Semantic Analysis — Jude (Koine Greek → French)

Structural Note on Coverage

The Epistle of Jude consists of a single chapter, 25 verses. Per the full-book-coverage mandate, this analysis treats:

1. The core passage, Jude 1:3–23, verse-by-verse (every load-bearing term with full fields), and
2. “Chapter 1 — Remainder” (Jude 1:1–2 and 1:24–25), the salutation and closing doxology that fall outside the core-passage boundary but are required for full-book coverage, treated with the same field set.

Together, these two sections constitute complete first-to-last coverage of the entire book. No verse of Jude is left unanalyzed. Terms already fixed in the baseline Romans translation_memory.json are reused exactly as recorded there; this is noted at each occurrence.

---

PART A — Core Passage Verse-by-Verse: 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. English variants: “beloved,” “dear friends.” Contextual meaning: Jude addresses the whole congregation with covenantal affection before delivering a warning. French: bien-aimés. Risk: Low — stable across French Bible traditions.
• σπουδή (spoudē) — Literal: “haste, earnestness, diligence.” Semantic range: eagerness, zeal, urgency of effort. English variants: “eagerness,” “diligence,” “earnest effort.” Contextual meaning: Jude’s original intent (a positive letter on shared salvation) is overtaken by urgency. French: empressement / grand empressement. Risk: Low.
• κοινῆς σωτηρίας (koinēs sōtērias) — Literal: “common/shared salvation.” σωτηρία already fixed in baseline TM as salut (Medium risk doctrine). English variants: “common salvation,” “the salvation we share.” Contextual meaning: emphasizes the unity of all believers in one salvation, setting up the “contend together” appeal. French: notre salut commun, reusing TM salut. Risk: Medium (inherited from baseline; reinforce non-institutional, Christ-grounded sense).
• παρακαλῶν (parakalōn) — Already fixed in baseline TM as exhorter. Literal: “calling alongside, urging.” Contextual meaning here: urgent pastoral appeal, not gentle encouragement alone — closer to the “entreaty” sense noted in the TM’s context-sensitivity flag. French: exhortant / je vous exhorte. Risk: Low (TM-governed), but flag register: this occurrence leans toward urgent entreaty rather than mild encouragement.
• ἐπαγωνίζεσθαι (epagōnizesthai) — Literal: “to contend/struggle upon/over” (from ἀγών, “contest, arena struggle” — root of English “agonize”). Semantic range: to fight earnestly for something as in an athletic or military contest; intensified by the ἐπι- prefix. English variants: “contend for,” “fight for,” “strive for.” Contextual meaning: this is the letter’s programmatic verb — the doctrine “Contending for the Faith Once Delivered” is built on this single word. French: combattre (pour la foi), following the established French Bible tradition (Segond: “combattre pour la foi”). Risk: High — this is the doctrine-defining verb of the entire book; must not be softened to “défendre” (mere defense) or “soutenir” (mere support), both of which lose the athletic-contest urgency, nor exaggerated toward literal violence. A translator note should record the choice of “combattre” over “défendre.”
• ἅπαξ παραδοθείσῃ … πίστει (hapax paradotheisē … pistei) — Literal: “the faith having been handed down/delivered once for all.” ἅπαξ = “once, once for all, a single decisive time” (not “formerly”); παραδίδωμι (passive participle) = “to hand over, transmit, deliver as a trust.” πίστις here shifts sense from subjective trust (baseline TM “foi,” Medium risk, personal-trust doctrine) toward the body of revealed doctrine held in common — “the faith” as a deposit of content, not merely an act of trusting. English variants: “once for all entrusted,” “once delivered,” “handed down.” Contextual meaning: the apostolic gospel content is a fixed, complete, non-repeatable deposit that false teachers are corrupting; believers do not add to it but defend it as received. French: la foi qui a été transmise une fois pour toutes aux saints. Risk: Critical — direct collision with French Catholic theology of la Tradition (Sacred Tradition as a living, ongoing stream of revelation alongside Scripture, per Trent and Vatican II’s Dei Verbum). Rendering this phrase with a bare noun “la Tradition” would import that entire theological category and could suggest an open, developing, magisterially-mediated tradition rather than Jude’s sense of a closed, complete, apostolic deposit against which teaching is to be tested. Recommend verbal construction (“transmise une fois pour toutes”) over the noun “Tradition” to avoid activating the Catholic technical category. Requires human theologian review in every occurrence.
• ἁγίοις (hagiois) — Already fixed in baseline TM as saints (High risk doctrine: “Sainthood,” canonized-intercessor collision risk in ordinary French usage). French: saints, glossed contextually as “tous les croyants” per TM’s mandatory clarification rule. Risk: High (inherited).

