Semantic Analysis — Jude (Full Book) — English → Dutch

0. Book Structure Note

The Epistle of Jude consists of a single chapter of 25 verses. Per the PRD Phase 1 Step 1 mandate for full-book coverage, “every chapter first to last” for Jude means the entirety of its one chapter must be analyzed, not merely the core passage. This document therefore treats:

1. The core passage, Jude 1:3–23, verse-by-verse, with full term fields (original, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, Dutch rendering risk).
2. The remainder of Chapter 1 — the epistolary salutation (vv. 1–2) and the closing doxology (vv. 24–25) — with the same term-level treatment, since these verses lie outside the designated core passage but are still part of the one chapter that constitutes the whole book.

No chapter is silently omitted: Chapter 1 in its entirety (vv. 1–25) is covered below. There is no Chapter 2 or beyond, since Jude has only one chapter.

Terms already fixed in the baseline Romans translation_memory.json (e.g. geloof, genade, heiligen, Heer, heerlijkheid, apostel, Heilige Geest, God, Jezus, Christus, geroepen, Israël) are reused here exactly as recorded, with no re-litigation of their established Dutch rendering. Where Jude activates a different sense of an already-registered term (e.g. “called” in a false-teacher-warning context vs. Romans’ salvific “called”), this is flagged as a contextual note rather than a new term.

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

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.

• ἀγαπητοί (agapētoi) — literal: “beloved ones.” Semantic range: term of affectionate pastoral address, from ἀγαπάω (to love with committed, valued love). English variants: “beloved,” “dear friends.” Contextual meaning: Jude addresses the recipients with covenantal affection before warning them — the rebuke that follows is pastoral, not hostile. Dutch rendering: “geliefden.” Risk: Low. Stable, warm form of address across Dutch Bible traditions (cf. Statenvertaling/HSV “geliefden”); minimal ambiguity, though translators should avoid a flattened generic “vrienden” that loses the covenantal-love root.

• σωτηρία (sōtēria), “κοινῆς ἡμῶν σωτηρίας” — literal: “common/shared salvation.” Baseline term: salvation → behoud (High risk, per baseline notes on the Dutch three-way register split verlossing/behoud/zaligheid). Contextual meaning here: the salvation shared corporately by all true believers, the very thing under threat from the infiltrators. Dutch rendering: “ons gemeenschappelijk behoud.” Risk: High (reused baseline risk tier). Reviewers must confirm “behoud,” not “verlossing” or “zaligheid,” per curriculum convention, and confirm “gemeenschappelijk” preserves the corporate-shared nuance rather than reading as merely “the salvation we happen to have in common.”

• ἐπαγωνίζεσθαι (epagōnizesthai) — literal: “to struggle/contend upon” (agonistic verb, root ἀγών = contest, struggle, arena-combat). Semantic range: to fight vigorously for something at stake, athletic/military metaphor. English variants: “contend for,” “fight for,” “earnestly contend.” Contextual theological meaning: defending the content of apostolic doctrine against corruption — an active, effortful defense of objective truth, not a private crisis of personal belief. Dutch rendering: “strijden voor [het geloof].” Risk: High. Dutch “strijden” is doctrinally apt (combative, contest-like) but risks two specific collisions: (1) secular “cultuurstrijd” framing that could cast Christian contending as culture-war posturing rather than doctrinal fidelity; (2) collision with the orthodox/“bevindelijk gereformeerd” tradition’s inward “geloofsstrijd” (the introspective struggle for personal assurance of one’s own faith), which is a different referent from Jude’s corporate, doctrinal, outward-facing contention for a shared, once-delivered body of teaching. Reviewers must ensure the object of the struggle remains the content of the faith, not one’s private assurance.

• ἅπαξ παραδοθείσῃ (hapax paradotheisē) — literal: “once-for-all handed over/delivered.” παραδίδωμι = to hand down, transmit (as a fixed tradition), root of “paradosis” (tradition). Semantic range: a completed, non-repeatable act of transmission, implying a fixed, closed body of content. English variants: “once for all delivered,” “once entrusted.” Contextual meaning: the apostolic faith is a settled deposit, not something evolving or supplemented by new revelation from the infiltrators. Dutch rendering: “eenmaal overgeleverd(e).” Risk: High. “Overgeleverd” doctrinally correct (cf. HSV), but “overleveren” also carries an ordinary secular sense of handing over/surrendering (e.g., “overleveren aan de vijand” — to hand over to the enemy), which could momentarily suggest betrayal rather than faithful transmission; context must disambiguate immediately.

• πίστις (pistis) — Baseline term: faith → geloof (Medium risk). Here specifically the content of belief (a body of doctrine), not merely personal trusting disposition — a distinct but related sense from Romans’ relational-trust emphasis. Dutch rendering: “het geloof” (with definite article, marking it as the apostolic faith-content). Risk: Medium (reused baseline tier, contextual note added: in Jude, “geloof” leans toward “the faith” as a body of teaching, requiring the definite article and surrounding context to avoid the fully secularized, generic-religiosity reading baseline already flags for the Dutch context).

Jude 1:4

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

• παρεισέδυσαν (pareisedysan) — literal: “slipped in secretly/sideways,” from παρά (alongside) + εἰσδύω (to sink/creep in). Semantic range: covert, unnoticed infiltration, not open confrontation. English variants: “crept in unnoticed,” “have secretly slipped in.” Contextual meaning: the false teachers are internal, disguised threats, not obvious outside attackers. Dutch rendering: “zijn er ongemerkt binnengeslopen.” Risk: Medium. Must retain the covert-infiltration sense; a flat “zijn gekomen” (have come) loses the stealth that is central to Jude’s warning.

• ἀσεβεῖς / ἀσέβεια (asebeis / asebeia) — literal: “without reverence [for God],” alpha-privative + σέβομαι (to revere/worship). Semantic range: active impiety and irreverence toward God, not mere immorality in general. English variants: “ungodly,” “ungodliness,” “impious.” Contextual theological meaning: this is the curriculum’s core polemical category — the false teachers are defined by their fundamental irreverence toward God, from which their doctrinal and moral corruption flows. Dutch rendering: “goddeloos / goddeloosheid.” Risk: High. Dutch-specific collision: colloquial modern Dutch has drifted “goddeloos” toward an intensifier meaning “outrageous” or “extreme” (e.g. “goddeloos duur” = “ridiculously expensive”), a drift structurally parallel to the baseline’s documented “zonde” → “a pity/waste” drift. Left unglossed, “goddeloze mensen” risks reading as merely “terrible/extreme people” rather than “people fundamentally irreverent toward God” — precisely the doctrine at stake in “Judgment on Ungodly False Teachers.”

