Semantic Analysis

07 — Semantic Analysis: Jude (Koine Greek → Korean)

Method

Each load-bearing term is analyzed with: Original (Greek), Transliteration, Literal meaning, Semantic range, English variants (as seen across major English versions), Contextual theological meaning in Jude, and Destination-language (Korean) rendering risk. Terms already governed by the baseline Romans translation_memory.json are flagged [REUSE — baseline TM] and their recorded Korean rendering is repeated here for continuity, not re-derived.

PART A — CORE PASSAGE: Jude 1:3–23 (Verse-by-Verse)

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.”

σωτηρία (sōtēria) — “salvation.” Literal: deliverance/rescue. Semantic range: rescue from danger, deliverance, wholeness. English variants: salvation, deliverance. Contextual meaning: the shared salvation all believers possess in Christ, the ground for contending for the faith. [REUSE — baseline TM: 구원, Critical]. Risk: Critical, per baseline; no deviation permitted.
παρακαλέω (parakaleō) — “exhorting.” Literal: to call alongside, urge. [REUSE — baseline TM: 권면하다, Low]. Contextual meaning: Jude’s pastoral urgency in writing.
ἐπαγωνίζομαι (epagōnizomai) — “contend earnestly for.” Literal: to struggle/fight upon or over something, an intensified form of ἀγωνίζομαι (agōn, “contest/struggle,” source of English “agony/agonize”). Semantic range: athletic or military contest-imagery applied to defending a cause. English variants: contend earnestly, fight for, earnestly contend. Contextual theological meaning: the letter’s thesis verb — believers must actively, vigorously defend apostolic doctrine against infiltrating false teachers (v.4). NEW TERM. Korean rendering: 힘써 싸우다 (himsseo ssauda, “to strive/fight with all one’s strength”). Risk: High. This is the core doctrinal action-verb of the entire epistle (“Contending for the Faith Once Delivered”). Must not be rendered as literal physical violence, nor framed in a way that echoes a shamanistic “power contest” between spiritual forces (cf. baseline’s caution on 영력/능력 framing) — this is contending through sound doctrine and holy living, not ritual or physical combat.
ἅπαξ (hapax) — “once for all.” Literal: one time, a single occurrence with permanent effect. Semantic range: a completed, unrepeatable event (distinct from πολλάκις, “many times”). English variants: once for all, once. Contextual meaning: the faith was delivered in a single, complete, final act — it is not an evolving revelation. NEW TERM. Korean rendering: 단번에 (danbeone). Risk: Medium. Must be clearly linked to παραδοθείσῃ below so the two together convey “delivered once, completely, and finally.”
παραδίδωμι (paradidōmi, here παραδοθείσῃ, aorist passive participle) — “delivered/entrusted.” Literal: to hand over, transmit. Semantic range: entrust, hand down, betray (context-dependent). English variants: delivered, entrusted, handed down, committed. Contextual theological meaning: the apostolic faith was handed down complete to the whole believing community, not to an elite few, and not progressively supplemented afterward. NEW TERM. Korean rendering: (단번에) 주신 / 전해진 (jusin / jeonhaejin). Risk: High. Must be carefully distinguished from Korea’s living traditions of prestige-teaching transmission — Buddhist dharma-lineage transmission (법통 전수) and Confucian master-to-disciple scholarly transmission (사사, 師事) — both of which imply a special, often secret or advanced teaching passed progressively to a qualified inner circle. Jude’s παραδίδωμι is the opposite: a complete deposit given openly to all “the saints,” not a secret transmission to spiritual elites.
ἅγιοι (hagiois, dative pl.) — “the saints.” [REUSE — baseline TM: 성도, High]. Contextual meaning: the whole believing community, recipients of the once-for-all faith.
πίστις (pistis) — “the faith.” [REUSE — baseline TM: 믿음, High]. Contextual meaning: here shifts from subjective trust to the objective body of apostolic doctrine (“the faith,” a summarized deposit of belief) — note this dual usage (trust vs. content of belief) for translators, since Korean 믿음 can carry both senses but the article (“the faith”) should read as the content sense here.

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.”

