Semantic Analysis: Jude (Koine Greek → Javanese)

Book-Coverage Note

The Epistle of Jude consists of a single chapter of 25 verses. The PRD mandate for full-book, chapter-by-chapter coverage is therefore satisfied by complete coverage of Jude 1:1–25. The designated core passage, Jude 1:3–23, receives full verse-by-verse treatment first, below. The remaining verses that fall inside the same sole chapter but outside the core-passage boundary — the salutation (1:1–2) and the closing doxology (1:24–25) — receive the identical field-by-field treatment in a dedicated section immediately after, so that no verse in the book is left unanalyzed. A final section explicitly confirms full-book coverage, since Jude has no chapter 2 onward.

All terms already fixed in the baseline Romans translation_memory.json (e.g. faith = pitados, grace = sih-rahmat, salvation = kaslametan, Lord = Gusti, saints = para suci, called = katimbalan, apostle = utusan, glory = kamulyan, God = Gusti Allah, Jesus = Gusti Yesus, Holy Spirit = Roh Suci, Father = Rama, peace = katentreman) are reused exactly and are marked [TM-REUSED] below. New terms required by Jude’s distinct vocabulary are marked [NEW] and are risk-tiered using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

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PART A — Core Passage Verse-by-Verse: Jude 1:3–23

Jude 1:3

“Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
σπουδήν (ποιούμενος)	spoudēn	eagerness, haste, diligence	earnestness; zeal; urgent effort	”diligence,” “eagerness,” “all speed”	Jude’s urgency in writing signals the seriousness of the crisis, not routine correspondence.	[NEW] kanthi tumemen (with earnest diligence). Risk: Low. Descriptive intensifier; no doctrinal collision.
κοινῆς σωτηρίας	koinēs sōtērias	shared/common salvation	salvation held in common by all believers, Jew and Gentile alike	”common salvation,” “salvation we share”	Anchors σωτηρία to the same once-for-all rescue category defined in Romans.	[TM-REUSED] kaslametan + modifier ingkang sesarengan (shared). Risk: Critical (inherits the kaslametan/slametan ritual-meal collision already documented in the baseline; translator note required every occurrence).
ἀνάγκην (ἔσχον)	anagkēn (eschon)	I had necessity/compulsion	inward constraint; felt obligation	”found it necessary,” “was compelled”	Jude did not plan to write this letter; the false-teacher crisis forced his hand — signals doctrinal emergency, not routine teaching.	[NEW] kaperluan (necessity). Risk: Low.
ἐπαγωνίζεσθαι	epagōnizesthai	to struggle/contend upon, to fight earnestly for	agonistic, athletic-contest imagery; struggle against opposition for a prize or cause	”contend for,” “fight for,” “strive for”	Doctrine anchor: Contending for the Faith Once Delivered. Faith is not merely held but actively defended against active threat.	[NEW] mbélani kanthi mempeng (to defend/contend for earnestly). Risk: High. The Javanese mbélani (defend, stand up for) carries appropriately combative overtones without introducing violent connotation; must be paired with pitados (faith, TM) as its object so the struggle is clearly doctrinal, not physical or political.
ἅπαξ	hapax	once, once for all	a single, unrepeatable, completed event (not “once upon a time” but “definitively, finally”)	“once for all,” “once,” “once and for all”	Marks the deposit of apostolic faith as fixed and complete — theologically opposed to any notion of ongoing, evolving, or repeatable revelation.	[NEW] sepisan kangge salawasipun (once, for always). Risk: Medium–High. Must be clearly distinguished from repeatable ritual practice (echoing the kaslametan/slametan caution) — the faith was delivered one time, not renewed periodically like a protective rite.
παραδοθείσῃ	paradotheisē	having been handed over / entrusted / delivered	transmission of a fixed body of content from one party to another; used of tradition, doctrine, a prisoner, or a deposit	”delivered,” “entrusted,” “handed down”	The content of the faith is a received deposit from God through the apostles, not a private mystical insight.	[NEW] kaparingaken (was given/entrusted). Risk: High. Translators must resist reaching for wahyu (the impersonal, transferable mystical mandate-light already forbidden in the baseline for calling/grace/glory) to describe this “delivered” content — kaparingaken preserves the sense of a personal gift entrusted by God through his apostles, not a floating charismatic mandate any teacher could claim to newly receive.
ἁγίοις	hagiois	holy ones, saints	the set-apart people of God, corporately	”saints,” “holy ones,” “God’s people”	The faith was entrusted to the whole believing community, not an elite.	[TM-REUSED] para suci. Risk: Medium (per baseline: guard against reading as a venerated ascetic elite akin to the Wali Songo).
πίστει	pistei	faith	(i) subjective trust; (ii) the objective body of belief/doctrine held	”faith,” “the faith,” “belief”	Here πίστις shifts toward the objective sense — “the faith,” the content of apostolic doctrine — distinct from its usual subjective sense (trust in Christ) elsewhere in the NT.	[TM-REUSED] pitados. Risk: Medium, with an added translator note flagging the objective/subjective sense-shift unique to this verse; pitados must here be understood to mean “the body of belief,” not only “personal trust.”