Jude 1:4

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

• παρεισέδυσαν (pareisedysan) — Literal: “slipped in secretly/alongside” (παρα- “alongside” + εἰς- “into” + δύω “to sink/enter”). Semantic range: covert infiltration, entering unnoticed among a group already assembled. English variants: “crept in unnoticed,” “slipped in,” “wormed their way in.” Contextual meaning: false teachers are not outside opponents but infiltrators within the congregation — central to “Judgment on Ungodly False Teachers.” French: s’infiltrer / se sont infiltrés. Risk: Medium — must preserve the stealth/deceptive nuance; a flat “sont arrivés” (simply “arrived”) loses the covert-infiltration warning.
• προγεγραμμένοι (progegrammenoi) — Literal: “previously written/marked out beforehand.” Semantic range: designated in advance (in a register, or by prophetic writing) for a stated outcome. English variants: “marked out beforehand,” “designated long ago,” “foreordained.” Contextual meaning: these teachers’ judgment is not arbitrary but consistent with a pattern long attested (echoing the OT type-warnings to follow). French: désignés d’avance. Risk: High — touches predestination-to-judgment language, structurally parallel to the baseline’s High-risk “élection” (sovereign choice) entry; must not be read as impersonal fatalism, and must be handled with the same care baseline gives to “élection”/effectual calling. Human theologian review recommended wherever this phrase recurs in teaching material.
• κρίμα (krima) — Literal: “judgment, verdict, sentence of condemnation.” Semantic range: distinct from κρίσις (the act/process of judging) in nuance, though overlapping; here denotes the specific condemning verdict. English variants: “condemnation,” “judgment,” “sentence.” French: condamnation / jugement. Risk: Medium.
• ἀσεβεῖς (asebeis) — Literal: “without reverence toward God, godless, irreligious in the specific sense of failing right disposition toward God” (ἀ- negative + σέβομαι “to revere/worship”). Semantic range: not generic wickedness but a God-ward category — the opposite of εὐσέβεια (godly reverence). English variants: “ungodly,” “impious,” “irreverent toward God.” Contextual meaning: this is the letter’s defining epithet for the false teachers and the anchor of the doctrine “Judgment on Ungodly False Teachers” (it recurs at vv. 4, 15 [×4], 18). French: impies. Risk: High — France’s strong laïcité culture can reframe irreligion as a neutral or even admirable civic stance (“je suis athée/agnostique,” a respectable identity), risking a drift where “impie” is heard as a mere descriptor of secular unbelief rather than Jude’s specific moral-spiritual indictment of God-ward rebellion combined with immoral conduct. Must not be softened to generic “méchant” (wicked) or “mauvais” (bad), which lose the God-ward orientation entirely. Human theologian review recommended.
• χάριν (charin) — Already fixed in baseline TM as grâce (High risk doctrine). Contextual meaning: false teachers twist the doctrine of grace into a license for sin — this is the Romans 6:1 problem recurring in Jude’s pastoral setting. French: grâce. Risk: High (inherited) — reinforce the baseline’s mandatory grace-versus-merit/license contrast rule.
• μετατιθέντες (metatithentes) — Literal: “changing over, transposing, exchanging for something else.” English variants: “turning into,” “perverting,” “twisting.” French: détournant / changeant en. Risk: Medium.
• ἀσέλγειαν (aselgeian) — Literal: “unrestrained sensual indulgence, licentiousness, shameless excess.” English variants: “sensuality,” “licentiousness,” “debauchery.” French: débauche. Risk: Medium.
• δεσπότην (despotēn) — Literal: “master, absolute owner-lord” (of a household or slaves), denoting unqualified sovereign ownership — distinct from κύριος, which stresses ruling authority/lordship more broadly. English variants: “Master,” “Sovereign Lord,” “absolute Master.” Contextual meaning: paired with κύριος, this is a strong two-fold Deity-of-Christ confession denied by the false teachers. French: Maître (souverain). Risk: High/Critical false-cognate trap — the obvious French cognate “despote” must never be used: in modern French “despote” means “tyrant, dictator” (cf. “despotisme”), a strongly negative political term that would invert the verse’s meaning into an accusation rather than a confession. This is a forbidden substitution requiring explicit flagging in every occurrence. Human theologian review required.
• κύριον (kyrion) — Already fixed in baseline TM as Seigneur (High risk doctrine: Lordship of Christ). French: Seigneur. Risk: High (inherited).
• ἀρνούμενοι (arnoumenoi) — Literal: “denying, disowning, repudiating.” Semantic range: stronger than simple disbelief — active disavowal/repudiation of a prior claim or relationship. English variants: “denying,” “disowning,” “renouncing.” French: renier. Risk: Medium — must not be softened to “nier” (mere factual denial) or “ignorer,” which lose the covenant-repudiation force (“renier” in French carries a comparable betrayal weight, e.g., Peter’s denial, “Pierre a renié Jésus”).

Jude 1:5

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

• Ὑπομνῆσαι (hypomnēsai) — Literal: “to remind, cause to remember.” French: rappeler. Risk: Low.
• λαόν (laon) — Literal: “people,” specifically the covenant people. French: peuple. Risk: Low.
• Αἰγύπτου (Aigyptou) — Proper noun, Egypt. French: Égypte. Risk: Low — standard.
• σώσας (sōsas) — From σῴζω, root of baseline TM’s salut/salvation family. Literal: “having saved.” Contextual meaning: God’s historical, this-worldly rescue at the Exodus, the first Old-Testament type of the letter (Israel as OT warning-type). French: ayant sauvé. Risk: Medium (inherited salvation-doctrine sensitivity).
• πιστεύσαντας (pisteusantas) — From πιστεύω, related to baseline TM’s foi family. Literal: “having believed/trusted.” Contextual meaning: unbelief, not merely disobedience, is what triggered the wilderness judgment — faith is the deciding factor, matching Romans’ faith doctrine. French: crurent / avaient cru. Risk: Medium (inherited).
• ἀπώλεσεν (apōlesen) — Literal: “destroyed, brought to ruin, caused to perish.” Semantic range: not annihilation of being but decisive, final ruin/exclusion from the promise. English variants: “destroyed,” “did away with,” “brought to destruction.” French: détruisit / fit périr. Risk: Medium — must preserve judicial finality; avoid a euphemistic “laissa de côté” (merely “set aside”).