• χάρις (charis), “τὴν τοῦ θεοῦ ἡμῶν χάριτα” — Baseline term: grace → genade (High risk). Contextual meaning: the false teachers pervert grace into a license for immorality — grace-as-license is precisely the distortion the baseline’s Canons-of-Dort-informed note on sovereign grace already warns against. Dutch rendering: “genade” (baseline, unchanged). Risk: High (reused). Translator note: this verse is a prime candidate for the AI system’s existing “Grace ≠ merit” escalation rule, extended here to “Grace ≠ license.”

• ἀσέλγεια (aselgeia) — literal: unrestrained sensual indulgence, moral abandon. Semantic range: licentiousness, debauchery, shameless self-indulgence, often sexual. English variants: “sensuality,” “licentiousness,” “debauchery.” Dutch rendering: “losbandigheid.” Risk: Medium. Standard, stable term across Dutch Bible traditions; risk is understatement if rendered with a milder word like “onmatigheid” (excess) that loses the “shameless, unrestrained” force.

• δεσπότης (despotēs) — literal: “master/absolute sovereign,” the term for an owner of slaves or absolute ruler, distinct from κύριος. Semantic range: absolute ownership-authority. English variants: “Master,” “Lord,” “Sovereign.” Contextual meaning: here applied to Christ, intensifying his sole (μόνον) supreme authority over the false teachers who deny him. Dutch rendering: “Heerser.” Risk: Medium. New term (not in baseline); must be kept visibly distinct from “Heer” (κύριος, baseline) so that the verse’s doubled authority-title (“onze enige Heerser en Heer, Jezus Christus”) is not flattened into a single repeated word, losing the emphatic “sole absolute Master” force.

• ἀρνούμενοι (arnoumenoi) — literal: “denying,” from ἀρνέομαι. Semantic range: repudiation, disowning, refusal to acknowledge. English variants: “denying,” “disowning.” Dutch rendering: “verloochenen.” Risk: Medium. Standard confessional Dutch term (cf. Peter’s denial narratives); risk is mild register drift toward a weaker “ontkennen” (merely to deny a factual claim) that loses the relational betrayal sense of disowning a master.

Jude 1:5

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

• ὑπομνῆσαι (hypomnēsai) — literal: “to remind/call to remembrance.” Dutch rendering: “in herinnering brengen.” Risk: Low. Standard, stable.

• λαός (laos), “λαὸν ἐκ γῆς Αἰγύπτου” — literal: “a/the people out of the land of Egypt.” Contextual meaning: Israel at the Exodus, the first of Jude’s three OT type-warnings (per curriculum doctrine “Old Testament Warnings as Types”). Overlaps with baseline Israel → Israël (Medium risk) even though the word “Israël” itself does not occur in this verse. Dutch rendering: “het volk” / cross-referenced contextually to “Israël” and “Egypte.” Risk: Medium. Reviewers must supply the Israel/Exodus referent explicitly for readers with low OT narrative literacy (per the existing curriculum’s audience profile), since “het volk” alone is under-specified.

• ἀπιστήσαντας / μὴ πιστεύσαντας (apistēsantas / mē pisteusantas) — literal: “those who did not believe/were unfaithful.” Root πιστεύω, cognate with baseline faith → geloof. Semantic range: covenantal unbelief/faithlessness resulting in destruction, not mere intellectual doubt. Dutch rendering: “hen die niet geloofden.” Risk: Medium. Must be read as covenant-unfaithfulness (echoing Numbers 14), not simple cognitive skepticism, to preserve the type-warning force for the church.

• ἀπώλεσεν (apōlesen) — literal: “destroyed.” Root ἀπόλλυμι, the same root behind “ἀπώλοντο” (v.11, Korah) and conceptually behind “ἀπώλεια” (destruction/perdition) elsewhere in the NT. Dutch rendering: “verdelgde” / “bracht om.” Risk: Medium. Must retain the sense of decisive divine judgment rather than softening to a generic “verloor” (lost), which would understate the judgment doctrine this verse anchors.

Jude 1:6

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

• ἄγγελος (angelos), “ἀγγέλους” — literal: “messenger,” here “angels.” Contextual meaning: the second OT type-warning — the fallen angels who abandoned their proper position. Dutch rendering: “engelen.” Risk: Low. Stable across all Dutch traditions, though see below on Catholic angel-veneration sensitivity (v.9, Michael).

• τηρέω (tēreō), “τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν” — literal: “not having kept/guarded their own domain/first-estate.” This is the same verb (τηρέω) used positively of believers being kept by God (v.1, v.21, v.24 via the synonym φυλάσσω) — a deliberate ironic contrast Jude builds into the letter: angels who failed to keep their position versus believers who are kept by God. Dutch rendering: “niet bewaard/behouden hebben.” Risk: High. This verb-pair is the linguistic backbone of the curriculum doctrine “Kept by God and Presented Blameless,” and its Dutch rendering intersects directly with the Dordtse Leerregels’ Fifth Head of Doctrine, “de volharding der heiligen” (the perseverance of the saints) — one of the five classical points of Dutch Reformed dogmatics formulated at the Synod of Dordrecht. Consistency of “bewaren” across vv. 1, 6, 13, 21, 24 is essential so Dutch readers can perceive the deliberate contrast Jude draws between angels who did not keep their position and saints who are kept by God’s power; inconsistent verb choice across these five occurrences would obscure this structural argument entirely.

• ἀρχή (archē), “τὴν ἑαυτῶν ἀρχήν” — literal: “beginning/first place/domain/rank.” Semantic range: here, position of authority or proper sphere, not “beginning” in a temporal sense. English variants: “position,” “domain,” “first estate” (older), “own realm.” Dutch rendering: “hun eigen (heerschappij/positie).” Risk: Medium. Risk of a wooden, misleading rendering as “begin” (beginning), which would be nonsensical; must render as rank/domain.