Jude 1:4

“For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
παρεισέδυσαν	pareisedysan	slipped/crept in alongside, unnoticed	covert infiltration; entering a group under false pretense	”crept in unnoticed,” “have infiltrated,” “sneaked in”	Doctrine anchor: Judgment on Ungodly False Teachers. The false teachers did not openly attack the church; they embedded themselves within it.	[NEW] nylusup (to infiltrate/sneak in). Risk: Medium. Vivid, natural Javanese verb; risk lies in under-translating the covert, deceptive nature of the infiltration if rendered too mildly (e.g. merely “came in”).
ἀσεβεῖς	asebeis	ungodly, impious	lacking reverence for God; actively irreligious, not merely irreligious by omission but in willful opposition	”ungodly,” “godless,” “impious”	Central descriptor of the false teachers throughout Jude (vv.4, 15 [×3], 18). Defines the whole letter’s antagonists.	[NEW] duraka (rebellious/treacherous against a rightful sovereign). Risk: Critical. Duraka is chosen because Javanese court literature already uses it for treachery against a legitimate ruler, which usefully echoes Jude’s own framing of the ungodly as those who “deny the only Sovereign” (δεσπότης, v.4b). However, this same court connotation risks being read as merely political disloyalty rather than moral/spiritual godlessness before the Creator; every occurrence requires a clarifying gloss (“duraka dhateng Gusti Allah,” rebellion against God specifically) to keep the referent theological, not political.
τὸ κρίμα	to krima	the judgment, sentence, condemnation	a legal verdict, decision, or its penal outcome	”condemnation,” “judgment,” “sentence”	These false teachers’ judgment was determined in advance (cf. OT type-warnings, vv.5–7) — their fate is not a surprise outcome but a foretold certainty.	[NEW] pangadilanipun Gusti Allah (God’s judgment/verdict). Risk: High. Must be kept distinct from a merely human court verdict; God is the sole Judge in view.
τὴν χάριν	tēn charin	the grace	unmerited favor	”grace,” “favor”	The false teachers pervert grace into a license for immorality — the antithesis of grace rightly understood as unearned favor requiring no repayment and licensing no sin.	[TM-REUSED] sih-rahmat. Risk: Critical (per baseline: never conflated with kasekten, wahyu, or utang budi; here the added risk is the opposite distortion — treating grace as license rather than as favor with nothing owed and nothing licensed).
μετατιθέντες … εἰς ἀσέλγειαν	metatithentes … eis aselgeian	turning/changing (grace) into licentiousness	ἀσέλγεια: unrestrained sensual indulgence, debauchery, shameless excess	”turn into lewdness,” “pervert into sensuality,” “use as license for immorality”	The false teachers’ core error: converting a doctrine of freedom into a doctrine of indulgence.	[NEW] kamurkan (unrestrained lustful excess — from Javanese murka, greed/lust/loss of self-control, a term with strong negative moral weight in Javanese literary tradition, e.g. villain characters in wayang). Risk: Medium. Natural and vivid, but must not be softened into mere “excessive desire” — the moral gravity of ἀσέλγεια as shameless, public indecency must be retained.
ἀρνούμενοι	arnoumenoi	denying	disowning, refusing to acknowledge, repudiating	”deny,” “disown,” “reject”	The false teachers’ ungodliness culminates in outright denial of Christ’s Lordship — the gravest possible charge.	[NEW] nyélaki (deny/disown). Risk: Medium.
τὸν μόνον δεσπότην	ton monon despotēn	the only Master/Sovereign/absolute Owner	absolute ownership-authority, as of a master over a slave or household; distinct from κύριος’s broader “lord"	"only Sovereign,” “only Master,” “sole Ruler”	Emphasizes total, singular ownership-authority — likely a title applied to Christ alongside κύριος in the same clause (or, on one reading, to God the Father distinct from “our Lord Jesus Christ”).	[NEW] Bendara ingkang Mahaagung (the Most High Master/absolute Owner). Risk: High. Bendara (household master/owner) is chosen to convey δεσπότης’s absolute-ownership sense, distinct from Gusti (κύριος, TM), but carries the same risk class as Gusti itself: an ordinary Javanese feudal-household term repurposed for divine reference. Requires the modifier ingkang Mahaagung in every occurrence to elevate it above ordinary master-servant social relation. Flag for human theologian review to resolve whether δεσπότης and κύριος here refer to one person (Christ) or two (Father and Son) — the Javanese rendering must not prematurely resolve this ambiguity.
κύριον ἡμῶν Ἰησοῦν Χριστόν	kyrion hēmōn Iēsoun Christon	our Lord Jesus Christ	—	“our Lord Jesus Christ”	Ties directly to the baseline Lordship-of-Christ doctrine (High risk).	[TM-REUSED] Gusti Yesus Kristus — Gusti per TM, Yesus per TM, Kristus per established transliteration standard (12_ai_translation_requirements.md). Risk: High (per baseline).

Jude 1:5

“But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
ὑπομνῆσαι	hypomnēsai	to remind	to call back to memory something already known	”remind,” “call to mind”	Introduces the first of three OT type-warnings (Israel, angels, Sodom) — Jude assumes shared narrative literacy his Javanese readers may lack.	[NEW] ngengetaken (to remind). Risk: Low, though pastoral note: first-generation Javanese believers from Muslim or kejawen backgrounds may need supplementary OT narrative background (per 12_ai_translation_requirements.md’s low-OT-literacy caution) to grasp the force of the Exodus reference.
ὁ κύριος	ho kyrios	the Lord	—	“the Lord”	Refers to God’s past historical act of judgment on unbelieving Israel — Doctrine anchor: OT Warnings as Types (Israel).	[TM-REUSED] Gusti. Risk: High (per baseline).
λαόν … ἐκ γῆς Αἰγύπτου	laon … ek gēs Aigyptou	the people out of the land of Egypt	—	“the people out of Egypt”	The Exodus generation, saved once, yet later judged for unbelief — establishes the pattern: God’s past saving act does not exempt from future accountability if faith fails.	[NEW] bangsa Israel saking tanah Mesir (the people of Israel from the land of Egypt). Risk: Low (established proper-name convention).
τοὺς μὴ πιστεύσαντας ἀπώλεσεν	tous mē pisteusantas apōlesen	destroyed those who did not believe	ἀπόλλυμι: to destroy, ruin, cause to perish (contrasted with σῴζω, save)	“destroyed those who did not believe”	Establishes the sober warning that follows immediately into vv.6–7: God’s past rescue is compatible with subsequent judgment on unbelief within the rescued community — a warning against presumption.	[NEW] nyirnakaken tiyang ingkang boten pitados (destroyed those who did not believe), built on pitados (TM). Risk: Medium–High. Must not be read fatalistically (as pesthi, impersonal fate, already forbidden in the baseline’s providence doctrine) but as the just consequence of willful unbelief.

Jude 1:6

“And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
ἀγγέλους	angelous	angels	created heavenly beings serving as God’s messengers/servants	”angels”	Doctrine anchor: OT Warnings as Types (Angels). Even angelic beings are not exempt from judgment for rebellion.	[NEW] malaekat (established Indonesian/Javanese loanword shared across Muslim and Christian usage). Risk: Medium. Must be anchored explicitly as created, personal, heavenly beings under God’s authority — distinguished from dhemit or lelembut (the folk-spirit categories the baseline already forbids for the Holy Spirit) so that fallen angels are not folded into generic kejawen spirit-world beliefs.
τὴν ἑαυτῶν ἀρχήν	tēn heautōn archēn	their own rule/domain/first-place	assigned position, office, sphere of authority	”proper domain,” “own position,” “own realm”	The angels’ sin was abandoning their God-appointed created order — a rebellion against divinely assigned position, not merely a location.	[NEW] kalungguhanipun piyambak (their own [assigned] position/rank). Risk: Medium. Note: Javanese kalungguhan readily evokes social/court rank; must be clarified as an angelic created-order position, not a socially negotiable status.
τὸ ἴδιον οἰκητήριον	to idion oikētērion	their own dwelling place	proper habitation	”own abode,” “own dwelling”	—	[NEW] padununganipun piyambak (their own dwelling place). Risk: Low.
τετήρηκεν	tetērēken	he has kept/reserved	to guard, keep in custody, hold in reserve for a future purpose (here: negative — reserved for judgment, not for blessing)	“has reserved,” “has kept,” “holds in custody”	Doctrine anchor: Kept by God — negative pole. The same verb (τηρέω) used positively of believers being “kept” for salvation (v.1, v.21, v.24) is here used negatively of angels “kept” for judgment — a deliberate ironic contrast Jude exploits throughout the letter.	[NEW] kareksa (kept/held in custody — verb ngreksa). Risk: High. This is the single most theologically loaded recurring verb in Jude; translators must render all its occurrences (vv.1, 6, 13, 21) with the same root so the reader can track Jude’s deliberate positive/negative wordplay: believers are kareksa for glory; rebels are kareksa for judgment. A translator note is required distinguishing this custodial “keeping” from kaslametan’s ritual-meal associations.
εἰς κρίσιν μεγάλης ἡμέρας	eis krisin megalēs hēmeras	for the judgment of the great day	the final eschatological Day of Judgment	”for judgment on the great day,” “until the great day of judgment”	—	[NEW] kangge pangadilan ing dinten ingkang ageng (for judgment on the great day), using the same pangadilan root established in v.4. Risk: High.
δεσμοῖς ἀιδίοις ὑπὸ ζόφον	desmois aidiois hypo zophon	in eternal bonds under gloom/deep darkness	ζόφος: a distinct, more intense term for gloom/blackness than the ordinary word for night-darkness (σκότος); often used of the darkness of the underworld or final judgment	”everlasting chains,” “eternal bonds under darkness”	Vivid eschatological imagery of the fallen angels’ current confinement awaiting final judgment.	[NEW] rante ingkang langgeng wonten ing pepeteng ingkang tanpa pungkasan (eternal chains in unending darkness). Risk: Low–Medium.

