Linguistic Gap Analysis — Jude (English → Modern Greek)

0. Scope and Method

This analysis covers the entire book of Jude, verses 1–25 — its single chapter, reviewed start to finish rather than narrowed to the core passage (Jude 1:3–23). Per the FULL-BOOK COVERAGE mandate, §5 below walks the whole letter verse-by-verse and explicitly notes segments that contribute no new vocabulary, rather than silently skipping them.

The defining fact about this Language Package, restated for Jude specifically: Jude wrote in Koine Greek, and every technical term he used is available to a Modern Greek reader without translation. This letter is unusually short (25 verses) but unusually vocabulary-dense — the highest ratio of rare, hapax, or semantically-drifted words per verse of any book yet processed in this pipeline. The gap analysis below is therefore not primarily about finding Greek words (they already exist) but about diagnosing which of three linguistic conditions applies to each term:

1. Stable transfer — the Koine word’s meaning has not drifted; use it directly (Low risk).
2. Crowded semantic neighborhood — the word is alive and common in Modern Greek, but its dominant modern sense has moved and now competes with, or actively inverts, the biblical sense (Critical/High risk; requires fencing, i.e., deliberate contextual/note-based disambiguation).
3. Thin/missing vocabulary — the Koine word is rare, archaic, a hapax legomenon, or otherwise has no living Modern Greek default sense at all, so an unglossed rendering communicates nothing (Medium/High risk; requires paraphrase or functional substitution, not a bare cognate).

Jude supplies unusually many instances of condition 2 — more, proportionally, than Romans or Galatians — because the letter’s polemical, image-dense style draws on vivid concrete nouns (reefs, wandering stars, chains, tunics) and abstract governance/legal nouns (κρίσις, κράτος, ἐξουσία, κυριότης, ἀρχή) that Modern Greek civic and economic life has since colonized for entirely secular purposes.

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1. Doctrine Vocabulary Matrix

For each of the six curriculum doctrines: the available Greek term(s), their specific weaknesses in Modern Greek, and the recommended handling strategy for Phase 2.

1.1 Contending for the Faith Once Delivered

Term	Available Greek	Weakness	Strategy
contend	αγωνίζομαι / επαγωνίζομαι	Modern default = athletic/political struggle	Anchor with explicit object “για την πίστη” in the same clause every time; never leave the verb to stand alone
once for all	άπαξ	Low-frequency literary word; risk is comprehension, not distortion	Retain; pair with “μία για παντός” in explanatory prose on first occurrence
delivered	παραδοθείσα	Collides positively with Ιερά Παράδοση (Holy Tradition) — a living, open, authoritative category in Orthodoxy	Fence explicitly: gloss as a closed, completed, historical act of transmission (ἅπαξ), not endorsement of tradition as an ongoing parallel authority-stream
faith (body of doctrine)	πίστη	Identical word to trust-in-a-person sense; Modern Greek also permits “faith in anything” generic sense (baseline)	Disambiguate by context only; consider “η πίστη” with definite article + “που μας παραδόθηκε” appended where the fides quae sense is intended
saints (recipients)	άγιοι	Baseline Critical collision with canonized/name-day saints	Reuse baseline mandatory note; corporate-believer sense must be stated explicitly at v.3
most holy faith	αγιωτάτη πίστη	Superlative “Αγιώτατος” is the standing Patriarchal/hierarchical honorific	Not forbidden; flag for curriculum-writer awareness so framing does not accidentally suggest a clerical referent

Overall assessment: No missing vocabulary here — every term exists and is dignified in Modern Greek. The risk is entirely in the positive pull of “παράδοση,” which could make Jude’s argument (a fixed, closed deposit) sound like it is arguing FOR open-ended tradition rather than for a specific, bounded, apostolic content. This is the doctrine’s single highest-priority fencing task.