Jude 1:6

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

• ἀγγέλους (angelous) — Literal: “angels, messengers.” Contextual meaning: second OT-type warning of the letter (Angels). French: anges. Risk: Low — standard, no live competing folk-concept in French comparable risk classes.
• φυλάξαντας (phylaxantas) — Literal: “having guarded/kept.” Near-synonym of τηρέω (see below); English variants: “kept,” “guarded,” “maintained.” French: gardé. Risk: Low-Medium — note for translators: Jude uses both φυλάσσω and τηρέω across the letter; both often map to French “garder,” so any subtle distinction between the two Greek verbs may be lost in translation. Flag as a stylistic (not doctrinal) risk.
• ἀρχήν (archēn) — Semantic range is wide: “beginning,” “rule/dominion,” “domain/sphere of authority,” “principality.” Here it means the angels’ proper rank/domain of authority, not “beginning.” English variants: “position,” “domain,” “own realm,” “rule.” French: rang / position d’autorité. Risk: Medium — must select the “rank/domain” sense; a mistranslation as “commencement” (beginning) would be a straightforward semantic-range error with no theological ambiguity but total nonsense in context.
• οἰκητήριον (oikētērion) — Literal: “dwelling place, habitation.” French: demeure. Risk: Low.
• κρίσιν μεγάλης ἡμέρας (krisin megalēs hēmeras) — Literal: “judgment of the great day.” French: jugement du grand jour. Risk: Medium — eschatological “Day of the Lord” resonance; keep capitalized/definite for clarity of reference.
• δεσμοῖς ἀϊδίοις (desmois aidiois) — Literal: “eternal/everlasting bonds/chains.” French: liens éternels / chaînes éternelles. Risk: Low-Medium.
• ζόφον (zophon) — Literal: “gloom, thick darkness.” French: ténèbres. Risk: Low.
• τετήρηκεν (tetērēken) — From τηρέω, the letter’s thematic keeping-verb (see thematic note below). Here in its negative sense: God has “kept/reserved” the fallen angels for judgment — the deliberate dark counterpart to the letter’s positive “kept for salvation” language (vv. 1, 21, 24). French: a gardés (en réserve). Risk: Critical — this verb forms a theological inclusio across the whole letter (believers are “kept for Jesus Christ,” v.1, and “kept by God,” v.24; but rebellious angels are “kept” for judgment, v.6, and gloom is “reserved,” v.13). If French translations use inconsistent vocabulary for τηρέω across these occurrences, this deliberate positive/negative echo — central to the doctrine “Kept by God and Presented Blameless” — will be lost. Requires human theologian review to ensure lexical consistency across all τηρέω occurrences (vv. 1, 6, 13, 21, 24).

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. French: Sodome et Gomorrhe. Risk: Low — standard forms, third OT-type warning (Sodom).
• ἐκπορνεύσασαι (ekporneusasai) — Literal: “having thoroughly/openly indulged in sexual immorality” (intensive ἐκ- prefix on πορνεύω). Semantic range: not a single lapse but persistent, flagrant sexual sin. English variants: “gave themselves over to sexual immorality,” “indulged in gross immorality.” French: se sont livrées à l’immoralité sexuelle / à la débauche. Risk: Medium — must preserve the intensified, habitual sense; a bare “péché” would flatten it (cf. baseline’s own note on “péché” trivialization risk).
• σαρκὸς ἑτέρας (sarkos heteras) — Literal: “different/other/strange flesh.” Semantic range: a euphemism for sexual activity transgressing the created order (commonly understood as reference to unnatural lust). English variants: “unnatural desire,” “strange flesh,” “perverted desire.” Contextual meaning: intensifies the Sodom warning. French: une chair différente / des désirs contre nature. Risk: High — this phrase touches contemporary, socially live topics in secularized France (sexuality and identity discourse); the translator must render the text’s own euphemism faithfully, neither softening it into vague “immoralité” that erases its specific content, nor expanding it into an editorializing paraphrase beyond what the Greek states. Recommend accompanying teaching notes rather than an expanded in-text paraphrase. Human theologian review recommended.
• πυρὸς αἰωνίου (pyros aiōniou) — Literal: “eternal fire.” French: feu éternel. Risk: Medium — standard eschatological term, consistent with broader NT usage.
• δεῖγμα (deigma) — Literal: “example, sample, specimen held up for display.” French: exemple. Risk: Low.
• δίκην ὑπέχουσαι (dikēn hypechousai) — Literal: “undergoing/paying the penalty.” French: subissant la peine / le châtiment. Risk: Medium.

Jude 1:8

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

• ἐνυπνιαζόμενοι (enypniazomenoi) — Literal: “dreaming, given over to dream-visions.” Contextual meaning: the false teachers claim visionary/revelatory authority for their teaching. French: livrés à leurs rêveries. Risk: Medium.
• μιαίνουσιν (miainousin) — Literal: “defile, pollute, contaminate.” French: souillent. Risk: Low-Medium.
• κυριότητα (kyriotēta) — Literal: “lordship, dominion, ruling authority” — the abstract noun built on κύριος. Semantic range: can denote either divine lordship (Christ’s authority) or angelic/created authority-structures, depending on context; interpreters divide on the referent here. English variants: “lordship,” “authority,” “dominion.” French: autorité souveraine. Risk: Medium — avoid “Seigneurie” as a bare noun, which in French can also read as an archaic honorific title (“Votre Seigneurie” = “Your Lordship,” a courtly address), an unhelpful register collision.
• ἀθετοῦσιν (athetousin) — Literal: “set aside, reject as invalid, treat with contempt.” French: rejettent / méprisent. Risk: Low-Medium.
• δόξας (doxas) — Literal: “glories” — but here in a specialized sense referring to glorious beings/dignitaries (widely understood as angelic powers, possibly including the sense of “celestial dignities”), not God’s own glory. Baseline TM fixes gloire for δόξα in its ordinary sense (God’s/Christ’s radiant honor, Medium-High risk doctrine “Deity of Christ”). Contextual meaning here is a different referent: a class of glorious created beings being slandered. French: êtres glorieux / puissances glorieuses (deliberately NOT the bare noun “gloires”). Risk: High — using the bare term reserved elsewhere for divine glory to describe a class of possibly-fallen created beings risks conflating divine and creaturely categories; must disambiguate explicitly in teaching material.
• βλασφημοῦσιν (blasphēmousin) — Literal: “blaspheme, revile, slander.” Semantic range: ranges from the strong sense (blasphemy against God) to a weaker sense (slander/reviling of any dignity, human or angelic) depending on the object. French: calomnient / blasphèment. Risk: Medium — context-sensitive like baseline’s “called,” check the object (divine vs. creaturely) at each occurrence.