Jude 1:7

“as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
Σόδομα καὶ Γόμορρα	Sodoma kai Gomorra	Sodom and Gomorrah	—	proper names	Doctrine anchor: OT Warnings as Types (Sodom). Third of the three OT type-warnings.	[NEW] Sodom lan Gomora (established proper-name transliteration). Risk: Low.
ἐκπορνεύσασαι	ekporneusasai	having given themselves over to sexual immorality (intensive form)	fornication, sexual sin as a totalizing, self-abandoning act	”given themselves over to sexual immorality,” “committed fornication”	The intensive prefix ἐκ- stresses total self-abandonment to sin, matching the pattern of the false teachers’ ἀσέλγεια (v.4).	[NEW] sami nglakoni jina kanthi tanpa wangenan (gave themselves wholly to sexual immorality). Risk: Medium.
σαρκὸς ἑτέρας	sarkos heteras	strange/other flesh	flesh of a fundamentally different, forbidden kind	”strange flesh,” “unnatural flesh,” “flesh other than their own”	Describes Sodom’s specific sin as a departure from the created order of sexuality.	[NEW] daging ingkang boten limrah (flesh that is not natural/customary). Risk: Medium, requires careful, pastorally sensitive phrasing appropriate to a formal krama register.
δεῖγμα	deigma	example, specimen, sample	a public exhibit serving as a warning	”example,” “warning example”	Sodom’s judgment stands publicly as a perpetual warning-type.	[NEW] tuladha pepeling (a warning example). Risk: Low.
πυρὸς αἰωνίου	pyros aiōniou	eternal fire	unending, final judgment-fire	”eternal fire,” “everlasting fire”	Same eschatological fire-imagery recurs in v.23 (“save… snatching them out of the fire”) — creates a thematic frame around the letter’s warning material.	[NEW] geni ingkang langgeng (eternal fire). Risk: Medium — must be read as final eschatological judgment, not merely a historical natural disaster (the literal fire that fell on Sodom) alone.

Jude 1:8

“Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
ἐνυπνιαζόμενοι	enypniazomenoi	dreaming, those who dream	claiming visionary/revelatory experience, often disparagingly	”dreamers,” “visionaries”	Likely a dismissive label for the false teachers’ claimed spiritual authority/visions.	[NEW] tukang ngimpi (dreamers, in a dismissive sense). Risk: Medium — risk of confusion with legitimate prophetic dream-visions elsewhere in Scripture; context must make clear this is Jude’s disparaging label for false claims to revelation.
σάρκα μιαίνουσιν	sarka miainousin	defile the flesh	to pollute, make ritually or morally unclean	”defile the flesh,” “pollute the body”	Continues the moral-corruption theme from v.7.	[NEW] najisaken badanipun (defile their own body/flesh). Risk: Medium.
κυριότητα … ἀθετοῦσιν	kyriotēta … athetousin	reject/set aside lordship/authority	κυριότης: the abstract quality of being κύριος — lordship, dominion, authority in the abstract	”reject authority,” “despise dominion,” “set aside lordship”	Likely refers to rejecting either Christ’s Lordship or angelic/governmental authority structures — ties to the baseline’s Lordship of Christ doctrine.	[NEW] nyampahi kagustenipun (reject/despise [someone’s] lordship — abstract noun built on Gusti, TM). Risk: High. Because this word shares its root with the Critical/High-risk Gusti term, any imprecision here risks implying disrespect toward Christ’s Lordship is a lesser matter than it is; flag for human theologian review.
δόξας βλασφημοῦσιν	doxas blasphēmousin	blaspheme glories	δόξαι here (plural) likely refers to angelic/majestic beings, not divine glory per se	”speak evil of dignitaries,” “blaspheme glorious ones,” “slander celestial beings”	A distinct, plural, creaturely use of δόξα (contrast with the divine δόξα, “glory,” elsewhere) — refers to angelic beings, echoed by the Michael/devil dispute in v.9.	[TM-REUSED, SENSE-EXTENDED] kamulyan is retained as the root, but here used in its plural creaturely sense (“para ingkang mulya,” glorious/exalted ones) rather than God’s own inherent radiance. Risk: High — translator note required to prevent this plural, creaturely usage from being confused with the baseline’s core sense of kamulyan as God’s own inherent glory.
βλασφημοῦσιν	blasphēmousin	blaspheme, slander, revile	speaking evil against a person, deity, or exalted being	”blaspheme,” “revile,” “speak evil of”	—	[NEW] nyenyamah (revile/blaspheme). Risk: Medium.

Jude 1:9

“Yet Michael the archangel, in contending with the devil when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, ‘The Lord rebuke you.’”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
Μιχαὴλ ὁ ἀρχάγγελος	Michaēl ho archangelos	Michael the archangel	chief/highest-ranking angel	”Michael the archangel”	Contrasts the false teachers’ reckless slander of glorious beings (v.8) with an archangel’s own restraint even toward the devil.	[NEW] Malaekat Pangarsa Mikhael (Michael, the chief/head angel). Risk: Low–Medium.
τῷ διαβόλῳ	tō diabolō	the devil	the slanderer, the personal adversary of God and humanity	”the devil,” “the slanderer”	—	[NEW] Iblis (established shared Indonesian/Javanese Muslim-Christian vocabulary, parallel to dosa’s shared-usage status in the baseline). Risk: Medium. Must be anchored as a specific, personal, fallen created being opposing God — not folded into generic dhemit/lelembut folk-spirit categories, echoing the same caution already applied to Holy Spirit in the baseline.
διελέγετο	dielegeto	was disputing/arguing	formal legal or theological dispute	”disputed,” “argued,” “contended”	—	[NEW] mbantah (dispute/argue). Risk: Low.
κρίσιν … βλασφημίας	krisin … blasphēmias	a judgment/verdict of blasphemy/slander	a formal accusation of reviling	”reviling accusation,” “slanderous judgment”	Michael’s restraint models proper conduct even against evil, contrasted with the false teachers’ presumptuous slander of glorious beings.	[NEW] dakwa panyamah (a slanderous accusation). Risk: Low–Medium.
ἐπιτιμήσαι σοι κύριος	epitimēsai soi kyrios	may the Lord rebuke you	formal invocation of divine authority against evil, rather than self-asserted authority	”the Lord rebuke you”	Michael defers all rebuking authority to the Lord himself rather than acting on his own authority — a model of humility even for exalted beings.	[NEW] mugi Gusti ndukani panjenengan (may the Lord rebuke you), using Gusti (TM). Risk: Medium.

Jude 1:10

“But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
βλασφημοῦσιν	blasphēmousin	blaspheme, revile	(see v.8)	“speak evil of,” “blaspheme”	The false teachers slander realities (likely angelic/spiritual matters) beyond their understanding.	[NEW, reused root] nyenyamah (see v.8). Risk: Medium.
φυσικῶς ἐπίστανται	physikōs epistantai	know by natural instinct	animal-level, unreflective knowledge, without moral/spiritual discernment	”know by instinct,” “understand naturally”	Contrasts base instinctual “knowledge” with the spiritual discernment the false teachers lack — devastating irony, since they claim superior spiritual insight (v.8’s “dreamers”).	[NEW] dimangertosi kanthi wateking kewan (understood with mere animal instinct). Risk: Medium.
ἄλογα ζῷα	aloga zōa	irrational/unreasoning creatures	animals lacking rational faculty	”brute beasts,” “unreasoning animals”	—	[NEW] kewan ingkang tanpa akal (irrational animals). Risk: Low.
φθείρονται	phtheirontai	are destroyed/corrupted	moral or physical ruin, decay	”corrupt themselves,” “are destroyed,” “are ruined”	The false teachers’ base, instinct-driven living leads to their own moral ruin — echoes the ἀπόλλυμι pattern of vv.5, 11.	[NEW] risak (ruined/corrupted). Risk: Medium.

