Semantic Analysis

Semantic Analysis — Jude (English → Odia)

Scope Note

The Epistle of Jude contains a single chapter of 25 verses. Per the PRD full-book-coverage mandate, this analysis therefore treats the entire book, not merely the core passage. Structure:

Section A — Core passage, Jude 1:3–23, verse-by-verse treatment (theological anchor of the curriculum).
Section B — The remainder of chapter 1 (salutation, vv.1–2; doxology, vv.24–25), completing full-book coverage with the same field structure.
Section C — Whole-book summary and cross-reference to the baseline Romans Language Package.

Odia Bible citation form for this book follows the established citation convention (cf. baseline 12_ai_translation_requirements.md): ଯିହୂଦା (Yihudā). Citations below use ଯିହୂଦା 1:x format with Arabic verse numerals.

Every term already established in the baseline translation_memory.json is reused exactly and is marked “[REUSED]” below. Every newly required term for Jude is marked “[NEW]” and is proposed with full risk justification, to be added to translation memory as a new entry in Phase 1 Step 8 (see 08_core_glossary.md).

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

Jude 1:3

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

beloved — Gr. ἀγαπητοί (agapētoi). Literal: “loved ones.” Semantic range: term of affectionate pastoral address, adjectival form of ἀγαπάω. English variants: “beloved,” “dear friends.” Theological meaning: Jude addresses the whole congregation with covenantal affection before a warning section. [NEW] Odia: ପ୍ରିୟ (priya, “dear/beloved”). Risk: Low — standard address term.
common salvation — Gr. κοινῆς σωτηρίας. σωτηρία [REUSED] = ପରିତ୍ରାଣ (paritrāṇa, Critical, baseline salvation entry). κοινή = “shared/common.” Theological meaning: the one salvation shared by all believers, not a private or elite deliverance. Odia: ସାଧାରଣ ପରିତ୍ରାଣ (sādhāraṇa paritrāṇa). Risk: Critical (inherits salvation’s Critical rating) — must never shade toward ମୋକ୍ଷ/ମୁକ୍ତି.
contend for — Gr. ἐπαγωνίζεσθαι (epagōnizesthai). Literal: “to struggle/fight upon/for” (root ἀγών, “contest, struggle,” athletic/military metaphor). Semantic range: earnest, strenuous exertion in defense of something; not literal warfare. English variants: “contend earnestly,” “strive,” “fight for.” Contextual meaning: the doctrinal core of the book — believers must actively, earnestly defend the apostolic faith against corrupting infiltrators. [NEW] Odia: ବିଶ୍ୱାସ ପାଇଁ ପ୍ରାଣପଣରେ ସଂଗ୍ରାମ କରିବା (biśwāsa pāin prāṇapaṇare saṅgrāma karibā, “to struggle with all one’s strength for the faith”). Risk: High — doctrine “Contending for the Faith Once Delivered.” Must not be rendered with a term implying: (a) literal armed conflict/political struggle; (b) a sectarian guru-loyalty contest (as between rival Vaishnav lineages or devotional schools); (c) a caste-linked “religious duty” (avoid any ଧର୍ମ-rooted compound, per baseline’s righteousness/law caution).
once for all delivered — Gr. ἅπαξ παραδοθείσῃ (hapax paradotheisē). Literal: ἅπαξ = “once, a single time, never to be repeated”; παραδοθείσῃ (aorist passive participle of παραδίδωμι) = “having been handed down/entrusted.” Semantic range: a completed, unrepeatable act of transmission, technical vocabulary for the handing-on of a fixed deposit of teaching. English variants: “once for all delivered,” “once entrusted.” Contextual meaning: anchors the doctrine that the apostolic faith is a closed, complete deposit — not a living tradition open to fresh installments or updates by “prophesying” false teachers. [NEW] Odia: ଏକ ଥର ପାଇଁ ସମର୍ପିତ (eka thara pāin samarpita, “entrusted/committed once for all time”). Risk: Critical — this is the single most theologically load-bearing phrase in the book. Must not be softened to imply an ongoing, cumulative revelation. Grounded collision risk: Odisha’s own vernacular devotional tradition (the Panchasakha corpus, read nightly in village bhagavata tungi halls, cf. baseline inspiration_of_scripture) models faith-content as a living, growing, orally-transmitted corpus; ἅπαξ παραδοθείσῃ deliberately closes that door for the apostolic faith. Translator note required at every occurrence.
saints — Gr. τοῖς ἁγίοις (tois hagiois). [REUSED] = ପବିତ୍ର ଲୋକ (baseline; never ପଞ୍ଚସଖା). Here: the corporate body of believers who received the deposit of faith, not a literary devotional elite.
faith — Gr. πίστις. [REUSED] = ବିଶ୍ୱାସ (baseline, High). Semantic range note: in Romans, πίστις is primarily personal trust in Christ; here in Jude 1:3 it functions instead as the body of apostolic doctrine (“the faith”), a distinct but related sense. The same Odia term ବିଶ୍ୱାସ must be reused per the reuse mandate, but a translator note should mark this objective/confessional sense to prevent a reader assuming only subjective trust is meant.