παρεισδύνω (pareisdynō, here παρεισέδυσαν) — “crept in unnoticed.” Literal: to slip in secretly alongside. Semantic range: covert infiltration. English variants: crept in, slipped in, wormed their way in. Contextual meaning: false teachers infiltrated the church community without open declaration of their intent. NEW TERM. Korean rendering: 가만히 들어오다 (gamanhi deureoda, “to come in secretly/quietly”). Risk: Medium. Emphasize covert infiltration from within, not an external threat — relevant to “Judgment on Ungodly False Teachers.”
προγράφω (prographō, here προγεγραμμένοι) — “marked out beforehand.” Literal: written beforehand/in advance. Semantic range: predetermined record, prior designation. English variants: marked out, designated, written about beforehand. Contextual meaning: God’s prior verdict against these specific false teachers’ coming condemnation, based on foreknown character and deeds. NEW TERM. Korean rendering: 미리 정해진 (miri jeonghaejin, “determined/set beforehand”). Risk: High. Must be sharply distinguished from the baseline’s “election” (선택, 하나님의 사랑의 선택) — this is not gracious election unto salvation but a foreknown judicial verdict against persistent ungodliness. Must also avoid any resonance with Korean birth-chart fatalism (팔자, saju-paljja): this is a personal God’s judicial foreknowledge of real moral culpability, not an impersonal fixed fate.
κρίμα (krima) — “condemnation/judgment.” Literal: a verdict, a judicial decision. Semantic range: judgment (positive or negative), condemnation, sentence. English variants: condemnation, judgment. Contextual meaning: the specific judicial sentence awaiting these false teachers. NEW TERM. Korean rendering: 심판 (simpan). Risk: High. Core doctrine “Judgment on Ungodly False Teachers.” Distinguish from impersonal misfortune (액운) and from Buddhist karmic retribution (업보), both of which operate mechanically/impersonally; biblical κρίμα is a personal God’s forensic verdict against particular sin.
ἀσεβής (asebēs) — “ungodly.” Literal: without reverence (a-, negation + sebomai, to revere/worship). Semantic range: irreverence toward God, godlessness in life and conduct. English variants: ungodly, godless, impious. Contextual meaning: the defining character trait of the false teachers throughout Jude (also vv.15, 18). NEW TERM. Korean rendering: 경건하지 아니한 (자) (gyeongkeonhaji anihan (ja)). Risk: High. This word occurs repeatedly (vv.4,15[×4],18) and anchors the epistle’s central warning doctrine; must consistently render the same way throughout the document.
χάρις (charis) — “grace.” [REUSE — baseline TM: 은혜, Critical]. Contextual theological meaning: here grace is being perverted into license for immorality (ἀσέλγεια) — a direct, textbook illustration of the exact distortion the baseline’s Critical-risk note on 은혜 warns against. This verse is a prime teaching opportunity: false teachers turn unconditional favor into a permission slip for sin, precisely the danger of treating grace as a transactional or license-granting mechanism rather than a summons to holiness.
ἀσέλγεια (aselgeia) — “lewdness/sensuality.” Literal: unrestrained self-indulgence, shameless excess. Semantic range: licentiousness, debauchery, moral abandon. English variants: lewdness, sensuality, licentiousness, unbridled lust. NEW TERM. Korean rendering: 방탕 (bangtang). Risk: Medium.
δεσπότης (despotēs) — “Master/Sovereign.” Literal: master, absolute owner/ruler of a household or realm (distinct from κύριος). Semantic range: sovereign master, absolute lord, owner. English variants: Master, Sovereign Lord, only Sovereign. Contextual theological meaning: applied here (with κύριος) to Jesus Christ, doubly affirming His absolute deity and lordship — the false teachers deny both His sovereign mastery and His lordship. NEW TERM. Korean rendering: 주재 (juje). Risk: Critical. Directly tied to the baseline’s Critical “Lordship of Christ” / “Deity of Christ” doctrines. Must remain distinct from 주님 (κύριος) in the same verse so that the double title’s rhetorical force — Christ as both absolute Master and Lord — is not flattened into a single repeated word.
κύριος (kyrios) — “Lord.” [REUSE — baseline TM: 주님, Critical].
ἀρνέομαι (arneomai) — “deny.” Standard term, low risk; contextual meaning: false teachers deny Christ’s lordship in practice through their conduct, even if not in explicit confession.

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.”

λαός (laos) — “the people.” Literal: a people group, populace. Semantic range: a specific people (here, Israel). English variants: people, nation. Contextual meaning: Israel as the first OT type/warning example — redeemed from Egypt, yet destroyed in unbelief. NEW TERM. Korean rendering: 백성 (baekseong). Risk: Low-Medium. Distinguish from the proper name “이스라엘” (already baseline TM) — here the generic word for “people” is used in Greek, referring contextually to Israel; translators should ensure the OT background (the exodus generation) is clear from context or footnote.
σῴζω (sōzō, here σώσας) — “having saved.” Related to [REUSE — baseline TM: σωτηρία → 구원]; verb form: 구원하다 / 구하여 내다. Contextual meaning: God’s historical act of delivering Israel from Egypt — a real, historical, this-worldly rescue serving as a type.
πιστεύω (pisteuō, here πιστεύσαντας, negated) — “believed” (those who did not believe). [REUSE — baseline TM root: πίστις family → 믿다/믿음]. Contextual meaning: Israel’s unbelief in the wilderness led to destruction despite prior deliverance — a warning against presuming on past grace.
ἀπόλλυμι (apollymi, here ἀπώλεσεν) — “destroyed.” Literal: to destroy utterly, cause to perish. Semantic range: destruction, ruin, perishing (can be middle/passive “perish” or active “destroy”). English variants: destroyed, killed, brought to ruin. Contextual meaning: the fate of the unbelieving wilderness generation, the first of three OT judgment-types in Jude (repeated v.11). NEW TERM. Korean rendering: 멸망시키다/ 멸망하다 (myeolmangsikida / myeolmanghada). Risk: Medium-High. Core to “Judgment on Ungodly False Teachers” and OT-type doctrine; keep terminologically consistent with φθείρω (v.10) even though a different Greek root — both belong to the same judgment-destruction semantic field in Jude.

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.”

ἄγγελος (angelos) — “angels.” Literal: messenger. NEW TERM (not previously in baseline TM). Korean rendering: 천사 (cheonsa). Risk: Low. Established, uncontroversial term; second of Jude’s three OT-type warnings.
τηρέω (tēreō, here μὴ τηρήσαντας / τετήρηκεν) — “keep / has kept/reserved.” Literal: to guard, watch over, keep watch, preserve. Semantic range: this single verb carries Jude’s central theological irony: angels who did not keep (τηρέω) their proper domain are now themselves kept/reserved (τηρέω) for judgment — the same verb used positively of God keeping believers (v.1, v.21, v.24, via φυλάσσω). English variants: keep, kept, reserved, preserved. Contextual theological meaning: this verb is THE load-bearing term of the whole epistle’s “Kept by God” doctrine, used both negatively (failure to keep one’s God-given place) and positively/ironically (being kept/reserved for judgment, and, in the doxology, believers being kept from stumbling). NEW TERM. Korean rendering: 지키다 / 지키심을 받다 (jikida / jikisim-eul batda). Risk: High. Must be distinguished from Korean shamanistic protective-ward concepts (부적, talismans/charms carried or posted for supernatural protection from misfortune) — τηρέω describes a personal God’s relational preserving action (or a rational creature’s own faithful stewardship of an assigned position), not magical/talismanic warding.
ἀρχή (archē) — “proper domain/position.” Literal: beginning, rule, domain, first place. Semantic range: origin, ruling authority, sphere of authority. Contextual meaning: the angels’ original God-assigned position/authority, which they abandoned. NEW TERM. Korean rendering: 본래의 지위 (bollae-ui jiwi, “original position/rank”). Risk: Low-Medium.
οἰκητήριον (oikētērion) — “proper abode/dwelling.” Literal: a dwelling place. NEW TERM. Korean rendering: 처소 (cheoso, dwelling place). Risk: Low.
κρίσις (krisis) — “judgment.” Same semantic field as κρίμα (v.4). NEW TERM. Korean rendering: 심판 (simpan) — same as κρίμα for consistency. Risk: High.
δεσμοῖς ἀϊδίοις (desmois aidiois) — “everlasting chains.” Literal: eternal/perpetual bonds. NEW TERM. Korean rendering: 영원한 결박 (yeongwonhan gyeolbak). Risk: Low-Medium.
ζόφος (zophos) — “darkness/gloom.” Literal: deep gloom, blackness. Semantic range: thick darkness, often associated with the netherworld/place of judgment in Greek literature. NEW TERM. Korean rendering: 흑암 (heugam). Risk: Low-Medium. Established Korean biblical term for deep judicial darkness; low collision risk.

