Semantic Analysis

Semantic Analysis: Jude (English → Maithili)

0. Book Overview

Jude is a single-chapter, 25-verse letter, making it the smallest book in this pipeline’s scope so far. Because there is only one chapter, “full-book coverage” and “core-passage coverage” overlap almost entirely — the core passage (1:3-23) is 21 of the book’s 25 verses. This document therefore treats 1:3-23 verse-by-verse first, then treats the remaining bookend verses (the salutation, 1:1-2, and the doxology, 1:24-25) with the same rigor in the chapter-by-chapter section, so that no verse of the book is silently skipped.

Authorship and setting: Jude identifies himself as “a servant of Jesus Christ and brother of James” (1:1), traditionally understood as the half-brother of Jesus and of James the Lord’s brother (author of the epistle of James). The letter closely parallels 2 Peter 2, and scholars debate literary dependence in both directions; this analysis treats Jude as its own witness.

Genre and purpose: Jude is a polemical pastoral letter warning against false teachers who had “crept in unnoticed” (1:4) and were perverting grace into license. It is saturated with Old Testament and extra-biblical Jewish typology (Exodus generation, fallen angels, Sodom, Cain, Balaam, Korah, Michael the archangel’s dispute over Moses’ body, and a direct quotation of 1 Enoch 1:9 at v.14-15). This last point requires an explicit translator note: Jude’s citation of a non-canonical Jewish apocalyptic text (1 Enoch) does not extend canonical status to that book; Jude’s own inspired writing authoritatively quotes it as a true statement, the same way Paul quotes pagan poets in Acts 17:28 — this connects to the baseline’s existing inspiration_of_scripture doctrine caution regarding the region’s own devotional-literary authorities (Vidyapati, Puranic material).

Curriculum doctrines mapped to structure:

Contending for the Faith Once Delivered — v.3
Judgment on Ungodly False Teachers — vv.4, 8-16
Old Testament Warnings as Types (Israel, Angels, Sodom) — vv.5-7, 11
Mercy and Rescue of the Wavering — vv.22-23
Kept by God and Presented Blameless — vv.1, 21, 24
Doxology and God’s Preserving Power — vv.24-25

Terms reused exactly from the baseline Romans Language Package: सुसमाचार (not present as a word in Jude but implied register for “the faith”), अनुग्रह, विश्वास, उद्धार, बजाओल, पवित्र, पवित्र जन, प्रभु, यीशु, परमेश्वर, पवित्र आत्मा, महिमा, परमेश्वरक सामर्थ्य, विश्वासक आज्ञाकारिता (structurally, for the obedience contrast implicit in vv.4-5), भविष्यवाणी, सङ्गति, उत्साहित करब. Where Jude uses a term already governed by the baseline, this document records “reuse — see translation_memory.json” rather than re-litigating the choice.

Part 1: 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.”

ἀγαπητοί (agapētoi) — “beloved”

Literal meaning: those who are loved/objects of love.
Semantic range: term of affectionate address to fellow believers, a standing NT epistolary convention.
English variants: beloved, dear friends, dear ones.
Contextual theological meaning: marks the recipients as loved within the covenant community before Jude’s warning begins.
Destination-language rendering: प्रिय (priya). Risk: Medium. प्रिय is the standard North Indian Bible convention for this address, but Mithila’s Vidyapati devotional-poetry tradition uses the same root (प्रिय/प्रियतम) extensively for the romantic Radha-Krishna relationship. Retain प्रिय as the established convention but ensure surrounding syntax (प्रिय भाइ-बहिन सभ, “beloved brothers and sisters”) keeps the address corporate and familial, not romantic-devotional.

κοινῆς σωτηρίας (koinēs sōtērias) — “common salvation”

Literal meaning: shared/common deliverance.
Semantic range: σωτηρία = deliverance from judgment through Christ (see baseline salvation); κοινός = shared, held in common by all believers.
English variants: common salvation, shared salvation, salvation we share.
Contextual theological meaning: emphasizes that salvation is a corporately shared reality among all believers, not an individually earned or privately attained state.
Destination-language rendering: साझा उद्धार (sājhā uddhār), reusing baseline उद्धार exactly and adding साझा (“shared/common”). Risk: Critical (inherits उद्धार’s Critical rating). Must never shade toward मुक्ति/मोक्ष; साझा here should reinforce corporate, relational deliverance, not a privately achieved liberation from rebirth.

ἀνάγκην (anankēn) — “necessity”

Literal meaning: compulsion, constraint, necessity.
Semantic range: an urgent inner compulsion, not casual preference.
English variants: necessary, compelled, constrained.
Destination-language rendering: आवश्यकता (āvaśyaktā). Risk: Low. Standard vocabulary; no theological collision.

παρακαλῶν (parakalōn) — “exhorting/appealing”

Literal meaning: calling alongside, urging.
Semantic range: can mean comfort, encouragement, or urgent appeal depending on context (cf. baseline exhort entry, which already distinguishes विनती for beseeching from उत्साहित करब for building up).
English variants: exhorting, appealing, urging, pleading.
Contextual theological meaning: Jude’s tone here is urgent entreaty, not gentle encouragement — this is a call to action in a crisis.
Destination-language rendering: विनती करैत (vinatī karait, entreating), per the baseline’s own distinction. Risk: Low, provided the “entreaty” sense (not the “encouragement” sense) is selected consistently in this verse.

ἐπαγωνίζεσθαι (epagōnizesthai) — “to contend earnestly”

Literal meaning: to struggle/fight for, agonize over (root ἀγών, “contest, struggle” — source of English “agonize” and “agony”).
Semantic range: vigorous, effortful defense as in an athletic or military contest; not passive holding of a position.
English variants: contend for, fight for, struggle for, earnestly contend.
Contextual theological meaning: this verb, together with “the faith,” names the letter’s core doctrine — believers must actively and vigorously defend revealed apostolic truth against corruption.
Destination-language rendering: [विश्वासक हेतु] दृढतासँ संघर्ष करब (dṛḍhatāsã̃ saṅgharṣ karab, “to struggle/contend with firmness”). Risk: High. Two concerns: (1) it must not be softened into a mere intellectual defense or passive holding of belief; (2) Mithila has its own respected tradition of religious debate (शास्त्रार्थ, śāstrārtha — the formal scholarly disputation tradition long associated with Mithila’s Sanskrit-pandit scholarship). The athletic-contest imagery may usefully resonate with this local debate tradition, but a translator note should clarify the doctrine is about guarding once-for-all revealed truth against corruption, not winning a philosophical disputation on its intellectual merits.

τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει (tē hapax paradotheisē tois hagiois pistei) — “the faith once for all delivered to the saints”

Literal meaning: the trust/body-of-belief, having been handed down a single time (with finality) to the holy ones.
Semantic range: πίστις here shifts from its usual subjective sense (“trust”) to an objective sense: the body of apostolic teaching/content of belief. ἅπαξ = “once,” with the force of “once for all, never to be repeated or altered.” παραδίδωμι = to hand down, entrust, deliver as a fixed tradition.
English variants: the faith once delivered, the faith once for all entrusted, the faith handed down once and for all.
Contextual theological meaning: this is the letter’s central doctrinal anchor — the gospel content is a fixed, closed, apostolic deposit, not an evolving or negotiable tradition.
Destination-language rendering: पवित्र जनकेँ एक बेर सदाक हेतु सौंपल गेल विश्वास (pavitra janakẽ ek ber sadāk hetu saũpal gel biswās). Reuses baseline विश्वास and पवित्र जन exactly. Risk: Critical. This is arguably the single highest-stakes phrase in Jude for the Maithili context: Mithila’s own religious life (Puranic literature’s ongoing expansion, the living devotional-poetic tradition of Vidyapati, and guru-parampara traditions of continuing revelation through a living teacher) operates on a model of an open, growing, commentary-generating sacred tradition. “Once for all delivered” must be rendered so it unmistakably closes the canon — a fixed apostolic deposit that cannot be supplemented by ongoing revelation, new gurus, or evolving devotional literature. Recommend a standing translator note at first occurrence.

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.”

παρεισέδυσαν (pareisedysan) — “crept in unnoticed”

Literal meaning: to slip in secretly/stealthily beside.
Semantic range: covert infiltration, not open confrontation.
Destination-language rendering: छुपिक’ घुसि गेल (chupik’ ghusi gel, “entered secretly”). Risk: Low. Descriptive, no doctrinal collision.

ἀσεβεῖς (asebeis) — “ungodly”

Literal meaning: without reverence for God; impious (ἀ- privative + σέβομαι, “to revere/worship”).
Semantic range: active irreverence toward and defiance of God, not mere rule-breaking or ritual impurity.
English variants: ungodly, godless, impious.
Contextual theological meaning: this is Jude’s defining label for the false teachers, repeated six times in 25 verses (vv.4, 15 [x3], 18); it names a fundamental orientation away from reverence for the true God.
Destination-language rendering: परमेश्वरहीन (parameśvarahīn, “without/lacking [reverence for] God”), built on the baseline’s established परमेश्वर. Risk: High. Explicitly avoid अधर्मी (which reframes the concept through dharma — cosmic/social duty — already rejected in the baseline for “righteousness”), and avoid भक्तिहीन (“lacking bhakti-devotion”), which would frame ungodliness as a deficiency of the very bhakti-devotional feeling the baseline elsewhere flags as a competing framework, not the biblical category of covenant unfaithfulness to the one true God.

τὴν τοῦ θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν (tēn tou theou hēmōn charin metatithentes eis aselgeian) — “turning the grace of our God into lewdness”

χάρις (charis) — reuse baseline अनुग्रह exactly. Risk: Critical (inherited). This clause is precisely the kind of grace-versus-license contrast the baseline’s grace doctrine entry anticipates (“Romans 4:4-5 and 11:5-6 are key passages” for guarding this contrast) — Jude 1:4 should be added as a parallel key passage for this same doctrine.
ἀσέλγεια (aselgeia) — “sensuality, licentiousness, shameless self-indulgence.”
- Literal meaning: unrestrained, shameless excess, especially sexual.
- Semantic range: not mere sin in general but specifically brazen, unrestrained moral abandon.
- English variants: lewdness, licentiousness, sensuality, debauchery.
- Destination-language rendering: उच्छृंखलता (ucchṛṅkhalatā, “unrestrained/shameless indulgence”). Risk: High. Must convey shameless, boundary-erasing self-indulgence — a stronger and more specific term than generic अनैतिकता (“immorality”) — and must clearly attach to the preceding grace-clause so the mistranslation-into-license logic of the verse is not lost.

τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι (ton monon despotēn kai kyrion hēmōn Iēsoun Christon arnoumenoi) — “denying the only Master and Lord, our Jesus Christ” (referring to Christ; grammatically a single referent, “hendiadys”)

δεσπότης (despotēs) — “master, sovereign owner” (distinct Greek word from κύριος).
- Literal meaning: absolute master/owner, as of a slave (cf. δοῦλος, “slave/servant,” in v.1).
- Semantic range: full, exclusive ownership-authority.
- Destination-language rendering: अधिपति (adhipati, “sovereign master/ruler”). Risk: High. Deliberately not स्वामी: in Mithila’s religious landscape, “स्वामी” is the standing honorific title for a renunciate guru or the head of a math (monastic center) — precisely the guru-authority association the baseline already flags as a risk zone (cf. baseline’s caution on मठ under church). Using स्वामी for Christ’s absolute ownership would risk assimilating Christ to a guru/swami figure among other regional swamis, rather than conveying unique, exclusive ownership.
κύριος (kyrios) — reuse baseline प्रभु exactly. Risk: Critical (inherited).
ἀρνούμενοι (arnoumenoi) — “denying”
- Destination-language rendering: इनकार करैत (inkār karait, denying) or native नकारैत. Risk: Low-Medium. Standard.
Contextual theological meaning: the false teachers’ doctrinal error (denying Christ’s absolute lordship) is inseparable from their moral error (licentiousness) — Jude ties right belief about Christ’s Lordship directly to holy conduct.

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.”

ὑπομνῆσαι (hypomnēsai) — “to remind”

Destination-language rendering: याद देलाबए (yād delābae, “to remind”). Risk: Low.

λαὸν ἐκ γῆς Αἰγύπτου σώσας (laon ek gēs Aigyptou sōsas) — “having saved a/the people out of the land of Egypt”

σώσας (sōsas) — verb form of σῴζω, root of σωτηρία (“salvation,” reuse baseline उद्धार).
Contextual theological meaning: this is the first of Jude’s three Old Testament type-warnings (Israel/Exodus, angels, Sodom) establishing the doctrine “Old Testament Warnings as Types.” Even those historically delivered/saved by God can, through unbelief, still fall under judgment — a direct warning against presuming on past deliverance.
Destination-language rendering: मिस्र देशसँ प्रजाकेँ उद्धार क’क’ (Misra deśasã̃ prajākẽ uddhār kak’, “having saved the people from the land of Egypt”), reusing उद्धार exactly. Risk: High. This passage implicitly refers to Israel (baseline इस्राएल) without naming it; a translator note should supply the Exodus background explicitly, since OT narrative literacy cannot be assumed (per the baseline’s stated audience assumptions).

τοὺς μὴ πιστεύσαντας ἀπώλεσεν (tous mē pisteusantas apōlesen) — “destroyed those who did not believe”

πιστεύσαντας (pisteusantas) — verb form of πιστεύω, root of πίστις (reuse baseline विश्वास).
ἀπώλεσεν (apōlesen) — “destroyed,” from ἀπόλλυμι (also used in v.11 for Korah’s rebellion, “perished”).
Destination-language rendering: विश्वास नहि करएबलाकेँ नष्ट क’ देलनि (biswās nahi karaebalākẽ naṣṭ ka’ delani). Risk: High. Must preserve that judgment fell specifically on unbelief (not merely disobedience in a generic sense), tying judgment directly to the baseline’s faith doctrine.

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.”

ἀγγέλους (angelous) — “angels”

Literal meaning: messengers.
Semantic range: created spiritual beings serving God; in this verse, specifically fallen angels.
Destination-language rendering: स्वर्गदूत (svargadūt, “heavenly messenger”). Risk: Medium. Must never be rendered देवता (“deity/demigod”) — Hindu cosmology’s crowded pantheon of devatas would wrongly cast angels as minor gods or objects of veneration; angels are created servants of the one God, never to be worshipped (cf. Jude’s own condemnation of “blaspheming glorious ones” in v.8, which assumes angelic beings are not proper objects of either worship or slander).

μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν (mē tērēsantas tēn heautōn archēn) — “who did not keep their own domain/position”

τηρέω (tēreō) — “to keep, guard, maintain” — a major recurring Jude verb (also vv.1, 13, 21, 24 as φυλάσσω). This is the verb underlying the curriculum doctrine “Kept by God and Presented Blameless,” used here in its negative sense (angels who failed to keep their assigned position).
ἀρχή (archē) — “domain, first place/rank, proper sphere of authority” (not “beginning” in this context).
Destination-language rendering: अपन मूल पद केँ नहि रखलनि (“did not keep/maintain their original position”). Risk: High. The term “kept” (τηρέω/τηρέω-family) should be tracked as a single glossary entry across all its occurrences (see Core Glossary), since Jude uses it in both a negative (angels’ failure) and positive (God’s preserving, believers’ self-keeping) sense across the letter — a context-sensitive pattern similar to the baseline’s treatment of called.

ἀπολιπόντας τὸ ἴδιον οἰκητήριον (apolipontas to idion oikētērion) — “having left their own dwelling”

Destination-language rendering: अपन ठाम छोड़ि देलनि (“left their own place”). Risk: Low.

δεσμοῖς ἀϊδίοις ὑπὸ ζόφον (desmois aïdiois hypo zophon) — “in eternal chains under darkness”

ἀϊδίοις (aïdiois) — “eternal, everlasting” (a rarer synonym of αἰώνιος).
ζόφος (zophos) — “gloom, thick darkness” (also v.13).
Destination-language rendering: अनन्त बन्धनमे घोर अन्धकारक बीच (ananta bandhanme ghor andhakārak bīc, “in eternal chains amid thick darkness”), reusing अनन्त consistently. Risk: Medium. Note: explicitly avoid युग-based renderings for “eternal” here (see v.25 discussion below for the full rationale); अनन्त (“without end”) is the safe, established choice.

εἰς κρίσιν μεγάλης ἡμέρας (eis krisin megalēs hēmeras) — “for the judgment of the great day”

κρίσις (krisis) — “judgment” (see full discussion under Core Glossary; also vv.9, 15).
Destination-language rendering: महान् दिनक न्यायक हेतु (mahān dinak nyāyak hetu). Risk: High — see Core Glossary entry on “judgment.”

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. Destination-language rendering: सदोम आ अमोरा (Sadom ā Amorā). Risk: Low (transliteration); requires an explanatory translator note supplying the Genesis 19 background for an audience with low OT narrative literacy.

ἐκπορνεύσασαι (ekporneusasai) — “having indulged in sexual immorality”

Destination-language rendering: व्यभिचारमे लिप्त भ’ गेल (vyabhicārme lipt bha gel). Risk: Medium. Standard term for sexual immorality; no major collision, but ensure register remains dignified/formal, not clinical or crude.

ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας (apelthousai opisō sarkos heteras) — “having gone after strange/other flesh”

σάρξ (sarx) — “flesh” (also v.8, v.23).
- Semantic range in Jude: concrete physical body/bodily desire (distinct from the fuller Pauline theological sense of σάρξ as “sinful human nature” familiar from Romans, though related).
- Destination-language rendering: शरीर (śarīr, “body/flesh”). Risk: Medium. Translator note recommended: Jude’s use of “flesh” is concretely bodily/sexual (Sodom’s pursuit of “different/strange flesh” — i.e., angelic beings, per Genesis 19), not the broader Romans-style “flesh vs. Spirit” theological antithesis; do not import the fuller Pauline σάρξ apparatus uncritically here.
Contextual theological meaning: this is Jude’s second OT type-warning — Sodom’s judgment prefigures the fate awaiting the false teachers’ sexual immorality.

πρόκεινται δεῖγμα (prokeintai deigma) — “are set forth as an example”

Destination-language rendering: उदाहरणक रूपमे राखल गेल अछि (udāharaṇak rūpme rākhal gel achi). Risk: Low.

πυρὸς αἰωνίου δίκην ὑπέχουσαι (pyros aiōniou dikēn hypechousai) — “undergoing the punishment of eternal fire”

δίκη (dikē) — “punishment, penalty, justice.”
- Destination-language rendering: दण्ड (daṇḍa). Risk: Low-Medium. Standard.
πῦρ αἰώνιον (pyr aiōnion) — “eternal fire.”
- Destination-language rendering: अनन्त आगि (ananta āgi). Risk: High. Important doctrinal distinction to preserve: in regional Hindu cosmology, punishment in नरक (Narak/hell) is generally understood as temporary purgation within an ongoing karmic cycle — souls eventually complete their sentence and are reborn. Jude’s “eternal fire” describes a final, non-cyclical, unending judgment with no subsequent rebirth or release. This distinction should be carried in a standing translator note wherever “eternal fire”/“eternal punishment” recurs, and is directly relevant to the curriculum doctrine “Judgment on Ungodly False Teachers.”

Jude 1:8

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

ἐνυπνιαζόμενοι (enypniazomenoi) — “dreaming, relying on dreams/visions”

Destination-language rendering: स्वप्नद्रष्टा (svapnadraṣṭā, “dream-seer”). Risk: Medium. Contextual note: these false teachers claim visionary/dream-based spiritual authority in place of genuine revelation — connects to baseline’s prophecy/prophet entries; the contrast should be drawn between counterfeit dream-based claims and true भविष्यवाणी (prophecy, baseline term).

σάρκα μὲν μιαίνουσιν (sarka men miainousin) — “defile the flesh”

μιαίνω (miainō) — “to defile, stain, pollute.”
Destination-language rendering: शरीरकेँ दूषित करैत छथि (śarīrakẽ dūṣit karait chathi, “defile/corrupt the body”). Risk: High. Deliberately avoid अशुद्ध/अशुद्धता (“impure/ritual impurity”) here: Mithila’s strong ritual-purity consciousness (tied to Panjikaran lineage-purity verification and caste-purity norms) risks reframing this moral-sexual corruption as a matter of ritual pollution rather than moral defilement before a personal God. दूषित (corrupted/contaminated) better isolates the moral sense.

κυριότητα δὲ ἀθετοῦσιν (kyriotēta de athetousin) — “reject/set aside authority”

κυριότης (kyriotēs) — “lordship, dominion, authority” (built on the same root as κύριος, “Lord”).
Destination-language rendering: प्रभुता अस्वीकार करैत छथि (prabhutā asvīkār karait chathi), built on baseline प्रभु. Risk: High. Should read clearly as rejecting Christ’s/God’s rightful governing authority, consistently linked to the baseline lord term family.

δόξας δὲ βλασφημοῦσιν (doxas de blasphēmousin) — “blaspheme/slander glorious ones”

δόξαι (doxai, plural of δόξα) — here refers to glorious beings, likely angelic powers (not “glory” in the abstract, though built on the same root as baseline महिमा).
βλασφημέω (blasphēmeō) — “to blaspheme, revile, slander.”
Destination-language rendering: महिमामय जनक निन्दा करैत छथि (mahimāmay janak nindā karait chathi, “slander/revile glorious beings”), built on baseline महिमा. Risk: Medium. Requires a translator note clarifying “glorious ones” refers to angelic beings (contrast with v.9’s example of Michael, who does not revile even the devil) — the false teachers overreach in a way even an archangel does not.