Jude 1:11

“Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
οὐαὶ αὐτοῖς	ouai autois	woe to them	prophetic pronouncement of coming judgment/disaster	”woe to them,” “how terrible for them”	Formal prophetic judgment-oracle formula, invoking the OT prophetic tradition against the false teachers directly.	[NEW] bilai tumrap tiyang menika (woe/disaster upon these people). Risk: Medium — must retain the weight of a formal prophetic pronouncement, not merely an expression of pity.
τῇ ὁδῷ τοῦ Κάϊν	tē hodō tou Kain	the way of Cain	Cain’s path of murderous, self-serving rebellion against God’s requirement	”way of Cain”	First of three OT rebel-types paired against the false teachers (Cain, Balaam, Korah), reinforcing the letter’s central OT-typology strategy.	[NEW] marginipun Kain (Cain’s way/path). Risk: Medium.
τῇ πλάνῃ τοῦ Βαλαὰμ	tē planē tou Balaam	the error of Balaam	deliberate deception for personal gain, corrupting God’s people	”error of Balaam,” “delusion of Balaam”	Balaam prophesied for hire despite knowing God’s will — models the false teachers’ profit-motivated corruption of doctrine.	[NEW] kesasaripun Balaam (Balaam’s error/going-astray). Risk: Medium.
μισθοῦ	misthou	for hire, for wages	payment, reward	”for profit,” “for gain,” “for hire”	—	[NEW] kangge pituwas (for payment/reward). Risk: Low.
τῇ ἀντιλογίᾳ τοῦ Κόρε	tē antilogia tou Kore	the rebellion/contradiction of Korah	Korah’s rebellion against God-appointed leadership (Moses/Aaron)	“rebellion of Korah,” “contradiction of Korah”	Models rejection of divinely instituted spiritual authority — directly parallel to the false teachers’ rejection of κυριότης in v.8.	[NEW] pambrontakanipun Korah (Korah’s rebellion). Risk: Medium — natural strong Javanese/Indonesian political-rebellion term, apt here since Korah’s sin was rebellion against God’s appointed order; context must keep the referent specifically theological (rebellion against God’s appointed leadership), not merely political insurrection.
ἀπώλοντο	apōlonto	perished	(see v.5, ἀπόλλυμι)	“perished,” “were destroyed”	—	[NEW, reused root] nyirnakaken/sami sirna (perished). Risk: Medium.

Jude 1:12

“These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
σπιλάδες	spilades	hidden reefs (or, on the alternative reading, “stains/blemishes”)	Two attested senses: (1) submerged rocks/reefs that wreck ships; (2) moral stains/blemishes on a garment	”hidden reefs,” “blemishes,” “stains”	Textual/lexical ambiguity flagged for translator review. The nautical “hidden reef” sense fits the surrounding maritime imagery of v.13 (wild waves); the “blemish” sense fits a moral-purity reading.	[NEW] watu sengkedan ing sagara (hidden reef in the sea) recommended for consistency with the surrounding wave/star imagery cluster (vv.12–13); alternative rendering labetan (stain/blemish) recorded as alternative-considered. Risk: Medium — flag for native-speaker/theologian review to confirm preferred sense before finalizing.
ἐν ταῖς ἀγάπαις ὑμῶν	en tais agapais hymōn	in your love-feasts	ἀγάπαι (plural): the early church’s communal fellowship meal, a technical term distinct from ordinary ἀγάπη (love)	“love feasts,” “fellowship meals,” “communal meals”	CRITICAL COLLISION RISK. The ἀγάπαι were shared communal meals expressing Christian fellowship — structurally resembling, to a Javanese reader, the slametan, the communal ritual meal held to ward off misfortune and secure protection from ancestral/territorial spirits (already flagged Critical in the baseline for kaslametan). Here the risk is doubled: the false teachers are described corrupting this meal, which could be misread by a Javanese audience as a warning about slametan itself going wrong, rather than about corruption of Christian table-fellowship.	[NEW] pahargyan sih-tresna (love-feast/fellowship gathering) — built from pahargyan (feast/celebration gathering) plus sih-tresna (love), deliberately avoiding any root shared with slametan. Risk: Critical. Requires a mandatory translator note in every occurrence clarifying: (1) this is a distinctly Christian communal meal expressing love within the patunggilan (fellowship, TM), not a protective ritual meal; (2) the danger in this passage is false teachers corrupting genuine Christian fellowship, not a warning against communal meals as such. Human theologian review required.
συνευωχούμενοι	syneuōchoumenoi	feasting together	banqueting jointly	”feast with you,” “feast together”	—	[NEW] sami dhahar sesarengan (feasting together). Risk: Low, but shares the same collision-risk context as ἀγάπαι above and should be handled within the same translator note.
ἀφόβως	aphobōs	without fear	shameless boldness, lacking appropriate reverence/caution	”without fear,” “shamelessly,” “brazenly”	The false teachers show no reverent fear even while participating in the church’s sacred fellowship meal.	[NEW] tanpa wedi-wedi (without fear/shame). Risk: Low.
ἑαυτοὺς ποιμαίνοντες	heautous poimainontes	shepherding themselves	pastoral/shepherd metaphor turned inward — self-serving rather than caring for the flock	”serving only themselves,” “shepherding only themselves,” “feeding only themselves”	Inverts the positive shepherd-of-the-flock image (cf. 1 Peter 5:2) into self-serving parasitism.	[NEW] ngengoni badanipun piyambak (shepherding/feeding only themselves). Risk: Low–Medium.
νεφέλαι ἄνυδροι … φερόμεναι	nephelai anydroi … pheromenai	waterless clouds … carried along	a cloud that promises rain but delivers none, blown about with no control of its own course	”clouds without water, carried by winds”	Imagery of promise without substance, instability without direction — describes the false teachers’ hollow, unreliable teaching.	[NEW] mendhung tanpa jawah, katut ing angin (clouds without rain, carried by the wind). Risk: Low.
δένδρα φθινοπωρινὰ ἄκαρπα, δὶς ἀποθανόντα, ἐκριζωθέντα	dendra phthinopōrina akarpa, dis apothanonta, ekrizōthenta	late-autumn fruitless trees, twice dead, uprooted	total, irreversible fruitlessness and death — doubly emphasized	”fruitless autumn trees, twice dead, uprooted”	Total spiritual barrenness and finality of the false teachers’ condition.	[NEW] wit ingkang tanpa woh, mati kaping kalih, kabedhol oyodipun (fruitless tree, twice dead, uprooted). Risk: Low.