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.”

Σόδομα καὶ Γόμορρα (Sodoma kai Gomorra) — proper names. Korean: 소돔과 고모라. Risk: Low, established. Third of Jude’s OT-type warnings.
ἐκπορνεύω (ekporneuō, here ἐκπορνεύσασαι) — “given themselves over to sexual immorality.” Literal: to commit fornication thoroughly/utterly (intensive prefix ἐκ-). NEW TERM. Korean rendering: 음행하다 (eumhaengada). Risk: Medium.
σὰρξ ἑτέρα (sarx hetera) — “strange/other flesh.” Literal: flesh of another/different kind. NEW TERM. Korean rendering: 다른 육체 (dareun yukche). Risk: Medium. Refers to the unnatural sexual transgression of Sodom’s inhabitants.
δεῖγμα (deigma) — “example.” NEW TERM. Korean rendering: 본보기 (bonbogi). Risk: Low.
πῦρ αἰώνιον (pyr aiōnion) — “eternal fire.” NEW TERM. Korean rendering: 영원한 불 (yeongwonhan bul). Risk: Medium. Must be distinguished from a Buddhist cosmological hell-fire understood within an impermanent, cyclical (samsaric) framework of purification/rebirth — Jude’s eternal fire is the fixed, final judgment of a personal God upon unrepented sin, not a transitional or purifying stage.
δίκη (dikē) — “vengeance/punishment.” Literal: penalty, judicial sentence (root shared with δικαιοσύνη, “righteousness,” but a distinct sense here — “penalty,” not “righteousness”). NEW TERM. Korean rendering: 형벌 (hyeongbeol). Risk: Medium. Translator note: though this word shares a Greek root with δικαιοσύνη (already 의 in baseline TM), δίκη here means “penalty/punishment,” not “righteousness” — the shared root must not create confusion or bleed-through into the established 의 rendering elsewhere.

Jude 1:8

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

ἐνυπνιάζομαι (enypniazomai) — “dreaming/relying on visions.” NEW TERM. Korean rendering: 꿈꾸는 자들처럼 (kkumkkuneun jadeulcheoreom). Risk: Low-Medium. False teachers claiming visionary authority for their (self-serving) teaching.
μιαίνω (miainō) — “defile.” NEW TERM. Korean rendering: 더럽히다 (deoreopida). Risk: Low-Medium.
κυριότης (kyriotēs) — “authority/dominion.” Literal: lordship, a domain of ruling authority (abstract noun form related to κύριος, but denoting an order/office of authority rather than the title “Lord” itself). NEW TERM. Korean rendering: 주권 (jugwon). Risk: Medium-High. Must be kept distinct from κύριος/주님 (Christ’s title) — here it refers to an angelic or governing authority-order that the false teachers arrogantly reject, not a direct rejection of Christ’s own title.
ἀθετέω (atheteō) — “reject/set aside.” NEW TERM. Korean rendering: 업신여기다 / 배척하다 (eopsinyeogida). Risk: Low.
δόξαι (doxai, plural of δόξα — here “glorious ones,” i.e., angelic dignitaries) — Literal: glories (concrete plural), referring to glorious angelic beings. Semantic range: distinct from the abstract singular δόξα (“glory,” an attribute). English variants: dignitaries, glorious ones, celestial beings. NEW TERM (distinct sense from [REUSE — baseline TM: glory → 영광]). Korean rendering: 영광의 존재들 / 높은 자들 (yeonggwang-ui jonjaedeul). Risk: Medium. Translator note: this is a different referent than the abstract “glory” of God (영광 in the baseline) — here it denotes exalted angelic beings being slandered; do not collapse the two senses.

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.’”

Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos) — proper name/title. Korean: 미가엘 천사장. Risk: Low.
διάβολος (diabolos) — “devil.” Literal: slanderer, accuser. NEW TERM. Korean rendering: 마귀 (magwi). Risk: Medium. Must be distinguished from Korea’s diffuse folk-shamanistic spirit-world (귀신, 잡신, 도깨비— a plural, ambiguous population of spirits of varying moral character), whereas the biblical διάβολος is a single, personal, definitively malevolent being in direct opposition to God, contesting even with an archangel.
κρίσιν… βλασφημίας (krisin blasphēmias) — “a reviling accusation / judgment of blasphemy.” NEW TERM (κρίσις already noted; βλασφημία below).
βλασφημέω/βλασφημία (blasphēmeō/blasphēmia) — “blaspheme/revile/slander.” Literal: to speak injuriously, defame. Semantic range: slander (of humans or angelic beings) or blasphemy (against God) depending on object. English variants: blaspheme, revile, slander, speak evil of. NEW TERM. Korean rendering: 비방하다 / 훼방하다 (bibanghada). Risk: Medium. Contextual meaning here: even Michael the archangel, possessing far greater authority than the false teachers, refrained from reviling/slandering the devil directly, appealing instead to the Lord’s authority — a rebuke to the false teachers’ presumptuous slander of angelic dignitaries (v.8,10).
ἐπιτιμάω (epitimaō) — “rebuke.” NEW TERM. Korean rendering: 책망하다 (chaengmanghada). Risk: Low.

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.”

ἄλογα ζῷα (aloga zōa) — “irrational/brute animals.” NEW TERM. Korean rendering: 이성 없는 짐승 (iseong eomneun jimseung). Risk: Low.
φθείρω (phtheirō, here φθείρονται) — “corrupt/destroy.” Literal: to ruin, corrupt, destroy. Semantic range: moral corruption or physical destruction. English variants: corrupt themselves, destroy themselves, are destroyed. Contextual meaning: the false teachers’ self-indulgent, instinct-driven behavior brings about their own ruin. NEW TERM. Korean rendering: 멸망하다 (myeolmanghada — same rendering as ἀπόλλυμι, v.5,11, for terminological consistency within Jude’s judgment-vocabulary field, while noting the distinct Greek root for scholarly reference). Risk: Medium.