1.2 Judgment on Ungodly False Teachers

Term	Available Greek	Weakness	Strategy
ungodly/ungodliness	ασεβείς / ασέβεια	Modern usage covers generic disrespect (e.g. toward elders)	Anchor to God-directed impiety each occurrence; reinforced naturally by the fourfold repetition at vv.14–15
judgment	κρίση	Critical: dominant modern referent is the economic/financial crisis	Reinforce with full phrase “ημέρα κρίσεως” wherever possible; never leave bare “κρίση” unglossed in a doctrinal sentence
sensuality	ασέλγεια	Stable, retains formal/legal register weight	Low risk; use directly
destroy/destruction	απώλεσε(ν) / απώλεια	Modern default = ordinary loss (games, weight, objects)	Pair with a judicial-register modifier (“τελική απώλεια,” “καταστροφή εκ Θεού”) at first occurrence in each lesson
authority/dominion	κυριότητα	Modern default = real-estate legal title (property ownership)	Mandatory gloss: “κυριότητα (=πνευματική/αγγελική εξουσία, όχι ιδιοκτησία)“
glorious ones	δόξες	Abstract “fame/glory” sense dominates; concrete “celestial beings” sense is opaque	Mandatory note every occurrence: “δόξες = ενδοξα πνευματικά όντα, όχι αφηρημένη δόξα”
wandering stars	αστέρες πλανήτες	High: πλανήτης now means “planet” exclusively	Mandatory note recovering the navigational metaphor: stars that do not hold a fixed course, unlike the fixed stars sailors steer by
worldly/soulish	ψυχικοί	Critical inversion: modern ψυχικός = warm, kind-hearted, emotionally healthy	Mandatory explanatory note every occurrence; comparable severity to baseline’s forbidden παιδαγωγός inversion
bombastic words	υπέρογκα λόγια	Modern drift toward quantitative excess (cost, size)	Gloss with “αλαζονικά/καυχησιολογικά λόγια”
desires/lusts	επιθυμίες	Modern default is neutral or positive (“my wish”)	Pair with “σαρκικές” (fleshly) to force the negative sense

Overall assessment: This doctrine contains the single densest cluster of Critical/High terms in the letter (κρίση, ψυχικός, πλανῆται, δόξαι, κυριότης). The underlying pattern is consistent: Koine abstract-governance and cosmological vocabulary has been repurposed by Modern Greek civic, economic, and psychological discourse. Every occurrence in this doctrine cluster requires deliberate fencing.

1.3 Old Testament Warnings as Types (Israel, Angels, Sodom)

Term	Available Greek	Weakness	Strategy
angels	άγγελοι	None significant — cultural asset (Orthodox angelology/iconography)	Use directly; ensure the specific rebellion-narrative is not lost beneath generic veneration associations
domain/position	αρχή	High: dominant modern sense is “beginning”	Mandatory gloss: “αρχή (=τάξη/αξίωμα, όχι ‘αρχή’ ως έναρξη)“
eternal chains	δεσμά αιώνια	δεσμά also carries a warm “family bonds” sense	Context (ζόφος, darkness) should disambiguate; brief gloss recommended
Sodom and Gomorrah	Σόδομα και Γόμορρα	None — stable proper name	Use directly
example/warning	δείγμα	Modern default = commercial/clinical “sample”	Pair with “παράδειγμα προς αποφυγήν”
way of Cain / error of Balaam / rebellion of Korah	η οδός του Κάιν / η πλάνη του Βαλαάμ / η αντιλογία του Κόρε	Proper names stable, but each requires an OT-background gloss for full comprehension; αντιλογία specifically understates armed insurrection	Provide a one-sentence OT gloss for each of the three types in teaching material; do not rely on the bare noun to carry the narrative
Michael the archangel	Μιχαήλ ο Αρχάγγελος	None — major cultural asset (Ταξιάρχης feast)	Use directly; leverage as a teaching asset
disputing (v.9)	διακρινόμενος	High homonym risk with v.22’s unrelated sense	Track and gloss separately from v.22; never let the two senses cross-contaminate in glossary entries
rebuke	επιτιμήσαι	None significant	Use directly
holy myriads	μυριάδες αγίων	High: same word as Critical “saints,” different referent (angelic hosts)	Mandatory disambiguating note distinguishing from both v.3’s corporate-believer sense and canonized-saint cultural sense

Overall assessment: This doctrine benefits from Jude’s own explicit interpretive framing (each type is named and glossed by Jude himself), which somewhat offsets the vocabulary risk. The primary task is reinforcing Jude’s own glosses in translation rather than inventing new ones — plus careful homonym-tracking for διακρίνομαι.