Jude 1:4

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

crept in unnoticed — Gr. παρεισέδυσαν (pareisedysan). Literal: “slipped in alongside/secretly.” Semantic range: covert infiltration, not open confrontation. Contextual meaning: false teachers embed themselves within the congregation rather than attacking from outside. [NEW] Odia: ଗୁପ୍ତ ଭାବରେ ପ୍ରବେଶ କରିଛନ୍ତି (gupta bhāve praveśa karichanti). Risk: Medium — descriptive but doctrinally important for the “false teachers” theme.
designated beforehand for judgment — Gr. προγεγραμμένοι εἰς τοῦτο τὸ κρίμα. κρίμα relates to κρίσις (judgment, see below). Contextual meaning: their condemnation is not surprising but consistent with a long-declared pattern (echoing OT type-warnings later in the letter). Odia rendering ties to ବିଚାର (judgment, below). Risk: High — must not be rendered as impersonal fate (ଭାଗ୍ୟ), consistent with baseline’s providence/election cautions.
ungodly — Gr. ἀσεβεῖς (asebeis, adj.), noun ἀσέβεια. Literal: “without reverence [for God].” Semantic range: active impiety/irreverence toward God, moral and relational, not ritual impurity. English variants: “ungodly,” “impious.” Contextual meaning: the defining character of the false teachers throughout Jude (vv.4, 15, 18). [NEW] Odia: ପରମେଶ୍ୱରହୀନ (Parameśwarahīna, “God-less/without God”). Risk: High. Deliberately avoids two collision paths: (a) any ଧର୍ମ-rooted compound (per baseline’s forbidden-substitution rule for righteousness/law); (b) ଅଭକ୍ତ (“lacking bhakti”), which would wrongly frame ungodliness as a deficiency of Vaishnav-style devotional feeling toward Jagannath rather than rebellion against the one true God.
grace — Gr. χάριν. [REUSED] = କୃପା (baseline, High). Here: grace being perverted, the sharpest test case in Jude of baseline’s grace-vs-merit caution.
turning into licentiousness — Gr. μετατιθέντες…εἰς ἀσέλγειαν (metatithentes…eis aselgeian). μετατιθέντες: “changing/transferring/perverting.” ἀσέλγεια: unrestrained sensuality/moral abandon. English variants: “turn into licentiousness,” “pervert into sensuality.” [NEW] Odia: (କୃପାକୁ) ଅନୈତିକତା ପାଇଁ ବ୍ୟବହାର କରିବା (using grace as a license for immorality); term ଅନୈତିକତା (anaitikatā, “immorality”) for ἀσέλγεια. Risk: Medium — must preserve grace/works contrast per baseline’s system prompt rule on grace vs. ritual-offering economy; here the contrast is grace vs. license, a related but distinct pastoral point.
deny — Gr. ἀρνούμενοι (arnoumenoi). Literal: “disowning, refusing to acknowledge.” [NEW] Odia: ଅସ୍ୱୀକାର କରିବା (asvīkāra karibā). Risk: Medium.
Master/Sovereign — Gr. δεσπότην (despotēn). Literal: “absolute master/owner” (of a household or slaves) — distinct Greek word from κύριος, stressing outright ownership and unqualified authority. Semantic range: total, proprietary lordship. English variants: “Master,” “Sovereign Lord.” [NEW] Odia: ଅଧିପତି (adhipati, “sovereign ruler”). Risk: Critical. Rejected alternative: ସ୍ୱାମୀ (swāmī) — rejected because ସ୍ୱାମୀ is the standard honorific address for a Hindu ascetic teacher/guru (e.g., “Swami Vivekananda”), which would recast Christ’s absolute ownership as a guru-disciple relationship rather than the total sovereign mastery δεσπότης demands. ଅଧିପତି preserves supreme authority while remaining distinct from the already-established ପ୍ରଭୁ (κύριος), preserving Jude’s rhetorical doubling of two distinct Greek titles for Christ in one clause.
Lord — Gr. κύριον. [REUSED] = ପ୍ରଭୁ (baseline, Critical; never ଠାକୁର).
Jesus Christ — [REUSED] = ଯୀଶୁ ଖ୍ରୀଷ୍ଟ.