Jude 1:9

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

• Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos) — Proper noun + title. French: Michel, l’archange. Risk: Low — standard.
• διαβόλῳ (diabolō) — Literal: “the slanderer, the accuser.” French: diable. Risk: Low — standard, stable term.
• διακρινόμενος (diakrinomenos) — Literal: “disputing, contending in a legal/verbal dispute.” Semantic range note: this is the same root (διακρίνω) that appears in v.22 with a different sense (“wavering/doubting”). English variants here: “disputing,” “arguing,” “contending.” French: en désaccord avec lui / disputant. Risk: Medium — translators must not force one uniform French gloss across both occurrences of this root in the letter (v.9 = “dispute,” v.22 = “waver/doubt”); flag both for consistency review since a naive concordance approach would wrongly harmonize them.
• Μωϋσέως σώματος (Mōuseōs sōmatos) — “The body of Moses.” French: le corps de Moïse. Risk: Low — proper noun, standard.
• κρίσιν … βλασφημίας (krisin … blasphēmias) — “A judgment/accusation of blasphemy [i.e., a reviling verdict].” French: un jugement outrageant / une accusation calomnieuse. Risk: Medium.
• Ἐπιτιμήσαι (Epitimēsai) — Literal: “may [he] rebuke.” French: Que le Seigneur te réprimande. Risk: Low.

Jude 1:10

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

• φυσικῶς (physikōs) — Literal: “naturally, by instinct.” French: naturellement / d’instinct. Risk: Low.
• ἄλογα ζῷα (aloga zōa) — Literal: “irrational animals/creatures” (lacking λόγος, reason/speech). French: bêtes sans raison. Risk: Low-Medium.
• φθείρονται (phtheirontai) — Literal: “are corrupted, are destroyed, are ruined.” French: se corrompent / se perdent. Risk: Medium — must preserve the moral-ruin sense, not merely “s’abîment” (physical wear).

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.

• οὐαὶ (ouai) — Literal: “woe.” A prophetic-judicial exclamation of doom, matching the Gospel “woes.” French: malheur (à eux). Risk: Low — standard.
• ὁδῷ τοῦ Κάϊν (hodō tou Kain) — “The way of Cain.” Fourth OT-type warning (murder/rejection-of-God’s-way pattern). French: la voie de Caïn. Risk: Low-Medium — requires an OT-literacy gloss for a biblically unchurched French readership (per baseline’s noted concern about low OT narrative literacy).
• πλάνῃ τοῦ Βαλαὰμ (planē tou Balaam) — “The error of Balaam.” πλάνη = “wandering, error, deception.” Fifth OT-type warning (teaching for hire). French: l’erreur de Balaam. Risk: Low-Medium — same OT-literacy concern; note also the etymological connection to French planer/planète discussed at v.13.
• μισθοῦ (misthou) — “For hire, for wages.” French: pour un salaire / par intérêt. Risk: Low.
• ἀντιλογίᾳ τοῦ Κόρε (antilogia tou Korē) — Literal: “the contrary-speech/rebellion of Korah.” Sixth OT-type warning (rebellion against divinely-appointed leadership). French: la révolte de Coré. Risk: Low-Medium — same OT-literacy concern.
• ἀπώλοντο (apōlonto) — From ἀπόλλυμι (cf. v.5). French: périrent. Risk: Medium (consistency with v.5’s “détruisit/fit périr”).

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.

• ἀγάπαις (agapais) — Literal: “love feasts” (plural of ἀγάπη). Contextual meaning: shared communal meals expressing Christian fellowship, likely connected to the Lord’s Supper. French: agapes — a felicitous existing French loanword used in both Catholic and Protestant fellowship contexts. Risk: Medium — contemporary French “agapes” has partly drifted toward a secular “convivial banquet” sense; teaching material must clarify the specifically Christian, covenantal-meal content, not merely “une fête.”
• σπιλάδες (spilades) — Genuinely ambiguous Greek term: either “hidden reefs/rocks” (a nautical hazard causing shipwreck) or, by confusion with the near-homonym σπίλος, “blemishes/stains.” English variants: “hidden reefs,” “blemishes,” “stains.” French: récifs cachés (preferred rendering) with taches recorded as the rejected alternative. Risk: Medium-High — genuine lexical ambiguity in the source text itself; per the baseline’s ambiguity-handling rule, the alternative rendering must be recorded in the segment cache and flagged for native-speaker/theologian review.
• συνευωχούμενοι (syneuōchoumenoi) — Literal: “feasting together.” French: festoyant ensemble. Risk: Low.
• ἀφόβως (aphobōs) — Literal: “without fear.” Here used negatively — brazen, unrestrained shamelessness, not commendable courage. French: sans aucune retenue / sans scrupule (NOT “sans crainte,” which in French could sound like admirable fearlessness). Risk: Medium — false-friend risk if rendered too literally.
• ποιμαίνοντες (poimainontes) — Literal: “shepherding.” Used ironically: they shepherd only themselves, not the flock. French: ne se souciant que d’eux-mêmes / se paissant eux-mêmes. Risk: Medium — the pastoral-shepherd metaphor resonates with the French Protestant church-office title “pasteur”; teaching material must keep the irony unmistakable so this is not misread as commentary on literal pastors.
• νεφέλαι ἄνυδροι (nephelai anydroi) — “Waterless clouds.” French: nuages sans eau. Risk: Low.
• δένδρα φθινοπωρινὰ ἄκαρπα (dendra phthinopōrina akarpa) — “Fruitless autumn trees.” French: arbres d’automne sans fruit. Risk: Low.
• δὶς ἀποθανόντα (dis apothanonta) — “Twice dead.” French: deux fois morts. Risk: Low-Medium — theological nuance (dead in nature + uprooted/doubly ruined) worth a teaching note.
• ἐκριζωθέντα (ekrizōthenta) — “Uprooted.” French: déracinés. Risk: Low.