• δεσμοῖς ἀϊδίοις (desmois aidiois) — literal: “eternal/everlasting bonds/chains.” ἀΐδιος = everlasting (distinct from αἰώνιος, though functionally synonymous here). Dutch rendering: “eeuwige boeien.” Risk: Medium. No competing reincarnation or cyclical-cosmology concept in Dutch culture (cf. baseline’s note on “resurrection”), so risk is chiefly one of under-translation (softening “eeuwig” to a merely long, non-permanent confinement).

• ζόφος (zophos) — literal: “gloom/blackness,” a term for the darkness of the netherworld/Tartarus in Greek usage, distinct from ordinary σκότος (darkness) though near-synonymous; recurs in v.13 as “ζόφος τοῦ σκότους.” Dutch rendering: “diepe duisternis.” Risk: Medium. Should not be flattened to ordinary “duisternis” (darkness) alone without an intensifier, since the Greek term specifically evokes the gloom of the place of confinement/judgment.

• κρίσις (krisis) — literal: “judgment/decision,” root of “crisis” in English. Semantic range: a legal, decisive verdict, ranging from a specific act of judging to the final eschatological Judgment. English variants: “judgment,” “condemnation.” Contextual theological meaning: recurring across vv. 4, 6, 9, 15 as the drumbeat of the curriculum doctrine “Judgment on Ungodly False Teachers.” Dutch rendering: “oordeel.” Risk: High. “Oordeel” is doctrinally correct and stable, but the risk lies in consistency and weight: across a strongly secularized readership, “oordeel” can default to a merely subjective personal opinion (“mijn oordeel is…”), understating the forensic, divinely-decisive sense Jude requires throughout. Given its five-fold structural recurrence, inconsistent or softened rendering anywhere in the chain undermines the entire judgment argument.

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.

• Σόδομα καὶ Γόμορρα (Sodoma kai Gomorra) — proper nouns, the third OT type-warning. Dutch rendering: “Sodom en Gomorra.” Risk: Low as a proper noun (stable in all Dutch Bible traditions), but Medium for the associated doctrine, since contemporary Dutch public discourse around sexuality can pull this reference into unrelated present-day culture-war framings; translators/curriculum writers should keep the term anchored to its OT-typological function (“warning example of judgment”) rather than letting it become shorthand detached from the specific doctrine “Old Testament Warnings as Types.”

• ἐκπορνεύσασαι (ekporneusasai) — literal: “having indulged in sexual immorality/fornication out fully” (ἐκ-intensified πορνεύω). Dutch rendering: “op zedeloze wijze ontucht bedreven hebbend” / concise: “ontucht bedreven.” Risk: Medium. Must retain moral-transgression force; avoid euphemistic softening.

• δεῖγμα (deigma) — literal: “example, specimen, that which is shown.” Semantic range: a visible, standing demonstration set forth for others to see and learn from — cognate with the broader NT “type” (τύπος) concept even though a different word is used here. English variants: “example,” “warning example.” Dutch rendering: “voorbeeld” (qualified as “waarschuwend voorbeeld” — warning example). Risk: Medium. Bare “voorbeeld” in Dutch defaults to a positive role-model sense; must be qualified to preserve the warning function central to the “types” doctrine.

• πυρὸς αἰωνίου (pyros aiōniou) — literal: “of eternal fire.” Dutch rendering: “eeuwig vuur.” Risk: Medium. As with “eeuwige boeien” (v.6), no competing Dutch cultural concept, but must not be softened to a temporary or purely symbolic fire.

Jude 1:8

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

• ἐνυπνιαζόμενοι (enypniazomenoi) — literal: “dreaming/being visionaries [of a false sort].” Dutch rendering: “op grond van hun dromen” / “dromers.” Risk: Low-Medium. Should not be confused with legitimate biblical dream-revelation (cf. Joseph, Daniel); context must mark these as self-generated, illegitimate visionary claims.

• κυριότης (kyriotēs), “κυριότητα ἀθετοῦσιν” — literal: “lordship/authority,” abstract noun from κύριος (baseline: Lord → Heer, High risk). Dutch rendering: “heerschappij.” Risk: High. Must be handled with the same doctrinal care as baseline’s “Heer” entry (Lordship of Christ, Critical/High risk doctrine): rejecting “κυριότητα” is rejecting a lordship claim, whether Christ’s own or delegated angelic authority (the referent is debated by commentators but the doctrinal stakes — rejection of legitimate divine-derived authority — are High either way).

• δόξας βλασφημοῦσιν (doxas blasphēmousin) — literal: “blaspheme glorious ones/glories.” Note: δόξα here is baseline’s glory → heerlijkheid term (Medium risk), but used in an unusual plural, concrete sense referring to glorious beings (likely angelic authorities), not God’s glory directly. Dutch rendering: “zij spreken kwaad van heerlijke wezens / machten.” Risk: High. This is a genuinely distinct sense from the baseline entry’s normal singular, divine-glory usage; translators must not silently apply the baseline’s “heerlijkheid” gloss without flagging that here it denotes created glorious beings, to avoid readers concluding the false teachers blaspheme God’s own glory directly (a related but distinct claim from the text).

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.

• Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos) — proper noun + title, “Michael the archangel.” Dutch rendering: “de aartsengel Michaël.” Risk: Medium. Stable transliteration, but flagged Medium for cultural sensitivity rather than translation ambiguity: Catholic devotional tradition (concentrated in the historically Catholic south, per baseline’s “saints” note) includes invocation of Saint Michael as a patron and intercessor (the “Gebed tot de Heilige Aartsengel Michaël”), while Reformed tradition treats Michael strictly as a created being with no intercessory/devotional role. The text itself supports only the Reformed reading (Michael defers to the Lord rather than acting with independent authority), but curriculum framing should anticipate the devotional association some readers bring to the name.

• διάβολος (diabolos) — literal: “slanderer/accuser.” Dutch rendering: “de duivel.” Risk: Low. Stable across all Dutch traditions.

