Romans-Baseline-Extending Semantic Analysis: The Letter of Jude (Hmong)

§0. Governing Conventions (inherited, not restated in full)

• Script: RPA (White Hmong / Hmong Daw). Register: formal, reverent, literary — Vajtswv Txoj Lus tradition.
• Any term already fixed in assets/translation_memory.json (baseline) is reused exactly, tagged REUSED FROM BASELINE TM below, and never re-glossed.
• Risk tiers (Critical/High/Medium/Low) follow the baseline’s risk_tier_definitions exactly.
• Jude has only one chapter (25 verses) in the canonical text. The core passage (1:3-23) constitutes nearly the entire book. Per the full-book-coverage mandate, this document treats 1:3-23 verse-by-verse in §1, and then explicitly covers the remaining bookend material — the salutation (1:1-2) and the closing doxology (1:24-25) — in §2, so that literally every verse of Jude is accounted for. No verse is silently skipped.
• New terms surfaced here that are not in the baseline TM are proposed as provisional Jude-package renderings and are flagged [TRANSLATOR REVIEW NEEDED] where proper names or highly technical hapax legomena are involved, per the governing note in 12_ai_translation_requirements.md §2.4 and §9.

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§1. CORE PASSAGE — Verse-by-Verse Analysis: Jude 1:3-23

Jude 1:3

Greek: Ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας, ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.

• Term: κοινῆς σωτηρίας (koinēs sōtērias) — “common salvation”

  • Literal meaning: shared/joint (koinos) + rescue/deliverance (sōtēria).
  • Semantic range: salvation held in common by all believers, corporate rather than individual emphasis.
  • English variants: “common salvation” (KJV/ESV), “salvation we share” (NIV).
  • Contextual theology: grounds the appeal to contend for the faith in the shared inheritance of all “the saints,” setting up doctrine 1.
  • Hmong rendering: txoj kev cawm dim uas peb sib koom ua ke (the salvation we hold together in common). sōtēria itself is REUSED FROM BASELINE TM (“kev cawm dim / cawm,” High risk — always anchor to Yexus Khetos). Risk: Medium (comprehension-level addition of “shared” nuance; inherits the High-risk anchoring requirement from the base term).

• Term: ἀνάγκην ἔσχον (anankēn eschon) — “I had a necessity/compulsion”

  • Literal meaning: had (eschon) + necessity/constraint (anankē).
  • Semantic range: felt compelled, under urgent obligation.
  • English variants: “I felt a necessity,” “I found it necessary,” “I was compelled.”
  • Contextual theology: signals the letter’s urgency — the crisis of false teachers forced a change of subject from a planned positive letter to an urgent polemical one.
  • Hmong rendering: raug yuam kom sau (was compelled/forced to write). Risk: Low — descriptive, no collision.

• Term: ἐπαγωνίζεσθαι (epagōnizesthai) — “to contend/struggle for”

  • Literal meaning: intensive form of agōnizomai (to compete in an athletic/military contest); the root agōn is the source of English “agony,” denoting strenuous, all-out effort.
  • Semantic range: to fight earnestly, to struggle as in a contest, to contend vigorously against opposition.
  • English variants: “contend earnestly” (KJV/ESV), “contend” (NIV), “fight” (some paraphrases).
  • Contextual theology: the letter’s thesis verb — the entire doctrine of “Contending for the Faith” hinges on this single word’s athletic-combat intensity, not passive holding.
  • Hmong rendering: siv zog tiv thaiv txoj kev ntseeg (strive with all one’s strength to defend the faith). Risk: Medium — no traditional-religion collision, but the athletic/combat force must not be softened to a weak “keep” or “maintain,” or doctrine 1’s urgency is lost. [NEW TERM — logged for TM-revision review].

• Term: ἅπαξ παραδοθείσῃ (hapax paradotheisē) — “once for all delivered/handed down”

  • Literal meaning: hapax = “once, one time only, never to be repeated”; paradidōmi = “hand over, deliver, entrust” (the standard verb for transmitting authoritative tradition).
  • Semantic range: a completed, unrepeatable, definitive act of transmission — the same force hapax carries in Hebrews 9:26-28 for Christ’s atonement.
  • English variants: “once for all delivered” (ESV/KJV), “once for all entrusted” (NIV).
  • Contextual theology: establishes that “the faith” is a fixed, closed, historically-delivered body of apostolic doctrine — not an evolving personal experience. This is the doctrinal center of gravity for doctrine 1.
  • Hmong rendering: twb muab cob rau ib zaug tas mus li, tsis hloov dua li lawm (already handed over once, never to be changed again). Risk: High — if the “ib zaug tas mus li” (once for all, unrepeatable) qualifier is ever dropped, “the faith” collapses into an ongoing, revisable tradition, directly undermining doctrine 1. [NEW TERM — logged for TM-revision review; parallel in force to the baseline's hapax-style qualifier pattern used for hilastērion/propitiation, "once for all, sufficient."]

• Term: τοῖς ἁγίοις (tois hagiois) — “to the saints/holy ones”

  • Literal meaning: the holy ones, the set-apart people.
  • Semantic range: all believers as a consecrated community, not an elite subgroup.
  • English variants: “the saints” (KJV/ESV/NIV).
  • Contextual theology: identifies the recipients of the fixed deposit of faith as the whole believing community.
  • Hmong rendering: cov ntseeg dawb huv (the holy/set-apart believers). Risk: Medium — “dawb huv” (holy/pure) is the same root flagged Critical/High in the baseline for sanctification (folk ritual-purity collision); here the noun-phrase usage is comprehension-level but should be taught alongside the baseline sanctification note so “holy” is understood as God’s consecrating call, not ritual cleanliness.

• Term: πίστει (pistei) — “faith” (dative, objective sense: “the faith”)

  • Literal meaning: the body of belief/trust; here used with the article and hapax paradotheisē, marking a shift from the verb-form trust-relationship (πιστεύω) to a fixed noun referring to the content of apostolic doctrine.
  • Semantic range: (a) subjective trust/belief (as in Romans’ pistis/pisteuō baseline entry); (b) here, objective — “the faith,” a defined body of teaching to be defended.
  • English variants: “the faith” (all major versions, capital-F sense implied).
  • Contextual theology: this objective sense is doctrinally distinct from — though built upon — the baseline’s faith_believe entry (subjective trust). Confusing the two senses would make “contend for the faith” sound like “try harder to believe” rather than “defend the deposited apostolic doctrine.”
  • Hmong rendering: txoj kev ntseeg (REUSED root from BASELINE TM “kev ntseeg / ntseeg,” Medium risk) but here functioning as a fixed noun-phrase referring to the body of doctrine: “txoj kev ntseeg uas twb muab cob rau ib zaug tas mus li” (see hapax entry above; the two terms are inseparable in Jude 1:3 and must always co-occur). Risk: High — this is the anchor term for doctrine 1; without the accompanying “once for all delivered” qualifier every time it appears in an objective-doctrine sense (also v.20, “your most holy faith”), the reader will default to the baseline’s subjective-trust sense and miss the fixed-deposit doctrine entirely.