Jude 1:11

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

οὐαί (ouai) — “Woe.” Literal/interjection: an exclamation of impending judgment/lament. NEW TERM. Korean rendering: 화 있을진저 (hwa itjinjeo) — established KRV prophetic-pronouncement idiom. Risk: Low.
ὁδὸς τοῦ Κάϊν (hodos tou Kain) — “the way of Cain.” Proper name typology. Korean: 가인의 길. Risk: Low. First of three named OT individual-types in this verse (Cain, Balaam, Korah), paralleling the three collective OT types of vv.5-7 (Israel, angels, Sodom).
πλάνη τοῦ Βαλαάμ (planē tou Balaam) — “the error of Balaam.” πλάνη literal: wandering, straying, deception. Semantic range: doctrinal error, deception, moral straying. English variants: error, delusion, deceit. NEW TERM. Korean rendering: 미혹 (mihok, “deception/being led astray”) or 잘못된 길 (error/wrong path). Risk: Medium. Balaam’s error was pursuing personal profit (μισθός) through corrupting God’s people — a direct warning against mercenary, profit-driven false teaching.
μισθός (misthos) — “wages/profit/reward.” NEW TERM. Korean rendering: 삯/이익 (sak/iik). Risk: Low-Medium. Note the connection to Balaam’s mercenary motive, a recurring theme with the false teachers’ greed (v.16 ὠφελείας χάριν).
ἀντιλογία τοῦ Κόρε (antilogia tou Kore) — “the rebellion/contradiction of Korah.” Korean: 고라의 반역/거역. Risk: Low.
ἀπόλλυμι (here ἀπώλοντο) — “perished.” Same as v.5. Korean: 멸망하다.

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.”

ἀγάπη (agapē, here plural ἀγάπαις, “love feasts”) — Literal: love (here a specific institutional referent: the early church’s communal fellowship meal). Semantic range distinct from the general abstract noun. English variants: love feasts, agape meals. NEW TERM (specific sense distinct from general “love”). Korean rendering: 애찬 (aechan, “love-feast”), an established Korean church term for this communal meal. Risk: Medium. Must not be confused with a ritual sacrificial banquet or a shamanistic communal feast-offering to spirits (relevant to Korean 고사/굿 feast-ritual practices); the ἀγάπη meal is an ordinary shared meal expressing Christian [REUSE — baseline TM: fellowship → 교제], corrupted here by the false teachers’ self-serving presence.
σπιλάς (spilas, plural σπιλάδες) — “spots/hidden reefs.” Literal: either (a) a submerged/hidden rock reef dangerous to ships, or (b) a stain/blemish (a genuine lexical crux debated among interpreters, cf. 2 Peter 2:13’s parallel σπίλοι, “spots/blemishes”). Semantic range: two distinct plausible senses. English variants: spots, blemishes, hidden reefs, hidden rocks. NEW TERM. Korean rendering: 암초 / 티(흠) (amcho / ti(heum)) — recommend footnoting both senses. Risk: Medium. Genuine translation crux; flag for native speaker/theologian review to select the preferred KRV-aligned sense.
ἀφόβως (aphobōs) — “without fear.” NEW TERM. Korean rendering: 두려움 없이 (duryeoum eopsi). Risk: Low.
ποιμαίνω (poimainō, here ἑαυτοὺς ποιμαίνοντες) — “shepherding themselves.” Literal: to shepherd/tend a flock, ironically applied to self-serving false shepherds who feed only themselves rather than the flock. NEW TERM. Korean rendering: 자기만 돌보다 (jagiman dolboda, “caring only for themselves,” shepherd-imagery retained via context). Risk: Low-Medium.
νεφέλαι ἄνυδροι (nephelai anydroi) — “waterless clouds.” NEW TERM. Korean rendering: 물 없는 구름 (mul eomneun gureum). Risk: Low.
δένδρα φθινοπωρινὰ ἄκαρπα (dendra phthinopōrina akarpa) — “late autumn trees without fruit.” NEW TERM. Korean rendering: 열매 없는 늦가을 나무 (yeolmae eomneun neutgaeul namu). Risk: Low.
δὶς ἀποθανόντα, ἐκριζωθέντα (dis apothanonta, ekrizōthenta) — “twice dead, uprooted.” NEW TERM. Korean rendering: 두 번 죽고 뿌리째 뽑힌 (du beon jukgo ppurijjae ppophin). 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.”

κύματα ἄγρια θαλάσσης (kymata agria thalassēs) — “wild/raging waves of the sea.” NEW TERM. Korean rendering: 바다의 거친 물결 (badaui geochin mulgyeol). Risk: Low.
αἰσχύνη (aischynē, here αἰσχύνας) — “shame.” NEW TERM. Korean rendering: 수치 (suchi). Risk: Low.
ἀστέρες πλανῆται (asteres planētai) — “wandering stars.” Literal: stars that wander/stray from a fixed course (the etymological source of English “planet,” from πλανήτης, “wanderer” — same root as πλάνη, “error,” v.11). Semantic range: an ancient astronomical image of erratic, purposeless celestial motion, applied metaphorically to false teachers who deceive and lead astray while having no fixed, faithful course themselves. NEW TERM. Korean rendering: 유리하는 별 (yurihaneun byeol, “a wandering/roaming star”). Risk: Low-Medium. Note potential unintended resonance with Korean folk-astrology (사주팔자, star/birth-based fate divination); clarify this metaphor concerns the false teachers’ moral instability and deceptiveness, not a statement about astrological fate.
ζόφος τοῦ σκότους (zophos tou skotous) — “blackness of darkness.” Same root as v.6. Korean: 캄캄한 흑암. Risk: Low-Medium.
τηρέω (here τετήρηται, “has been reserved”) — same verb as v.6, v.1, v.21, ironically applied: the same God who keeps (지키다/보전하다) His own also reserves judgment for the wandering. Risk: High (see v.6 entry — consistency required).

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.’”