Jude 1:13

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

• κύματα ἄγρια θαλάσσης (kymata agria thalassēs) — “Wild waves of the sea.” French: vagues sauvages de la mer. Risk: Low.
• ἐπαφρίζοντα (epaphrizonta) — “Foaming/casting up foam.” French: rejetant comme l’écume. Risk: Low-Medium.
• αἰσχύνας (aischynas) — “Shameful deeds, shame.” French: leur propre honte. Risk: Low.
• ἀστέρες πλανῆται (asteres planētai) — “Wandering stars.” Interesting cross-language note: πλανήτης (“wanderer”) is the direct etymological ancestor of French planète. French: étoiles errantes. Risk: Low — a fruitful teaching-note etymology, not itself a translation risk.
• ζόφος τοῦ σκότους (zophos tou skotous) — “Blackness of darkness” (intensifying double expression). French: d’épaisses ténèbres. Risk: Low.
• τετήρηται (tetērētai) — From τηρέω again — the third occurrence of the letter’s thematic keeping-verb, here in its negative sense (“reserved forever” for darkness, paralleling v.6). French: est réservée pour toujours. Risk: Critical — same inclusio concern as v.6; must remain lexically traceable to the same theme running through vv. 1, 6, 13, 21, 24.

Jude 1:14

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

• Προεφήτευσεν (Proephēteusen) — Root shared with baseline TM’s prophète/prophétie family (Low risk doctrine “Inspiration of Scripture”). French: prophétisa. Risk: Low (inherited) — but flag a canon-related teaching note below.
• Ἑνὼχ (Henōch) — Proper noun. French Bible tradition (Segond) spelling: Hénoc. Risk: Low — use the established French form, not an anglicized “Enoch.”
• ἁγίαις μυριάσιν (hagiais myriasin) — Literal: “holy myriads” (an innumerable heavenly host). English variants: “holy ones,” “ten thousands of his saints,” “holy angels.” French: ses saintes myriades / ses milliers d’anges saints. Risk: Medium — must not collapse into the baseline’s High-risk “saints” doctrine (canonized human intercessors); context favors an angelic heavenly host, not human saints, and this distinction should be made explicit in teaching material.
• Teaching note (not itself a translation-term risk): Jude here quotes material paralleled in the non-canonical Book of 1 Enoch. Both French Catholic and Protestant Bible traditions treat 1 Enoch as non-canonical, so this raises no denomination-specific conflict for a French audience (unlike, e.g., Ethiopian Orthodox tradition), but the curriculum should note the fact plainly for a biblically-literate teaching context.

Jude 1:15

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

• κρίσιν (krisin) — See v.4/6. French: jugement. Risk: Medium.
• ἐλέγξαι (elegxai) — Literal: “to convict, expose, reprove.” French: confondre / convaincre de leur faute. Risk: Medium.
• ἀσεβεῖς / ἀσεβείας / ἠσέβησαν / ἀσεβεῖς (asebeis / asebeias / ēsebēsan / asebeis) — The root ἀσεβ- occurs four times in this single verse — the letter’s densest concentration of its key doctrinal term. See full discussion at v.4. French: impies … d’impiété … commises avec impiété … impies. Risk: High (inherited, intensified by repetition) — the fourfold repetition is rhetorically deliberate; French rendering should preserve the same root-family repetition (impie/impiété) rather than varying vocabulary for stylistic reasons, so the emphasis is not diluted.
• σκληρῶν (sklērōn) — “Harsh things.” French: paroles dures. Risk: Low.
• ἁμαρτωλοὶ (hamartōloi) — Root shared with baseline TM’s péché family. French: pécheurs. Risk: Medium (inherited) — reinforce against colloquial trivialization of “péché” noted in the baseline.

Jude 1:16

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

• γογγυσταί (gongystai) — Literal: “grumblers.” Semantic range: the same root family used in the LXX for Israel’s wilderness grumbling (cf. Exodus 16, Numbers). English variants: “grumblers,” “complainers.” French: murmurateurs, deliberately chosen to preserve the intertextual echo of the Exodus “murmures” tradition already invoked at v.5’s Israel-type warning. Risk: Medium — an intentional literary-theological choice; flag for reviewers so the Exodus echo is recognized as deliberate, not lost to a generic “ceux qui se plaignent.”
• μεμψίμοιροι (mempsimoiroi) — “Habitual fault-finders, malcontents (with one’s lot).” French: mécontents de leur sort. Risk: Low.
• ἐπιθυμίας (epithymias) — Literal: “strong desires, cravings.” Semantic range in NT usage is consistently negative when unqualified — “lusts,” not neutral “wants.” French: convoitises (preferred over neutral “désirs,” which would lose the negative moral freight; cf. the Decalogue’s “tu ne convoiteras pas”). Risk: Medium.
• ὑπέρογκα (hyperogka) — Literal: “swollen, bombastic, arrogant” (of speech). French: paroles grandiloquentes/hautaines. Risk: Low-Medium.
• θαυμάζοντες πρόσωπα (thaumazontes prosōpa) — Literal: “admiring/marveling at faces” — a Hebraism for flattery/favoritism (cf. “respect of persons”). French idiomatic rendering: flattant les gens par intérêt (NOT the literal “admirant des visages,” which would be nonsensical in French). Risk: Medium — idiom-handling risk; literal rendering would fail entirely.
• ὠφελείας χάριν (ōpheleias charin) — “For the sake of gain/advantage.” French: par intérêt / pour en tirer profit. Risk: Low.