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Jude 1:4

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

• Term: παρεισέδυσαν (pareisedysan) — “crept in unnoticed”

  • Literal meaning: para (alongside) + eis (into) + dyō (to sink/slip) — to slip in secretly alongside/among.
  • Semantic range: covert infiltration, entering by stealth rather than open confrontation.
  • English variants: “crept in unnoticed” (ESV/NIV), “crept in unawares” (KJV).
  • Contextual theology: false teachers are not outside attackers but internal infiltrators — central to doctrine 2 (Judgment on Ungodly False Teachers).
  • Hmong rendering: twb nkag los ntxeev ntxeev rau hauv (pawg ntseeg) (have already secretly slipped in among [the congregation]). Risk: Low-Medium — comprehension-level, no traditional-religion collision. [NEW TERM]

• Term: πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα (palai progegrammenoi eis touto to krima) — “long ago marked out beforehand for this condemnation”

  • Literal meaning: pro (before) + graphō (write) — “written/marked in advance”; krima = judgment/verdict/condemnation.
  • Semantic range: a prior, settled divine verdict against these persons, foreknown before their present appearance.
  • English variants: “marked out for condemnation” (NIV), “designated for this condemnation” (ESV), “before of old ordained to this condemnation” (KJV).
  • Contextual theology: parallels the baseline’s Critical-risk foreknow_predestine doctrine (Romans 8:29-30, 9) — God’s foreknowing judgment on the wicked is personal and righteous, not impersonal fate.
  • Hmong rendering: twb raug teem tseg ua ntej lawm rau qhov kev txiav txim no (already appointed/marked beforehand for this judgment), reusing the baseline’s “twb…ua ntej lawm” foreknowledge-pattern. Risk: High — this phrase sits directly inside the Critical-risk election_choose / foreknow_predestine collision zone documented in the baseline (Romans doctrine 6); it must never be rendered with hmoov (fate/fortune) vocabulary, which is PERMANENTLY FORBIDDEN per baseline §3.1, or God’s righteous foreknowledge of the wicked’s judgment collapses into impersonal doom, removing their moral culpability (a concern doctrine 2 explicitly requires be preserved).

• Term: ἀσεβεῖς (asebeis) — “ungodly ones” — REUSED FROM BASELINE TM (“tus tsis hwm Vajtswv,” Medium risk, doctrine: Grace and Salvation by Faith Alone). Note: in Jude this term becomes load-bearing for a new assigned doctrine (Judgment on Ungodly False Teachers) and recurs with unusual density (vv.4, 15 [×4], 18) — its Medium baseline risk should be treated as elevated to High in Jude specifically, because the term functions here as the defining epithet for an entire class of false teachers under active divine judgment, not a general condition of humanity as in Romans 4:5.

• Term: χάριτα…μετατιθέντες εἰς ἀσέλγειαν (charita metatithentes eis aselgeian) — “turning grace into sensuality”

  • Literal meaning: charis (grace) — REUSED FROM BASELINE TM (Critical risk, “txiaj ntsim”); metatithēmi = to transpose, change, pervert; aselgeia = unrestrained sensuality, licentiousness, shameless vice (a NT term for moral abandon, often sexual).
  • Semantic range: aselgeia denotes conduct that has cast off all restraint, moving beyond mere sin to shameless public indulgence.
  • English variants: “lasciviousness” (KJV), “sensuality” (ESV), “license for immorality” (NIV).
  • Contextual theology: this is the single most direct NT statement of the exact collision the baseline’s Critical grace entry was written to prevent — false teachers explicitly use “grace” as a license for sin.
  • Hmong rendering: kev ua phem tsis txwv cai (unrestrained wrongdoing / behavior with no limits). Risk: Critical — this verse must be translated and taught so that it reinforces, never undermines, the baseline’s forbidden-substitution rule: txiaj ntsim (grace) must never be paired with, or heard to license, kev ua phem tsis txwv cai. Any ambiguity here directly touches the baseline’s Doctrine 3 (Grace and Salvation by Faith Alone, Critical) and must be flagged for mandatory theologian review. [NEW TERM — high doctrinal sensitivity]

• Term: τὸν μόνον δεσπότην καὶ κύριον (ton monon despotēn kai kyrion) — “our only Master and Lord”

  • Literal meaning: despotēs = absolute master/owner (the term underlying English “despot”), denoting outright ownership authority over a slave/household, distinct from and stronger than kyrios (lord/sovereign, general authority).
  • Semantic range: despotēs pairs conceptually with doulos (slave) — REUSED FROM BASELINE TM (“qhev,” High risk) — as master corresponds to bondservant; kyrios (REUSED FROM BASELINE TM, “tus Tswv,” Low risk) is the more general title.
  • English variants: “only Sovereign and Lord” (ESV), “only Master and Lord” (NIV), “only Lord God” (KJV, conflating the two nouns).
  • Contextual theology: denying Christ’s absolute ownership-authority is the false teachers’ core sin; this reinforces the total-surrender doulos/qhev theology already flagged High risk in the baseline.
  • Hmong rendering: tus Tswv Kav Txhua Yam (the Lord who rules/owns all things) used alongside the REUSED tus Tswv (kyrios) so the two titles remain visually and doctrinally distinct: “peb tus Tswv Kav Txhua Yam thiab tus Tswv, uas yog tib leeg xwb” (our only Master-Owner and Lord). Risk: Medium-High — comprehension-level distinction from kyrios, but doctrinally significant because it activates the baseline’s qhev/doulos total-ownership teaching; must not be flattened into a single generic “Lord” or the force of “denying the Master” is lost. [NEW TERM — logged for TM-revision review]

• Term: ἀρνούμενοι (arnoumenoi) — “denying”

  • Literal meaning: to refuse to acknowledge, disown, repudiate.
  • Semantic range: active, willful denial (not mere ignorance).
  • English variants: “deny” (all major versions).
  • Contextual theology: the false teachers’ practical apostasy — denial expressed through licentious living, not necessarily formal creedal rejection.
  • Hmong rendering: tsis lees paub / ceg tsis yuav (refuse to acknowledge/own). Risk: Low.

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Jude 1:5-7 (treated as a unit — the three OT-warning types)

Greek (v.5): Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι…ὅτι Ἰησοῦς λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν. (v.6): ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν. (v.7): ὡς Σόδομα καὶ Γόμορρα…ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι.

This unit is doctrine 3 (OT Warnings as Types) in its entirety — Israel, angels, Sodom, three escalating types of apostasy and judgment.

• Term: λαὸν ἐκ γῆς Αἰγύπτου σώσας (a people… having saved out of Egypt) — refers to Israel. sōzō is REUSED FROM BASELINE TM (“cawm,” High risk, always anchor to Christ as agent — here notably the subject is “Iēsous,” a textually significant variant reading identifying the pre-incarnate Christ as Israel’s Exodus-deliverer). Egypt: Iziv [TRANSLATOR REVIEW NEEDED: confirm standard Hmong OT transliteration]. Israel itself REUSED FROM BASELINE TM (“cov Yixalayees”). Risk: Medium — the textual variant (Iēsous vs. kyrios as subject) touches Christology and should be flagged for theologian review if a specific manuscript tradition must be chosen.

• Term: τοὺς μὴ πιστεύσαντας ἀπώλεσεν (destroyed those who did not believe) — pisteuō REUSED FROM BASELINE TM; apollymi (destroy/ruin) new. Hmong: rhuav tshem cov uas tsis ntseeg (destroyed those who did not believe). Risk: Low.