προφητεύω (prophēteuō, here Προεφήτευσεν) — “prophesied.” [REUSE — baseline TM: prophecy → 예언 / prophet → 선지자 family]. Contextual meaning: Enoch’s prophetic utterance, quoted here, concerning the final judgment.
Ἑνώχ (Henōch) — “Enoch.” Proper name. Korean: 에녹. Risk: Medium-High. IMPORTANT CANONICAL NOTE: this citation is drawn from the non-canonical Jewish apocalyptic work known as 1 Enoch. Jude’s use of it does not canonize 1 Enoch as inspired Scripture; rather, under the Spirit’s inspiration, Jude affirms the truthfulness of this specific prophetic statement, a pattern comparable to Paul’s citations of pagan poets (Acts 17:28; Titus 1:12). This distinction must be preserved in teaching materials for the “Inspiration of Scripture” doctrine, since Korean readers — coming from a highly Bible-literate Protestant tradition with a settled 66-book canon — may reasonably ask why Jude quotes a non-canonical book; a clear footnote is required at Phase 2/3.
ἁγίαις μυριάσιν (hagiais myriasin) — “ten thousands of His holy ones.” [REUSE partial — baseline TM: holy → 거룩한; saints → 성도]. Korean rendering here: 거룩한 자들 수만 명 or 그의 거룩한 무리 (referring to angelic hosts accompanying the Lord’s return in judgment). Risk: Medium — clarify referent is likely angelic hosts, not human saints, in this judgment-coming context.
κρίσις (krisis) — “judgment.” Same as v.4,6. Korean: 심판.
ἐλέγχω (elenchō, here ἐλέγξαι) — “convict/expose/convince.” Literal: to bring to light, expose, reprove with evidence. NEW TERM. Korean rendering: 책망하다 / 정죄하다 (jeongjoehada, “to convict/condemn”). Risk: Medium.
ἀσέβεια/ἀσεβής (asebeia/asebēs) — “ungodliness/ungodly.” Same as v.4 — occurs four times in this single verse (ἀσεβεία, ἠσέβησαν, ἀσεβεῖς — twice), the highest concentration of this term anywhere in the NT, underscoring its centrality to Jude’s message. Korean: 경건하지 않음 / 경건하지 아니한 자 — consistent rendering required across all seven occurrences in Jude (vv.4,15[×4],18).
σκληρός (sklēros, here σκληρῶν) — “harsh (words).” NEW TERM. Korean rendering: 거친 말 (geochin mal). Risk: Low.
ἁμαρτωλός (hamartōlos, here ἁμαρτωλοὶ) — “sinners.” [REUSE — baseline TM root: sin → 죄; sinners → 죄인]. Korean: 죄인들.

Jude 1:16

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

γογγυστής (gongystēs) — “grumbler.” Literal: an onomatopoeic word for muttering/murmuring complaint (cf. OT Israel’s “grumbling,” γογγύζω, in the wilderness — LXX Exodus/Numbers). NEW TERM. Korean rendering: 원망하는 자 (wonmanghaneun ja). Risk: Low. Ties back thematically to the wilderness-generation type of v.5.
μεμψίμοιρος (mempsimoiros) — “complainer, malcontent (about one’s lot).” NEW TERM. Korean rendering: 불평하는 자 (bulpyeonghaneun ja). Risk: Low.
ἐπιθυμία (epithymia) — “lusts/desires.” Literal: strong desire, craving (contextually negative). Semantic range: can be neutral (“desire”) or, as here, sinful self-serving craving. English variants: lusts, desires, cravings. NEW TERM. Korean rendering: 정욕 (jeongyok). Risk: Medium. Must be clearly marked as sinful, self-directed desire opposed to God’s will (cf. v.18’s parallel usage), not a neutral term for ordinary human desire.
ὑπέρογκος (hyperonkos, here ὑπέρογκα) — “great swelling (words).” Literal: over-swollen, bombastic. NEW TERM. Korean rendering: 거만한/과장된 말 (geomanhan mal). Risk: Low.
θαυμάζοντες πρόσωπα (thaumazontes prosōpa) — “flattering/showing favoritism” (lit. “admiring faces”). NEW TERM. Korean rendering: 아첨하다 (acheomhada). Risk: Low.
ὠφέλεια (ōpheleia, here ὠφελείας χάριν) — “advantage/gain.” NEW TERM. Korean rendering: 이익을 위하여 (iigeul wihayeo). Risk: Low-Medium. Echoes Balaam’s mercenary motive (v.11).

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 that there would be mockers in the last time who would walk according to their own ungodly lusts.”

ἀπόστολος (apostolos) — “apostles.” [REUSE — baseline TM: 사도, Low].
ἔσχατος χρόνος (eschatos chronos) — “the last time.” NEW TERM. Korean rendering: 마지막 때 (majimak ttae). Risk: Low-Medium. Standard eschatological phrase, well-established in Korean Christian usage.
ἐμπαίκτης (empaiktēs) — “mocker/scoffer.” Literal: one who mocks or plays games (with truth/others). Semantic range: eschatological scoffers who deny or ridicule the reality of coming judgment (cf. 2 Peter 3:3). English variants: mockers, scoffers. NEW TERM. Korean rendering: 조롱하는 자 (jorongha-neun ja). Risk: Medium.
ἐπιθυμία / ἀσέβεια — same as vv.15,16 — “own ungodly lusts” combines both key terms. Korean: 자기의 경건치 않은 정욕.

Jude 1:19

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

ἀποδιορίζω (apodiorizō, here ἀποδιορίζοντες) — “cause divisions.” Literal: to mark off/separate by boundary; here, those who create factions within the church. NEW TERM. Korean rendering: 분열을 일으키는 자 (bunyeoreul ireukineun ja). Risk: Medium.
ψυχικός (psychikos) — “sensual/worldly/natural.” Literal: pertaining to the ψυχή (soul/natural life), as opposed to πνευματικός (pertaining to the Spirit). Semantic range: describes a person who operates only on natural human capacity, lacking the Holy Spirit (cf. 1 Corinthians 2:14). English variants: sensual, worldly, natural, unspiritual, “devoid of the Spirit.” Contextual theological meaning: the decisive diagnostic mark of the false teachers — they lack the Holy Spirit entirely; this is not merely a lesser degree of spirituality but its absence. NEW TERM. Korean rendering: 육에 속한 (자) (yuge sokan (ja)). Risk: High. Must not be confused with the Confucian concept of an innate human nature (性, seong) understood as a morally neutral or inherently good basis for ethical self-cultivation; Jude’s ψυχικός is a strictly negative, contrastive category (opposed to Spirit-indwelt believers), describing spiritual deadness, not a neutral philosophical anthropology.
πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — “not having the Spirit.” [REUSE — baseline TM: holy_spirit → 성령], here in negated form: 성령이 없는 (seongnyeong-i eomneun). Risk: High, tied to sanctification/salvation doctrines — this is a marker distinguishing genuine believers from these infiltrators.