Jude 1:17

Greek: Ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ·

• μνήσθητε (mnēsthēte) — “Remember.” French: souvenez-vous. Risk: Low.
• ῥημάτων (rhēmatōn) — “Words, sayings, utterances.” French: paroles. Risk: Low.
• προειρημένων (proeirēmenōn) — “Spoken beforehand, foretold.” French: annoncées d’avance. Risk: Low.
• ἀποστόλων (apostolōn) — Already fixed in baseline TM as apôtre (Low risk doctrine “Apostleship”). French: apôtres. Risk: Low (inherited).

Jude 1:18

Greek: ὅτι ἔλεγον ὑμῖν ὅτι ἐπ᾿ ἐσχάτου χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.

• ἐσχάτου χρόνου (eschatou chronou) — “Last time(s).” French: les derniers temps. Risk: Low-Medium — standard eschatological term.
• ἐμπαῖκται (empaiktai) — “Mockers, scoffers.” Parallel term to 2 Peter 3:3. French: moqueurs. Risk: Medium — must convey eschatological derision of the faith, not casual joking.
• ἐπιθυμίας … ἀσεβειῶν (epithymias … asebeiōn) — See vv.4, 15, 16. French: leurs convoitises impies. Risk: High (inherited from ἀσέβεια).

Jude 1:19

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

• ἀποδιορίζοντες (apodiorizontes) — Rare compound verb: literally “marking off/separating thoroughly.” Genuine interpretive ambiguity: could mean “those who cause divisions” (within the congregation, the majority reading) or “those who separate/set themselves apart” (an elitist self-distinction from ordinary believers). English variants: “those who cause divisions,” “who separate themselves.” French: ceux qui provoquent des divisions (preferred), with qui se distinguent [des autres] recorded as the alternative. Risk: Medium — genuine semantic ambiguity; flag per baseline’s ambiguity-handling rule for native-speaker/theologian review.
• ψυχικοί (psychikoi) — Literal: “soulish, of the ψυχή (natural life-principle),” contrasted with πνευματικός (“spiritual, Spirit-indwelt”). Semantic range: NT anthropological term denoting a person governed by natural human faculties/instincts rather than the indwelling Holy Spirit — not a clinical or psychological category. English variants: “worldly,” “unspiritual,” “natural,” “devoid of the Spirit.” French: des êtres purement naturels, dépourvus de l’Esprit (a descriptive phrase, not a single-word gloss). Risk: High — the obvious French cognate “psychiques” must be avoided: in modern French this reads as a clinical/psychological or even paranormal term (“un don psychique,” “des troubles psychiques”), entirely disconnected from biblical anthropology and liable to produce confusion or unintended comedy. This is a forbidden substitution requiring explicit flagging.
• πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — “Not having the Spirit.” Contextually the Holy Spirit (cf. baseline TM Esprit Saint), though πνεῦμα here is bare/lower-case in Greek. French: n’ayant pas l’Esprit (capitalize “Esprit” contextually to keep the Holy-Spirit referent clear, per baseline’s convention). Risk: Medium — a lowercase, vague “sans esprit” would risk a merely psychological “lacking spirit/vigor” misreading rather than the doctrinal claim that these people lack the indwelling Holy Spirit.

Jude 1:20

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

• ἁγιωτάτῃ … πίστει (hagiōtatē … pistei) — “Most holy faith” (superlative of ἅγιος, on baseline TM’s saint; πίστις on TM’s foi). French: votre très sainte foi. Risk: Medium (inherited) — here again πίστις carries the “body of doctrine” sense (cf. v.3), not bare subjective trust.
• ἐποικοδομοῦντες (epoikodomountes) — “Building yourselves up.” Connects to the general NT edification theme already present in the Romans baseline (mutual edification doctrine, Low risk there). French: en vous édifiant. Risk: Low.
• πνεύματι ἁγίῳ (pneumati hagiō) — Already fixed in baseline TM as Esprit Saint (Medium risk doctrine). French: par l’Esprit Saint. Risk: Medium (inherited).
• προσευχόμενοι (proseuchomenoi) — “Praying.” French: priant. Risk: Low.

Jude 1:21

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

• ἀγάπῃ θεοῦ (agapē theou) — “Love of God.” French: l’amour de Dieu. Risk: Low — standard, distinguishable from “agapes” (v.12) by context.
• τηρήσατε (tērēsate) — From τηρέω, imperative form — the fourth occurrence of the letter’s thematic keeping-verb, now expressed as human responsibility (“keep yourselves”) in tension/complement with the divine keeping of vv. 1 and 24. English variants: “keep yourselves,” “maintain yourselves.” French: maintenez-vous / gardez-vous. Risk: Critical — this is the theological hinge of the doctrine “Kept by God and Presented Blameless”: God keeps believers (v.1, v.24) even as believers are commanded to keep themselves (v.21) in God’s love — a keeping/kept paradox structurally identical to the baseline’s High-risk “Assurance of Salvation” doctrine (Romans 8). French rendering must use a term from the same lexical family used for the divine-keeping occurrences (vv.1, 6, 13, 24) so the paradox remains visible to the reader; using an unrelated verb here would sever this deliberate inclusio. Requires human theologian review.
• προσδεχόμενοι (prosdechomenoi) — “Eagerly awaiting, waiting for.” French: attendant (avec espérance). Risk: Low-Medium.
• ἔλεος (eleos) — Literal: “mercy, compassionate rescue of the undeserving.” Not present in the baseline Romans TM; new term for this curriculum. Semantic range: God’s active compassion toward those in a helpless or condemnable state — close conceptual neighbor to grâce (unmerited favor) but distinct in that ἔλεος specifically emphasizes rescue from a miserable condition rather than the bare gift-status itself. English variants: “mercy,” “compassion.” French: miséricorde. Risk: Medium-High — French Catholic piety has a very prominent devotional category built on this exact word (“la Divine Miséricorde,” the Sunday of Divine Mercy, Sœur Faustine’s apparitions, widely known in France). This resonance is not necessarily unhelpful, but the curriculum must ensure Jude’s mercy is anchored in Christ’s finished work and God’s character (per Romans’ doctrine of grace), not narrowed to that specific 20th-century devotional framework. Native speaker/theologian review recommended for all “miséricorde” occurrences (vv.2, 21, 22, 23).
• ζωὴν αἰώνιον (zōēn aiōnion) — “Eternal life.” French: vie éternelle. Risk: Low — stable, shared term across all French Christian traditions.