• Term: ἀγγέλους (angelous) — “angels”

  • Literal meaning: messengers (heavenly beings).
  • Hmong rendering: tus timtswv (saum ntuj) — new base term for “angel,” kept lexically distinct from tus Tub Txib (REUSED FROM BASELINE TM, “apostle,” a human office). Risk: Low-Medium for the neutral term itself. [NEW TERM — logged for TM-revision review].

• Term: τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν…ἀπολιπόντας τὸ ἴδιον οἰκητήριον (who did not keep their own domain/position but abandoned their proper dwelling)

  • Literal meaning: tēreō = keep, guard, watch over, maintain (the letter’s key recurring verb — see below); archē = beginning/rule/domain/sphere of authority; oikētērion = proper dwelling/habitation.
  • Semantic range: the angels’ sin was abandoning an assigned position/place, not a generic moral failure — a picture of rebellion against appointed order.
  • Contextual theology: sets up the ironic wordplay Jude builds across the letter: those who did not “keep” (tēreō) their proper place are themselves now “kept” (tēreō, v.6b) for judgment, while the faithful are “kept” (tēreō, v.1, v.21, v.24) for glory. See consolidated Term: τηρέω (tēreō) entry below.
  • Hmong rendering: cov timtswv uas tsis khaws lawv qhov chaw thawj phaum, tso lawv qhov chaw nyob tseg (angels who did not keep their original domain, abandoning their proper dwelling place). Risk: High — the concept of spirit-beings who abandoned an assigned cosmic order and are now imprisoned risks being assimilated into the Hmong spirit-hierarchy worldview (dab of various ranks, ancestral/territorial spirits with assigned domains) rather than taught as a unique, one-time angelic rebellion with its own distinct category. [NEW TERM — requires teaching note distinguishing fallen angels from the broader native "dab" spirit-hierarchy]

• Term: δεσμοῖς ἀϊδίοις ὑπὸ ζόφον…τετήρηκεν (kept in eternal chains under gloom) — desmos (chains/bonds), aidios (eternal, permanent — distinct word from the more common aiōnios), zophos (thick gloom/deep darkness, distinct from the ordinary word for darkness, skotos, though paired with it in v.13). Hmong: raug khi cia nrog saw hlau uas nyob mus ib txhis, rau hauv qhov tsaus ntuj nti (bound with everlasting chains in deep darkness). Risk: Medium — vivid, culturally intelligible imprisonment imagery; low collision risk but should avoid vocabulary overlapping with binding-magic/protective-charm practice (khawv koob) used by shamans to bind spirits — the point here is God’s judicial binding, not ritual power.

• Term: εἰς κρίσιν μεγάλης ἡμέρας (for the judgment of the great day) — krisis (judgment) new but transparent; “the great day” = the eschatological day of judgment. Hmong: rau hnub loj uas Vajtswv txiav txim. Risk: Low.

• Term: Σόδομα καὶ Γόμορρα (Sodom and Gomorrah) — proper names. Hmong: Xaudoos thiab Kaumaulas [TRANSLATOR REVIEW NEEDED: confirm standard transliteration].

• Term: ἐκπορνεύσασαι…ὀπίσω σαρκὸς ἑτέρας (having given themselves to sexual immorality, gone after strange/other flesh)

  • Literal meaning: ekporneuō (intensive form of porneuō, “commit fornication,” here “give oneself wholly over to sexual immorality”); sarx (flesh) — REUSED FROM BASELINE TM in its moral sense; heteros = “other, different in kind” — describing pursuit of sexual relations outside the created order.
  • English variants: “gone after strange flesh” (KJV/ESV), “perversion” (NIV, interpretive).
  • Contextual theology: the third OT type, showing that persistent unrepentant sin invites definitive, exemplary divine judgment.
  • Hmong rendering: kev sib deev tsis raws li ib txwm muaj, caum lwm hom kev sib deev uas tsis raws li Vajtswv txoj kev tsim (sexual relations pursued outside the natural order God created). Risk: High — requires careful, formal, non-vulgar register per §5 of the baseline (avoid colloquial/slang) while still preserving the moral seriousness Paul/Jude intend; cultural sensitivity around explicit content in formal Hmong literary register is a comprehension/propriety risk, not a traditional-religion collision. [NEW TERM]

• Term: πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι (are exhibited as an example, undergoing the punishment of eternal fire)

  • deigma (example/specimen held up for display), pyr aiōnion (eternal fire), dikē (penalty/just retribution).
  • Hmong rendering: raug tsa cia ua qauv qhia txog txoj kev raug txim, yog raug kub hauv hluav taws kub uas kub mus ib txhis (set forth as an example of judgment, being punished in fire that burns forever). Risk: Medium — standard eschatological fire-judgment imagery already broadly familiar in Hmong Christian usage; low collision with traditional funeral-fire ritual, since context clearly marks it as future divine judgment rather than ancestral rite, but a brief clarifying note is prudent.

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Jude 1:8-10

Greek (v.8): Ὁμοίως μέντοι καὶὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν. (v.9): ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπεν, Ἐπιτιμήσαι σοι κύριος. (v.10): οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται.

• Term: ἐνυπνιαζόμενοι (enypniazomenoi) — “dreamers” / “in their dreamings”

  • Literal meaning: en (in) + hypnos (sleep) — to dream, to receive/claim visionary revelation while asleep or in a trance.
  • Semantic range: Jude uses it dismissively — these are self-styled visionaries whose “revelations” are the basis for their immoral, authority-rejecting teaching.
  • Contextual theology: directly relevant to doctrine 2 (false teachers) — their claimed authority comes from private visionary experience, not the “faith once delivered.”
  • Hmong rendering: cov uas npau suav thiab hais tias lawv tau txais kev qhia los ntawm tej yog toog ntawd (those who dream and claim to receive teaching from such visions). Risk: High — direct collision with Hmong shamanic practice (txiv neeb), in which trance-states, dreams, and spirit-visions are the primary channel of authoritative spiritual revelation and power. Without explicit contrast teaching, readers may hear Jude’s condemnation of “dreamers” as a condemnation of dreams/visions generally rather than of these specific self-authorized false teachers who reject apostolic authority; conversely, some hearers with a shamanic frame of reference might instead read these dreamers as legitimately empowered figures. [NEW TERM — requires mandatory teaching note]

• Term: σάρκα…μιαίνουσιν (defile the flesh) — sarx REUSED FROM BASELINE TM (moral sense); miainō (defile/pollute) new. Hmong: ua rau lawv tus cev nqaij tawv qias tsis huv (defile their own body/flesh). Risk: Medium — note collision potential with ritual-pollution categories (similar to dawb huv purity concerns flagged in the baseline sanctification entry); must be taught as moral defilement, not ceremonial.

• Term: κυριότητα…ἀθετοῦσιν (reject/set aside lordship-authority) — kyriotēs (lordship, sovereign authority, cognate of kyrios) and atheteō (to nullify, reject, treat as invalid). Hmong: tsis lees yuav Vajtswv (lossis tus Tswv) txoj cai kav. Risk: Medium. [NEW TERM]

• Term: δόξας…βλασφημοῦσιν (blaspheme “glories”) — doxa REUSED FROM BASELINE TM (“lub yeeb koob,” Low risk) but here plural, referring to glorious/majestic beings (likely angelic dignitaries); blasphēmeō (to speak evil of, slander, revile). Hmong: hais lus phem rau cov muaj yeeb koob (saum ntuj). Risk: Medium — comprehension gap (an unfamiliar referent, “glorious ones” as a class of angelic beings), not a collision.

