Doctrine Analysis

Jude — Doctrine Analysis (Hmong)

Part A: Doctrine Matrix

#	Doctrine	Supporting Passages (Jude)	Risk Level	Translation Risk Description	Review Routing
1	Contending for the Faith Once Delivered	1:1, 1:3, 1:17, 1:20	Critical	The objective “the faith” (πίστις, a fixed, closed body of apostolic doctrine) must be rendered with the fixed collocation “txoj kev ntseeg uas twb muab cob rau ib zaug tas mus li, tsis hloov dua li lawm”, carrying the mandatory hapax (“once for all delivered”) qualifier at every occurrence (1:3, 1:20). Because the baseline TM’s `faith_believe` entry (“kev ntseeg / ntseeg”) is fixed for the subjective trust/belief sense, dropping the qualifier collapses Jude’s call to defend a closed, historically-delivered deposit of doctrine into a generic exhortation to “believe harder” or “keep the faith emotionally” — an individualist-piety reading that erases the corporate, doctrinal-defense force of “epagōnizesthai” (contend earnestly, v.3) and mirrors the baseline’s Critical Justification-by-Faith collision risk (forensic/fixed category collapsed into subjective/effort-based one).	Human theologian
2	Judgment on Ungodly False Teachers	1:4, 1:8, 1:10, 1:11, 1:12-13, 1:15, 1:16, 1:18-19	Critical	Three converging risks: (1) v.4’s “perverting grace (txiaj ntsim) into sensuality” directly dramatizes the exact grace/koob-hmoov inversion the baseline forbids — must never imply grace legitimizes “kev ua phem tsis txwv cai”; (2) v.8’s “dreamers” (cov uas npau suav) collides with shamanic (txiv neeb) trance/dream revelation, the primary authority-channel in Hmong traditional religion, risking either blanket condemnation of dreams/visions generally or unintended validation of shamanic authority-claims if the contrast with rejected self-authorization is not explicit; (3) v.15’s fourfold asebeia-root cluster (“kev tsis hwm Vajtswv”) is the densest concentration of that root in the NT and functions here as a specific judicial epithet for a class under active divine sentence — not generic moral criticism as in Romans 4:5 — and must retain its judicial, climactic force.	Human theologian
3	Old Testament Warnings as Types (Israel, Angels, Sodom)	1:5, 1:6, 1:7, 1:9	High	Three historical types must retain their distinct typological force without merging into one generic “God punishes bad people” moral: Israel (v.5, unbelief after deliverance) risks losing its warning-to-the-already-saved edge if flattened into a conversion narrative; the fallen angels (v.6, “did not keep their own domain… abandoned their proper dwelling”) risk assimilation into the Hmong ranked hierarchy of territorial/ancestral dab spirits, each holding an assigned domain, rather than being taught as a unique, one-time, wholly negative angelic rebellion; Sodom (v.7, “strange flesh”) requires formal, non-vulgar register per the baseline’s tone rules; and v.9 (Michael deferring judgment: “the Lord rebuke you”) stands in deliberate, doctrinally load-bearing contrast to the shamanic practice of a txiv neeb personally confronting and commanding spirits by ritual power — if this contrast is not made explicit, Michael’s restraint may be read as weakness rather than the doctrine’s actual point, that rebuking authority belongs to God alone.	Human theologian
4	Mercy and Rescue of the Wavering	1:2, 1:21, 1:22-23	High	Depends on precise, unblurred maintenance of the baseline’s Medium-risk mercy/grace distinction (“txoj kev khuv leej” vs. Critical “txiaj ntsim”) across Jude’s three graduated pastoral responses (have mercy on the doubting; snatch others from the fire; show mercy to still others with fear, hating the garment stained by the flesh). Collapsing mercy into grace vocabulary blurs Jude’s deliberately staged pastoral triage. Additionally, v.23’s “hating even the garment stained by the flesh” risks assimilation into Hmong ritual-pollution/taboo categories (contamination through contact with death, forbidden objects, or spirit-defilement requiring ceremonial cleansing) rather than functioning as a moral-contamination metaphor. The underlying Greek textual variation at v.22 (mercy vs. rebuke as the first prescribed response) carries genuine pastoral-doctrinal weight requiring theologian resolution before the teaching sequence is finalized.	Human theologian
5	Kept by God and Presented Blameless	1:1, 1:21, 1:24	High	Jude’s central wordplay verb tēreō (“khaws cia,” kept/guarded/reserved) must be rendered identically across its custodial sense (believers kept for Christ, 1:1, 1:21) and its judicial sense (angels/false teachers kept for judgment, 1:6, 1:13) to preserve the letter’s deliberate structural irony — yet supernatural “keeping/protection” risks assimilation into Hmong protective binding-charm (khawv koob) or soul-calling (hu plig) ritual-technique practices, which similarly “keep” a person safe from spirit-harm through correct ritual performance. Compounding this, v.24’s “presented blameless” (amōmos, historically the term for a physically unblemished sacrificial animal) risks being heard through the lens of shamanic sacrificial-offering perfectionism (fij dab), in which offerings must be ritually flawless by human effort to be acceptable, rather than as God’s own sovereign achievement through preserving grace — a collision that would quietly reintroduce works-righteousness into the letter’s climactic assurance.	Human theologian
6	Doxology and God’s Preserving Power	1:24, 1:25	Critical	The closing doxology is the letter’s highest-density cluster of the baseline’s flagged hwjchim-family vocabulary: “able” (dynamenō, cognate of dynamis), “power/dominion” (kratos), and “authority” (exousia) occur within two verses and are identical in root or near-synonym to a shaman’s (txiv neeb) ritual power to negotiate with and command spirits. Left unqualified, this climactic ascription risks being heard as praising God for “a stronger version of ordinary shamanic power” rather than confessing His unique, underived, ultimate sovereignty. Every occurrence must carry an explicit “Vajtswv” possessive anchor, and “exousia” here must be kept lexically distinct from the identical civil-authority phrase used for delegated human government (baseline Romans 13 usage), since collapsing the two would confuse God’s own underived sovereignty with merely delegated political power at the single most theologically concentrated moment in the letter.	Human theologian