1.4 Mercy and Rescue of the Wavering

Term	Available Greek	Weakness	Strategy
wavering/doubting	διακρινόμενους	Critical inversion: modern sense = “to excel/distinguish oneself” (positive)	Mandatory explanatory note every occurrence; theologian review required; track separately from v.9’s legal-dispute sense
mercy	έλεος	Colloquial “τι έλεος!” (exasperated exclamation) risks bleeding into reverent doctrinal use	Anchor to liturgical “Κύριε, ελέησον” register explicitly in teaching material
save/rescue	σῴζετε	Reuse baseline σωτηρία/σῴζω root exactly	Keep verb and noun visibly connected across vv.3, 5, 23
snatching	αρπάζοντας	Common verb also used for mundane grabbing	Context (fire, rescue) anchors urgency; note optional
fear	φόβος	Ambiguous between reverent caution and ordinary anxiety	Context-dependent; brief note recommended
defiled garment	μολυσμένος χιτώνας	χιτών mildly archaic (recognizable, not everyday)	Comprehension note only, not doctrinal risk

Overall assessment: This short doctrinal unit (vv.21–23) contains the letter’s single most severe individual-term risk (διακρινόμενους) inside its most pastorally tender passage — the combination of high doctrinal stakes and high semantic-inversion risk in three verses makes vv.22–23 the highest-priority segment in the entire letter for theologian review.

1.5 Kept by God and Presented Blameless

Term	Available Greek	Weakness	Strategy
keep/kept	τηρώ / τηρημένος / τηρήσατε / τετήρηται	Critical: bureaucratic/administrative bleaching (“τηρώ κανόνες,” “τηρώ αρχείο”)	Enforce the SAME root across every occurrence (vv.1, 6, 13, 21); never substitute a stylistic synonym; deliberate reactivation of “guarded/preserved by God” sense required at each occurrence
able to keep/guard	φυλάξαι	Near-synonym Jude himself uses at the climax (v.24)	Treat as the same theological thread as τηρέω, not a separate concept; φυλάσσω itself remains vivid (“φύλακας” = guard) — an asset
without stumbling	άπτωστους	Rare/literary, low everyday recognition	Support with a transparent gloss (“χωρίς να σκοντάψετε/πέσετε”) without weakening doctrinal force
present blameless	άμωμος(ους)	Deep liturgical resonance (funeral Psalter; Marian epithet “η Άμωμος”)	Asset if framed correctly; ensure curriculum states this is every believer’s destiny, not a specialized/Marian-only category
love of God	αγάπη Θεού	None significant — genuine asset (distinct ἀγάπη/ἔρωτας/φιλία vocabulary)	Use directly; highlight as a teaching asset
eternal life	ζωή αιώνια	None — fixed liturgical phrase	Use directly
beloved / called	αγαπημένοι / κλητοί	Stable (κλητοί reuses baseline High-risk discussion, no new drift)	Use directly per baseline

Overall assessment: The τηρέω-thread is the structural backbone of the entire letter (vv.1, 6, 13, 21, 24) and its single highest-priority consistency requirement. Unlike most Critical terms in this book, the risk here is not conceptual inversion but erosion through inconsistent translation choices — every occurrence must visibly belong to the same thread.