• Term: ὁ ἀρχάγγελος (ho archangelos) — “the archangel.” Hmong: tus thawj timtswv (the chief angel), building on the new base term for “angel” above. Risk: Low.

• Term: Μιχαήλ (Michael) — proper name. Hmong: Mikhas [TRANSLATOR REVIEW NEEDED].

• Term: τῷ διαβόλῳ (tō diabolō) — “the devil”

  • Literal meaning: dia (through/across) + ballō (to throw) — “slanderer, accuser.”
  • Semantic range: the proper title of Satan, the chief personal adversary — distinct from the generic Hmong category dab (any spirit — ancestral, nature, or demonic).
  • Contextual theology: essential to keep distinct from generic dab so that the unique, personal, singular adversary of Scripture is not diluted into the broad native spirit-category.
  • Hmong rendering: dab Ntxwg Nyoog (established Hmong Christian proper name for Satan/the devil). Risk: Medium — while this is the existing convention in Hmong Christian usage, it retains the morpheme dab, so care is needed in teaching to distinguish “Ntxwg Nyoog,” the singular fallen chief adversary, from the broad, undifferentiated native category of dab spirits generally. [NEW TERM for this Language Package — logged for TM-revision review to confirm against existing Hmong NT usage]

• Term: διακρινόμενος διελέγετο (diakrinomenos dielegeto) — “disputing/contending, argued” — diakrinomai here means “dispute, contend in argument” (a different sense from the same verb’s use in v.22, “waver/doubt” — see note there). Hmong: sib cav sib nug thiab tham txog. Risk: Low, but flag the polysemy: [NOTE: diakrinomai in v.9 = "dispute/argue"; in v.22 = "waver/doubt" — the SAME Greek verb form must receive DIFFERENT Hmong renderings in these two verses; translators must not force a single mechanical equivalence.]

• Term: οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας (did not dare to bring a reviling accusation/judgment) — tolmaō (dare), krisis (judgment, REUSED conceptually), blasphēmia (slander/blasphemy, cognate of blasphēmeō above). Hmong: tsis kam tso lus thuam los txiav txim rau nws. Risk: Low-Medium.

• Term: Ἐπιτιμήσαι σοι κύριος (Epitimēsai soi kyrios) — “The Lord rebuke you”

  • Literal meaning: epitimaō = to rebuke, sharply charge, command with authority.
  • Contextual theology: Michael’s restraint models the doctrine that judgment/rebuke authority belongs to the Lord alone, even over the devil — a crucial contrast to any human (or shamanic) claim to wield personal power to bind/rebuke spirits.
  • Hmong rendering: “Thov kom tus Tswv ntuas koj” (reusing REUSED FROM BASELINE TM “tus Tswv” for kyrios). Risk: Medium-High — this verse is doctrinally important as a direct contrast to Hmong shamanic practice (txiv neeb ua neeb), in which practitioners personally confront and command spirits by their own ritual power; Michael’s model — deferring all rebuking authority to the Lord rather than exercising it himself — must be explicitly taught alongside the baseline’s hwjchim (power) qualifier rule (God’s power, never a practitioner’s own). [NEW TERM — requires mandatory teaching note]

• Term: ὅσα…φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται (what they understand naturally/instinctively, like unreasoning animals, in these things they are destroyed) — physikōs (naturally, by mere animal instinct), aloga zōa (irrational/speechless animals), phtheirō (corrupt, destroy, ruin). Hmong: tej uas lawv paub raws li tsiaj txhu tsis muaj tswv yim, yog tej ntawd ua rau lawv puas tsuaj. Risk: Low.

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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.

• Term: οὐαὶ (ouai) — “woe” — a prophetic pronouncement of coming judgment/sorrow. Hmong: tu siab kawg li rau lawv, vim… (great sorrow/judgment upon them, because…). Risk: Low.

• Term: τῇ ὁδῷ τοῦ Κάϊν (the way of Cain) — Cain’s way = murderous jealousy/rejection of God’s terms of worship (Gen 4). Proper name Kayees [TRANSLATOR REVIEW NEEDED]. Hmong phrase: txoj kev ntawm Kayees. Risk: Medium (comprehension gap — requires narrative gloss for hearers unfamiliar with Genesis 4).

• Term: τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν (rushed into Balaam’s error for profit) — planē (error, deception, wandering from the truth), misthos (wage, reward, payment). Proper name Npalaas [TRANSLATOR REVIEW NEEDED]. Hmong: kev yuam kev ntawm Npalaas, uas nws ua vim nyiaj txiag/nqi zog. Risk: Medium (comprehension gap — Numbers 22-24 narrative; also touches the “flattery for gain” motif of v.16).

• Term: τῇ ἀντιλογίᾳ τοῦ Κόρε ἀπώλοντο (perished in Korah’s rebellion) — antilogia (contradiction, rebellious dispute against authority), apollymi REUSED conceptually. Proper name Khaulas [TRANSLATOR REVIEW NEEDED]. Hmong: kev fav xeeb ntawm Khaulas, uas nws puas tsuaj vim tawm tsam Vajtswv tus tub txib. Risk: Medium (comprehension gap — Numbers 16 narrative; thematically reinforces rejecting God-appointed authority, connecting to the apostle / tus Tub Txib REUSED TM term).

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Jude 1:12-13

Greek (v.12): οὗτοί εἰσιν ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα. (v.13): κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται.

• Term: ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες (spilades, “hidden reefs” or “blemishes,” in your love feasts, agapai)

  • Literal meaning: agapai (plural of agapē, but here a technical term for the church’s communal fellowship meal, the “love feast” that accompanied the Lord’s Supper) — must be kept distinct from the ordinary noun agapē (REUSED FROM BASELINE TM, “kev hlub,” Low risk); spilades is a rare word meaning either “hidden reefs” (a nautical hazard) or “stains/blemishes” — commentators are divided, and both senses fit Jude’s nautical imagery cluster (v.12-13).
  • Hmong rendering: for agapai (love-feast) — rooj mov sib hlub ntawm cov ntseeg (the believers’ love-feast fellowship meal), a NEW technical term distinct from the REUSED baseline kev hlub (love, the emotion/virtue). For spilades — pob zeb zais nyob hauv dej uas ua rau nkoj lam tsoo (hidden underwater rocks that wreck a boat unexpectedly). Risk: Medium — comprehension-level (unfamiliar communal-meal institution and nautical-hazard imagery for a highland agrarian culture), no traditional-religion collision, but requires an illustrative note. [NEW TERM]

• Term: συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες (feasting with you without fear, shepherding themselves)

  • Literal meaning: syneuōchoumai (feast sumptuously together); poimainō (to shepherd/tend flock) — here reflexive, “feeding only themselves” instead of the flock.
  • Contextual theology: false teachers use the church’s communal meals for self-indulgence rather than caring for the flock — direct application to doctrine 2.
  • Hmong rendering: noj haus nrog nej tsis ntshai dab tsi, tsuas yug lawv tus kheej xwb, tsis quav ntsej txog pab yaj/pab menyuam (feast with you without fear, only feeding/tending themselves, with no concern for the flock). Risk: Medium — the shepherd metaphor is a comprehension gap in a rice-farming/hunting-oriented highland culture rather than a herding one; requires an illustrative note (comparable to the baseline’s olive-tree grafting note), not a doctrinal fix. [NEW TERM]