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.”

ἐποικοδομέω (epoikodomeō, here ἐποικοδομοῦντες) — “building up.” Literal: to build upon a foundation. Semantic range: growth in maturity upon the foundation of the faith. English variants: building up, edifying. NEW TERM (parallel to baseline registry’s Low-risk “Mutual Edification” doctrine). Korean rendering: 덕을 세우다 (deogeul seuda) — consistent with the existing baseline doctrine-registry phrase for this concept. Risk: Low-Medium.
ἁγιωτάτη πίστις (hagiōtatē pistis) — “most holy faith.” [REUSE — baseline TM: holy → 거룩한; faith → 믿음]. Combined: 가장 거룩한 믿음 (gajang georokan mideum). Risk: High (per baseline faith/holy entries) — this is the same “faith once delivered” of v.3, now the believers’ present possession to build upon.
πνεῦμα ἅγιον (pneuma hagion) — “Holy Spirit.” [REUSE — baseline TM: 성령, Critical]. Contextual meaning: praying “in” the Spirit — Spirit-empowered prayer, not shamanistic spirit-channeling (per baseline’s forbidden-substitution rule).
τηρέω (here τηρήσατε, imperative) — “keep yourselves.” Same verb as vv.1,6,13,21,24 (via φυλάσσω in the doxology). Here in the imperative, a call to human responsibility to remain within God’s covenant love, even while ultimately dependent on God’s keeping power (v.24) — the two senses (divine keeping and human “keeping oneself”) must both be taught, in proper balance, without collapsing one into the other. Korean: 자신을 지키라 (jasin-eul jikira). Risk: High.
ἀγάπη θεοῦ (agapē theou) — “the love of God.” Standard term; low collision risk in Korean given established Christian vocabulary for 하나님의 사랑.
προσδέχομαι (prosdechomai) — “looking for/awaiting.” NEW TERM. Korean rendering: 기다리다 (gidarida). Risk: Low.
ἔλεος (eleos) — “mercy.” Literal: compassionate kindness shown toward one in need or distress. Semantic range: pity, compassion, tender mercy — distinct from χάρις (grace, unmerited favor as a legal/salvific status) though closely related; ἔλεος emphasizes God’s compassionate response to human weakness, suffering, or need. English variants: mercy, compassion, pity. Contextual theological meaning: believers currently live in dependence on God’s ongoing mercy, awaiting its full unveiling at Christ’s return unto eternal life — directly tied to the “Mercy and Rescue of the Wavering” doctrine (cf. vv.22-23). NEW TERM — NOT PRESENT IN BASELINE ROMANS TRANSLATION MEMORY. Korean rendering: 긍휼 (geungyul). Risk: Critical. This is a newly required Critical-risk glossary addition for the Jude curriculum. Must be clearly distinguished from (a) 은혜 (charis/grace, already Critical in the baseline — grace is unmerited legal favor; 긍휼 is compassionate response to misery/weakness — related, complementary, but not interchangeable), and (b) Buddhist universal compassion (자비, jabi), an impersonal principle of compassion extended without distinction to all sentient beings apart from any personal covenant relationship or moral verdict — whereas biblical 긍휼 flows specifically from a personal, covenant-keeping God, and in Jude 1:22-23 is paired with moral discernment (v.23’s “hating even the garment defiled by the flesh”), not indiscriminate acceptance of sin.
ζωὴ αἰώνιος (zōē aiōnios) — “eternal life.” Literal: unending life, life of the age to come. NEW TERM. Korean rendering: 영생 (yeongsaeng). Risk: Medium. Established Korean Christian term; must be distinguished from the Buddhist cycle of rebirth (윤회) — this is unending personal life in communion with God, a permanent destination, not perpetuation within an impersonal cycle.

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.”

(Note: the Greek manuscript tradition of vv.22-23 contains well-known textual variants regarding the number of groups addressed — two or three — and the precise verbs used. The following reflects the widely-attested three-clause reading, consistent with most modern critical texts and English versions.)

ἐλεέω (eleeō, here ἐλεᾶτε, twice) — “have mercy on / show compassion to.” Verb form of ἔλεος (v.21). Korean: 긍휼히 여기다 (geungyulhi yeogida). Risk: Critical — same term family as v.21; the epistle’s climactic pastoral instruction on how to treat wavering believers.
διακρίνω (diakrinō, here διακρινομένους) — “wavering/doubting/disputing.” Literal: to be divided in judgment, to waver between two positions, to doubt. Semantic range: doubt, hesitation, internal division (distinct from outright unbelief or apostasy). English variants: doubting, wavering, those who dispute/contest. Contextual theological meaning: this identifies a specific pastoral category — believers who are wavering in doubt, not those who have fully apostatized like the false teachers described earlier — who are to be shown compassionate mercy rather than harsh condemnation. NEW TERM. Korean rendering: 의심하는 자 (uisimhaneun ja). Risk: High. Core to the “Mercy and Rescue of the Wavering” doctrine; must be carefully distinguished in teaching from the settled, unrepentant ungodliness (ἀσέβεια) of the false teachers — these are struggling believers, objects of compassion, not condemnation.
σῴζω (sōzō, here σῴζετε) — “save.” [REUSE — baseline TM: salvation family → 구원/구하다]. Contextual meaning: urgent rescue from the brink of falling into the false teachers’ error, “pulling them out of the fire” (cf. Zechariah 3:2, “a brand plucked from the fire”).
ἁρπάζω (harpazō, here ἁρπάζοντες) — “snatching/pulling out.” Literal: to seize forcibly, snatch away. NEW TERM. Korean rendering: 건져내다 (geonjyeonaeda, “to pull/rescue out”). Risk: Medium. Vivid rescue-from-danger imagery.
φόβος (phobos, here ἐν φόβῳ) — “with fear.” NEW TERM. Korean rendering: 두려움으로 (duryeoumeuro). Risk: Medium. Contextual meaning: a reverent carefulness in extending mercy — awareness of sin’s danger and one’s own vulnerability to it — not a fear of spirits or misfortune (must not be conflated with Korean folk-religious fear of malevolent spirits or bad luck, 액운에 대한 두려움).
μισέω (miseō, here μισοῦντες) — “hating.” Standard term, contextually applied to sin’s contamination, not to the person. Low-Medium risk; requires careful pastoral framing so as not to be misapplied as hatred toward the wavering person rather than toward the sin/defilement itself.
χιτὼν ἐσπιλωμένος (chitōn espilōmenos) — “garment defiled/stained (by the flesh).” Related to σπιλάς/σπιλόω (v.12). NEW TERM. Korean rendering: 육체로 더러워진 옷 (yukchero deoreowojin ot). Risk: Low-Medium. Vivid metaphor: even the outward “clothing” contaminated by association with sin is to be regarded with appropriate caution, underscoring the seriousness of sin’s contaminating power even as mercy is extended to the person.