Jude 1:5

Greek: Ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας ὑμᾶς πάντα, ὅτι Ἰησοῦς ἅπαξ λαὸν ἐκ γῆς Αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν.

remind — Gr. ὑπομνῆσαι. Literal: “cause to remember.” [NEW] Odia: ମନେ ପକାଇବା (mane pakāibā). Risk: Low.
[Jesus] saved — Gr. σώσας (aorist participle of σῴζω). Semantic range: rescue/deliver from peril or destruction. Textual/theological note: the earliest and best-attested reading is Ἰησοῦς (“Jesus” saved the people out of Egypt), identifying the pre-incarnate Christ with YHWH who delivered and later judged Israel in the wilderness — a strong deity-of-Christ affirmation (cf. baseline deity_of_christ, Critical). Some later manuscripts/traditions read ὁ κύριος (“the Lord”) instead. [NEW verb; noun reused] Odia verb: ରକ୍ଷା କରିଥିଲେ (rakṣā karithile, “rescued/delivered”), deliberately distinguished in Odia from the “kept” verb-family used for τηρέω (see v.1, v.6, v.13, v.21, v.24) even though both concern divine preservation, to avoid collapsing two distinct Greek roots into one Odia word. Risk: Critical — this is a deity-of-Christ passage; flag for mandatory human theologian review and translator note on the textual variant.
destroyed — Gr. ἀπώλεσεν (aorist of ἀπόλλυμι). Semantic range: to destroy utterly, bring to ruin (same root recurs at v.11 ἀπώλοντο, “perished,” of Cain/Balaam/Korah’s company — an intentional lexical echo tying the wilderness generation to the false teachers). [NEW] Odia: ବିନାଶ କଲେ (bināśa kale, “destroyed/brought to ruin”). Risk: High — judgment doctrine; must convey a personal, moral judicial act, not an impersonal calamity.
believed — Gr. πιστεύσαντας. [REUSED] verb form of ବିଶ୍ୱାସ (baseline faith entry).

Jude 1:6

Greek: ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν.