• Term: νεφέλαι ἄνυδροι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα, κύματα ἄγρια…αἰσχύνας, ἀστέρες πλανῆται (waterless clouds; fruitless autumn trees, twice dead, uprooted; wild waves foaming their own shame; wandering stars)

  • A cluster of four nature-metaphors describing the false teachers as all promise-and-no-substance, dead, shameful, and directionless.
  • Hmong rendering (descriptive, kept together as a poetic unit): tej huab tsis muaj dej nag; tej ntoo lub caij ntuj no tsis txi txiv thiab twb tuag ob zaug lawm, raug dob tawm hauv av; tej nthwv dej hiav txwv siab uas ua plooj plawg qhia lawv txoj kev txaj muag; thiab tej hnub qub uas ya tsis tseeb chaw. Risk: Low-Medium — mostly transparent cross-cultural imagery (clouds, trees, waves, stars); “wandering stars” (referring to visible planets that appeared to move irregularly against the fixed-star background in ancient astronomy) is a minor comprehension gap requiring a brief explanatory note, not a doctrinal collision.

• Term: ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται (the gloom of darkness has been reserved/kept forever) — the letter’s tēreō wordplay resurfaces (see consolidated entry below); zophos/skotos paired for emphasis. Hmong: qhov tsaus ntuj nti raug khaws cia mus ib txhis rau lawv. Risk: see consolidated τηρέω entry.

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CONSOLIDATED TERM: τηρέω (tēreō) — “keep, guard, watch over, reserve” (vv. 1, 6, 13, 21, 24)

• Literal meaning: to keep watch over, guard, maintain, preserve, or (passively) to be kept/reserved for a future outcome.
• Semantic range: spans custodial protection (v.1, v.21, v.24, of believers kept by/for God) and judicial detention (v.6, v.13, of fallen angels and false teachers “kept”/“reserved” for judgment).
• English variants: “keep,” “preserve,” “reserve” (all major versions use varying combinations).
• Contextual theology: this is Jude’s central literary and theological thread and the direct textual basis for the assigned doctrine “Kept by God and Presented Blameless.” Jude deliberately repeats the same verb across both positive (believers kept for glory) and negative (rebels kept for judgment) referents to create an ironic contrast: those who refused to “keep” their proper place are themselves now “kept” for doom, while those who “keep” themselves in God’s love are “kept” by His power for blamelessness.
• Hmong rendering: khaws cia, used consistently across all five occurrences so that the deliberate wordplay is preserved in Hmong as it is in Greek, with context (grammatical subject/object and surrounding qualifiers) distinguishing the positive custodial sense from the negative judicial-detention sense:
  • v.1 (believers “kept for Jesus Christ”): khaws cia rau Yexus Khetos
  • v.6 (angels “kept in eternal chains”): raug khaws cia nrog saw hlau
  • v.13 (false teachers, “gloom… reserved forever”): raug khaws cia mus ib txhis
  • v.21 (“keep yourselves in the love of God”): khaws nej tus kheej cia hauv Vajtswv txoj kev hlub
  • v.24 (God “able to keep you from stumbling”): muaj peevxwm khaws nej cia kom tsis txhob dawm ceg
• Risk: High — two distinct risks converge: (1) preserving the single-verb wordplay across five occurrences requires deliberate translator discipline, since natural Hmong idiom might otherwise select different verbs for “keeping safe” versus “keeping bound,” flattening Jude’s rhetorical structure; (2) the concept of being supernaturally “kept/protected” risks assimilation into the Hmong folk-religious practice of protective charms and binding spells (khawv koob) used to guard a person from spirit-harm, or into soul-calling rites (hu plig) that “keep” a wandering soul safe — God’s preserving of believers must be explicitly taught as sovereign grace flowing from union with Christ, not a magical/ritual safeguard. [NEW TERM — logged for TM-revision review; anchors the "Kept by God and Presented Blameless" doctrine across the whole letter]

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Jude 1:14-15

Greek: Προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ λέγων, Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ, ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι πάσας τὰς ψυχὰς περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.

• Term: Ἑνὼχ…ἕβδομος ἀπὸ Ἀδὰμ (Enoch, seventh from Adam) — proper names. Adam: Adas REUSED FROM BASELINE TM (“original_sin_adam_christ_typology”). Enoch: Enauj [TRANSLATOR REVIEW NEEDED]. Hmong: Enauj, uas yog xeeb ntxwv thib xya txij ntawm Adas los. Risk: Low-Medium (genealogical comprehension note; also flags Jude’s citation of the non-canonical Book of Enoch, a point requiring a brief canonical-status teaching note for a discipleship audience — not a translation-risk per se, but a curriculum note).

• Term: ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ (the Lord came/comes with his holy myriads) — kyrios REUSED; myrias (a countless multitude, “ten-thousands”); hagios (holy) REUSED conceptually. Hmong: tus Tswv tuaj nrog nws cov timtswv/cov dawb huv coob kawg nkaus. Risk: Low-Medium.

• Term: ποιῆσαι κρίσιν κατὰ πάντων (to execute judgment on all) — krisis REUSED conceptually. Hmong: los txiav txim rau txhua tus. Risk: Low.

• Term: ἐλέγξαι πάσας τὰς ψυχὰς (to convict/expose all souls) — elenchō (to convict, expose, bring to light with a view to correction/condemnation); psychē here = “persons” (a common Hebraic idiom, “souls” = “people”) — note this is a different sense from the anthropological pneuma/ntsuj plig discussion at v.19, and should not be confused with it. Hmong: qhia tawm thiab txiav txim rau txhua tus neeg. Risk: Low-Medium (minor comprehension note distinguishing “soul” = “person” idiom from the spirit/soul anthropology terms elsewhere).

• Term: ἔργων ἀσεβείας…ἠσέβησαν…ἁμαρτωλοὶ ἀσεβεῖς (deeds of ungodliness…ungodly…sinners, ungodly) — a fourfold cluster of asebeia-root words (REUSED FROM BASELINE TM, “tus tsis hwm Vajtswv” / “kev tsis hwm Vajtswv”) plus hamartōloi (sinners, cognate of REUSED BASELINE TM hamartia, “txhaum / kev txhaum,” High risk). Hmong: reuse both TM strings exactly: tej haujlwm ntawm kev tsis hwm Vajtswv…tej lus nyiab uas cov neeg txhaum thiab tsis hwm Vajtswv tau hais. Risk: High — this verse is the single densest concentration of the asebeia root in the NT (occurring four times, rhetorically emphatic); both REUSED TM terms must be used with zero substitution, and their density here should be flagged for theologian review as the doctrinal climax of “Judgment on Ungodly False Teachers.”

• Term: τῶν σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ (the harsh things they have spoken against him) — sklēros (hard, harsh, rough — cognate with “hardening,” pōrōsis, REUSED FROM BASELINE TM concept, though a different Greek root; a thematic echo, not a lexical identity). Hmong: tej lus nyiab uas lawv tau hais tawm tsam nws. Risk: Low.