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) — “Michael the archangel”

ἀρχάγγελος (archangelos) — “chief/ruling angel.”
Destination-language rendering: मीकाएल प्रधान स्वर्गदूत (Mīkāel pradhān svargadūt). Risk: Low-Medium. Note: Michael is a created being, a servant of God, not a deity — avoid any phrasing that elevates him toward a deva-like semi-divine status, a live risk given regional familiarity with hierarchies of celestial beings (devas, gandharvas, etc.) under a supreme deity.

τῷ διαβόλῳ (tō diabolō) — “the devil”

Destination-language rendering: शैतान (śaitān), the established transliterated convention. Risk: Low-Medium. Should be understood as a real, personal, malevolent spiritual being opposed to God — not merely a mischievous trickster-spirit of regional folk tradition.

διακρινόμενος διελέγετο (diakrinomenos dielegeto) — “contending, disputed”

διακρίνομαι (diakrinomai) — “to dispute, contend” (note: the same verb root reappears in v.22 in the sense “waver/doubt” — a context-sensitive term, see Core Glossary).
Destination-language rendering: विवाद करैत (vivād karait, “disputing”). Risk: Low-Medium.

οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας (ouk etolmēsen krisin epenenkein blasphēmias) — “did not dare bring a reviling judgment/accusation”

Destination-language rendering: निन्दापूर्ण दोष नहि लगेलनि (“did not bring/level a slanderous accusation”). Risk: Medium. This models restrained, deferential speech even toward a defeated enemy — a rebuke to the false teachers’ brazen irreverence in v.8.

ἐπιτιμήσαι σοι κύριος (epitimēsai soi kyrios) — “The Lord rebuke you”

ἐπιτιμάω (epitimaō) — “to rebuke, warn sternly.”
Destination-language rendering: प्रभु अहाँकेँ डाँटथि (prabhu ahā̃kẽ ḍāṇṭathi), reusing baseline प्रभु with correct honorific verb register. Risk: Medium. Verb honorific agreement must remain consistent with God’s dignity per the baseline’s grammar rules.

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.”

ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν (hosa men ouk oidasin blasphēmousin) — “they blaspheme what they do not understand”

Destination-language rendering: जे किछु नहि बुझैत छथि, ताहिपर निन्दा करैत छथि (“they slander what they do not understand”). Risk: Low-Medium.

ὡς τὰ ἄλογα ζῷα (hōs ta aloga zōa) — “like unreasoning/irrational animals”

ἄλογα (aloga) — “without λόγος/reason.”
Destination-language rendering: अबूझ पशु सदृश (abūjh paśu sadṛś, “like uncomprehending animals”). Risk: Low. Descriptive metaphor, comprehensible in an agrarian context.

ἐν τούτοις φθείρονται (en toutois phtheirontai) — “by these things they are destroyed/corrupted”

φθείρω (phtheirō) — “to corrupt, ruin, destroy.”
Destination-language rendering: एहिसँ अपनहि नाश करैत छथि (“by this they ruin/destroy themselves”). Risk: Medium. Note the reflexive self-destruction (they corrupt themselves), important for the “Judgment on Ungodly False Teachers” doctrine — judgment here is partly self-inflicted moral ruin, not only future eschatological sentence.

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.”

οὐαὶ αὐτοῖς (ouai autois) — “woe to them”

Destination-language rendering: हाय, हुनका सभकेँ धिक्कार! (hāy, hunkā sabhakẽ dhikkār, “woe, a curse upon them”). Risk: Low-Medium. Standard prophetic-lament convention.

τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν (tē hodō tou Kaïn eporeuthēsan) — “walked in the way of Cain”

ὁδός (hodos) — “way, path, road.”
Destination-language rendering: कैनक मार्गपर चललनि (Kainak mārgapar calalani), transliterating कैन (Kain/Cain). Risk: Low-Medium. Note मार्ग (“way/path”) is also the standard Hindu religious-philosophical term for a spiritual discipline/path to liberation (bhakti-mārga, jñāna-mārga, karma-mārga); in this specific negative usage (“the way of Cain” = a path of sin) the collision risk is minimal since context marks it clearly negative, but translators should exercise the same caution wherever “the Way” is used positively elsewhere in the curriculum (e.g., in Acts).
Requires a translator note supplying the Genesis 4 background (Cain’s murder of Abel and self-willed worship) — this is the third of Jude’s OT/typological warnings alongside Balaam and Korah, forming a triad rather than the earlier Israel/angels/Sodom triad; both triads serve the “Old Testament Warnings as Types” doctrine.

τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν (tē planē tou Balaam misthou exechythēsan) — “abandoned themselves to Balaam’s error for profit”

πλάνη (planē) — “error, wandering, deception.”
- Destination-language rendering: भ्रम (bhram, “error/delusion”). Risk: Medium. Explicitly avoid माया (māyā), the Advaita Vedanta technical term for cosmic illusion — भ्रम as ordinary “mistaken path/error” carries far less philosophical freight.
μισθός (misthos) — “wage, reward, payment” — Balaam’s error was for profit/hire.
- Destination-language rendering: मजदूरीक लोभमे (majdūrīk lobhme, “for the greed of wages/profit”). Risk: Low.
Requires a translator note on Numbers 22-24, 31:16 — Balaam’s willingness to curse Israel for payment.

τῇ ἀντιλογίᾳ τοῦ Κόρε ἀπώλοντο (tē antilogia tou Kore apōlonto) — “perished in Korah’s rebellion”

ἀντιλογία (antilogia) — “contradiction, rebellion, dispute” (against established authority).
Destination-language rendering: कोरहक विद्रोहमे नष्ट भ’ गेलाह (Korahak vidrohme naṣṭ bha gelāh). Risk: Low-Medium. Requires a translator note on Numbers 16 — Korah’s rebellion against Moses’ and Aaron’s God-appointed authority.

Jude 1:12-13

“These are spots in your love feasts, when 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; raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.”

σπιλάδες (spilades) — “hidden reefs” (or, in a variant textual tradition, σπίλοι, “spots/blemishes”)

Destination-language rendering: छिपल चट्टान (chipal caṭṭān, “hidden rock/reef”). Risk: Medium. Comprehension risk rather than doctrinal collision: Mithila is an inland riverine plain without direct sea familiarity, though seasonal river flooding (Kosi, Kamala) provides a partial functional equivalent for “hidden danger beneath the surface.” Recommend a footnote explaining the image regardless of which textual tradition (reefs vs. spots) is followed; translators must decide and record which reading they follow.

ἀγάπαις (agapais) — “love feasts”

Destination-language rendering: प्रेम भोज (prem bhoj), built on प्रेम (“love,” see Core Glossary entry). Risk: Medium-High. No direct cultural analog exists for the early church’s communal fellowship meal; must be distinguished by translator note from प्रसाद (Hindu temple-offering food returned to worshippers as a blessing) — the agape feast is a shared table of fellow believers, not a ritual food-offering returned from a deity.

συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες (syneuōchoumenoi aphobōs, heautous poimainontes) — “feasting with you without fear, shepherding only themselves”

ποιμαίνω (poimainō) — “to shepherd, tend, pastor.”
Destination-language rendering: निडर भ’ भोज करैत, अपनहि सेवा करैत (“feasting without fear, serving/shepherding only themselves”). Risk: Low-Medium. Descriptive; contrasts false, self-serving leadership with true pastoral care.

νεφέλαι ἄνυδροι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα — “waterless clouds… fruitless autumn trees, twice dead, uprooted”

Destination-language rendering: बिनु पानिक बादर… फर नहि हएबला पतझड़क गाछ, दू बेर मरल, जरिसँ उखाड़ल (“waterless clouds… fruitless autumn-season trees, twice dead, uprooted from the root”). Risk: Low. Agricultural/monsoon imagery is highly familiar and effective in Mithila’s agrarian setting; no significant collision.

κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας (kymata agria thalassēs epaphrizonta tas heautōn aischynas) — “wild sea waves, foaming up their own shame”

αἰσχύνη (aischynē) — “shame, disgrace.”
- Destination-language rendering: शर्म/लज्जा (śarm/lajjā). Risk: Low-Medium.
Destination-language rendering (whole clause): समुद्रक उग्र लहरि, जे अपनहि लज्जा फेनक रूपमे उगिलैत अछि (“wild sea waves foaming up their own shame”). Risk: Low. Sea imagery again a comprehension (not doctrinal) note.

ἀστέρες πλανῆται (asteres planētai) — “wandering stars”

πλανήτης (planētēs) — “wanderer” (root of English “planet”); in Jude, a metaphor for false teachers who deviate from a fixed, true course.
Destination-language rendering: भटकल तारा (bhaṭkal tārā, “wandering/straying star”). Risk: High. Mithila has a strong living tradition of Vedic astrology (ज्योतिष) directly tied to the Panjikaran matchmaking system (horoscope-matching for marriage). “Wandering star” imagery risks being read through an astrological lens (planetary movement as omen or destiny-marker) rather than Jude’s intended metaphor of moral instability leading to permanent darkness. A standing translator note is recommended distinguishing this image from astrological horoscope interpretation.

οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται (hois ho zophos tou skotous eis aiōna tetērētai) — “for whom the blackness of darkness has been reserved forever”

τετήρηται (tetērētai) — perfect passive of τηρέω, “kept/reserved” (again, the recurring “keep” verb — here in its negative, judicial sense, paired with v.6’s angels).
Destination-language rendering: जिनका लेल घोर अन्धकार सदाक हेतु सुरक्षित राखल गेल अछि (“for whom deep darkness has been kept/reserved forever”). Risk: High. See Core Glossary “kept/reserved” entry for full cross-reference across vv.1, 6, 13, 21, 24.

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.’”

Ἑνὼχ ἕβδομος ἀπὸ Ἀδὰμ (Henōch hebdomos apo Adam) — “Enoch, the seventh from Adam”

Destination-language rendering: हनोक, आदमसँ सातम पीढ़ी (Hanok, Ādamsã̃ sātam pīṛhī). Risk: Low (proper name); requires a substantial translator note (see Book Overview) that this quotation is drawn from the non-canonical Jewish text 1 Enoch, and that Jude’s inspired citation of a true statement within it does not confer canonical status on the whole work — connects directly to the baseline’s inspiration_of_scripture doctrine entry.

ἐπροφήτευσεν (eprophēteusen) — “prophesied” — reuse baseline भविष्यवाणी/verb form. Risk: Low (inherited from baseline).

ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ (ēlthen kyrios en hagiais myriasin autou) — “the Lord came/comes with His holy myriads”

μυριάς (myrias) — “myriad, ten thousand” — an idiom for an innumerable multitude.
Destination-language rendering: लाखों पवित्र जनक सङ्ग प्रभु आएल छथि (“the Lord has come with myriads of holy ones”), reusing प्रभु and पवित्र जन exactly. Risk: Medium. Note: “his holy ones/saints” here likely refers primarily to angelic hosts (cf. Deuteronomy 33:2, Zechariah 14:5, the OT background of this Enoch citation) though it may also evoke glorified believers; a translator note should flag this ambiguity rather than resolving it artificially.

ποιῆσαι κρίσιν κατὰ πάντων (poiēsai krisin kata pantōn) — “to execute judgment on all” — see Core Glossary “judgment.”

ἐλέγξαι πάντας τοὺς ἀσεβεῖς (elenxai pantas tous asebeis) — “to convict all the ungodly”

ἐλέγχω (elenchō) — “to convict, expose, prove guilty” (also v.22 in a textual variant).
Destination-language rendering: सभ परमेश्वरहीन जनकेँ दोषी ठहराएब (“to declare all the ungodly guilty”), reusing परमेश्वरहीन from v.4. Risk: High. Should be tracked with “judgment” as a doctrinally paired term.

περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν… τῶν σκληρῶν ὧν ἐλάλησαν κατ᾿ αὐτοῦ (peri pantōn tōn ergōn asebeias autōn hōn ēsebēsan… tōn sklērōn hōn elalēsan kat’ autou) — “concerning all their ungodly deeds… and all the harsh things spoken against Him”

σκληρός (sklēros) — “hard, harsh, rough.”
Destination-language rendering: कठोर बात (kaṭhor bāt, “harsh words”). Risk: Low-Medium.
Note the fourfold repetition of the ἀσεβ- (“ungodly”) root within a single verse (v.15) — the single greatest concentration of this doctrine’s key term in the whole book, making consistent, careful rendering of परमेश्वरहीन essential here above all.

Jude 1:16

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

γογγυσταί, μεμψίμοιροι (gongystai, mempsimoiroi) — “grumblers, complainers/fault-finders”

Destination-language rendering: बड़बड़ाहा आ शिकायती लोक (baṛbaṛāhā ā śikāyatī lok). Risk: Low-Medium. Descriptive, no significant doctrinal collision.

κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι (kata tas epithymias heautōn poreuomenoi) — “walking according to their own lusts/desires”

ἐπιθυμία (epithymia) — “desire, longing,” often with a negative sense (“lust”) in NT vice-lists.
Destination-language rendering: अपन दुष्ट अभिलाषाक अनुसार चलैत (apan duṣṭa abhilāṣāk anusār calait, “walking according to their own evil desire”). Risk: High. Explicitly avoid वासना (vāsanā): in Hindu philosophical (especially Yogic/Vedantic) usage, वासना is a technical term for latent karmic impressions/subconscious desires carried across lifetimes that drive rebirth — using it here risks importing an unwanted karma-and-rebirth framework into a simple description of sinful appetite. अभिलाषा (“desire, longing”) with the negative modifier दुष्ट/कु- is the safer choice.

τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα (to stoma autōn lalei hyperonka) — “their mouth speaks great swelling words”

ὑπέρογκος (hyperonkos) — “swollen, bombastic, arrogant.”
Destination-language rendering: घमण्डी बड़ बड़ बात बजैत छथि (“speak arrogant, boastful words”). Risk: Low-Medium.