1.6 Doxology and God’s Preserving Power

Term	Available Greek	Weakness	Strategy
dominion/might	κράτος	Critical: dominant modern sense = “the State” (government)	Deliberate handling required — supporting gloss, or an elevated liturgical near-synonym for cosmic “might,” to avoid political register
authority	εξουσία	Critical, compounding κράτος: “κράτος και εξουσία” risks reading as “the state and the authorities”	Anchor explicitly to God’s absolute sovereignty; reinforce via parallels with Orthodox liturgical closing doxologies
majesty	μεγαλωσύνη	None — stable, formal/liturgical	Use directly
exultation	αγαλλίαση	None — genuine liturgical asset (Christmas/Easter hymnody)	Use directly; leverage as teaching asset
Savior	Σωτήρας / Σωτήρ	None — major asset, shared root with σωτηρία	Reinforce thematic link back to v.3’s “common salvation”
ages/forever	αιώνες	None — major liturgical asset (“εις τους αιώνας των αιώνων”)	Use directly
Amen	Αμήν	None — baseline reuse	Use directly

Overall assessment: The doxology (vv.24–25) is linguistically the safest passage in devotional/liturgical terms (four assets: μεγαλωσύνη, αγαλλίαση, Σωτήρ, αιώνες, Αμήν) and simultaneously contains the letter’s most politically-charged secular collision (κράτος + εξουσία together). This is a striking asymmetry: the same four verses hold both the strongest liturgical resonance and one of the two most acute Critical risks in the whole book.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing / Thin Vocabulary (requires functional paraphrase, not a bare cognate)

These Koine terms have no living Modern Greek default sense; an unglossed literal rendering communicates little or nothing to a contemporary reader.

Term	Koine	Problem	Recommended handling
those who cause divisions	ἀποδιορίζοντες	NT hapax legomenon; compound essentially unused in Modern Greek	Functional rendering: “διχαστές” or “αυτοί που προκαλούν διαιρέσεις” — do not attempt a literal cognate
hidden reefs/blemishes	σπιλάδες	Virtually unknown outside this verse; textual tradition is itself divided (reefs vs. stains)	Choose one reading (recommend “σπιλάδες” retained with mandatory gloss, cross-referenced to the more transparent σπίλος root at v.23) and gloss explicitly
flattering/partiality	θαυμάζοντες πρόσωπα	Hebraic idiom (“admiring faces”) does not map to natural Modern Greek	Functional equivalent: “μεροληψία” / “κολακεύοντας για ίδιον όφελος,” consistent with how προσωπολημψία is handled elsewhere in Greek Bible tradition
gloom of darkness	ζόφος τοῦ σκότους	Rare/literary register; comprehension (not doctrinal) risk	Retain — literary weight is appropriate to the passage’s tone; no substitution needed, but expect a vocabulary gloss in teaching notes
without stumbling	ἄπτωστος	Rare/literary, low recognition	Support with transparent paired gloss (see §1.5)
malcontents	μεμψίμοιροι	Rare/literary but not unintelligible	Retain; minor gloss sufficient
domain/position	ἀρχή (in this sense)	The “office/rank” sense of αρχή exists but is not the reader’s default (default = “beginning”)	Mandatory gloss (see §1.3) — this is a sense-gap within an otherwise common word, not a fully missing word

Pattern: Jude’s missing-vocabulary items cluster around (a) NT-unique compounds/hapax legomena and (b) Hebraic idioms transmitted through Koine syntax that never naturalized into everyday Greek. None of these threaten doctrine directly (they threaten comprehension); all are resolvable by principled functional substitution rather than coinage.

2.2 Crowded Semantic Neighborhoods (requires fencing against a competing dominant modern sense)

These are the inverse problem: common, fully alive Modern Greek words whose dominant present-day sense actively competes with, or even inverts, the biblical sense.