angels — Gr. ἀγγέλους (angelous). Literal: “messengers.” Semantic range: created spiritual beings who serve God; here, specifically those who rebelled. [NEW] Odia: ସ୍ୱର୍ଗଦୂତ (swargadūta, “heavenly messenger”). Risk: Medium — must not be rendered with any term suggesting a Hindu devatā (demigod) category; ସ୍ୱର୍ଗଦୂତ is the established, unambiguous Odia Christian term.
kept/keep — Gr. τηρήσαντας (aorist, of the angels who failed to keep) / τετήρηκεν (perfect, of God’s judicial keeping of them in chains). Literal: “to guard, watch over, keep in a state.” Semantic range: this is the single most important recurring keyword of the whole epistle (τηρέω occurs at 1:1, 1:6 [twice], 1:13, 1:21; cognate φυλάσσω at 1:24) — Jude structures the letter as a contrast between what the rebel angels failed to keep and what God faithfully keeps both for judgment (the wicked) and for glory (believers). English variants: “kept,” “preserved,” “guarded,” “reserved.” [NEW] Odia: ରକ୍ଷା କରି ରଖିବା (rakṣā kari rakhibā, “to keep/preserve”) as the consistent Odia rendering across all τηρέω occurrences, distinguished intentionally from ପରିତ୍ରାଣ (salvation, a one-time deliverance event) and from the σῴζω verb (“rescue,” see v.5) — keeping is Jude’s ongoing preservation motif, not the initial saving event. Risk: High — core doctrine “Kept by God and Presented Blameless.” Consistency across all five occurrences is mandatory; translators must recognize the ironic reversal at v.13 where the same verb describes darkness “reserved” for the wicked.
own position/domain — Gr. ἀρχή (archē, here “rank, sphere of authority,” not its more common sense “beginning”). [NEW] Odia: ନିଜ ପଦ/ଅଧିକାର (nija pada/adhikāra, “own rank/authority”). Risk: Low.
left/abandoned — Gr. ἀπολιπόντας. [NEW] Odia: ପରିତ୍ୟାଗ କରି (parityāga kari, “having abandoned”). Risk: Low.
[proper] dwelling — Gr. οἰκητήριον. [NEW] Odia: ନିଜ ବାସସ୍ଥାନ (nija bāsasthāna). Risk: Low.
judgment — Gr. κρίσιν (krisin). Literal: “a judicial decision/sentence.” Semantic range: God’s authoritative, judicial verdict — recurs at vv.6, 9 (κρίσιν βλασφημίας), 15 (ποιῆσαι κρίσιν). [NEW] Odia: ବିଚାର (bicāra, “judgment/trial”). Risk: High — core doctrine “Judgment on Ungodly False Teachers.” Must convey a personal, forensic divine verdict — not the impersonal, self-operating cause-and-effect of karma (a live risk in Odia religious vocabulary), and not a mere social sanction.
eternal — Gr. ἀϊδίοις (aidiois, “everlasting,” distinct lexeme from αἰώνιος but overlapping in sense — used only here and at v.7 in Jude). [NEW] Odia: ଅନନ୍ତ (ananta, “eternal/without end”). Risk: High — see full treatment at v.7 and v.21 (eternal life) below; must be kept distinct from a Vedantic sense of the eternality of an impersonal cosmic self (ātman) attaining timeless liberation. Here it modifies chains/imprisonment, a strongly negative sense — useful to the translator as an anchor showing ଅନନ୍ତ is not inherently a term of blessing.
chains — Gr. δεσμοῖς. [NEW] Odia: ବନ୍ଧନ (bandhana, “bonds/chains”). Risk: Low.
gloom/darkness — Gr. ζόφον (zophon, “gloom,” distinct from the more common σκότος; recurs at v.13). [NEW] Odia: ଅନ୍ଧକାର (andhakāra). Risk: Low.

Jude 1:7

Greek: ὡς Σόδομα καὶ Γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι.

Sodom and Gomorrah — proper names. [NEW] Odia: ସଦୋମ ଓ ଗମୋରା (Sadoma o Gamorā), established transliterated Old Testament place names. Risk: Low — but requires background note per baseline’s “assume OT narrative literacy is low.”
sexual immorality — Gr. ἐκπορνεύσασαι (ekporneusasai, intensive form of πορνεύω, “to indulge in sexual immorality utterly”). [NEW] Odia: ବ୍ୟଭିଚାର (byabhicāra). Risk: Medium-High — must be handled with pastoral sensitivity while preserving the moral seriousness of the term; do not soften.
strange flesh — Gr. σαρκὸς ἑτέρας (sarkos heteras, literally “flesh of a different/other kind”). Semantic range: a euphemism, widely understood as referring to the unnatural character of the sin at Sodom. [NEW] Odia: ଅସ୍ୱାଭାବିକ କୁକର୍ମ (aswābhāvika kukarma, “unnatural wrongdoing”) as a decorous rendering. Risk: High — sensitive content; must avoid both vulgarity and euphemistic erasure of the moral seriousness intended.
example — Gr. δεῖγμα (deigma). Literal: “a specimen shown for instruction,” i.e., a warning example. [NEW] Odia: ଚେତାବନୀର ଉଦାହରଣ (cetābanīra udāharaṇa, “a warning example”). Risk: Medium — this is the operative term for the entire doctrine “Old Testament Warnings as Types.” Must convey typological warning function, not mere historical illustration.
eternal fire — Gr. πυρὸς αἰωνίου. αἰώνιος [NEW, see also v.21] Odia: ଅନନ୍ତ ଅଗ୍ନି (ananta agni). Risk: High — eschatological judgment fire, to be rendered consistently with v.23’s rescue “from the fire.”