• διακρινόμενος (diakrinomenos) — literal: “disputing/contending,” root διακρίνω (to distinguish/dispute), the same root reused in v.22’s “διακρινομένους” (those who waver/dispute) but in a different sense (there, wavering people to be shown mercy; here, Michael’s legal dispute with the devil). Dutch rendering: “in een geschil” / “redetwistend.” Risk: Medium. Translators must not use one uniform Dutch rendering across both occurrences (v.9 and v.22), since the root’s two senses (formal dispute vs. internal doubt/wavering) diverge sharply and a single word choice risks conflating Michael’s legal contest with the wavering believers’ spiritual doubt.

Jude 1:10

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

• βλασφημοῦσιν (blasphēmousin) — literal: “they blaspheme/slander,” recurring from v.8. Dutch rendering: “zij spreken kwaad van / lasteren.” Risk: Medium. Consistency with v.8’s rendering required.

• ἄλογα ζῷα (aloga zōa) — literal: “irrational/speech-less animals,” ἄλογος = without λόγος (reason/word). Dutch rendering: “redeloze dieren.” Risk: Low. Standard, stable pejorative comparison; no significant Dutch cultural collision.

• φθείρονται (phtheirontai) — literal: “are destroyed/corrupted/ruined.” Dutch rendering: “komen ten verderve” / “richten zichzelf te gronde.” Risk: Medium. Must convey self-inflicted moral ruin, not merely physical decay.

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.

• οὐαί (ouai) — literal: “woe,” a prophetic pronouncement of doom. English variants: “woe,” “alas.” Dutch rendering: “wee.” Risk: Low. Stable, recognized OT-prophetic-register term across all Dutch Bible traditions.

• Κάϊν, Βαλαάμ, Κόρε (Kain, Balaam, Kore) — proper nouns, three further OT type-figures (beyond Israel/angels/Sodom named in the doctrine list, Jude adds these as parallel warning-types). Dutch rendering: “Kaïn,” “Balaam,” “Korach.” Risk: Low for the proper nouns themselves (all stable, established Dutch Bible forms), Medium for the associated doctrinal content (“de weg van Kaïn,” “de dwaling van Balaam,” “de opstand van Korach”), since low OT narrative literacy (already flagged in the baseline for the whole curriculum) is especially acute for these three specific, less-well-known episodes and requires explicit narrative gloss.

• πλάνη (planē), “τῇ πλάνῃ τοῦ Βαλαάμ” — literal: “error/wandering,” root of “planet” (wandering star; cf. v.13’s “ἀστέρες πλανῆται”). Dutch rendering: “dwaling.” Risk: Medium. Note the deliberate wordplay Jude builds between Balaam’s “error/wandering” (v.11) and the “wandering stars” image (v.13); where feasible, Dutch rendering should preserve a lexical echo (e.g. “dwaling” / “dwaalsterren”) to retain the literary connection.

• ἀντιλογία (antilogia), “τῇ ἀντιλογίᾳ τοῦ Κόρε” — literal: “contradiction/rebellious dispute.” Dutch rendering: “opstand” (rebellion) or “tegenspraak” (contradiction). Risk: Medium. “Opstand” better captures Korah’s specific act of rebellion against divinely appointed authority (Numbers 16), a nuance a bare “tegenspraak” (verbal contradiction) would understate.

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,

• ἀγάπαι (agapai) — literal: “love-feasts,” the early church’s communal fellowship meals (distinct from, though later associated with, the Lord’s Supper). Dutch rendering: “liefdemaaltijden.” Risk: Medium. New term (not in baseline). Risk of two collisions: (1) confusion with the Eucharist/Lord’s Supper in liturgically-minded (especially Catholic) readers, where the term may evoke sacramental categories absent from Jude’s plain communal-meal referent; (2) the ordinary Dutch sense of “liefde” as romantic love could momentarily mislead if “liefdemaaltijden” is not clearly glossed as a fellowship-meal term. Related to baseline’s fellowship → gemeenschap (Medium risk) concept but not identical to it.

• σπιλάδες (spilades) — literal: genuinely ambiguous in Koine Greek between “hidden reefs” (a nautical hazard image, favored by most modern versions) and “stains/blemishes” (a moral-corruption image, reflected in 2 Peter 2:13’s near-parallel “σπίλοι”). English variants: “hidden reefs,” “blemishes,” “stains.” Dutch rendering: “verborgen klippen” (favored, nautical-hazard sense, matching HSV/NBV) with a translator note flagging the “vlekken” (stains/blemishes) alternative. Risk: High. Genuinely ambiguous Greek term per the AI system’s own “Ambiguity Handling” protocol: the chosen rendering must be recorded with “alternatives_considered,” and because the term functions as a summary label for the false teachers’ entire character, an inconsistent or poorly chosen rendering distorts a key descriptive image in the doctrine “Judgment on Ungodly False Teachers.”

• ποιμαίνοντες ἑαυτούς (poimainontes heautous) — literal: “shepherding themselves.” Root ποιμήν (shepherd), a term loaded with pastoral-office connotation elsewhere in the NT. Dutch rendering: “die alleen zichzelf voeden/weiden.” Risk: Medium. Must retain the ironic inversion of true pastoral shepherding (feeding the flock) into self-serving self-indulgence; a flat “die zichzelf bezighouden” loses the shepherd-irony.

• νεφέλαι ἄνυδροι / δένδρα ἄκαρπα (nephelai anydroi / dendra akarpa) — literal: “waterless clouds” / “fruitless trees.” Nature-image metaphors for false promise without substance. Dutch rendering: “wolken zonder water,” “vruchteloze bomen.” Risk: Low. Transparent, low-collision natural imagery in Dutch.

• δὶς ἀποθανόντα / ἐκριζωθέντα (dis apothanonta / ekrizōthenta) — literal: “twice dead” / “uprooted.” Dutch rendering: “tweemaal gestorven,” “ontworteld.” Risk: Low-Medium. “Ontworteld” (uprooted) has a mild secular-metaphorical afterlife in modern Dutch (social/psychological “ontworteling,” rootlessness); context must keep the sense of decisive, final spiritual death/removal rather than a softer psychological-alienation reading.

Jude 1:13

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

• κύματα ἄγρια θαλάσσης ἐπαφρίζοντα (kymata agria thalassēs epaphrizonta) — literal: “wild waves of the sea, foaming up.” Dutch rendering: “wilde golven van de zee die hun eigen schande opwerpen als schuim.” Risk: Low. Transparent imagery.