Jude 1:13

“raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
κύματα ἄγρια θαλάσσης	kymata agria thalassēs	wild/savage waves of the sea	violent, uncontrolled natural force	”raging waves,” “wild sea waves”	Continues the nature-imagery catalog of instability and destructiveness.	[NEW] ombak sagara ingkang galak (wild sea waves). Risk: Low.
ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας	epaphrizonta tas heautōn aischynas	foaming up their own shameful acts	foam thrown up by violent waves, likened to publicly exposed disgraceful deeds	”foaming up their own shame,” “casting up the foam of their own disgrace”	The false teachers’ shameful deeds are publicly, uncontrollably exposed, like sea-foam.	[NEW] ngetokaken salumahing wirangipun piyambak kados busa ing sagara (spewing out their own shame like sea-foam). Risk: Low.
ἀστέρες πλανῆται	asteres planētai	wandering stars	celestial bodies without a fixed, predictable course (as opposed to “fixed stars”)	“wandering stars”	Imagery of instability and lost direction — apt closing image before the eschatological pronouncement in vv.14–15.	[NEW] lintang ingkang lumaku boten mantep panggenanipun (stars that wander without a fixed place). Risk: Medium. Javanese cultural context includes rich astrological/omen traditions (primbon, already flagged in the baseline for “prophecy”); this image must be anchored as a metaphor for moral/spiritual instability, not read through an astrological-omen lens.
ὁ ζόφος τοῦ σκότους	ho zophos tou skotous	the gloom of darkness	intensified darkness — combining two darkness-terms for emphasis	”blackness of darkness,” “utter darkness”	Final eschatological darkness reserved for the false teachers — echoes v.6’s judgment on the angels.	[NEW] pepeteng ingkang ageng lan tanpa pungkasan (great and unending darkness). Risk: Low–Medium.
τετήρηται	tetērētai	is reserved/kept	(see v.6, τηρέω)	“is reserved,” “is kept”	Same negative “kept for judgment” sense as v.6 — reinforces the deliberate positive/negative wordplay running through the letter on this one Greek root.	[NEW, same root as v.1/6/21] kareksa. Risk: High (see v.6 note; consistency across all four occurrences is mandatory).

Jude 1:14–15

“Now Enoch, the seventh from Adam, prophesied about these men also, saying, ‘Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.’”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
προεφήτευσεν	proephēteusen	prophesied	God-inspired declaration of coming events	”prophesied,” “foretold”	Jude cites 1 Enoch as a prophetic word applicable to the false teachers — a significant canonical/inspiration question addressed in the doctrine notes below.	[TM-REUSED] pameca (noun)/verb form built on the same root as the baseline’s nabi/pameca pair. Risk: Low (per baseline), but flagged High here specifically for the canonical question it raises (see Inspiration of Scripture doctrine note below).
Ἑνώχ, ἕβδομος ἀπὸ Ἀδάμ	Henōch, hebdomos apo Adam	Enoch, seventh from Adam	—	“Enoch, the seventh from Adam”	Establishes Enoch’s antiquity and authority for the citation.	[NEW] Enokh, tedhak ingkang kaping pitu saking Adam (Enoch, the seventh descendant from Adam). Risk: Low.
ἰδοὺ ἦλθεν κύριος	idou ēlthen kyrios	behold, the Lord came/comes	prophetic perfect/aorist used proleptically for a certain future event	”behold, the Lord comes”	Eschatological coming of the Lord for final judgment.	[TM-REUSED] Gusti + rawuh (came/comes). Risk: High (per baseline Lordship doctrine).
ἁγίαις μυριάσιν αὐτοῦ	hagiais myriasin autou	with his holy myriads/ten-thousands	vast angelic host accompanying divine judgment	”with his holy ten thousands,” “with his holy myriads”	—	[NEW] kaliyan pirang-pirang laksa suci (with his many tens-of-thousands of holy ones), using suci (TM) for “holy.” Risk: Low.
ποιῆσαι κρίσιν κατὰ πάντων	poiēsai krisin kata pantōn	to execute judgment against all	universal, comprehensive final judgment	”to execute judgment on all”	—	[NEW, reused root] nindakaken pangadilan tumrap sedaya tiyang (see v.4/v.6 pangadilan). Risk: High.
ἐλέγξαι πάντας τοὺς ἀσεβεῖς περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν … ὧν ἠσέβησαν	elegxai pantas tous asebeis peri pantōn tōn ergōn asebeias autōn … hōn ēsebēsan	to convict all the ungodly concerning all their works of ungodliness … which they committed in an ungodly way	—	“to convict all the ungodly of all their ungodly deeds”	Triple repetition of the ἀσεβ- root (ungodly/ungodliness/committed in an ungodly way) in a single verse — the letter’s densest concentration of its central antagonist-descriptor.	[NEW, reused root] sami dipun dakwa awit saking sedaya tumindak duraka ingkang sami dipun lampahi kanthi cara duraka — built entirely on duraka (see v.4). Risk: Critical. This triple repetition is the theological climax of the “Judgment on Ungodly False Teachers” doctrine; consistency of the duraka root across all instances is mandatory, and the clarifying gloss (rebellion against God, not mere political disloyalty) must accompany at least the first occurrence in any translated unit.
λόγων σκληρῶν … ἁμαρτωλοὶ ἀσεβεῖς	logōn sklērōn … hamartōloi asebeis	harsh words … ungodly sinners	—	“harsh words which ungodly sinners have spoken against Him”	Ties ἀσεβής together with ἁμαρτωλός (sinner, cf. dosa, TM) — the false teachers are both categories at once.	[NEW + TM-REUSED] tembung ingkang sengit (harsh words) + tiyang dosa ingkang duraka (sinful, ungodly people), using dosa per TM. Risk: Medium–High.

Jude 1:16

“These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
γογγυσταί	gongystai	grumblers	those who mutter discontent	”grumblers,” “murmurers”	Echoes Israel’s wilderness grumbling (implicitly tying back to the v.5 Exodus type-warning).	[NEW] tukang grundelan (grumblers). Risk: Low.
μεμψίμοιροι	mempsimoiroi	fault-finders, chronic complainers about one’s lot	dissatisfaction with one’s circumstances/portion	”complainers,” “malcontents”	—	[NEW] tukang nggresah (chronic complainers). Risk: Low.
κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόμενοι	kata tas epithymias autōn poreuomenoi	walking according to their own desires/lusts	self-directed, appetite-driven living	”walking according to their own lusts,” “following their own desires”	—	[NEW] sami lumampah sumarah dhateng hawa-kepenginanipun piyambak (walking in submission to their own desires). Risk: Medium.
τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα	to stoma autōn lalei hyperogka	their mouth speaks bombastic/great-swelling things	arrogant, self-inflating rhetoric	”great swelling words,” “bombastic speech”	Contrasts their inflated speech with their base, appetite-driven reality.	[NEW] cangkemipun clathu kanthi umbag-umbagan (their mouth speaks boastful/inflated words). Risk: Low.
θαυμάζοντες πρόσωπα … ὠφελείας χάριν	thaumazontes prosōpa … ōpheleias charin	admiring/flattering faces … for the sake of advantage	favoritism/flattery for personal gain, showing partiality toward influential people	”flattering people to gain advantage,” “showing favoritism for profit”	Continues the profit-motivated corruption theme begun with Balaam (v.11).	[NEW] sami ngalem tiyang sanes kangge kepenginganipun piyambak (flattering others for their own gain). Risk: Low–Medium.