Jude 1:8

Greek: ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν.

dreamers — Gr. ἐνυπνιαζόμενοι (enypniazomenoi). Literal: “dreaming (dreams),” here pejorative — visionary self-deception, likely referring to claimed prophetic/visionary experiences used to justify immorality. [NEW] Odia: ସ୍ୱପ୍ନଦର୍ଶୀ (swapnadarśī, “dream-seer/visionary”). Risk: Medium — must not be confused with genuine prophetic revelation (cf. Enoch, v.14); context distinguishes false claimed vision from true prophecy.
defile — Gr. μιαίνουσιν (miainousin). [NEW] Odia: କଳଙ୍କିତ କରନ୍ତି (kalaṅkita karanti, “stain/defile”). Risk: Medium — moral defilement, must be distinguished from ritual impurity categories (cf. baseline’s holy/sanctification cautions re: temple purity protocols).
lordship/authority — Gr. κυριότητα (kyriotēta, abstract noun from κύριος, “lordship, dominion”). Semantic range: here likely refers either to Christ’s own lordship or to angelic authority-structures; either way, an authority these false teachers reject. [NEW] Odia: ପ୍ରଭୁତ୍ୱ (prabhutwa, abstract noun built on the already-established ପ୍ରଭୁ, “lordship”). Risk: High — directly connects to baseline’s lordship_of_christ doctrine; must reuse the ପ୍ରଭୁ root, never ଠାକୁର-rooted vocabulary.
reject/set aside — Gr. ἀθετοῦσιν. [NEW] Odia: ଅବଜ୍ଞା କରନ୍ତି (abajñā karanti, “disregard/reject”). Risk: Medium.
glorious ones — Gr. δόξας (doxas, plural of δόξα, here an unusual concrete sense — “glorious beings,” likely referring to angels). Semantic range note: distinct from the abstract sense of δόξα (“glory”) used of God at v.24-25; same lexeme, different concrete/abstract sense — an important semantic-range flag for translators. [NEW] Odia: ମହିମାଶାଳୀ ସ୍ୱର୍ଗୀୟ ପ୍ରାଣୀ (mahimāśāḷī swargīya prāṇī, “glorious heavenly beings”), built on the reused root ମହିମା (glory, baseline High) but with a clarifying compound. Risk: High — translator note required to explain the shift from abstract “glory” to concrete “glorious being” so as not to confuse readers when ମହିମା recurs abstractly at v.24-25.

Jude 1:9

Greek: ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῷ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ Μωϋσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενέγκαι βλασφημίας, ἀλλὰ εἶπεν, Ἐπιτιμήσαι σοι κύριος.

Michael the archangel — Gr. Μιχαὴλ ὁ ἀρχάγγελος. Proper name + title. [NEW] Odia: ପ୍ରଧାନ ସ୍ୱର୍ଗଦୂତ ମୀଖାଏଲ (Pradhāna Swargadūta Mīkhāela). Risk: Low, proper name/title.
disputed/contended — Gr. διακρινόμενος διελέγετο (diakrinomenos dielegeto). Literal: “was disputing/arguing.” Semantic range note: διακρίνω here means “to dispute, argue with,” a distinct sense of the same lexeme rendered “doubting/wavering” at v.22 (passive, “to be divided in one’s own mind”). Translators must not use a single Odia word that collapses both senses if that creates ambiguity; recommend distinct Odia verbs per context (see v.22). [NEW] Odia here: ବିବାଦ କରୁଥିଲେ (bibāda karuthile, “was disputing”). Risk: Medium — semantic-range confusion risk with v.22.
Moses — [REUSED] established transliteration ମୋଶା (per baseline transliteration standards).
devil — Gr. διαβόλῳ (diabolō). [NEW] Odia: ଶୟତାନ (śaytāna), the established Odia Christian term. Risk: Medium — must be distinguished from generic local spirit categories (bhuta/preta); ଶୟତାନ (a transliterated loanword already standard in Odia Christian usage) is safe.
dared not — Gr. οὐκ ἐτόλμησεν. [NEW] Odia: ସାହସ କରି ନ ଥିଲେ (sāhasa kari na thile). Risk: Low.
a judgment of blasphemy — Gr. κρίσιν…βλασφημίας. κρίσιν [REUSED from v.6 above]; βλασφημίας: see next term.
blaspheme/blasphemy — Gr. βλασφημέω / βλασφημία. Literal: “to speak evil against, slander” — used of God/sacred things: “blaspheme.” Semantic range: irreverent, slanderous speech against what deserves reverence; recurs at v.8, v.10. [NEW] Odia: ନିନ୍ଦା କରିବା (nindā karibā, “to revile/blaspheme”). Risk: High — must convey a specifically religious offense (irreverent speech against God or sacred/angelic authority), not mere insult.
rebuke — Gr. ἐπιτιμήσαι. [NEW] Odia: ଭର୍ତ୍ସନା କରନ୍ତୁ (bhartsanā karanthu). Risk: Low.
Lord — [REUSED] ପ୍ରଭୁ.