• αἰσχύνη (aischynē), “τὰς ἑαυτῶν αἰσχύνας” — literal: “shame(s).” Dutch rendering: “schande.” Risk: Low-Medium. Standard term; mild risk in a strongly honor/shame-attentive curriculum note (per baseline’s AI instructions flagging honor/shame passages for native-speaker review), since Dutch culture’s honor/shame register is weaker than in many biblical-world or Majority-World contexts and may require light contextualizing.

• ἀστέρες πλανῆται (asteres planētai) — literal: “wandering stars,” i.e., planets that do not hold a fixed course (in ancient astronomical understanding), a vivid image of instability and false light. Dutch rendering: “dwaalsterren.” Risk: Medium. Should be linked lexically to v.11’s “πλάνη/dwaling” per the note above; a translator unaware of the wordplay might choose an unrelated word (e.g. “zwervende sterren”), losing the literary connection Jude builds between Balaam’s error and these false teachers’ instability.

• ζόφος τοῦ σκότους (zophos tou skotous) — literal: “the gloom of darkness,” an intensified doubling recurring from v.6. Dutch rendering: “de diepste duisternis.” Risk: Medium. Consistency with v.6’s rendering required; must not be softened.

Jude 1:14–15

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

• Ἑνὼχ (Henōch), “ἕβδομος ἀπὸ Ἀδάμ” — proper noun, “Enoch, seventh from Adam.” Dutch rendering: “Henoch, de zevende van Adam af.” Risk: Medium. New proper noun; flagged Medium not for translation difficulty (the Dutch form “Henoch” is stable and standard) but because Jude here quotes the non-canonical Book of Enoch as prophecy — a point requiring careful curriculum framing (per the doctrine “Inspiration of Scripture” reasoning already established in the baseline for Romans) so that readers, especially in university-theology-influenced Dutch contexts sensitive to canon questions, understand Jude’s use of Enoch as citing a true prophetic utterance without thereby placing 1 Enoch itself in the canon.

• προεφήτευσεν (proephēteusen) — Baseline root: prophecy/prophet → profetie/profeet (Low risk). Dutch rendering: “profeteerde” (reuses baseline root). Risk: Low (reused).

• κύριος (kyrios), “ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ” — Baseline term: Lord → Heer (High risk, per baseline’s Lordship of Christ doctrine). Here in an OT-citation, eschatological coming-in-judgment sense. Dutch rendering: “de Heer” (baseline, unchanged). Risk: High (reused). Must retain the exclusive, supreme sense per baseline’s existing Lordship guidance, here applied to Christ’s/God’s eschatological coming in judgment rather than the salvific confession context of Romans 10:9 — a distinct but equally weighty application of the same term.

• ἁγίαις μυριάσιν (hagiais myriasin) — literal: “holy myriads/ten-thousands,” i.e., innumerable holy ones (angelic hosts). Root ἅγιος = baseline holy → heilig (Medium risk). Dutch rendering: “zijn heilige tienduizenden” / “ontelbare heilige engelen.” Risk: Medium (reused baseline tier for “heilig”; new collocation).

• κρίσις / ἐλέγχω (krisis / elegchō) — “to execute judgment” / “to convict, expose, prove guilty.” Dutch rendering: “oordeel voltrekken,” “aanklagen/overtuigen van schuld.” Risk: High (reused krisis tier from v.6 note above).

• ἁμαρτωλοὶ ἀσεβεῖς (hamartōloi asebeis) — literal: “sinful ungodly ones,” combining baseline sin → zonde (High risk, per baseline’s documented “zonde” = “pity/waste” colloquial drift) with ungodly → goddeloos (High risk, per this document’s v.4 note on parallel colloquial drift). Dutch rendering: “zondige, goddeloze mensen.” Risk: High (compounded reused/new tier). This double-term collocation is a maximal-risk point in the chapter: both halves of the phrase are independently susceptible to the same drift pattern (moral-transgression sense eroding toward “pity” / “extreme-but-not-morally-serious”), compounding the risk that the verse reads as mild disapproval rather than Jude’s intended severe indictment.

Jude 1:16

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

• γογγυσταί / μεμψίμοιροι (goggystai / mempsimoiroi) — literal: “grumblers” / “fault-finders, malcontents.” Dutch rendering: “morrers, klagers.” Risk: Low. Stable, transparent terms; mild echo of OT “murmuring” (Israel in the wilderness), reinforcing the type-warning theme already established (v.5).

• ἐπιθυμία (epithymia), “τὰς ἐπιθυμίας αὑτῶν” — literal: “desire/lust,” neutral in form but here and throughout Jude with a consistently negative, disordered-desire sense. Dutch rendering: “hun begeerten.” Risk: Medium. New term (not in baseline); must be distinguished from neutral “verlangen” (desire/longing), which would understate the disordered, self-serving sense required here and in vv.18.

• θαυμάζοντες πρόσωπα ὠφελείας χάριν (thaumazontes prosōpa ōpheleias charin) — literal: “admiring/flattering faces for the sake of advantage.” Dutch rendering: “zij vleien mensen omwille van eigen voordeel.” Risk: Low-Medium. Transparent idiom of flattery-for-gain; low collision risk in Dutch.

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 χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.

• ἀπόστολοι (apostoloi) — Baseline term: apostle → apostel (Low risk). Dutch rendering: “apostelen” (baseline, unchanged). Risk: Low (reused).

• ἔσχατος χρόνος (eschatos chronos) — literal: “last time.” Dutch rendering: “de laatste tijd(en).” Risk: Medium. Standard eschatological term; risk lies in a secularized readership hearing this as vague, non-specific “these troubled times” rather than the technical inaugurated-eschatology sense (the present church age as the last days), consistent with the baseline’s general note on secularized readers lacking assumed theological background.

• ἐμπαῖκται (empaiktai) — literal: “mockers/scoffers.” Dutch rendering: “spotters.” Risk: Medium. Dutch-specific collision: in a strongly secular public culture, “spotter” (mocker of religion) can carry a positive self-identification valence for some readers (skepticism as intellectual virtue), the mirror image of the “goddeloos” drift noted above — where a word meant as censure risks being heard as a badge of honor by secular audiences.