Jude 1:22

Greek: καὶ οὕς μὲν ἐλεᾶτε διακρινομένους,

• ἐλεᾶτε (eleate) — Imperative of ἐλεέω, “have mercy on,” cognate with ἔλεος (v.21). Contextual meaning: believers are to extend God’s own mercy to fellow believers in a fragile state. French: ayez pitié / usez de miséricorde envers. Risk: Medium (inherited from ἔλεος).
• διακρινομένους (diakrinomenous) — Same root as v.9’s “disputing,” but here shifted to a different sense: “those who waver, doubt, are of two minds” — the passive/middle voice here denotes inner hesitation, not outward dispute. English variants: “those who doubt,” “the wavering,” “those who are uncertain.” Contextual meaning: this is the direct textual basis for the doctrine “Mercy and Rescue of the Wavering.” French: ceux qui doutent / qui hésitent. Risk: High — the sense-shift from v.9 (“dispute”) to v.22 (“waver”) within the same lexical root is easy for a translator to miss or wrongly harmonize; since this word anchors a named curriculum doctrine, an incorrect rendering (e.g., forcing “ceux qui contestent,” carrying over the “dispute” sense) would misdirect an entire teaching unit. Requires human theologian review.

Jude 1:23

Greek: οὕς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὕς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.

• σῴζετε (sōzete) — From σῴζω, root of baseline TM’s salut family. French: sauvez. Risk: Medium (inherited).
• ἐκ πυρὸς ἁρπάζοντες (ek pyros harpazontes) — Literal: “snatching out of fire.” ἁρπάζω = “to seize, snatch, grab forcibly and urgently” (same verb family as “the rapture,” 1 Thess 4:17). Semantic range: vivid, urgent rescue-imagery echoing Amos 4:11/Zechariah 3:2 (“a brand plucked from the burning”). English variants: “snatching from the fire,” “pulling out of the flames,” “rescuing urgently.” French: en les arrachant du feu. Risk: Medium — must preserve the forceful, urgent verb (“arracher,” not a weaker “aider à sortir” or “sauver,” which is already used earlier in the same clause for σῴζετε and would create redundancy without the added urgency).
• ἐν φόβῳ (en phobō) — “With fear/caution.” Contextual meaning: mercy exercised with careful self-protective caution against contamination by others’ sin, not fear of the person. French: avec crainte. Risk: Medium — must be glossed contextually so it is not misread as fear of the wavering person rather than cautious self-guarding against sin’s contagion.
• μισοῦντες (misountes) — “Hating.” French: haïssant. Risk: Low.
• ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα (apo tēs sarkos espilōmenon chitōna) — Literal: “the tunic/garment stained/defiled by the flesh.” Semantic range: vivid metaphor drawing on OT priestly-garment imagery (cf. Zechariah 3:3–4, the filthy garments of the high priest). English variants: “the garment defiled by the flesh,” “even the clothing corrupted by sinful desire.” French: jusqu’au vêtement souillé par la chair. Risk: Medium — the cultic/priestly garment resonance should be preserved as a vivid image rather than flattened into an abstract “leur péché”; a teaching note connecting this to Zechariah 3 is recommended.

---

PART B — Chapter 1 (Remainder): Jude 1:1–2 and 1:24–25

Since Jude has only one chapter, full-book coverage requires the salutation (vv.1–2) and closing doxology (vv.24–25), which lie outside the core-passage boundary (vv.3–23) already treated in full above.

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” (a person legally owned by a master, without personal rights). Semantic range: in NT self-designations by apostolic writers, a deliberately humble title of total, willing submission and ownership by Christ, not literal chattel slavery. English variants: “servant,” “slave,” “bondservant.” French: serviteur. Risk: High — France’s own historical reckoning with slavery (l’esclavage, the Code Noir, French Caribbean and colonial slave trade) makes “esclave” a term carrying acute, unresolved national historical weight in contemporary French discourse; a bare “esclave de Jésus-Christ” risks a jarring, unintended resonance quite different from Paul’s or Jude’s rhetorical self-abasement before Christ. “Serviteur” is the safer, standard French Bible choice, but it somewhat softens the total-ownership force of δοῦλος; this trade-off should be flagged for reviewers, not silently resolved.
• ἀδελφὸς Ἰακώβου (adelphos Iakōbou) — “Brother of James.” French: frère de Jacques. Risk: Low — standard; note for teaching material only regarding authorship identification (James, likely the Lord’s brother and Jerusalem church leader), not a translation risk per se.
• ἐν θεῷ πατρὶ ἠγαπημένοις (en theō patri ēgapēmenois) — “Beloved in God the Father.” ἠγαπημένοις from ἀγαπάω. French: bien-aimés en Dieu le Père. Risk: Low.
• Ἰησοῦ Χριστῷ τετηρημένοις (Iēsou Christō tetērēmenois) — “Kept for/by Jesus Christ.” First occurrence of the letter’s thematic τηρέω (“keep”) — this is the positive divine-keeping bookend that v.24 will echo at the letter’s close. French: gardés pour Jésus-Christ. Risk: Critical — see the extended note on τηρέω under v.6/v.13/v.21 above; this is the opening half of the letter’s keeping-inclusio and must use vocabulary consistent with vv.6, 13, 21, 24.
• κλητοῖς (klētois) — Already fixed in baseline TM as appelé (Medium/High risk doctrine “Divine Calling”). French: appelés. Risk: Medium (inherited).