Term	Koine	Dominant modern neighbor	Severity	Fencing strategy
κρίσις	κρίσις	The economic/financial crisis; panic attack	Critical	Always reinforce with “ημέρα κρίσεως”; never leave the bare noun to carry the eschatological weight alone
ψυχικός	ψυχικός	Warm-hearted, emotionally healthy, kind (positive)	Critical — full inversion	Mandatory explanatory note every occurrence; treat with the same severity as the baseline’s forbidden παιδαγωγός inversion
διακρίνομαι (v.22)	διακρινόμενος	To excel/distinguish oneself (positive)	Critical — full inversion	Mandatory explanatory note; theologian review every occurrence; track separately from v.9’s unrelated legal-dispute sense of the same verb
δεσπότης	δεσπότην	The colloquial title for an Orthodox bishop	Critical	Mandatory translator note distinguishing Christ’s absolute ownership/lordship (paired with κύριος) from the modern ecclesiastical office
κράτος	κράτος	”The State” / government	Critical	Elevated/liturgical handling or explanatory gloss; avoid the political register entirely in doxological use
εξουσία	ἐξουσία	Civic/governing authorities	Critical (compounds with κράτος)	Anchor to cosmic divine sovereignty; leverage Orthodox liturgical doxology parallels
τηρέω	τηρέω	Administrative “observe rules / keep records”	Critical	Enforce identical root across all five occurrences; deliberate reactivation of the “preserved/guarded” sense each time
πλανήτης (pl.)	ἀστέρες πλανῆται	”Planet” (astronomical body)	High	Mandatory note recovering the original navigational metaphor
κυριότης	κυριότητα	Legal property ownership/title	High	Mandatory gloss distinguishing spiritual/angelic authority from real-estate law
δόξαι (concrete pl.)	δόξες	Abstract fame/glory	High	Mandatory note: concrete celestial-being sense, not abstract renown
ἀρχή (domain sense)	αρχή	”Beginning”	High	Mandatory gloss toward “rank/office,” not temporal origin
ἁγιωτάτη πίστις	αγιωτάτη πίστη	Patriarchal/hierarchical honorific (“Αγιώτατος”)	Medium (awareness, not forbidden)	Flag for curriculum-writer awareness; not a substitution issue
ἀσέλγεια, ἀσέβεια, βλασφημέω	—	Mild secular softening (casual disrespect / casual swearing)	Medium	Contextual anchoring to God-directed sense
ἐπιθυμία	επιθυμίες	Neutral/positive “wish”	Medium	Pair with “σαρκικές” to force the negative sense
ἔλεος	έλεος	Exasperated colloquial exclamation (“τι έλεος!”)	Medium	Anchor to liturgical “Κύριε, ελέησον” register
ἀπόλλυμι	απώλεια	Ordinary, non-judicial “loss”	Medium	Pair with judicial-register modifier
δεῖγμα	δείγμα	Commercial/clinical “sample”	Medium	Pair with “παράδειγμα προς αποφυγήν”

Structural observation: Jude’s crowded-neighborhood problems fall into two distinct sub-clusters worth flagging separately for Phase 2 reviewer training:

• Cluster A — Institutional/civic drift (κρίσις, δεσπότης, κράτος, ἐξουσία, κυριότης, τηρέω, ἀρχή): Modern Greek’s post-independence civic, legal, and economic vocabulary has annexed a large share of the NT’s own governance and authority language. This cluster is Jude’s most distinctive contribution to this Language Package relative to Romans/Galatians — Jude is unusually rich in exactly this register (a letter obsessed with rightful authority, rebellion against it, and final judgment).
• Cluster B — Positive-psychological drift (ψυχικός, διακρίνομαι v.22): Two terms have been inverted into warm, complimentary modern senses. This is the rarer and more dangerous failure mode — not neutral bleaching but a 180-degree reversal — and both instances land inside Jude’s most severe doctrinal material (unregenerate false teachers; wavering believers needing rescue).