Jude 1:19

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

• ἀποδιορίζοντες (apodiorizontes) — literal: “marking off/separating themselves” (rare verb, schism-causing). Dutch rendering: “zij die scheuring veroorzaken / zich afscheiden.” Risk: Medium. Related to, but not identical with, baseline’s church → gemeente doctrine (High risk) concept of the gathered people of God; here the emphasis is on the false teachers’ divisive effect on that community.

• ψυχικοί (psychikoi) — literal: “soulish/of the ψυχή (soul/natural life),” as opposed to πνευματικός (spiritual). Semantic range: describes a person operating on merely natural, unregenerate human capacities, without the Spirit. English variants: “worldly,” “natural,” “unspiritual,” “soulish.” Dutch rendering: “natuurlijke mensen” (a person governed by ordinary human nature alone). Risk: High. New term. Collision risk: modern secular Dutch strongly favors monist views of the person (no operative soul/spirit/body distinction in ordinary speech), so “natuurlijk” reads to a secularized audience as simply “normal/regular” rather than “lacking the Spirit” — precisely inverting Jude’s negative theological assessment into something that sounds neutral or even commendable.

• πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — literal: “not having [the] Spirit.” Baseline root: Holy Spirit → Heilige Geest (Critical risk). Dutch rendering: “zonder de Geest” / “die de Geest niet hebben.” Risk: High (reused baseline tier, contextual note: here a negative statement about the absence of the indwelling Spirit as a marker of unregenerate status, distinct from Romans’ positive descriptions of the Spirit’s work — the same Critical/High-risk term now functioning diagnostically/negatively).

Jude 1:20–21

Greek: Ὑμεῖς δέ, ἀγαπητοί, τῇ ἁγιωτάτῃ ὑμῶν πίστει ἐποικοδομοῦντες ἑαυτούς, ἐν πνεύματι ἁγίῳ προσευχόμενοι, ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον.

• ἁγιωτάτῃ πίστει (hagiōtatē pistei) — literal: “most holy faith” (superlative of ἅγιος). Combines two baseline terms: holy → heilig and faith → geloof. Dutch rendering: “allerheiligst geloof.” Risk: Medium. Combination-risk: the superlative compound is not independently attested in the baseline and must be checked for natural, non-awkward Dutch phrasing while preserving both the “set-apart” (heilig) and “trust/doctrine” (geloof) senses simultaneously.

• ἐποικοδομοῦντες (epoikodomountes) — literal: “building up (upon a foundation).” Dutch rendering: “opbouwend.” Risk: Low. Conceptually parallel to baseline’s “mutual_edification” doctrine (Low risk in Romans), though a different Greek verb family; low collision risk.

• ἐν πνεύματι ἁγίῳ προσευχόμενοι (en pneumati hagiō proseuchomenoi) — literal: “praying in the Holy Spirit.” Dutch rendering: “biddend in de Heilige Geest” (baseline “Heilige Geest,” unchanged). Risk: High (reused baseline tier for Holy Spirit; contextually a positive, Spirit-empowered-prayer sense, the inverse of v.19’s negative “without the Spirit”).

• τηρήσατε (tērēsate) — literal: “keep!” (imperative), the same verb root (τηρέω) as vv. 1, 6, 13, 24. Here as a human-responsibility imperative (“keep yourselves”), balancing the divine-preservation sense elsewhere. Dutch rendering: “bewaar/behoed uzelf.” Risk: High. Same consistency requirement as v.6: this is the pivot verse where Jude’s “kept by God” doctrine and human responsibility to “keep oneself” meet — a synthesis directly resonant with, though not identical to, the Reformed “volharding der heiligen” doctrine’s classic pairing of divine preservation and the believer’s active perseverance. Consistent verb choice across the whole chapter is essential.

• ἔλεος (eleos), “προσδεχόμενοι τὸ ἔλεος” — literal: “mercy.” Semantic range: compassionate favor shown toward those in need or distress, related to but distinct from χάρις/genade (grace, favor toward the undeserving in a forensic sense) — ἔλεος emphasizes compassion toward suffering/weakness specifically. English variants: “mercy,” “compassion.” Contextual theological meaning: the object of eschatological hope (v.21) and the model for how believers are to treat the wavering (vv.22–23) — the linchpin term of the curriculum doctrine “Mercy and Rescue of the Wavering.” Dutch rendering: “barmhartigheid.” Risk: Medium. New term (not in baseline, though closely related to baseline’s “grace” entry). Must be kept visibly distinct from “genade” so Dutch readers perceive ἔλεος’s specific compassion-toward-distress nuance rather than treating it as a mere synonym; risk of collapse into generic “empathie” (a secular therapeutic term for emotional attunement) that lacks ἔλεος’s active, rescuing dimension.

• ζωὴν αἰώνιον (zōēn aiōnion) — literal: “eternal life.” Dutch rendering: “het eeuwige leven.” Risk: Medium. New term (not directly in baseline, though thematically close to baseline’s resurrection/salvation entries); standard, stable phrase in all Dutch Bible traditions, but risk lies in a secularized readership hearing “eeuwig leven” as a vague poetic metaphor for legacy/memory rather than Jude’s concrete, personal, future hope.

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: the Greek manuscript tradition shows notable variation in vv.22-23’s exact wording and clause division; the analysis below follows the widely-attested three-group structure reflected in most modern critical editions and translations.)

• ἐλεᾶτε (eleate) — literal: “have mercy!” (imperative), same root as v.21’s ἔλεος. Dutch rendering: “ontferm u over” / “wees barmhartig voor.” Risk: Medium (reused ἔλεος-family tier). Consistency with v.21’s noun form required.

• διακρινομένους (diakrinomenous) — literal: “those who are disputing/doubting/wavering,” same verb root as v.9’s “διακρινόμενος” (Michael’s dispute) but here in its distinct sense of internal doubt/wavering rather than formal dispute. English variants: “those who doubt,” “those who dispute,” “the wavering.” Contextual theological meaning: the specific object of the curriculum doctrine “Mercy and Rescue of the Wavering” — not yet hardened false teachers, but faltering believers at risk of being drawn away by them. Dutch rendering: “twijfelaars” / “wankelmoedigen.” Risk: High. Dutch-specific collision distinct from, but structurally parallel to, the “spotters” risk noted at v.18: in a highly secularized, pluralistic Dutch public culture that often prizes intellectual doubt as an admirable, honest epistemic posture, rendering this term as “twijfelaars” risks a positive-valence misreading (doubt as virtue) that could blunt the urgency of Jude’s call to rescue these people, rather than to affirm or validate their doubting as intellectually respectable. “Wankelmoedigen” (the wavering/faltering) may better preserve the at-risk, in-need-of-rescue framing without the ambiguous positive secular connotation “twijfelaars” now carries.