Jude 1:17–18

“But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you there would be mockers in the last time who would walk according to their own ungodly lusts.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
μνήσθητε	mnēsthēte	remember	recall to active memory	”remember”	Marks the letter’s rhetorical turn from denunciation to positive exhortation (vv.17–23).	[NEW] pengeta (remember, imperative). Risk: Low.
τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων	tōn rhēmatōn tōn proeirēmenōn hypo tōn apostolōn	the words spoken beforehand by the apostles	apostolic prior teaching as authoritative	”words spoken beforehand by the apostles”	Grounds the readers’ response in already-received apostolic teaching, not new revelation — reinforces the “once for all delivered” theme of v.3.	[TM-REUSED] utusan for “apostles.” Risk: Medium (per baseline).
ἐπ’ ἐσχάτου χρόνου	ep’ eschatou chronou	in the last time	the eschatological era inaugurated by Christ’s first coming, culminating in his return	”in the last time,” “in the last days”	—	[NEW] ing jaman pungkasan (in the last time/days). Risk: Medium — must convey a real, inaugurated eschatological era, not a vague or purely future-only expectation, nor confusion with Javanese eschatological folk-expectation (e.g. Jayabaya-cycle thinking, already flagged for “messiah” in the baseline).
ἐμπαῖκται	empaiktai	mockers, scoffers	those who deride and ridicule, especially religious truth	”mockers,” “scoffers”	Predicted opposition matching exactly the false teachers Jude now confronts.	[NEW] tukang moyoki (mockers/scoffers). Risk: Medium.
κατὰ τὰς ἑαυτῶν ἐπιθυμίας … τῶν ἀσεβειῶν	kata tas heautōn epithymias … tōn asebeiōn	according to their own ungodly lusts	(reuses ἐπιθυμία + ἀσέβεια roots)	“their own ungodly lusts”	—	[NEW, reused roots] hawa-kepenginanipun ingkang duraka (their own ungodly desires). Risk: Medium–High (inherits duraka’s Critical-risk anchor status).

Jude 1:19

“These are sensual persons, who cause divisions, not having the Spirit.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
οἱ ἀποδιορίζοντες	hoi apodiorizontes	those who separate/cause divisions	drawing boundaries that fracture the community	”who cause divisions,” “who separate themselves”	The false teachers fracture the church community — direct threat to patunggilan (fellowship, TM).	[NEW] sami damel pecahan (those who cause splits/divisions). Risk: Medium.
ψυχικοί	psychikoi	soulish, natural, unspiritual, worldly	possessing only the natural human soul-life, without the regenerating Spirit; NOT merely “psychological” or “emotional” in the modern sense	”sensual,” “worldly,” “unspiritual,” “natural”	Key anthropological/pneumatological term. Defines the false teachers by absence: they operate on merely natural human capacity, lacking the Holy Spirit entirely — the letter’s starkest statement about their spiritual status.	[NEW] tiyang kadonyan (worldly-minded/merely natural people). Risk: High. Must not be flattened to a merely psychological or temperamental category (e.g. “emotional people”); the clause that follows — “not having the Spirit” — is the interpretive key and must always accompany this term. Ties directly to the Critical-risk Roh Suci (Holy Spirit) doctrine in the baseline; flag for human theologian review whenever this term appears without its qualifying clause nearby.
πνεῦμα μὴ ἔχοντες	pneuma mē echontes	not having [the] Spirit	absence of the indwelling Holy Spirit; marks unregenerate status	”not having the Spirit,” “devoid of the Spirit”	—	[TM-REUSED] Roh Suci + negation boten ngagem (not having). Risk: Critical (per baseline Holy Spirit entry; here applied negatively to describe the unregenerate, which is itself doctrinally significant and must not be softened).

Jude 1:20–21

“But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
ἐποικοδομοῦντες ἑαυτοὺς	epoikodomountes heautous	building yourselves up	mutual/self edification, using building/construction metaphor	”building yourselves up”	Ties to the baseline’s Mutual Edification doctrine (Low risk there) but here in a self-directed sense within the high-stakes context of resisting false teaching.	[NEW] sami mbangun dhirinipun piyambak (building up themselves/yourselves). Risk: Low–Medium.
τῇ ἁγιωτάτῃ ὑμῶν πίστει	tē hagiōtatē hymōn pistei	your most holy faith	superlative form — the utmost degree of holiness ascribed to the shared apostolic faith	”your most holy faith”	Reinforces v.3’s “faith once delivered” as itself holy and worth defending.	[TM-REUSED] pitados (TM) + suci (TM), combined as pitadosipun ingkang saha suci (your most holy faith). Risk: Medium.
ἐν Πνεύματι Ἁγίῳ προσευχόμενοι	en Pneumati Hagiō proseuchomenoi	praying in the Holy Spirit	Spirit-empowered, Spirit-directed prayer	”praying in the Holy Spirit”	—	[TM-REUSED] Roh Suci + ndedonga (pray). Risk: Critical (per baseline).
ἑαυτοὺς … τηρήσατε	heautous … tērēsate	keep yourselves	(τηρέω, see vv.1, 6, 13) — here in its positive imperative sense: an active, ongoing responsibility of believers	”keep yourselves,” “guard yourselves”	Doctrine anchor: Kept by God — positive pole, human responsibility side. Note the deliberate tension Jude holds together: believers are objectively “kept” by God (v.1, v.24) yet are also commanded to actively “keep themselves” (v.21) — a both/and, not a contradiction.	[NEW, reused root] reksanen dhiri panjenengan piyambak (keep/guard yourselves), imperative form of ngreksa (see v.6/v.13). Risk: High. Flag for theologian review to ensure the divine-keeping/human-keeping tension is preserved rather than collapsed into either pure passivity or pure self-effort.
ἐν ἀγάπῃ θεοῦ	en agapē theou	in the love of God	God’s covenantal, committed love for his people, as the sphere in which believers remain	”in the love of God,” “in God’s love”	—	[NEW] katresnan (love). Risk: Medium. Must be clarified as God’s committed covenantal love (parallel to sih-rahmat, grace), not primarily romantic/affectionate love as the bare Javanese tresna might otherwise suggest in casual usage.
προσδεχόμενοι τὸ ἔλεος	prosdechomenoi to eleos	awaiting/anticipating the mercy	expectant hope oriented toward a future, certain reception of mercy	”looking for the mercy,” “awaiting the mercy”	Doctrine anchor: Mercy and Rescue of the Wavering — first occurrence of ἔλεος in the exhortation section, anchoring the letter’s climax (vv.22–23) in eschatological hope.	[NEW] ngenteni kanthi pangajab kawelasanipun (awaiting with hope the mercy of). Risk: High (see full mercy-term discussion at v.22–23 below).
εἰς ζωὴν αἰώνιον	eis zōēn aiōnion	unto eternal life	the final, unending life granted through Christ	”unto eternal life,” “leading to eternal life”	Standard NT soteriological goal-term.	[NEW] dhateng gesang langgeng (unto eternal life). Risk: Medium.