θαυμάζοντες πρόσωπα ὠφελείας χάριν (thaumazontes prosōpa ōpheleias charin) — “showing/flattering faces for the sake of advantage” (an idiom for partiality/favoritism toward the powerful for personal gain)

Destination-language rendering: लाभक हेतु मुँह देखिक’ चाटुकारिता करैत छथि (“flatter, showing partiality toward faces, for the sake of gain”). Risk: Medium-High. Culturally resonant and worth flagging: flattery of the socially powerful for personal advantage maps uncomfortably well onto Mithila’s caste/lineage-conscious social hierarchy (where deference to higher-status families, tied to Panjikaran-verified lineage, carries real social weight) — a translator note should make clear this is condemned behavior, not a neutral description of proper social deference.

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.”

τῶν ἀποστόλων (tōn apostolōn) — “the apostles” — reuse baseline प्रेरित exactly. Risk: Medium (inherited).

ἐπ᾿ ἐσχάτου [τοῦ] χρόνου (ep’ eschatou [tou] chronou) — “in the last time”

Destination-language rendering: अन्तिम समयमे (antim samayme, “in the final time”). Risk: Low-Medium. Standard eschatological phrase.

ἐμπαῖκται (empaiktai) — “mockers, scoffers”

Destination-language rendering: उपहासक (upahāsak, “mocker/scoffer”). Risk: Low-Medium.

κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν (kata tas heautōn epithymias poreuomenoi tōn asebeiōn) — “following their own ungodly lusts” — reuse the discussion at v.16 (अभिलाषा, not वासना) combined with v.4’s परमेश्वरहीन family (ἀσεβεία, ungodliness, abstract noun). Destination-language rendering: परमेश्वरहीनताक अभिलाषाक अनुसार चलैत (“walking according to the desires of ungodliness”). Risk: High (compound of two already-flagged High-risk terms).

Jude 1:19

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

οὗτοί εἰσιν οἱ ἀποδιορίζοντες (houtoi eisin hoi apodiorizontes) — “these are the ones who cause divisions”

Destination-language rendering: ई लोकनि फूट डालनिहार छथि (ī lokani phūṭ ḍālanihār chathi, “these are those who cause splits/divisions”). Risk: Medium. Connects to the baseline’s unity_of_jews_and_gentiles/church_as_gods_people doctrine concerns regarding caste-based or factional division within the church; here the division is doctrinal/moral rather than caste-based, but the same vocabulary of unity-versus-division applies.

ψυχικοί (psychikoi) — “sensual, worldly, natural, ‘soulish’” (as opposed to πνευματικός, “spiritual”)

Literal meaning: pertaining to the ψυχή (soul/natural life), as opposed to the πνεῦμα (spirit).
Semantic range: describes a person operating only on natural, unregenerate human capacity, without the indwelling Spirit — the same technical contrast Paul draws in 1 Corinthians 2:14, 15:44-46.
English variants: sensual, worldly-minded, natural, unspiritual, soulish.
Destination-language rendering: पवित्र आत्मा-रहित, सांसारिक प्रकृतिक (pavitra ātmā-rahit, sāṃsārik prakṛtik) — functionally rendered as “without the Holy Spirit, of worldly/natural disposition,” reusing baseline पवित्र आत्मा. Risk: High. Recommend that the primary weight of the rendering fall on “पवित्र आत्मा-रहित” (without the Holy Spirit — the verse’s own explanatory clause) rather than a single-word adjective built on सांसारिक: सांसारिक derives from संसार, the standard Hindu term for the entire cycle of worldly existence and rebirth (saṃsāra). Leaning too heavily on this root as the primary translation risks smuggling in the rebirth-cycle framework precisely where the text is making a Spirit-versus-flesh distinction, not a worldly-cycle-versus-liberation distinction. Use सांसारिक only as a light descriptive modifier, never as the doctrinal center of the rendering.

πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — “not having the Spirit” — reuse baseline पवित्र आत्मा exactly (negated). Risk: Critical (inherited from baseline holy_spirit entry).

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.”

ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει (epoikodomountes heautous tē hagiōtatē hymōn pistei) — “building yourselves up on your most holy faith”

ἐποικοδομέω (epoikodomeō) — “to build up, construct upon a foundation” (cf. baseline mutual_edification doctrine, पारस्परिक उन्नति, though here reflexive — building up oneself/one another rather than only others).
ἁγιωτάτῃ (hagiōtatē) — superlative of ἅγιος, “most holy” — reuse baseline पवित्र.
πίστει (pistei) — reuse baseline विश्वास exactly, here again in the objective sense (“the faith,” the body of belief, as in v.3).
Destination-language rendering: अपन परम पवित्र विश्वासपर अपनहिकेँ बनबैत (“building yourselves up on your most holy faith”). Risk: High (inherits both विश्वास and पवित्र Critical/High ratings; combined phrase should echo v.3’s “faith once delivered” for thematic consistency).

ἐν πνεύματι ἁγίῳ προσευχόμενοι (en pneumati hagiō proseuchomenoi) — “praying in the Holy Spirit” — reuse baseline पवित्र आत्मा, and reuse the baseline prayer_and_intercession doctrine’s established प्रार्थना. Destination-language rendering: पवित्र आत्मामे प्रार्थना करैत. Risk: Critical (inherited).

ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε (heautous en agapē theou tērēsate) — “keep yourselves in the love of God”

τηρέω (tēreō) — again the recurring “keep” verb, here in its positive imperative sense (human responsibility to keep oneself, paralleling God’s keeping in v.1, 24). See Core Glossary “kept/keep” entry for the full cross-reference.
ἀγάπη (agapē) — “love.” Not present in the baseline Romans package as a standalone entry (baseline covers peace, grace, fellowship but not love directly), so this document proposes a new entry: प्रेम (prem). Risk: High. प्रेम is the standard, well-established North Indian Bible-translation convention for ἀγάπη (matching Hindi Bible usage, e.g. John 3:16). However, Mithila carries a distinctive additional risk: the region’s most celebrated devotional-literary tradition, Vidyapati’s Maithili poetry, uses precisely this vocabulary (प्रेम/प्रेम-भक्ति) to describe the passionate romantic love between Radha and Krishna, a foundational regional bhakti motif. Retain प्रेम as the established convention (rejecting invented alternatives would create unfamiliar, artificial-sounding vocabulary), but require a standing translator note distinguishing God’s committed, covenantal, self-giving love from the romantic-devotional प्रेम of the Radha-Krishna tradition — especially since v.20-21 pairs “love of God” directly with “keeping yourselves,” a call to holy conduct, not romantic devotional feeling.
Destination-language rendering (full clause): अपनहिकेँ परमेश्वरक प्रेममे राखल राखू (“keep yourselves in the love of God”).

προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον (prosdechomenoi to eleos tou kyriou hēmōn Iēsou Christou eis zōēn aiōnion) — “waiting for/looking for the mercy of our Lord Jesus Christ unto eternal life”

προσδέχομαι (prosdechomai) — “to wait for, await eagerly, look forward to.”
- Destination-language rendering: अगोरैत (agorait, “awaiting”). Risk: Low-Medium.
ἔλεος (eleos) — “mercy.” Not present as a standalone baseline entry; proposed new term: दया (dayā, “mercy/compassion”). Risk: High. The baseline’s grace entry explicitly reserves the near-synonym कृपा “for ordinary compassion in non-salvific contexts only,” distinguishing it from अनुग्रह (grace, unmerited saving favor). This document proposes दया as the dedicated rendering of ἔλεος specifically because Jude uses “mercy” in doctrinally weighted, salvation-adjacent senses (here, mercy leading to eternal life; in vv.22-23, mercy shown toward wavering believers) that go beyond “ordinary compassion.” दया must be understood as personal compassion flowing from the same God of अनुग्रह — withholding deserved judgment and drawing near to the needy — not as a generic devotional address common in Hindu prayer (e.g., “भगवान की दया,” a chosen deity’s favor bestowed in response to devotion), which would reintroduce a bhakti-transactional framework. A translator note distinguishing this personal, Christ-centered दया from generalized deity-favor is recommended at first occurrence (v.2, salutation) and reinforced here.
ζωὴν αἰώνιον (zōēn aiōnion) — “eternal life.”
- Destination-language rendering: अनन्त जीवन (ananta jīvan), reusing अनन्त. Risk: Critical. This phrase is at serious risk of being assimilated to मोक्ष/मुक्ति (liberation from the rebirth cycle) — the baseline’s own forbidden-substitution list for “salvation.” “Eternal life” in Jude names unending, personal, relational life with God through Christ’s mercy, not extinguishing of individual existence, absorption into an impersonal absolute, or escape from a cycle of rebirth. This term should be treated with the same Critical-tier discipline as baseline salvation, and a translator note should explicitly state: “अनन्त जीवन is NEVER मोक्ष or मुक्ति.”

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: this verse has significant textual variation across manuscript traditions regarding the number of groups described — two or three — and the verbs used. This analysis follows the widely-used three-clause reading.)

οὓς μὲν ἐλεᾶτε/ἐλέγχετε διακρινομένους (hous men eleate/elenchete diakrinomenous) — “on some have mercy / convict, [who are] wavering/doubting”

διακρινόμενοι (diakrinomenoi) — here in the sense “wavering, doubting, disputing [with oneself]” (the same verb root as v.9’s “contending/disputing,” but here reflexive — an internal spiritual struggle, not an external dispute).
- Destination-language rendering: सन्देहग्रस्त (sandehagrasta, “doubt-afflicted/wavering”) or descriptively डगमगाएल विश्वासबला (“those whose faith is wavering/unsteady”). Risk: High. This term is central to the curriculum doctrine “Mercy and Rescue of the Wavering” — it must convey internal spiritual instability/doubt, not merely intellectual disagreement or argumentativeness.
ἐλεᾶτε (eleate) — verb form of ἔλεος, “have mercy.” Reuse the proposed दया term (see v.21): दया करू (“have mercy/compassion”). Risk: High (inherited from the ἔλεος discussion above).

οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες (hous de sōzete ek pyros harpazontes) — “save others, snatching them out of the fire”

σῴζετε (sōzete) — reuse baseline उद्धार family exactly (verb form of σωτηρία). Risk: Critical (inherited).
ἁρπάζοντες (harpazontes) — “snatching, seizing forcibly.”
- Destination-language rendering: छीनिक’ बचाएब (chīnik’ bacāeb, “snatch and rescue”). Risk: Medium. Vivid rescue imagery central to “Mercy and Rescue of the Wavering”; should be rendered with urgency.

οὓς δὲ ἐλεᾶτε ἐν φόβῳ (hous de eleate en phobō) — “on some have mercy with fear”

φόβος (phobos) — “fear.”
- Destination-language rendering: डर सहित/भयसहित (ḍar sahit/bhayasahit). Risk: Low-Medium. Should be understood as reverent carefulness (fear of being drawn into the same sin while rescuing others), not craven terror.

μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα (misountes kai ton apo tēs sarkos espilōmenon chitōna) — “hating even the garment stained/defiled by the flesh”

ἐσπιλωμένον (espilōmenon) — “stained, defiled” (related to σπίλος, “spot/blemish,” cf. v.12’s σπιλάδες discussion).
χιτών (chitōn) — “garment, tunic.”
Destination-language rendering: शरीरसँ दागल कपड़ा सेहो घृणा करैत (“hating even the garment stained by the flesh”). Risk: High. Serious collision risk: garment-staining/pollution imagery intersects directly with Mithila’s strong ritual-purity consciousness — touch-based and food/clothing-based purity taboos are a live, socially significant practice tied to caste and lineage norms (reinforced by the Panjikaran system). A literal, unexplained rendering risks being heard as a ritual-purity warning (avoid touching what a lower-status or impure person has touched) rather than Jude’s intended meaning: hating even the association with sin’s corrupting influence, while still rescuing the sinner. A translator note is essential here, explicitly distinguishing moral contamination-by-association from ritual/caste pollution.

Part 2: Chapter-by-Chapter Study of the Whole Book

Jude is a single chapter. Verses 3-23 (the great majority of the letter) are treated verse-by-verse in Part 1 above as the designated core passage. This section completes full-book coverage by treating the remaining bookend verses — the salutation (1:1-2) and the closing doxology (1:24-25) — with the same term-level rigor, and by explicitly confirming there is no second chapter to review.

Chapter 1 — Salutation (Jude 1:1-2)

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

Ἰούδας… δοῦλος Ἰησοῦ Χριστοῦ (Ioudas… doulos Iēsou Christou) — “Jude… a servant/slave of Jesus Christ”

δοῦλος (doulos) — “slave, bondservant” (total ownership, not a hired worker).
Destination-language rendering: यीशु ख्रीष्टक दास (Yīśu Khrīṣṭak dās), reusing baseline यीशु. Risk: Medium. दास (servant/slave) is the standard, dignified North Indian Bible-translation convention for this self-identification (cf. Paul’s frequent self-designation); should be distinguished from नौकर (a hired household servant) — this is total belonging, a positive identity marker of devoted ownership, not menial employment.

ἀδελφὸς δὲ Ἰακώβου (adelphos de Iakōbou) — “and brother of James”

Destination-language rendering: याकूबक भाइ (Yākūbak bhāi). Risk: Low (proper names, standard convention).

τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις καὶ Ἰησοῦ Χριστῷ τετηρημένοις κλητοῖς (tois en theō patri ēgapēmenois kai Iēsou Christō tetērēmenois klētois) — “to those who are loved in God the Father and kept for Jesus Christ, called”

πατήρ (patēr) — reuse baseline पिता exactly. Risk: Critical (inherited).
τετηρημένοις (tetērēmenois) — perfect passive participle of τηρέω, “kept, preserved, guarded” — the letter’s opening statement of the “Kept by God” doctrine, immediately establishing that believers’ security rests on God’s prior keeping, before any exhortation to “keep yourselves” appears later (v.21). Destination-language rendering: यीशु ख्रीष्टक हेतु सुरक्षित राखल गेल (Yīśu Khrīṣṭak hetu surakṣit rākhal gel, “kept/preserved for Jesus Christ”). Risk: High. This is the anchor occurrence of the “kept” term-family (see Core Glossary); must read as God’s own active, personal preservation of believers — not a fatalistic or karma-determined outcome (प्रारब्ध), a concern the baseline already raises for related doctrines (providence, assurance_of_salvation).
κλητοῖς (klētois) — reuse baseline बजाओल exactly. Risk: High (inherited).

ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη (eleos hymin kai eirēnē kai agapē plēthyntheiē) — “mercy, peace, and love be multiplied to you”

ἔλεος (eleos) — see the full discussion at v.21; propose दया as the standing term. Risk: High.
εἰρήνη (eirēnē) — reuse baseline शान्ति exactly. Risk: Medium (inherited).
ἀγάπη (agapē) — see the full discussion at v.21; propose प्रेम as the standing term, with the Vidyapati-tradition caution noted there. Risk: High.
πληθυνθείη (plēthyntheiē) — “be multiplied, increased.” Destination-language rendering: बढ़ल रहय (baṛhal rahay, “may it increase/abound”). Risk: Low.
This threefold greeting (mercy, peace, love — an unusual expansion of the more common Pauline “grace and peace”) establishes all three of Jude’s relational-theological keywords at the outset; consistent rendering here anchors their use throughout the letter.

Chapter 1 — Closing Doxology (Jude 1:24-25)

“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.”

τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους (tō de dynamenō phylaxai hymas aptaistous) — “to Him who is able to keep you from stumbling”

φυλάσσω (phylassō) — a near-synonym of τηρέω, “to guard, keep, protect” — completing the “kept” term-family that runs from v.1 through v.24 (see Core Glossary).
ἄπταιστος (aptaistos) — “without stumbling, from falling.”
Destination-language rendering: जे अहाँकेँ लड़खड़ाएबसँ बचाबए मे समर्थ छथि (“who is able to keep/protect you from stumbling”), drawing on baseline परमेश्वरक सामर्थ्य for “able” (δυνάμενος, related to δύναμις). Risk: High. This is the doxology’s climactic affirmation of the doctrine “Kept by God and Presented Blameless”; should be rendered with confident, settled assurance, echoing the baseline’s assurance_of_salvation doctrine caution against a fatalistic (प्रारब्ध-flavored) reading.

στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει (stēsai katenōpion tēs doxēs autou amōmous en agalliasei) — “to present you blameless before His glory with exceeding joy”

δόξα (doxa) — reuse baseline महिमा exactly. Risk: High (inherited).
ἄμωμος (amōmos) — “without blemish, faultless, blameless.”
- Destination-language rendering: निर्दोष (nirdoṣ, “faultless/blameless”). Risk: High. Must be understood as God’s own gracious presentation/gift, an act of His keeping power (consistent with अनुग्रह, grace) — not a moral perfection the believer achieves through effort or embodies through a chastity/virtue ideal. This is precisely the same collision the baseline flags for imputed_righteousness: avoid any drift toward सतीत्व (the Sita-modeled achieved-virtue ideal); “blameless” here is granted, not earned.
ἀγαλλίασις (agalliasis) — “exultation, great joy.”
- Destination-language rendering: अपार आनन्द (apār ānand, “boundless joy”). Risk: Low.

μόνῳ θεῷ σωτῆρι ἡμῶν διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν (monō theō sōtēri hēmōn dia Iēsou Christou tou kyriou hēmōn) — “to the only God our Savior, through Jesus Christ our Lord”

μόνῳ θεῷ (monō theō) — “the only God.” Destination-language rendering: एकमात्र परमेश्वर (ekamātra parameśvar), reusing baseline परमेश्वर. Risk: High. This is an explicit monotheistic affirmation excluding all other beings from the category of true deity — significant in a region with an extensive devotional pantheon (Ram, Krishna, Shiva, Durga/Kali, and numerous regional shrine deities such as Ugratara); this exclusivity should not be softened.
σωτήρ (sōtēr) — “Savior.” Not present as a standalone baseline entry (baseline has salvation, σωτηρία, but not the agent-noun σωτήρ). Proposed new term, built directly on the baseline root: उद्धारकर्ता (uddhārkartā, “the one who saves/deliverer”), reusing baseline उद्धार exactly. Risk: Critical. Must never be rendered मुक्तिदाता (“giver of liberation [from rebirth]”) — this would import the same moksha/mukti framework the baseline already forbids for salvation itself, simply relocated onto the agent-noun form.
κύριος (kyrios) — reuse baseline प्रभु exactly. Risk: Critical (inherited).

δόξα μεγαλωσύνη κράτος καὶ ἐξουσία (doxa megalōsynē kratos kai exousia) — “glory, majesty, dominion, and power/authority”

δόξα (doxa) — reuse baseline महिमा. Risk: High (inherited).
μεγαλωσύνη (megalōsynē) — “majesty, greatness” (distinct Greek word from δόξα, requiring its own term to avoid collapsing two distinct praise-words into one). Destination-language rendering: महानता/वैभव (mahānatā/vaibhav, “greatness/majesty”). Risk: Medium. Standard elevated register vocabulary; low collision risk if kept distinct from महिमा.
κράτος (kratos) — “might, dominion, power” (a near-synonym of δύναμις). Destination-language rendering: reuse baseline परमेश्वरक सामर्थ्य family, here simply सामर्थ्य (sāmarthya). Risk: High (inherited from baseline power_of_god entry — never शक्ति, given its strong Shakta-goddess associations, e.g., the regionally significant Ugratara shrine).
ἐξουσία (exousia) — “authority, right, jurisdiction.” Destination-language rendering: अधिकार (adhikār, “authority/right”). Risk: Low-Medium. Standard term.

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 ages [forever]”

αἰών (aiōn) — “age, era, eon; (pl.) forever/eternity” (also underlying αἰώνιος, “eternal,” rendered अनन्त throughout — see vv.6-7, 13, 21).
Destination-language rendering: सर्व कालसँ पहिने, आब, आ सदति काल धरि (sarva kālasã̃ pahine, āb, ā sadati kāl dhari, “before all time, now, and unto all time”). Risk: Critical. This document explicitly and deliberately avoids युग (yuga) as a rendering for αἰών/“age”: युग is the precise technical term for the cyclical cosmic ages of Hindu cosmology (Satya, Treta, Dvapara, Kali yuga), directly tied to the avatar-descent theology already flagged as Critical risk under the baseline’s fulfillment_of_prophecy doctrine (“not the cyclical cosmic pattern (yuga cycles) in which a deity periodically descends to restore dharma”). Using युग in this doxology’s climactic statement of God’s eternity would risk implying God’s reign is simply the current phase of an ongoing cosmic cycle rather than the linear, unending eternity Jude intends. काल (kāl, “time”) is the safe substitute term, paired with अनन्त/सदति for the eternal/unending sense.

ἀμήν (amēn) — “Amen.” Destination-language rendering: आमीन, the established transliterated form per the baseline’s transliteration standards. Risk: Low.

Confirmation of Full-Book Coverage

Jude contains only one chapter. All 25 verses have now been treated: vv.3-23 verse-by-verse in Part 1 (the designated core passage), and vv.1-2 and 24-25 in this chapter section. No verse, doctrine, or load-bearing theological term in the book has been left unreviewed.

See analysis/08_core_glossary.md for the consolidated per-term glossary table drawn from this analysis. This document extends, and does not contradict, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). All terms marked “reuse” above must be entered into an updated translation memory using the exact recorded Maithili rendering.

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.