• σῴζετε (sōzete) — literal: “save!” (imperative). Baseline root: salvation → behoud (High risk). Dutch rendering: “behoud/red” — curriculum should confirm consistency with the baseline’s preferred “behoud” register; here as an urgent, active human rescuing imperative (working alongside, not replacing, divine salvation). Risk: High (reused).

• ἐκ πυρὸς ἁρπάζοντες (ek pyros harpazontes) — literal: “snatching out of fire,” vivid rescue image, echoing the “eternal fire” judgment imagery of v.7. Dutch rendering: “hen rukkend uit het vuur.” Risk: Medium. Should echo v.7’s “vuur” rendering lexically to preserve the deliberate connection between the judgment described earlier and the urgency of the rescue commanded here.

• ἐν φόβῳ (en phobō) — literal: “with fear,” i.e., with appropriate reverent caution (not being contaminated oneself while rescuing others). Dutch rendering: “met vrees.” Risk: Medium. Must retain the sense of cautious reverence/self-watchfulness in the act of mercy, not paralyzing anxiety.

• ἐσπιλωμένον χιτῶνα (espilōmenon chitōna) — literal: “the garment stained/defiled [by the flesh].” Root σπιλόω, cognate with v.12’s disputed “σπιλάδες.” Dutch rendering: “het door het vlees besmette kleed.” Risk: Medium. If v.12’s “σπιλάδες” is rendered with the “stains/blemishes” alternative reading rather than “hidden reefs,” translators should note the resulting lexical echo with this verse; if the “reefs” reading is retained (as recommended at v.12), no such echo is expected in Dutch, which is an acceptable loss since the reefs sense is exegetically preferred.

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2. Chapter 1 Remainder — Salutation (vv. 1–2) and Doxology (vv. 24–25)

(These verses fall within Chapter 1 — Jude’s only chapter — but outside the designated core passage. Per the full-book-coverage mandate, they are analyzed here with the same term-level rigor.)

Jude 1:1

Greek: Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς·

• δοῦλος (doulos) — literal: “slave/bondservant.” English variants: “servant,” “slave,” “bondservant.” Contextual meaning: a title of honored, total submission to Christ’s ownership, used by NT letter-writers (Paul, James, Peter) as self-designation. Dutch rendering: “dienstknecht” / “slaaf.” Risk: Medium. New term (not in baseline). Modern Dutch “slaaf” carries strong, unavoidable associations with the transatlantic slave trade and colonial history (a live and painful topic in contemporary Dutch public discourse, including the Netherlands’ own documented role in the VOC/WIC slave trade); “dienstknecht” (bondservant/manservant), the traditional Dutch Bible rendering, is generally preferred to avoid triggering an anachronistic and painful historical association while still conveying full, willing submission to a master.

• Ἰάκωβος (Iakōbos) — proper noun, “James” (the Lord’s brother, traditional identification). Dutch rendering: “Jakobus.” Risk: Low. Stable, established form.

• ἠγαπημένοις (ēgapēmenois) — literal: “beloved [ones],” perfect passive participle of ἀγαπάω — same root as v.3’s “ἀγαπητοί” but here specifically describing the recipients as objects of God the Father’s completed, ongoing love. Dutch rendering: “geliefden [in God de Vader].” Risk: Low. Consistency with v.3’s “geliefden” recommended, though the grammatical form differs slightly (participle vs. vocative adjective).

• τετηρημένοις (tetērēmenois) — literal: “having been kept/preserved” (perfect passive participle of τηρέω) — the first occurrence of the τηρέω root that structures the whole letter (see notes at vv. 6, 13, 21, 24 above). Dutch rendering: “bewaard [in/door Jezus Christus].” Risk: High (reused tier established above). This opening participle sets up the entire “kept by God” doctrinal thread; its rendering must match the choice made consistently at vv. 6, 13, 21, and 24 (via φυλάσσω) to preserve the letter’s structural argument.

• κλητοῖς (klētois) — Baseline term: called → geroepen (Medium risk, per baseline’s cross-Romans note that “called” is context-sensitive across at least three senses). Dutch rendering: “geroepenen” (baseline root, unchanged). Risk: Medium (reused). Contextual note: here in the general sense of effectual calling to salvation (closest to Romans 8:28-30’s sense per baseline), grouped together with “beloved” and “kept” as a triad describing the same recipients from three angles (Father’s love, Christ’s preservation, effectual calling) — this triadic structure should be preserved visibly in the Dutch salutation.

Jude 1:2

Greek: ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

• ἔλεος (eleos) — see full treatment at v.21 above; first occurrence in the letter. Dutch rendering: “barmhartigheid.” Risk: Medium (as established above).

• εἰρήνη (eirēnē) — Baseline term: peace → vrede (Low risk, per baseline’s Romans 5:1 “peace with God” doctrine). Dutch rendering: “vrede” (baseline, unchanged). Risk: Low (reused).

• ἀγάπη (agapē) — literal: “love,” the distinctively self-giving, covenantal NT love-word (as opposed to ἔρος or φιλία). Dutch rendering: “liefde.” Risk: Medium. New term (not directly in baseline, though the concept underlies several baseline entries). Modern Dutch “liefde” is a broad, largely undifferentiated term covering romantic, familial, and charitable love alike (unlike Greek’s four-word field), so context must consistently signal the self-giving, God-originated ἀγάπη sense rather than allowing a generic romantic-affection reading, particularly in vv. 2, 12, and 21 where the term recurs in three different collocations (general blessing, love-feasts, “in the love of God”).

• πληθυνθείη (plēthyntheiē) — literal: “may [it] be multiplied,” optative of wish/blessing. Dutch rendering: “worde u vermenigvuldigd” / “in overvloed.” Risk: Low. Standard epistolary-blessing formula, stable in Dutch Bible tradition.