Jude 1:22–23

“And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
οὕς μὲν ἐλεᾶτε διακρινομένους	hous men eleate diakrinomenous	have mercy on those who are wavering/doubting/disputing	ἐλεέω: to show mercy/compassion in action; διακρίνομαι here likely middle/passive — to be divided in mind, to doubt, waver, or to be caught up in dispute	”have mercy on those who doubt,” “be merciful to those who are wavering,” “have compassion, making a distinction”	Doctrine anchor: Mercy and Rescue of the Wavering. This is the letter’s pastoral center of gravity — after the extensive denunciation of the false teachers (vv.4–19), Jude turns tenderly toward those within the community who are wavering under the false teachers’ influence, not yet lost.	[NEW] ἐλεέω → mitulungi kanthi kawelasan / noun kawelasan (mercy shown in active help — distinct from sih-rahmat, TM’s “grace”). Risk: High. διακρίνομαι → mangu-mangu (wavering, uncertain, torn between two positions). Risk: Medium–High. Together: paringana kawelasan dhateng tiyang ingkang taksih mangu-mangu (show mercy to those who are still wavering). Human theologian review required given the pastoral weight of this verse and the textual-critical complexity of its Greek (some manuscripts read a threefold, others a twofold, division of persons in vv.22–23).
οὕς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες	hous de sōzete ek pyros harpazontes	but save [others], snatching them out of the fire	ἁρπάζω: to seize forcibly, snatch, rescue urgently	”save, pulling them out of the fire,” “rescue them, snatching them from the fire”	Urgent rescue imagery — echoing the eternal-fire judgment imagery of v.7 and v.23’s own eschatological weight; this is not gentle persuasion but urgent extraction from real danger.	[TM-REUSED for “save”] kaslametan-root verb nylametaken (to save/rescue), Risk: Critical (per baseline — every occurrence of this root requires the slametan-distinguishing translator note). [NEW] ἁρπάζω → ngrebut (to snatch/seize urgently). Risk: Medium. Combined: nylametaken tiyang wau kanthi ngrebut saking geni (rescue that person by snatching them out of the fire).
μισοῦντες καὶ τὸν … χιτῶνα	misountes kai ton … chitōna	hating even the garment	strong aversion extended even to symbolically-contaminated clothing	”hating even the garment,” “abhorring even the clothing”	—	[NEW] sinengiti ugi sandhanganipun (hating even their garment). Risk: Low–Medium.
τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα	ton apo tēs sarkos espilōmenon chitōna	the garment stained/defiled by the flesh	metaphor for moral contamination extending outward, requiring careful, near-fastidious separation from sin’s contaminating influence even while rescuing the sinner	”garment stained by the flesh,” “clothing polluted by sinful flesh”	Balances the rescue mandate (v.23a) with a warning against being contaminated oneself while rescuing — models mercy exercised “with fear,” not naive proximity to sin.	[NEW] sandhangan ingkang najis margi saking daging (garment made unclean because of the flesh). Risk: Medium.

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PART B — Remainder of Chapter 1 (Outside the Core Passage): Jude 1:1–2, 1:24–25

Jude 1:1

“Jude, a bondservant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and preserved in Jesus Christ:“

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
Ἰούδας	Ioudas	Jude/Judas	—	proper name	Author’s self-identification; distinguished from Judas Iscariot by the added “brother of James.”	[NEW] Yudas (established Indonesian-archipelago Bible proper-name form, per 12_ai_translation_requirements.md’s transliteration conventions). Risk: Low.
δοῦλος Ἰησοῦ Χριστοῦ	doulos Iēsou Christou	slave/bondservant of Jesus Christ	total, humble ownership-belonging to a master; a self-designation of complete devotion, not literal chattel slavery	”servant,” “bondservant,” “slave”	A humble self-designation distinct from the authoritative ἀπόστολος/utusan title Jude does not claim for himself here.	[NEW] abdi Gusti Yesus Kristus (servant/slave of Jesus Christ). Risk: Medium. Abdi is an established Javanese term for a humble, total servant (used historically of court servants), fitting for this self-abasing confession; must not be softened into a mere “helper” or “assistant,” which would lose the total-belonging sense of δοῦλος.
ἀδελφὸς Ἰακώβου	adelphos Iakōbou	brother of James	—	“brother of James”	Identifies Jude as the brother of James (likely James the Just, leader of the Jerusalem church), grounding his authority in close relationship to Christ’s own family/apostolic circle.	[NEW] sedhèrèkipun Yakobus (brother of James). Risk: Low.
τοῖς … κλητοῖς	tois klētois	to those who are called	God’s effectual summons to salvation	”to those who are called,” “to the called”	Ties directly into the baseline’s Divine Calling / Effectual Calling doctrine.	[TM-REUSED] katimbalan. Risk: High (per baseline).
ἠγαπημένοις ἐν θεῷ πατρί	ēgapēmenois en theō patri	beloved/loved in God the Father	perfect passive participle — a settled, completed state of being loved	”beloved in God the Father,” “sanctified by God the Father” (some MSS read ἡγιασμένοις, “sanctified,” instead of ἠγαπημένοις, “beloved” — textual variant)	Establishes the recipients’ secure, settled status in God’s love before any mention of the coming crisis — foundation for the letter’s later exhortation to “keep yourselves in the love of God” (v.21).	[NEW + TM-REUSED] kinasihan ing Gusti Allah Rama (beloved in God the Father), using Gusti Allah and Rama per TM. Risk: Medium, with a translator note flagging the ἠγαπημένοις/ἡγιασμένοις textual variant for reviewer awareness.
τετηρημένοις Ἰησοῦ Χριστῷ	tetērēmenois Iēsou Christō	kept/preserved for/by Jesus Christ	(τηρέω, see core-passage vv.1/6/13/21) — here in its first, foundational, positive occurrence	”kept by Jesus Christ,” “preserved in Jesus Christ,” “kept for Jesus Christ”	Doctrine anchor: Kept by God — the letter’s opening declaration, establishing the positive pole of the τηρέω wordplay that will be contrasted with the angels “kept” for judgment (v.6) and resolved in the doxology’s “able to keep you” (v.24).	[NEW, same root as core passage] kareksa wonten ing Gusti Yesus Kristus (kept in Jesus Christ). Risk: High — this is the letter’s opening statement of the “Kept by God” doctrine and must use the identical root established for all other τηρέω occurrences.

Jude 1:2

“Mercy, peace, and love be multiplied to you.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
ἔλεος	eleos	mercy	compassionate favor shown toward those in need or distress, often shown to the guilty or suffering	”mercy,” “compassion”	First occurrence of the letter’s climactic Mercy doctrine (fully developed at vv.22–23). Distinct from χάρις/grace (favor apart from merit, TM’s sih-rahmat): ἔλεος specifically emphasizes compassion toward suffering/need, while χάρις emphasizes favor apart from deserving. Both are needed and must remain distinguishable in Javanese.	[NEW] kawelasan (mercy/compassion). Risk: High. Must be kept lexically distinct from sih-rahmat (grace, TM, Critical) throughout the curriculum — grace addresses undeserved favor toward the guilty; mercy addresses compassionate rescue of the suffering/wavering. Flag for human theologian review to ensure translators do not collapse the two into a single undifferentiated term.
εἰρήνη	eirēnē	peace	relational peace with God	”peace”	—	[TM-REUSED] katentreman. Risk: Medium (per baseline).
ἀγάπη	agapē	love	committed, covenantal, self-giving love — divine in origin and character	”love”	Distinguished in Jude from the ἀγάπαι/love-feasts of v.12 (same root, different technical sense) — flag for consistency awareness.	[NEW] katresnan (love). Risk: Medium. Same term and same caution as used at v.21 above: must convey committed, covenantal, self-giving divine love, not primarily affectionate/romantic love.
πληθυνθείη	plēthyntheiē	may [it] be multiplied	optative of wish/prayer — an increase, abundance	”be multiplied,” “increase,” “be yours in abundance”	Standard epistolary greeting-wish, but the specific triad (mercy, peace, love) previews the letter’s theological concerns.	[NEW] mugi tikel-tikela (may it be multiplied/increased). Risk: Low.