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Jude 1:16

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

• Term: γογγυσταί, μεμψίμοιροι (grumblers, malcontents) — gongystēs (grumbler — cognate with the LXX’s word for Israel’s wilderness grumbling); memphimoiros (one who blames their lot/fate, a chronic complainer). Hmong: cov yws yws thiab tsis txaus siab rau nyob qhov twg los xij. Risk: Low.

• Term: κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι (walking according to their own desires) — epithymia (desire, lust, craving — often negative in NT usage). Hmong: ua raws li lawv lub siab xav/lub siab ntshaw. Risk: Low.

• Term: τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα (their mouth speaks bombastic/swelling words) — hyperonkos (over-inflated, bombastic, arrogant). Hmong: lawv lub qhov ncauj hais lus khav theeb loj heev (reusing REUSED FROM BASELINE TM “kev khav theeb,” boasting, Low risk). Risk: Low.

• Term: θαυμάζοντες πρόσωπα ὠφελείας χάριν (flattering people/showing partiality for the sake of gain) — thaumazō prosōpa (a Hebraic idiom, “to marvel at/show favor to faces,” i.e., flatter or show partiality); ōpheleia (advantage, profit, gain). Hmong: saib ntsej muag rau luag, vim xav tau qhov txawj ntse ntawm luag. Risk: Medium — this is the direct moral inverse of the REUSED BASELINE TM term impartiality_of_god (“tsis saib ntsej muag,” Low risk, Romans 2). The same idiom (“saib ntsej muag,” to show partiality/favoritism) must be reused here in its negated-behavior form to make the contrast explicit: God does not show favoritism, but these false teachers do, for profit. [NEW TERM — note the deliberate intertextual contrast with the baseline Romans term]

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Jude 1:17-18

Greek: ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι ἔλεγον ὑμῖν ὅτι ἐπ᾽ ἐσχάτου [τοῦ] χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.

• Term: τῶν ἀποστόλων (tōn apostolōn) — “the apostles” — REUSED FROM BASELINE TM (“tus Tub Txib,” Medium risk). Risk: unchanged from baseline; note here the apostles’ predictive teaching authority is the ground for recognizing false teachers — reinforces doctrine 1 (the fixed apostolic deposit).

• Term: ἐπ᾽ ἐσχάτου [τοῦ] χρόνου (in the last time) — eschatos chronos, standard eschatological phrase. Hmong: nyob rau lub sijhawm kawg (or “hnub kawg,” last days). Risk: Low.

• Term: ἐμπαῖκται (empaiktai) — “scoffers/mockers”

  • Literal meaning: from empaizō, “to mock, ridicule, make sport of.”
  • Hmong rendering: cov thuam thiab luag ntxhi rau (Vajtswv txoj lus) (those who mock and scoff at [God’s word]). Risk: Low. [NEW TERM]

• Term: κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν (walking according to their own ungodly desires) — repeats vocabulary from v.16 (epithymia) and REUSED asebeia. Hmong: reuse established renderings. Risk: Low (repetition, no new collision).

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Jude 1:19

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

• Term: οἱ ἀποδιορίζοντες (hoi apodiorizontes) — “those who cause divisions”

  • Literal meaning: apo (from/away) + diorizō (to mark a boundary) — to draw dividing lines, cause factional separation.
  • Hmong rendering: cov ua rau muaj kev sib cais — connects thematically to REUSED FROM BASELINE TM (“kev sib cais ua pab ua pawg,” divisions/factions, Low risk, Romans 16). Risk: Low. [NEW TERM, reuses baseline conceptual field]

• Term: ψυχικοί (psychikoi) — “natural/soulish/worldly” people

  • Literal meaning: from psychē (soul, the natural life-principle common to all living creatures), as opposed to pneumatikos (spiritual, Spirit-indwelt). A person who is psychikos operates only on the level of natural human life, without the Spirit.
  • Semantic range: “unspiritual” (ESV), “worldly” (NIV), “sensual” (KJV) — the term does not mean “sinful body” but “merely natural, without the Spirit’s indwelling life.”
  • Contextual theology: this term must be handled with extreme care because it sits directly between the two BASELINE TM entries for “spirit” — it describes people who possess only the natural human soul (REUSED FROM BASELINE TM: “human_spirit_soul,” ntsuj plig, High risk) but explicitly lack the Holy Spirit (REUSED FROM BASELINE TM: “holy_spirit,” Vaj Ntsuj Plig, Critical risk).
  • Hmong rendering: cov neeg uas muaj tib lawv tus ntsuj plig ntawm noob neej xwb (people who have only their own natural human soul). Risk: Critical — this verse requires the single most careful application in all of Jude of the baseline’s mandatory Vaj-prefix distinction rule (§2 of 12_ai_translation_requirements.md): the translation must make unmistakably clear that these false teachers have an ordinary human ntsuj plig (soul) but explicitly lack the Vaj Ntsuj Plig (Holy Spirit) — reversing or blurring this distinction would either (a) suggest all humans lack souls, or (b) wrongly suggest the Holy Spirit is merely a heightened form of the natural human soul, collapsing the Person/nature distinction the baseline’s Critical entry was built to prevent.

• Term: πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — “not having the Spirit”

  • Here pneuma refers to the Holy Spirit — REUSED FROM BASELINE TM (“Vaj Ntsuj Plig,” Critical risk) — and must carry the mandatory “Vaj” prefix.
  • Hmong rendering: tsis muaj Vaj Ntsuj Plig nyob hauv lawv. Risk: Critical — see above; this clause is the doctrinal payoff of the whole verse and must never drop the “Vaj” prefix.

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Jude 1:20-21

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

• Term: τῇ ἁγιωτάτῃ ὑμῶν πίστει ἐποικοδομοῦντες (building yourselves up on your most holy faith)

  • pistis here again in the objective, “the faith” sense (see v.3 entry — must use the same fixed collocation); epoikodomeō = to build further upon an existing foundation (architectural metaphor).
  • Hmong rendering: txhim kho nej tus kheej kom loj hlob zuj zus, cev rau saum txoj kev ntseeg dawb huv tshaj plaws (building yourselves up, growing progressively, upon the most holy faith). Risk: Medium — must reuse the v.3 fixed “the faith” collocation rather than drift back to the subjective baseline sense.

• Term: ἐν πνεύματι ἁγίῳ προσευχόμενοι (praying in the Holy Spirit) — REUSED FROM BASELINE TM (“Vaj Ntsuj Plig,” Critical). Hmong: thov Vajtswv hauv Vaj Ntsuj Plig. Risk: Critical — mandatory Vaj-prefix, zero exceptions, per baseline §2 and §4 doctrine 7 preservation rule.

• Term: ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε (keep yourselves in the love of God) — tēreō (see consolidated entry above) + agapē (REUSED FROM BASELINE TM, “kev hlub,” Low risk) + theos (REUSED, “Vajtswv”). Hmong: khaws nej tus kheej cia hauv Vajtswv txoj kev hlub. Risk: High — inherits the full risk profile of the consolidated tēreō entry; this is the positive pole of Jude’s keeping-wordplay and anchors doctrine 5 (Kept by God and Presented Blameless) alongside doctrine 6.