Jude 1:10

Greek: οὗτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῷα ἐπίστανται, ἐν τούτοις φθείρονται.

blaspheme — [REUSED from v.9] ନିନ୍ଦା କରନ୍ତି.
irrational animals — Gr. ἄλογα ζῷα (aloga zōa). Literal: “creatures without reason/word (λόγος).” [NEW] Odia: ବିଚାରହୀନ ପଶୁ (bicārahīna paśu, “mindless/irrational animal”). Risk: Low-Medium.
destroyed/corrupted — Gr. φθείρονται (phtheirontai). [NEW] Odia: ନଷ୍ଟ ହୋଇଯାଉଛନ୍ତି (naṣṭa hoi jāuchanti, “are being ruined/corrupted”). Risk: Medium — judgment theme, self-inflicted moral ruin.

Jude 1:11

Greek: οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῷ τοῦ Κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ Κόρε ἀπώλοντο.

woe — Gr. οὐαί (ouai). Interjection of prophetic lament/judgment. [NEW] Odia: ଧିକ୍ (dhik, “woe/shame”) or ହାୟ (hāya). Risk: Medium — must retain prophetic-judicial force, not read as casual regret.
the way of Cain — Gr. τῇ ὁδῷ τοῦ Κάϊν. Proper name Κάϊν, established OT figure of the first murderer, envy-driven, self-willed worship. [NEW] Odia: କୟିନର ପଥ (Kāyinara patha). Risk: Medium — core to doctrine “Old Testament Warnings as Types.” Requires an explanatory background note given assumed low OT narrative literacy.
the error of Balaam — Gr. τῇ πλάνῃ τοῦ Βαλαάμ. πλάνη: literal “wandering, straying,” also “delusion/deception” — the same root (πλανάω) that produces “wandering stars” (ἀστέρες πλανῆται) at v.13, an intentional lexical echo the translator should preserve conceptually if not lexically. [NEW] Odia: ବିଲିୟମର ଭ୍ରାନ୍ତି (Bilīyamara bhrānti, “Balaam’s delusion/error”). Risk: Medium.
for reward/wage — Gr. μισθοῦ (misthou). [NEW] Odia: ପାରିତୋଷିକ ପାଇଁ (pāritoṣika pāin, “for a reward/fee”). Risk: Low-Medium — mercenary motive of false teaching for profit; relevant also to Rom-adjacent baseline caution about grace vs. transactional religion.
the rebellion of Korah — Gr. τῇ ἀντιλογίᾳ τοῦ Κόρε. ἀντιλογία: literal “speaking against, contradiction,” here “rebellion.” [NEW] Odia: କୋରହର ବିଦ୍ରୋହ (Korahara bidroha). Risk: Medium.
perished — Gr. ἀπώλοντο (same root ἀπόλλυμι as v.5’s ἀπώλεσεν — intentional echo linking the wilderness generation’s judgment to these three OT rebels’ fates). [NEW] Odia: ବିନାଶ ପାଇଲେ (bināśa pāile, “were destroyed/perished”) — kept consistent with the v.5 rendering to preserve the lexical link. Risk: High.