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Jude’s proper names (Michael, Cain, Balaam, Korah, Sodom, Gomorrah, Enoch)	Retain established Greek Bible forms, no paraphrase	Zero gap; these are already the NT’s own Greek forms and stable in Orthodox usage
δεσπότης	Retain the word, do not paraphrase or substitute	It is Jude’s own deliberate word, paired rhetorically with κύριος for maximal emphasis; paraphrasing away from δεσπότης would lose the pairing. Mandatory note required instead of substitution
ψυχικοί	Retain the word (ψυχικοί) + mandatory explanatory note, do not substitute a different lexeme	No better single word exists in Modern Greek for this technical Pauline-anthropology category; substitution would lose the direct link to 1 Corinthians 2:14/15:44’s own ψυχικός, which Greek readers can cross-reference natively
διακρινόμενος / διακρινόμενους	Retain (it is the NT’s own verb) but disambiguate the two senses (vv.9, 22) with distinct glosses, not two different Greek words	Using two different Greek roots would obscure the fact that Jude himself deploys the same verb; the correct fix is annotation, not lexical substitution
σπιλάδες (v.12)	Choose a reading and paraphrase/gloss, do not leave bare	Word is functionally extinct outside this verse; a bare rendering fails comprehension entirely — recommend retaining σπιλάδες with an explanatory parenthetical rather than inventing a new coinage
ἀποδιορίζοντες	Paraphrase functionally (“διχαστές” / “αυτοί που προκαλούν διαιρέσεις”)	The literal compound is unintelligible; unlike δεσπότης or ψυχικοί, there is no cross-reference value in retaining the unused compound, so functional substitution is the correct choice here (contrast with the retain-and-gloss cases above)
θαυμάζοντες πρόσωπα	Paraphrase functionally (“μεροληψία”)	Hebraic idiom untranslatable literally; follow established NT-translation convention for προσωπολημψία-family idioms elsewhere in Scripture
ἀστέρες πλανῆται	Retain the descriptive phrase, mandatory note	The etymological link between πλανήτης (“wanderer”) and the modern astronomical “planet” is itself pedagogically valuable once explained — teach the metaphor’s origin rather than avoiding the word
ἁγιωτάτῃ πίστει	Retain literal superlative + awareness flag, no substitution	Grammatically unremarkable in both Koine and Modern Greek; the honorific-title resonance is a framing issue for curriculum writers, not a translation-choice problem
Ἐνώχ / Enoch citation	Retain proper name; handle canonicity through doctrinal framing, not lexical choice	No lexical fix addresses the 1 Enoch source-question; this belongs in doctrine-analysis commentary (cf. inspiration_of_scripture doctrine), not in the glossary
κράτος / ἐξουσία (doxology pairing)	Retain both words (they are the NT’s and the Liturgy’s own vocabulary); fence with register, not substitution	Both terms are load-bearing throughout the Divine Liturgy’s own closing doxologies; replacing them with invented near-synonyms would sever a major liturgical asset. The correct fix is contextual anchoring (framing, note, liturgical parallel), not lexical avoidance

General principle established for Phase 2: Jude contains almost no cases where the correct fix is inventing a new coinage. The decision is almost always binary — (a) retain the NT’s own word and supply a mandatory disambiguating note, preserving cross-reference value to other NT texts and/or Orthodox liturgical use; or (b) supply a functional paraphrase only where the literal term is genuinely unintelligible (hapax legomena, dead idioms). Reviewers should be suspicious of any Phase 2 output that introduces a brand-new Greek coinage not found in (a) the term registry, (b) established Bible-translation tradition, or (c) Orthodox liturgical vocabulary.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity (doctrinal weight × likelihood of misreading) and scope (single-occurrence vs. structural thread).