• Term: προσδεχόμενοι τὸ ἔλεος…εἰς ζωὴν αἰώνιον (waiting for/anticipating the mercy…unto eternal life) — prosdechomai (eagerly await, look forward to); eleos REUSED FROM BASELINE TM (“txoj kev khuv leej,” Medium risk); zōē aiōnios REUSED FROM BASELINE TM (“txoj sia nyob mus ib txhis,” Low risk). Hmong: tos ntsoov txoj kev khuv leej ntawm peb tus Tswv Yexus Khetos, uas coj mus rau txoj sia nyob mus ib txhis. Risk: Medium — inherits the baseline’s Medium-risk note that eleos (mercy) must never be flattened into txiaj ntsim (grace); here mercy is explicitly the ground of final glorification, reinforcing doctrine 4/5 continuity.

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Jude 1:22-23

Greek (critical text, shortest reading): καὶ οὓς μὲν ἐλεᾶτε διακρινομένους, οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὓς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.

Note: the Greek manuscript tradition here shows significant variation (two vs. three groups; “have mercy on” vs. “convict/rebuke” for the first group — ἐλεᾶτε vs. ἐλέγχετε). This textual instability is itself a translator-facing risk and should be flagged. [TRANSLATOR REVIEW NEEDED: confirm base text/textual tradition before finalizing rendering of this verse pair, per governing note §9 "genuinely new theological term/concept... ambiguity" escalation trigger]

• Term: οὓς μὲν ἐλεᾶτε διακρινομένους (have mercy on those who are wavering/doubting)

  • Literal meaning: eleeō (REUSED conceptually from BASELINE TM eleos, “mercy,” “txoj kev khuv leej”); diakrinomai here (contrast with v.9’s different sense — see note above) = “to waver, doubt, be divided in one’s own mind.”
  • Semantic range: not outright apostates but believers wavering under the influence of the false teachers, still within reach of restoration.
  • Contextual theology: this is the direct textual basis for doctrine 4 (Mercy and Rescue of the Wavering) — Jude prescribes graduated pastoral responses (mercy, rescue, mercy-with-caution) rather than uniform condemnation.
  • Hmong rendering: khuv leej cov uas tseem muaj xyov ua li cas, tseem ntxhov siab tsis paub yuav ntseeg licas (have mercy on those who are still uncertain, troubled in heart about what to believe). Risk: Medium-High — the textual variant noted above (mercy vs. rebuke as the first prescribed response) has real pastoral-doctrinal weight; whichever reading is adopted must be flagged for theologian confirmation, since it affects how doctrine 4 is taught (compassionate outreach vs. corrective confrontation as the first step). [NEW TERM]

• Term: οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες (save others by snatching them out of the fire)

  • sōzō REUSED FROM BASELINE TM (“kev cawm dim / cawm,” High risk, always anchor to Christ); harpazō = to seize, snatch, grab suddenly and forcibly (the same verb used of the Rapture in 1 Thess 4:17 and of wolves snatching sheep in John 10:12).
  • Hmong rendering: cawm lwm tus kom dim, dob lawv tawm hauv hluav taws kub tam sim ntawd (save others, snatching them out of the fire immediately). Risk: High — inherits the baseline’s mandatory Christ-anchoring requirement for sōzō/cawm; the urgency of harpazō (“snatch,” forceful and immediate) should not be softened to a gentle “help out,” since Jude’s pastoral urgency (echoing the “example of eternal fire,” v.7) is doctrinally deliberate.

• Term: οὓς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα (on some have mercy with fear, hating even the garment stained by the flesh)

  • phobos (fear — here reverent caution, not terror); miseō (hate); sarx REUSED FROM BASELINE TM (moral sense); spiloō (to stain, defile — cognate of spilades in v.12, though a different word); chitōn (an inner garment/tunic, worn next to the skin).
  • Semantic range: a vivid image of extreme aversion to sin’s contamination — even the clothing symbolically touched by defiling sin is to be hated, while the person is still to be shown mercy.
  • Hmong rendering: khuv leej lwm tus thiab, tab sis ceev faj heev, ntxub txawm yog lub tsho uas raug kev txhaum ua qias tsis huv los ntxub (have mercy on others too, but with great caution, hating even the garment that has been defiled by sin). Risk: High — the “stained garment” image risks being assimilated into Hmong ritual-pollution/taboo categories (e.g., contamination through contact with death, certain forbidden objects, or ceremonial impurity requiring ritual cleansing) rather than understood as a metaphor for moral contamination requiring wise pastoral caution; requires explicit teaching distinguishing this from folk-ritual defilement concerns, paralleling the baseline’s dawb huv/sanctification note. [NEW TERM]

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§2. FULL-BOOK COVERAGE — Chapter 1 (the whole of Jude, in canonical order)

Jude is a one-chapter epistle. §1 above has already given exhaustive verse-by-verse treatment of the core passage, Jude 1:3-23. This section completes full-book coverage by treating the remaining bookend verses — the salutation (1:1-2) and the closing doxology (1:24-25) — with the same field structure, so that every verse of the book of Jude has now been analyzed. No verse or chapter has been silently skipped; Jude’s single chapter is treated in its entirety across §1 and §2 together.

Jude 1:1-2 (Salutation)

Greek: Ἰούδας Ἰησοῦ Χριστοῦ δοῦλος, ἀδελφὸς δὲ Ἰακώβου, τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς· ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.

• Term: Ἰούδας (Ioudas) — “Jude/Judas,” the author’s name.

  • Hmong rendering: Yudas. Risk: Low-Medium — note this is the same transliteration pattern as REUSED FROM BASELINE TM “cov Yudas” (“Jew,” Ioudaios, Low risk); the author’s proper name and the ethnic-group noun share a root in both Greek and Hmong, exactly as in English (“Jude/Jews/Judah”). This is a lexical-ambiguity note, not a doctrinal collision, but the book title and running text should make clear from context that “Yudas” here names an individual author (brother of James, not Judas Iscariot), consistent with the book’s traditional citation title. [TRANSLATOR REVIEW NEEDED: confirm disambiguation convention against existing Hmong NT usage for the Epistle's title]

• Term: Ἰησοῦ Χριστοῦ δοῦλος (Iēsou Christou doulos) — “a servant/bondservant of Jesus Christ” — doulos REUSED FROM BASELINE TM (“qhev,” High risk, taught as honored voluntary bondservice). Risk: unchanged from baseline; reinforced by Jude 1:4’s despotēs discussion above.

• Term: ἀδελφὸς…Ἰακώβου (brother of James) — Iakōbos, proper name. Hmong: Yakaunpaus [TRANSLATOR REVIEW NEEDED: confirm standard Hmong NT transliteration].

• Term: τοῖς…ἠγαπημένοις (to those loved/beloved) — perfect passive participle of agapaō, cognate of REUSED BASELINE TM agapē (“kev hlub,” Low risk). Hmong: cov uas Leej Txiv Vajtswv hlub lawm (REUSED “Leej Txiv” for God the Father, Low risk). Risk: Low.

• Term: Ἰησοῦ Χριστῷ τετηρημένοις (kept for/by Jesus Christ) — the first occurrence of the letter’s tēreō keyword (see consolidated entry in §1). Hmong: khaws cia rau Yexus Khetos. Risk: High — see consolidated tēreō entry; this opening occurrence sets the frame for the letter’s entire “kept” theme and should be flagged alongside the others for consistent single-verb handling.

