part 2). There is no Chapter 2 or beyond to review. No verse of the book has been silently omitted.

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