Jude 1:24

Greek: Τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,

• δυναμένῳ (dynamenō) — literal: “to him who is able,” root δύναμαι, cognate with baseline’s power_of_god → kracht van God (Medium risk) word-family though a different grammatical form. Dutch rendering: “Hem nu, Die machtig is.” Risk: Medium (reused word-family tier).

• φυλάξαι (phylaxai) — literal: “to guard/keep,” from φυλάσσω — a synonym, not the same lexeme as τηρέω but functioning as its structural partner in this closing doxology, completing the “kept by God” thread that began with τετηρημένοις in v.1. Dutch rendering: “te bewaren” (using the same Dutch verb, “bewaren,” as the τηρέω occurrences above, even though the Greek lexemes differ) — this is a deliberate translation decision to preserve the thematic unity in Dutch that the Greek achieves through two related-but-distinct verbs. Risk: High. This is the doctrinal climax of “Kept by God and Presented Blameless” and, as noted at v.6, intersects directly with the Dordtse Leerregels’ doctrine of “de volharding der heiligen.” Reviewers must confirm this closing “bewaren” reads as the capstone of the chapter-long τηρέω/φυλάσσω thread, not as an isolated, unconnected doxological flourish.

• ἀπταίστους (aptaistous) — literal: “without stumbling,” alpha-privative + πταίω (to stumble/trip). Dutch rendering: “zonder te struikelen.” Risk: Low-Medium. Transparent metaphor; low collision risk in Dutch.

• στῆσαι κατενώπιον τῆς δόξης αὐτοῦ (stēsai katenōpion tēs doxēs autou) — literal: “to set/present [you] before his glory.” Baseline root: glory → heerlijkheid (Medium risk), here in its normal divine-glory sense (contrast with v.8’s unusual “glorious beings” sense). Dutch rendering: “te stellen voor Zijn heerlijkheid.” Risk: Medium (reused).

• ἀμώμους (amōmous) — literal: “blameless, without blemish,” a sacrificial-cult term (originally of unblemished sacrificial animals) applied metaphorically to believers’ final presented state. Dutch rendering: “onberispelijk.” Risk: Medium. New term (not in baseline). Should retain, where curriculum space allows, a note on the sacrificial background (an unblemished offering) so the term is not read merely as generic moral perfectionism but as the fulfillment of a sacrificial-purity image, tying to the letter’s climax.

• ἐν ἀγαλλιάσει (en agalliasei) — literal: “in exultation/exuberant joy,” a stronger, more effusive term than ordinary χαρά (joy). Dutch rendering: “in grote vreugde” / “in gejuich.” Risk: Low. Transparent; low collision risk.

Jude 1:25

Greek: 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.

• μόνῳ θεῷ (monō theō) — literal: “to the only God.” Baseline root: God → God (Medium risk, per baseline’s note on Dutch secularization). Dutch rendering: “de enige God” (baseline “God” unchanged). Risk: Medium (reused).

• σωτήρ (sōtēr) — literal: “Savior.” Cognate noun of baseline’s salvation → behoud (High risk) word-family, but not itself a recorded baseline term (baseline records the abstract noun σωτηρία, not the personal-agent noun σωτήρ). English variants: “Savior,” “Deliverer,” “Rescuer.” Dutch rendering: “Redder.” Risk: High. New term requiring its own register decision structurally identical to baseline’s documented “behoud/verlossing/zaligheid” three-way split: the classic Dutch Bible-translation-tradition rendering is “Zaligmaker” (Statenvertaling/HSV, matching the older “zaligheid” register the baseline flags as pietistic/archaic-leaning), while modern versions (NBV) prefer “redder” (matching the modern “verlossing”/rescue register). Since this curriculum’s baseline has already established “behoud” as the primary salvation-noun register (a middle, orthodox-Reformed-but-modern choice), “Redder” is recommended as the personal-agent noun best aligned with that same register family, but this is a genuinely new decision point not pre-settled by the baseline and requires reviewer sign-off, exactly as the baseline’s own validation table already anticipates for salvation-register deviations.

• δόξα, μεγαλωσύνη, κράτος, ἐξουσία (doxa, megalōsynē, kratos, exousia) — a fourfold doxological chain: “glory” (baseline heerlijkheid, Medium risk, reused), “majesty” (new term, μεγαλωσύνη — “majesteit”), “power/dominion” (κράτος — “kracht/heerschappij”), “authority” (ἐξουσία — “macht/gezag”). Dutch rendering: “heerlijkheid, majesteit, kracht en macht.” Risk: Medium. The three new terms (majesteit, kracht, macht) are individually low-collision, standard Dutch doxological vocabulary, but the risk lies in maintaining four visibly distinct terms rather than collapsing near-synonyms (κράτος and ἐξουσία both relate to power/authority) into a flattened, redundant-sounding pair in Dutch — the fourfold chain is deliberately climactic and should not be compressed.

• πρὸ παντὸς τοῦ αἰῶνος … εἰς πάντας τοὺς αἰῶνας (pro pantos tou aiōnos … eis pantas tous aiōnas) — literal: “before all the age/time … unto all the ages,” i.e., from eternity past to eternity future. Dutch rendering: “van vóór alle eeuwen … tot in alle eeuwigheid.” Risk: Medium. New term-pair. Must retain the doubled eternity-past/eternity-future frame (Christ’s eternal pre-existence plus his eternal reign), consistent with baseline’s Critical-risk treatment of the Son’s eternal Sonship (Romans-package doctrine “Sonship of Christ”), which this doxology quietly presupposes without stating “Son of God” outright.

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3. Summary of Full-Book Coverage

Jude’s single chapter has been analyzed in its entirety:

• Core passage (Jude 1:3–23): verse-by-verse, all load-bearing terms treated individually — approximately 55 distinct term-entries.
• Chapter 1 remainder (vv. 1–2, 24–25): salutation and doxology, same term-level treatment — approximately 20 further term-entries.
• No chapter is omitted or under-covered, since the book contains only the one chapter treated here in full.

No term from this analysis contradicts the baseline Romans Language Package; all baseline-registered terms (geloof, genade, heiligen, geroepen, Heer, heerlijkheid, apostel, Heilige Geest, God, vrede, Israël, holy/heilig, profetie) are reused exactly as recorded, with contextual notes added only where Jude activates a distinct sense of an already-fixed term.