PART B — REMAINDER OF THE BOOK’S SINGLE CHAPTER (Jude 1:1–2, 1:24–25)

Jude is written as a single chapter of 25 verses. The core passage above (1:3-23) has been analyzed verse-by-verse. The following completes full-book coverage by analyzing the salutation (vv.1-2) and closing doxology (vv.24-25), which fall outside the designated core passage but remain part of the one-chapter book and are essential load-bearing theological material (the doxology in particular anchors the “Kept by God” and “Doxology and God’s Preserving Power” doctrines).

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.”

δοῦλος (doulos) — “bondservant/slave.” Literal: a slave, one wholly owned by and subject to a master. Semantic range: in NT epistolary self-designation, an honorific term of total devotion and submission to Christ (cf. Paul, Romans 1:1, though that occurrence is not in the baseline TM’s glossary list). English variants: servant, bondservant, slave. NEW TERM. Korean rendering: 종 (jong) — established Korean Bible translation convention for this self-designation (cf. KRV “예수 그리스도의 종”). Risk: Low. Well-established; minor sensitivity to Korea’s historical class/status connotations of “종” but resolved by long-standing Christian usage as a term of devoted service to Christ, not degrading servitude.
ἀδελφός (adelphos) — “brother.” Standard term, low risk.
κλητός (klētos) — “called.” [REUSE — baseline TM: called → 부르심을 받은, High].
ἀγαπάω (agapaō, here ἠγαπημένοις, “beloved/loved”) — related to [REUSE — baseline TM: agapē family]. Korean: 사랑을 입은/사랑하시는 자 (contextual, “beloved of God the Father”).
θεὸς πατήρ (theos patēr) — “God the Father.” [REUSE — baseline TM: god → 하나님; father → 아버지, both Critical]. Contextual meaning: believers are beloved in God the Father — teaching here should draw on the baseline’s existing Critical-risk note regarding the jesa (제사) ancestor-rite collision history: God the Father here is presented as the one who loves and preserves his people relationally, not a venerated ancestor requiring ritual offerings.
τηρέω (here τετηρημένοις, “preserved/kept”) — same central verb as vv.6,13,21,24. Korean: 지키심을 받은 (jikisim-eul badeun). Risk: High, consistent with all other occurrences.

Jude 1:2

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

ἔλεος (eleos) — “mercy.” Same term as vv.21,22-23. Korean: 긍휼 (geungyul). Risk: Critical. This is the term’s first occurrence in the book, establishing it as a key salutation word alongside grace/peace conventions found elsewhere in the NT epistolary tradition.
εἰρήνη (eirēnē) — “peace.” [REUSE — baseline TM: peace → 화평, Medium]. IMPORTANT TRANSLATOR NOTE: established Korean Bible tradition (KRV) customarily renders εἰρήνη in epistolary salutation formulas (e.g., “grace and peace,” “mercy, peace, and love”) as 평강 (pyeonggang), a term distinct from both 화평 (used for the relational “peace with God” sense in Romans 5:1) and 평안 (general well-being/greeting sense, which the baseline explicitly rejects as too generic). Per this pipeline’s hard rule to reuse baseline-recorded terms exactly, 화평 is retained here for cross-curriculum consistency; however, this creates a tension with standalone KRV epistolary convention (which would use 평강) that should be flagged for Phase 2 theologian/native-speaker review — a decision is needed on whether Jude 1:2’s salutation should use 화평 (baseline consistency) or an approved contextual variant 평강 (KRV salutation-formula convention) before translation memory is finalized for this curriculum. Risk: Medium, flagged as an open consistency question rather than silently resolved.
ἀγάπη (agapē) — “love” (general sense, distinct from the specific “love feast” sense in v.12). Standard term; low risk.
πληθύνω (plēthynō, here πληθυνθείη) — “be multiplied.” NEW TERM. Korean rendering: 더욱 풍성하기를 (deouk pungseonghagireul, “may it abound all the more”). Risk: Low.