Jude 1:2

Greek: ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

• ἔλεος (eleos) — See extended note at v.21. French: miséricorde. Risk: Medium-High (inherited from v.21 note).
• εἰρήνη (eirēnē) — Already fixed in baseline TM as paix (Low risk doctrine “Peace with God”). French: paix. Risk: Low (inherited).
• ἀγάπη (agapē) — “Love” (singular, general sense — distinct from the plural “love feasts,” ἀγάπαι, at v.12). French: amour. Risk: Low.
• πληθυνθείη (plēthyntheiē) — “May [these] be multiplied.” French: soient multipliées. Risk: Low.

Jude 1:24

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

• φυλάξαι … ἀπταίστους (phylaxai … aptaistous) — “To guard/keep [you] from stumbling.” Near-synonym of τηρέω (see v.6 note on φυλάσσω/τηρέω overlap); ἄπταιστος = “without stumbling, without a fall.” French: vous garder de toute chute. Risk: Medium (thematically connected to the τηρέω inclusio, though a different verb).
• στῆσαι κατενώπιον τῆς δόξης αὐτοῦ (stēsai katenōpion tēs doxēs autou) — “To make [you] stand in the presence of his glory.” δόξα here reused in its standard, baseline sense — gloire — God’s own radiant glory (unlike the specialized “glorious beings” sense at v.8). French: vous faire paraître devant sa gloire. Risk: Medium (inherited from baseline “gloire,” High risk doctrine “Deity of Christ” — here applied to the Father/triune glory in a doxological climax).
• ἀμώμους (amōmous) — Literal: “without blemish, unblemished” — a term drawn from sacrificial/cultic vocabulary (the unblemished lamb) and applied metaphorically to believers’ final, glorified moral state. English variants: “blameless,” “without fault,” “unblemished.” Contextual meaning: this is the direct textual basis for the doctrine “Kept by God and Presented Blameless.” French: irréprochables / sans tache. Risk: High — must preserve both the moral-perfection sense and, where possible, the sacrificial-lamb background (a fruitful teaching-note connection to Christ’s own unblemished sacrifice); a flat “parfaits” would lose the cultic resonance entirely.
• ἐν ἀγαλλιάσει (en agalliasei) — “With exultation, with great joy.” French: dans l’allégresse. Risk: Low.

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) — “To the only God.” French: au seul Dieu. Risk: Low — standard monotheistic doxological formula.
• σωτῆρι (sōtēri) — Literal: “Savior.” From the same root as baseline TM’s salut/σῴζω family, but not itself present as a distinct entry in the baseline TM; new term for this curriculum. French: Sauveur. Risk: Medium — the phrase’s structure (“to God our Savior, through Jesus Christ our Lord”) is a compact mediatorial/Trinitarian formula: the Father is Savior, and this salvation comes specifically through the Son. A flattened translation losing the “διὰ” (through) mediating clause could blur this Christ-mediated structure; recommend a translator note connecting this to the letter’s earlier strong Christ-confessions (v.4).
• κύριου ἡμῶν (kyriou hēmōn) — Already fixed in baseline TM as Seigneur. French: notre Seigneur. Risk: High (inherited).
• δόξα (doxa) — Reused in the standard baseline sense here. French: gloire. Risk: Medium (inherited).
• μεγαλωσύνη (megalōsynē) — “Majesty.” French: majesté. Risk: Low.
• κράτος (kratos) — “Might, dominion, sovereign strength” — distinct from δύναμις (baseline TM’s puissance de Dieu, “power_of_god,” Medium risk). Per the established French Bible (Segond) doxological tradition, rendered force in this specific formula. French: force. Risk: Low-Medium — flag for glossary consistency: κράτος (here, “force”) must be kept lexically distinct from δύναμις (“puissance,” already fixed by the Romans baseline) so that these two different Greek words are not silently collapsed into one French gloss across the curriculum.
• ἐξουσία (exousia) — “Authority, right to rule.” Not present in the baseline TM (Romans’ own “authority” language in chapter 13 is not itself a fixed TM entry). French: autorité (rather than reusing “puissance,” to keep δύναμις / κράτος / ἐξουσία as three distinguishable French terms: puissance / force / autorité). Risk: Medium — new term; ensure glossary distinctness as above.
• αἰῶνος / αἰῶνας (aiōnos / aiōnas) — “Age(s), eternity.” French: de tout temps … éternellement / dans tous les siècles. Risk: Low.
• ἀμήν (amēn) — Retained transliteration per baseline transliteration standards. French: Amen. Risk: Low.

---

Summary: The τηρέω (“Keep”) Inclusio — A Cross-Cutting Critical-Risk Note

Jude’s letter is structurally bracketed by the verb τηρέω (“keep, guard, preserve, reserve”):

• v.1 — believers are kept for Jesus Christ (positive, divine keeping)
• v.6 — rebellious angels are kept in chains for judgment (negative, divine reserving)
• v.13 — darkness is reserved forever for the false teachers (negative)
• v.21 — believers are commanded to keep themselves in God’s love (human responsibility)
• v.24 — God is able to guard believers from stumbling (positive, divine keeping, climactic)

This single Greek lexical family thus carries the entire doctrine “Kept by God and Presented Blameless” and its deliberate positive/negative contrast with “Judgment on Ungodly False Teachers.” Any French Phase 2 translation must render this verb family with a consistent, traceable lexical choice (the “garder” family) across all five occurrences, or the letter’s central literary-theological structure will be invisible to French readers. This is flagged as a Critical, whole-book consistency rule, not merely a single-verse issue, and requires human theologian review at every occurrence.