Cross-cutting observation: Every doctrine in the Jude Language Package is Critical or High risk. There is no Medium/Low-risk doctrine tier in this package, matching the posture already established in the Romans baseline. All six doctrines therefore route to mandatory human theologian review before publication, per assets/doctrine_risk_registry.json’s routing rule — no automated-review bypass is permitted anywhere in this curriculum.

Part B: Full-Book Section-by-Section Coverage Trace

Jude is a single chapter of 25 verses. Per the PRD Phase 1 full-coverage mandate, every section of the letter is logged below — either as contributing to the doctrine matrix in Part A, or explicitly noted as “reviewed, no new doctrinal/terminological load” where applicable. No section is silently omitted.

Section	Verses	Content Summary	Doctrine(s) Touched	Coverage Status
Salutation	1:1-2	Jude identifies himself as a servant (qhev) of Christ and brother of James; addresses those “called, beloved in God the Father, and kept for Jesus Christ”; wishes mercy, peace, love multiplied.	1 (called/kept), 4 (mercy), 5 (kept)	Covered — introduces G6/G37/A21/G15 terminology; foundational for doctrines 1, 4, 5.
Occasion for writing	1:3-4	Jude’s change of plan: from writing about “our common salvation” to urgently exhorting to “contend for the faith once for all delivered”; reason given — certain persons have crept in, perverting grace into sensuality, denying the Master and Lord.	1 (contend for the faith), 2 (grace perverted, ungodliness)	Covered — the doctrinal core of the letter; anchors both Critical-tier doctrines 1 and 2.
First OT warning: Israel	1:5	The Lord saved a people out of Egypt, then destroyed those who did not believe.	3 (Israel as warning type)	Covered — establishes the “saved-but-then-judged” warning pattern foundational to doctrine 3.
Second OT warning: fallen angels	1:6	Angels who did not keep their own domain, abandoned their dwelling, are kept in eternal chains for judgment.	3 (angels as warning type), 5 (tēreō wordplay, judicial sense)	Covered — introduces the judicial sense of “khaws cia” that must remain lexically identical to, yet contextually distinct from, its custodial sense elsewhere.
Third OT warning: Sodom and Gomorrah	1:7	Sodom, Gomorrah, and surrounding cities, having indulged in sexual immorality and pursued strange flesh, serve as an example, undergoing a punishment of eternal fire.	3 (Sodom as warning type)	Covered — requires formal register per baseline §5; no traditional-religion collision, comprehension/propriety risk only.
Description of the false teachers I	1:8-10	These dreamers defile the flesh, reject authority, blaspheme glorious ones; contrasted with Michael the archangel, who, disputing about Moses’ body with the devil, did not presume to blaspheme but said “The Lord rebuke you”; these people revile what they do not understand and are destroyed by what they, like unreasoning animals, understand instinctively.	2 (false teachers), 3 (Michael/devil contrast)	Covered — v.9 is the doctrine-3 hinge verse (shamanic-confrontation contrast); v.8’s “dreamers” is a doctrine-2 flashpoint term (G12).
Woe oracle: three OT types of apostate leadership	1:11	Woe to them, for they walked in the way of Cain, abandoned themselves to Balaam’s error for profit, and perished in Korah’s rebellion.	2 (false teachers as apostate leaders)	Covered — comprehension-gap proper names (G17) requiring narrative gloss; reinforces doctrine 2’s judicial force.
Nature-imagery indictment	1:12-13	These people are hidden reefs at your love feasts, shepherds who feed only themselves, waterless clouds, fruitless autumn trees twice dead, wild waves of the sea, wandering stars for whom the gloom of utter darkness has been reserved forever.	2 (false teachers characterized)	Covered — dense metaphor cluster (G18-G21); “reserved” here reuses the tēreō/khaws cia judicial sense, reinforcing doctrine 5’s wordplay across the letter.