Jude 1:24–25 (Doxology)

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

φυλάσσω (phylassō, here φυλάξαι) — “to keep/guard.” Literal: to guard, watch over, protect from harm. Semantic range: closely parallel to τηρέω (used throughout the epistle) but a distinct lexeme, here specifically describing God’s active, powerful guarding of believers against moral failure. English variants: keep, guard, protect. Contextual theological meaning: the doxology’s capstone claim — God is able to keep believers from stumbling, the positive fulfillment of the “Kept by God” doctrine that has run throughout the letter (contrasted with the angels who did not “keep,” τηρέω, v.6). NEW TERM. Korean rendering: 지키다 / 보호하다 (jikida/bohohada) — recommend rendering consistently with τηρέω’s Korean equivalent (지키다) to preserve the thematic unity of “keeping” across the whole epistle, with a translator note explaining the two distinct Greek verbs (τηρέω/φυλάσσω) are both rendered similarly in Korean by design, to keep this theme visible to Korean readers. Risk: Critical. This is the epistle’s doctrinal climax; must not be softened, and must be clearly distinguished from talismanic/shamanistic protective-ward concepts (see v.6 note) — this is a personal God’s relational, powerful preserving grace over believers, not a magical charm’s efficacy.
ἄπταιστος (aptaistos, here ἀπταίστους) — “without stumbling.” Literal: not stumbling, without a misstep. NEW TERM. Korean rendering: 실족하지 않게 (silchokhaji anke). Risk: Medium-High.
ἵστημι (histēmi, here στῆσαι κατενώπιον τῆς δόξης) — “to present/set before.” Contextual meaning ties directly to the “Presented Blameless” doctrine — believers will be set/presented before God’s glory. Korean: 그 영광 앞에 세우다 (geu yeonggwang ape seuda). Risk: High.
δόξα (doxa) — “glory.” [REUSE — baseline TM: glory → 영광, Medium]. Contextual meaning here: God’s own radiant glorious presence before which believers will be presented.
ἄμωμος (amōmos) — “blameless/faultless/unblemished.” Literal: without blemish (originally describing unblemished sacrificial animals under OT law, cf. LXX usage). Semantic range: moral and ritual perfection; in the NT applied to believers’ future perfected state before God. English variants: blameless, faultless, unblemished, without fault. Contextual theological meaning: believers will be presented in a state of complete moral perfection — not through their own effort but through God’s keeping power (φυλάσσω, above). NEW TERM. Korean rendering: 흠 없이 / 흠 없는 (heum eopsi). Risk: High. Core to the “Presented Blameless” doctrine. Must be distinguished from (a) the OT ritual-sacrifice framing of an unblemished animal achieved by external inspection (this is a believer’s future, God-granted state, not a present ritual-purity checklist), and (b) the Confucian/folk-religious ideal of moral perfection attained through rigorous self-cultivation (수신, 수양) — paralleling the baseline’s existing sanctification (성화) note that such perfection is Spirit-wrought and grace-given, not self-achieved.
ἀγαλλίασις (agalliasis) — “exceeding/exultant joy.” NEW TERM. Korean rendering: 큰 기쁨 (keun gippeum). Risk: Low.
θεός (theos) — “God.” [REUSE — baseline TM: 하나님, Critical].
σωτήρ (sōtēr) — “Savior.” Literal: one who saves/rescues (agent noun from σῴζω, related directly to [REUSE — baseline TM: salvation → 구원]). Semantic range: deliverer, rescuer; in NT usage applied to both God the Father and Jesus Christ as the one who accomplishes salvation. English variants: Savior, Deliverer. NEW TERM. Korean rendering: 구주 (guju) — established Korean Christian term. Risk: Critical. Directly tied to the baseline’s Critical “salvation” doctrine; here the phrase “the only God our Savior” (μόνῳ θεῷ σωτῆρι) makes an exclusive monotheistic claim — must retain “the only” (μόνος) force in translation, resisting any softening that would allow 구주 to be read as one savior-figure among several, a live concern given Korea’s religiously plural landscape (multiple new religious movements and syncretistic groups also claim savior/messiah figures).
μόνος (monos) — “only/alone.” Standard term reinforcing exclusive monotheism; low lexical risk but high doctrinal weight in this verse — must not be dropped or softened.
σοφός (sophos, here μόνῳ σοφῷ in some MSS/traditions, “who alone is wise”) — NEW TERM. Korean rendering: 홀로 지혜로우신 (hollo jihyeroushin). Risk: Low-Medium.
κύριος Ἰησοῦς Χριστός — [REUSE — baseline TM: jesus → 예수; lord → 주님; messiah/christ → 그리스도].
δόξα (again) — 영광, reused.
μεγαλωσύνη (megalōsynē) — “majesty.” Literal: greatness, majesty. NEW TERM. Korean rendering: 위엄 (wieom). Risk: Low.
κράτος (kratos) — “dominion/might.” Literal: strength, might, dominion, ruling power. Semantic range: sovereign ruling might (distinct from δύναμις, “power/ability,” already recorded in the baseline as 능력 for “power_of_god”). English variants: power, might, dominion. Contextual theological meaning: God’s eternal ruling might, celebrated in this closing doxology as the ground of His ability to keep and present believers blameless. NEW TERM. Korean rendering: 권능 (gwonneung). Risk: Medium-High. Must be kept lexically distinct from 능력 (dynamis, already governing “Power of God for Salvation” in the baseline, Critical risk, specifically tied to Romans 1:16) — using 권능 for κράτος here preserves both the distinction between the two Greek words and avoids overloading 능력 with an additional doxological sense that could blur the baseline’s careful Romans 1:16 distinction from shamanistic 영력.
ἐξουσία (exousia) — “authority/dominion.” NEW TERM. Korean rendering: 권세 (gwonse). Risk: Medium. Distinct again from both 권능 (kratos) and 능력 (dynamis) — three related-but-distinct Korean words are now required across the Romans+Jude curriculum for three related-but-distinct Greek power/authority terms (δύναμις/능력, κράτος/권능, ἐξουσία/권세); this three-way distinction should be documented clearly for Phase 2 translators to prevent conflation.
αἰών (aiōn, here πρὸ παντὸς τοῦ αἰῶνος… εἰς πάντας τοὺς αἰῶνας) — “age/eternity” (“before all time… forever”). NEW TERM. Korean rendering: 영원 전부터…영원까지 (yeongwon jeonbuteo…yeongwonkkaji). Risk: Low-Medium.
ἀμήν (amēn) — “Amen.” [REUSE — baseline TM convention: 아멘, per 12_ai_translation_requirements.md transliteration standards].

Full-Book Coverage Confirmation

Jude consists of a single chapter (25 verses). This document has analyzed every verse of that single chapter: the core passage (1:3–23) received full verse-by-verse treatment in Part A; the remaining salutation and doxology verses (1:1–2, 1:24–25) received the same term-by-term treatment in Part B. No chapter of this book has been silently omitted; the entire book is covered.

Library content is free and openly licensed under CC BY-NC-SA 4.0 — share and adapt it for non-commercial use, with attribution to tri-bible.ai.