Jude 1:24

“Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy,“

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
τῷ δυναμένῳ	tō dynamenō	to him who is able	divine capability, power to accomplish	”to him who is able”	Introduces the doxology’s central claim: God’s own power secures believers’ final preservation — direct answer to the letter’s entire crisis.	[NEW] dhumateng Panjenenganipun ingkang saged (to him who is able). Risk: Medium, given proximity to the baseline’s Critical-risk “power of God” doctrine (panguwaosipun Gusti Allah); should echo that established phrase where the fuller “power of God” sense is intended.
φυλάξαι ὑμᾶς ἀπταίστους	phylaxai hymas aptaistous	to guard you without stumbling	φυλάσσω: a distinct Greek verb from τηρέω, emphasizing active, vigilant guarding against a specific danger (stumbling/falling); ἄπταιστος: without stumbling, without a misstep	”keep you from stumbling,” “guard you from falling”	Doctrine anchor: Doxology and God’s Preserving Power. This is the letter’s final, climactic resolution of the “Kept by God” theme (vv.1, 6, 13, 21): God himself is able to accomplish what believers are exhorted to do for themselves in v.21.	[NEW] ngayomi panjenengan supados boten kesandhung (guard/shelter you so that you do not stumble). Risk: High. Deliberately rendered with a different Javanese verb (ngayomi, to shelter/protect) than τηρέω’s ngreksa, to preserve the distinct Greek vocabulary while keeping both within the same “divine preservation” semantic field; translator note should cross-reference ngreksa (τηρέω, vv.1/6/13/21) so reviewers understand the two are related but not merged.
στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους	stēsai katenōpion tēs doxēs autou amōmous	to set/present [you] before his glory blameless	ἄμωμος: without blemish, faultless, unblemished (sacrificial-offering background)	“to present you faultless before his glory,” “to set you blameless before his presence”	Doctrine anchor: Kept by God and Presented Blameless — the letter’s ultimate promise: not merely rescued from danger but positively presented, faultless, before God’s own glory.	[NEW] ngadegaken panjenengan wonten ing ngarsanipun kamulyanipun kanthi tanpa cacad (to set you in the presence of his glory, without blemish), using kamulyan (glory, TM). Risk: High. Tanpa cacad (without blemish/fault) must retain the sacrificial-purity background of ἄμωμος, not merely mean “morally good,” reinforcing that this blamelessness is a gift bestowed, not a self-achieved perfection (echoing the baseline’s caution against kasampurnan, ascetic self-attained perfection, already forbidden for “righteousness”).
ἐν ἀγαλλιάσει	en agalliasei	with exultation, with great joy	intense, exuberant, overflowing joy — a stronger term than ordinary χαρά (joy)	“with exceeding joy,” “with great joy,” “with exultation”	The final emotional note of the letter — not grim relief but overflowing celebratory joy at the presentation.	[NEW] kanthi kabingahan ingkang ngluber-luber (with overflowing joy). Risk: Low.

Jude 1:25

“to God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.”

Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
μόνῳ θεῷ σωτῆρι ἡμῶν	monō theō sōtēri hēmōn	to [the] only God our Savior	σωτήρ: a title, “Savior,” built on the same root as σωτηρία (salvation, v.3)	“to the only God our Savior,” “to God alone, our Savior”	Closes the letter by naming God directly as Savior — the doxological climax of the entire salvation theme running from v.3’s “common salvation” through v.23’s “save… snatching from the fire.”	[TM-REUSED root] Gusti Allah (TM) + [NEW] σωτήρ → Juru Slamet (Savior — lit. “the one who brings/accomplishes safety,” built on the same root as kaslametan, TM). Risk: Critical. Because Juru Slamet shares its root with kaslametan and therefore with slametan (the ritual meal), every occurrence requires the identical translator note already mandated in the baseline for kaslametan: God is Savior in the sense of accomplishing Christ’s once-for-all rescue, not in the sense of a ritual specialist who performs a repeated protective rite. Human theologian review required.
διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν	dia Iēsou Christou tou kyriou hēmōn	through Jesus Christ our Lord	mediating agency — salvation and this doxology itself come through Christ specifically	”through Jesus Christ our Lord”	—	[TM-REUSED] Gusti Yesus Kristus. Risk: High (per baseline).
δόξα	doxa	glory	God’s own inherent radiance and honor	”glory”	Returns to the standard divine sense of δόξα (contrast with the creaturely plural sense in v.8).	[TM-REUSED] kamulyan. Risk: High (per baseline).
μεγαλωσύνη	megalōsynē	majesty, greatness	God’s transcendent greatness	”majesty,” “greatness”	Companion term to δόξα in the doxological formula.	[NEW] kaagungan (majesty/greatness). Risk: Medium.
κράτος	kratos	might, dominion, strength	forceful, effective power/dominion — distinct Greek word from δύναμις (the baseline’s “power of God,” panguwaosipun Gusti Allah)	“dominion,” “might,” “power”	Must be kept lexically distinct in Javanese from δύναμις to preserve the doxology’s fourfold formula (glory / majesty / dominion / authority) rather than collapsing terms.	[NEW] kakuwaosan (dominion/might). Risk: Medium. Flag for consistency check against the baseline’s existing panguwaosipun Gusti Allah (δύναμις theou, Critical) to ensure the two related-but-distinct Greek terms (κράτος vs. δύναμις) are not rendered identically in Javanese.
ἐξουσία	exousia	authority, right, jurisdiction	rightful, legitimate authority/jurisdiction	”authority,” “power”	Fourth and final term in the doxological formula.	[NEW] wewenang (authority/jurisdiction). Risk: Medium.
πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας	pro pantos tou aiōnos kai nyn kai eis pantas tous aiōnas	before all time/every age, and now, and unto all the ages	comprehensive eternity formula spanning past, present, and endless future	”before all time, now, and forever,” “before all ages, now, and forevermore”	Closes the letter with the broadest possible temporal frame, matching the doxology’s cosmic scope.	[NEW] saderengipun jagad wiwit dumadi, ing wekdal samenika, saha ing salaminipun (before the world began, now, and forever). Risk: Low.

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PART C — Full-Book Coverage Confirmation

Jude, Chapter 1 (the entire book): All 25 verses have been analyzed above — verses 3–23 in Part A (core passage, full verse-by-verse treatment) and verses 1–2 and 24–25 in Part B (remainder of the sole chapter, identical field treatment). Jude contains no chapter 2 or beyond; the book’s full-chapter, full-verse theological vocabulary is therefore completely covered by Parts A and B combined. No load-bearing term in Jude has been left unanalyzed.

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Doctrine-to-Passage Cross-Reference Summary

Curriculum Doctrine	Primary Verses	Key Terms
Contending for the Faith Once Delivered	1:3	ἐπαγωνίζεσθαι (mbélani kanthi mempeng), ἅπαξ παραδοθείσῃ (sepisan kangge salawasipun kaparingaken)
Judgment on Ungodly False Teachers	1:4, 8–10, 14–16, 18–19	ἀσεβεῖς (duraka), κρίμα/κρίσις (pangadilanipun Gusti Allah), ψυχικοί (tiyang kadonyan)
OT Warnings as Types (Israel, Angels, Sodom)	1:5–7	ἀπώλεσεν (nyirnakaken), τηρέω (kareksa), πυρὸς αἰωνίου (geni ingkang langgeng)
Mercy and Rescue of the Wavering	1:22–23	ἐλεᾶτε (kawelasan), διακρινομένους (mangu-mangu), σῴζετε … ἁρπάζοντες (nylametaken … ngrebut)
Kept by God and Presented Blameless	1:1, 6, 13, 21, 24	τηρέω (kareksa), φυλάξαι (ngayomi), ἄμωμος (tanpa cacad)
Doxology and God’s Preserving Power	1:24–25	δυναμένῳ (ingkang saged), σωτήρ (Juru Slamet), δόξα/μεγαλωσύνη/κράτος/ἐξουσία (kamulyan/kaagungan/kakuwaosan/wewenang)