Enoch’s prophecy and its application	1:14-16	Enoch prophesied the Lord’s coming with holy myriads to execute judgment on all, convicting the ungodly of their ungodly deeds and harsh words; these people are grumblers, malcontents, following their own passions, loud-mouthed boasters, showing favoritism for gain.	2 (climactic judicial indictment)	Covered — v.15’s fourfold asebeia cluster is the doctrine-2 climax flagged for mandatory theologian review; v.16’s “showing favor to faces” is the deliberate intertextual inverse of the baseline’s impartiality-of-God term.
Apostolic forewarning	1:17-19	Remember the predictions of the apostles of the Lord, who told you there would be scoffers in the last time, following their own ungodly passions; these are the ones who cause divisions, worldly people, devoid of the (Holy) Spirit.	1 (apostolic authority as guardian of the faith), 2 (scoffers)	Covered — v.19 is the single most sensitive juxtaposition in the letter of “ntsuj plig” (natural human soul) against “Vaj Ntsuj Plig” (Holy Spirit), directly reinforcing the baseline’s Critical Sanctification/Spirit distinction.
Exhortation to the beloved	1:20-21	But you, beloved, build yourselves up on your most holy faith; pray in the Holy Spirit; keep yourselves in the love of God; wait for the mercy of our Lord Jesus Christ that leads to eternal life.	1 (building on the faith), 5 (keep yourselves / kept)	Covered — reuses the fixed “the faith” collocation (G1/G29) and the custodial sense of tēreō/khaws cia, forming the positive counterpart to v.1’s “kept for Jesus Christ.”
Pastoral triage instructions	1:22-23	Have mercy on those who doubt; save others by snatching them out of the fire; to still others show mercy with fear, hating even the garment stained by the flesh.	4 (mercy and rescue, graduated response)	Covered — the doctrine-4 core; manuscript variation at v.22 flagged for theologian resolution; v.23’s “stained garment” flagged for ritual-pollution collision risk.
Closing doxology	1:24-25	To him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.	5 (kept from stumbling, presented blameless), 6 (doxology, God’s power)	Covered — the letter’s single highest-density concentration of flagged hwjchim-family vocabulary (doctrine 6, Critical); also the culminating custodial sense of tēreō/khaws cia and the amōmos “blameless” collision (doctrine 5).

Coverage conclusion: All 25 verses of Jude have been traced to at least one doctrine in the matrix above. No verse or section was found to contribute zero doctrinal or terminological load; Jude’s extreme density (one chapter carrying six Critical/High doctrines and 39 newly surfaced glossary terms, per analysis/08_core_glossary.md) means this letter has no “thin” sections requiring a bare reviewed-with-no-findings notation — every clause is doctrinally or lexically load-bearing. This is itself logged as a notable structural feature of the Jude package relative to the Romans baseline, where several chapters (e.g., portions of the salutation/closing material) carried comparatively lighter doctrinal density.

Part C: Escalation Summary

Per 12_ai_translation_requirements.md §9 (inherited and extended for this package), all six Jude doctrines carry the following escalation posture:

Critical tier (Doctrines 1, 2, 6): No automated-review bypass permitted under any circumstance. Any generated content touching the “faith once delivered” formula, the grace-perversion/false-teacher judgment complex, or the closing doxology’s power-vocabulary cluster must be routed to human theologian review before publication.
High tier (Doctrines 3, 4, 5): Also routed to mandatory human theologian review (not merely native-speaker review), because each carries a named, specific collision risk (territorial-spirit hierarchy, ritual-pollution taboo, protective-charm/sacrificial-perfectionism assimilation) rather than a generic comprehension gap.
Compounding-risk flag: Doctrine 2 (v.19) and Doctrine 5/6 (vv.24-25) each independently trigger the baseline’s pre-existing Critical-tier escalation rules for the Holy-Spirit/human-spirit distinction and the hwjchim-family qualifier-enforcement rule, respectively. Where a single verse triggers two independent baseline escalation rules simultaneously (as at 1:19 and 1:24-25), this document treats that verse as a double-flagged priority passage for theologian review, ahead of single-flagged passages in review sequencing.