1. τηρέω-thread (κρατώ/preservation) — vv.1, 6, 13, 21, 24 — Critical. The letter’s own structural wordplay; bureaucratic bleaching (“observe rules/records”) threatens to silently unravel the entire book’s argument if any single occurrence drifts to a different root. Highest-priority consistency risk in the book.
2. ψυχικοί — v.19 — Critical, full inversion. Modern warm/positive sense is the precise opposite of Jude’s technical negative anthropological verdict on the false teachers.
3. διακρινόμενους — v.22 — Critical, full inversion, compounded by homonym collision with the unrelated legal sense at v.9. Sits inside the letter’s single most pastorally sensitive command.
4. κρίσις/κρίση — vv.6, 9, 15 — Critical. Post-2010 Greece’s dominant economic-crisis association is a near-universal reflex for any Modern Greek reader encountering the bare noun.
5. κράτος + ἐξουσία (doxology pairing) — v.25 — Critical, compounding. Risk of the entire closing doxology reading as a political statement about “the state and the authorities” rather than cosmic praise.
6. δεσπότης — v.4 — Critical. Unique risk of Christ’s title being heard as a borrowed reference to a living Orthodox bishop.
7. ἀστέρες πλανῆται — v.13 — High. The etymological descendant word now means “planet” exclusively in all registers; near-certain literal misreading without a note.
8. δόξαι (concrete, angelic) — v.8 and μυριάδες ἁγίων (angelic, v.14) — High, paired risk. Both reuse words with Critical/Medium baseline entries (δόξα, άγιοι) in an unfamiliar concrete/angelic sense; risk of silent collapse into the familiar abstract/human senses.
9. κυριότης — v.8 — High. Legal property-title sense is the modern default; spiritual-authority sense requires active recovery.
10. αρχή (domain/rank) — v.6 — High. “Beginning” is the overwhelming default sense; without a gloss the clause is close to meaningless.
11. διακρινόμενος (legal dispute) — v.9 — High, primarily a tracking risk (must not merge with #3 above) rather than an inversion risk in itself.
12. παραδοθείσα (η πίστις) — v.3 — High. Positive collision with Ιερά Παράδοση risks reframing Jude’s closed-deposit argument as an endorsement of open tradition.
13. σπιλάδες — v.12 — High (comprehension). Textual-variant ambiguity plus near-total absence from living vocabulary.
14. κυριότητα/κράτος-adjacent term cluster generally — flagged as a category: every civic/governmental-sounding term in this letter (κρίσις, δεσπότης, κράτος, ἐξουσία, κυριότης, ἀρχή) should be reviewed as a group in Phase 2 QA, since a translator fatigued by handling one correctly may apply insufficient care to the next.
15. ἀποδιορίζοντες — v.19 — Medium-High. Hapax legomenon; risk is total incomprehension if rendered literally, though not doctrinal distortion once a functional gloss is applied.

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5. Full-Chapter Coverage Verification

Jude is a single chapter (25 verses); the following confirms every verse-group has been reviewed for vocabulary and doctrine content, per the FULL-BOOK COVERAGE mandate.