• Term: κλητοῖς (klētois) — “called ones”

  • Literal meaning: from kaleō, “to call” — those who have received God’s effectual call.
  • Semantic range: connects conceptually to the baseline’s Critical-risk election vocabulary (Romans 8-9) without being a lexically identical term.
  • Hmong rendering: cov uas Vajtswv hu lawm (those whom God has called). Risk: Medium — must never be rendered with hmoov (fate) vocabulary, consistent with the baseline’s permanent forbidden-substitution rule for election/calling terminology; the call is personal and volitional (God’s), not impersonal destiny. [NEW TERM]

• Term: ἔλεος…καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη (mercy, peace, and love be multiplied) — all three nouns REUSED FROM BASELINE TM (eleos/“txoj kev khuv leej,” Medium; eirēnē/“kev thaj yeeb,” Low; agapē/“kev hlub,” Low). Risk: unchanged from baseline; simple triadic greeting, no new collision. plēthynō (“multiplied”) is new but transparent: pub kom nce ntxiv/coob zuj zus rau nej.

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Jude 1:24-25 (Closing Doxology)

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

• Term: τῷ δυναμένῳ φυλάξαι…ἀπταίστους (to him who is able to guard/keep you from stumbling)

  • Literal meaning: dynamai (to be able — note this is the verb form of REUSED BASELINE TM dynamis, “power/hwjchim,” High risk; here it functions as “is able,” not the noun, but the semantic field is the same); phylassō (guard, watch over — a near-synonym of tēreō, used here for stylistic variation at the letter’s climax); aptaistos (“without stumbling,” a compound built on the same root imagery as the baseline’s stumbling_block term, REUSED FROM BASELINE TM “dawm ceg,” Low-Medium risk).
  • Contextual theology: the letter’s climactic statement of doctrine 6 (Doxology and God’s Preserving Power) and the capstone of doctrine 5 (Kept by God) — God’s own ability/power accomplishes the keeping the whole letter has been building toward.
  • Hmong rendering: tus uas muaj peevxwm khaws nej cia kom tsis txhob dawm ceg (he who has the ability/power to keep you from stumbling), reusing REUSED BASELINE TM “dawm ceg” for the stumbling-imagery and the consolidated khaws cia rendering for the keeping-verb family. Risk: High — connects three separate baseline/Jude risk threads (dynamis-family ability language, the tēreō/phylassō keeping wordplay, and the stumbling-block imagery) into a single climactic clause; must not be rendered with unqualified hwjchim language, consistent with the baseline’s mandatory “Vajtswv hwjchim” qualifier rule, even though the grammatical form here is verbal (dynamenō) rather than the noun dynamis.

• Term: στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει (to present you blameless before his glory with great joy)

  • Literal meaning: histēmi (set, stand, present); doxa REUSED FROM BASELINE TM (“lub yeeb koob,” Low risk); amōmos (“without blemish,” the standard LXX/NT term for a sacrificial animal free of physical defect, applied metaphorically to believers’ final perfected standing); agalliasis (exultant, overflowing joy).
  • Contextual theology: amōmos draws directly on OT sacrificial-purity imagery — the same conceptual domain as the baseline’s khoom fij uas muaj txoj sia nyob (“living sacrifice,” REUSED FROM BASELINE TM, High risk) — applying unblemished-offering language to believers’ final glorified state, achieved entirely by God’s presenting them, not their own ritual perfection.
  • Hmong rendering: muab nej tso rau ntawm nws lub yeeb koob, tsis muaj chaw thuam li, thiab muaj kev zoo siab kawg nkaus (present you before his glory, without any blemish/fault, with exultant joy). Risk: High — amōmos (“blameless,” lit. “unblemished”) risks being assimilated into the Hmong shamanic-sacrificial-offering domain (fij dab), in which offerings to spirits must be ritually flawless to be acceptable — a meticulous, human-achieved ritual perfection. This must be explicitly taught as the opposite: believers are presented blameless by God’s own preserving power (v.24a, the tēreō/phylassō thread), not by their own achieved ritual perfection, directly reinforcing (not contradicting) the baseline’s Critical grace and justify_reckon_as_righteous doctrines. [NEW TERM — direct link to two Critical-risk baseline doctrines]

• Term: μόνῳ θεῷ σωτῆρι ἡμῶν (to the only God, our Savior)

  • sōtēr (Savior), the agent-noun cognate of REUSED BASELINE TM sōzō/sōtēria (“cawm/kev cawm dim,” High risk).
  • Hmong rendering: tus Cawmseej tib leeg xwb (reusing the cawm root consistent with the baseline). Risk: Low-Medium — straightforward extension of an already-established root; must retain the baseline’s Christ/God-anchoring discipline (here explicitly “the only God,” reinforcing monotheism against any syncretistic softening).

• Term: δόξα μεγαλωσύνη κράτος καὶ ἐξουσία (glory, majesty, dominion/might, and authority)

  • A fourfold doxological acclamation: doxa REUSED (Low risk); megalōsynē (majesty, greatness — a rare NT word, elsewhere only Heb 1:3, 8:1); kratos (might, dominion, sovereign strength — near-synonym of REUSED BASELINE TM dynamis/“hwjchim,” High risk); exousia (authority — REUSED FROM BASELINE TM in the civil-authority sense, “cov muaj hwjchim kav teb chaws,” High risk, though here used of God’s own ultimate authority, a distinct referent).
  • Hmong rendering: Vajtswv lub yeeb koob, nws lub fwjchim loj kawg nkaus, nws lub hwjchim, thiab nws txoj cai kav txhua yam (God’s glory, his surpassing majesty, his power, and his authority to rule over all things). Risk: High — kratos and exousia both sit inside the baseline’s flagged hwjchim-family collision zone (shamanic ritual-power association); per the baseline’s structural qualifier-enforcement rule (§2.2 of 12_ai_translation_requirements.md), every occurrence here must carry the explicit “Vajtswv” (God’s) possessive anchor — never bare hwjchim or cai kav — and must also be kept lexically distinct from the identical phrase used for civil governing authorities (Romans 13, REUSED BASELINE TM), since here the referent is God’s own underived, ultimate sovereignty, not delegated human authority. [NEW TERM — reinforces baseline High-risk hwjchim-family qualifier rule at the letter's doxological climax]

• Term: πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας (before all time, and now, and forever) — reuses the ib txhis (forever) idiom-family established in REUSED BASELINE TM eternal_life (“txoj sia nyob mus ib txhis”). Hmong: ua ntej txhua sijhawm los, thiab tam sim no, thiab mus ib txhis li. Risk: Low.

• Term: ἀμήν (amēn) — standard liturgical affirmation. Hmong: Amees. Risk: Low.

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§3. Full-Book Coverage Summary Statement

Every verse of Jude (1:1-25) has now been analyzed: the salutation (1:1-2) and doxology (1:24-25) in §2, and the entire core passage (1:3-23) verse-by-verse in §1. Jude’s single canonical chapter is therefore reviewed in its entirety, consistent with the full-book-coverage mandate; no verse has been silently omitted. All six assigned doctrines (Contending for the Faith Once Delivered; Judgment on Ungodly False Teachers; OT Warnings as Types; Mercy and Rescue of the Wavering; Kept by God and Presented Blameless; Doxology and God’s Preserving Power) are grounded in specific, cited terms above, and every term already fixed in the baseline Hmong Romans Translation Memory has been reused verbatim with no re-gloss.