Verses	Content	New vocabulary contributed	Status
1–2	Salutation: Jude as δοῦλος, addressees as ἠγαπημένοις, κλητοῖς, τηρημένοις; greeting of ἔλεος, εἰρήνη, ἀγάπη	δοῦλος, αγαπημένοι, κλητοί (baseline reuse), τηρέω (thread begins), έλεος, ειρήνη (baseline reuse), αγάπη	Reviewed — see §1.5, §1.4
3	Purpose statement: contend for the faith once delivered	επαγωνίζομαι, άπαξ, παραδοθείσα, πίστη, άγιοι (baseline reuse), σωτηρία (baseline reuse)	Reviewed — see §1.1
4	The false teachers described: grace perverted, δεσπότης and κύριος denied	χάρη (baseline reuse), δεσπότης, Κύριος (baseline reuse), αρνούμαι, ασέλγεια	Reviewed — see §1.2, §1.1
5–7	Three OT types: Israel (destroyed), angels (kept in chains), Sodom (eternal fire)	απόλλυμι, άγγελοι, τηρέω (thread continues), αρχή, δεσμά αιώνια, Σόδομα και Γόμορρα, εκπορνεύω, πυρ αιώνιο, δείγμα, σάρκα (baseline reuse)	Reviewed — see §1.3
8–10	The false teachers vs. Michael’s restraint	κυριότητα, δόξες, βλασφημώ, Μιχαήλ ο Αρχάγγελος, διακρίνομαι (legal sense), διάβολος, επιτιμήσαι, φθείρομαι	Reviewed — see §1.2, §1.3
11	Three named types: Cain, Balaam, Korah	η οδός του Κάιν, η πλάνη του Βαλαάμ, η αντιλογία του Κόρε	Reviewed — see §1.3
12–13	Vivid images: reefs/stains, self-shepherding, wandering stars, gloom of darkness	σπιλάδες, συνευωχούμενοι, ποιμαίνοντας τους εαυτούς τους, αστέρες πλανήτες, ζόφος του σκότους	Reviewed — see §1.2, §2.1
14–15	Enoch’s prophecy of judgment	Ενώχ, μυριάδες αγίων, κρίση (first structural occurrence)	Reviewed — see §1.3, §1.2
16	Grumblers, malcontents, bombastic speech, flattery	γογγυστές, μεμψίμοιροι, επιθυμίες, υπέρογκα λόγια, κολακεύοντας για ίδιον όφελος	Reviewed — see §1.2, §2.1
17–19	Apostolic prediction fulfilled; scoffers; those who divide; soulish, Spirit-less	απόστολοι (baseline reuse), έσχατος καιρός, εμπαίκτες, διχαστές/αποδιορίζω, ψυχικοί, πνεύμα/Πνεύμα	Reviewed — see §1.2, §2.1, §2.2
20–21	Positive counter-discipline: building up, praying in the Spirit, keeping in love, awaiting mercy	εποικοδομώντας, αγιωτάτη πίστη, προσευχόμενοι εν Αγίω Πνεύματι, τηρέω (thread continues), αγάπη Θεού, έλεος, ζωή αιώνια	Reviewed — see §1.5, §1.1
22–23	The mercy-and-rescue commands to the wavering	διακρινόμενους (wavering sense), ελεάτε, σῴζω (baseline reuse), αρπάζοντας, φόβος, μολυσμένος χιτώνας, σάρκα (baseline reuse)	Reviewed — see §1.4
24–25	Closing doxology: God’s preserving power	τηρέω-thread resolved via φυλάξαι, άπτωστους, άμωμος, αγαλλίαση, Σωτήρ, μεγαλωσύνη, κράτος, εξουσία, αιώνες, Αμήν (baseline reuse)	Reviewed — see §1.5, §1.6

No verse group in Jude contributes zero new vocabulary; the letter’s density means every segment carries at least one term requiring gap-analysis attention. This itself is a notable finding for Phase 2 resourcing: unlike longer books where some chapters are vocabulary-quiet, Jude offers no “automated-only” stretches longer than a single clause.

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6. Summary Recommendations for Phase 2

1. Add all Critical/High terms identified above to the forbidden-substitution and mandatory-note lists in the Phase 2 AI system prompt (12_ai_translation_requirements.md Jude addendum), modeled directly on the baseline’s existing κύριος/κλήση/εκλογή/διαθήκη forbidden-substitution pattern.
2. Treat τηρέω as a single tracked thread across the whole document, not five independent term decisions — Phase 2 QA should specifically check root-consistency across vv.1, 6, 13, 21, 24 (plus φυλάσσω at v.24 as the sanctioned near-synonym).
3. Track διακρίνομαι as two separate glossary entries with cross-referencing warnings (v.9 legal-dispute sense; v.22 wavering sense) to prevent reviewer confusion between two unrelated meanings of one verb.
4. Escalate ψυχικοί and διακρινόμενους (v.22) to the same severity tier as the baseline’s forbidden παιδαγωγός inversion — both require mandatory notes on every single occurrence, not just first occurrence, given the risk of a complete meaning-reversal rather than mere dilution.
5. Group κρίσις, δεσπότης, κράτος, ἐξουσία, κυριότης, and ἀρχή as a single “civic/governmental drift” reviewer training category — a translator or reviewer sensitized to one of these should apply the same scrutiny to all six.
6. Leverage, rather than merely defend against, this letter’s substantial liturgical assets (Μιχαήλ ο Αρχάγγελος, αγαλλίαση, Σωτήρ, μεγαλωσύνη, αιώνες, Αμήν, ἀγάπη Θεού, ζωή αιώνια) — the curriculum should explicitly connect Jude’s closing doxology to the Divine Liturgy’s own doxological formulas as a comprehension and devotional aid, not only flag its risks.