Jude 1:12

Greek: οὗτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα

love feasts — Gr. ἀγάπαις (agapais, plural of ἀγάπη used technically of the early church’s communal fellowship meals). [NEW] Odia: ପ୍ରେମ ଭୋଜନ (prema bhojana, “love-meal”). Risk: High. Grounded collision reason: Odisha’s Puri Jagannath tradition centers on communal sacred-food distribution — mahaprasad shared caste-crossing in the Ananda Bazaar (already flagged in the baseline for Romans 14 food practices). Jude’s ἀγάπαι are ordinary fellowship meals of the church expressing Christian love and often associated with the Lord’s Supper — not food first ritually offered (bhoga) to a deity and then redistributed as sanctified prasad. Translator note required distinguishing these two very different theological logics of “sacred shared food.”
hidden reefs / blemishes — Gr. σπιλάδες (spilades). Semantic range ambiguity: either “submerged rocks/reefs” (a nautical danger metaphor, fitting the sea imagery of v.13) or “stains/blemishes” (cf. 2 Peter 2:13’s σπίλοι, a close synonym). [NEW] Odia: ଗୁପ୍ତ ପାହାଡ (gupta pāhāḍa, “hidden rock”) with an alternate rendering note “କଳଙ୍କ” (kalaṅka, “stain”) for the alternate sense. Risk: Medium — footnote the ambiguity.
feasting together without fear — Gr. συνευωχούμενοι ἀφόβως. [NEW] Odia: ନିର୍ଭୟରେ ଏକତ୍ର ଭୋଜନ କରନ୍ତି (nirbhaye ekatra bhojana karanti). Risk: Low.
shepherding themselves — Gr. ἑαυτοὺς ποιμαίνοντες (heautous poimainontes). [NEW] Odia: ନିଜକୁ ପାଳନ କରନ୍ତି (nijaku pālana karanti, “feed/shepherd themselves”), built on ପାଳକ (pālaka, “shepherd/pastor”), the standard church-leadership term. Risk: Medium — false shepherds who exploit rather than feed the flock; relevant to church-leadership integrity teaching.
waterless clouds / fruitless trees, twice dead, uprooted — Gr. νεφέλαι ἄνυδροι…δένδρα…ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα. Vivid nature metaphors for false teachers: promise without substance, life without fruit, doubly dead (natural death + spiritual apostasy) and uprooted (severed from the source of life). [NEW] Odia: ଜଳହୀନ ମେଘ (jalahīna megha, “waterless cloud”); ଫଳହୀନ ବୃକ୍ଷ, ଦୁଇ ଥର ମୃତ, ଉତ୍ପାଟିତ (phalahīna bṛkṣa, dui thara mṛta, utpāṭita — “fruitless tree, twice dead, uprooted”). Risk: Low — vivid but doctrinally low-collision descriptive imagery.

Jude 1:13

Greek: κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται.

wild waves of the sea, foaming up their own shame — Gr. κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας. [NEW] Odia: ସମୁଦ୍ରର ଉଚ୍ଛୃଙ୍ଖଳ ତରଙ୍ଗ, ଯାହା ନିଜ ଲାଜକୁ ଫେଣ ଭାବରେ ଉଠାଏ (samudrara ucchṅkhala taraṅga, jāhā nija lāja-ku pheṇa bhāve uthāe). Risk: Low-Medium — descriptive, but αἰσχύνη (“shame”) carries honor/shame dynamics relevant to native-speaker review per baseline’s cultural metaphor flag.
wandering stars — Gr. ἀστέρες πλανῆται (asteres planētai). Semantic-range link: same root πλανάω as πλάνη (“error,” v.11 Balaam), reinforcing that these teachers are themselves deceived and deceiving, with no fixed, reliable orbit — a striking image against a stable created order. [NEW] Odia: ଭ୍ରମଣକାରୀ ତାରା (bhramaṇakārī tārā, “wandering star”). Risk: Medium — preserve the deception/wandering wordplay conceptually via translator note even where Odia lexical cognates are unavailable.
the gloom of darkness reserved forever — Gr. ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται. τετήρηται: [REUSED verb-family, τηρέω] — same verb used positively of believers being “kept” (v.1, v.21, v.24) is here used of darkness “reserved/kept” for the false teachers — a deliberate ironic reversal central to the letter’s structure. Odia rendering must use the same root ରକ୍ଷା/ସୁରକ୍ଷିତ family for consistency, with a translator note flagging the irony. Risk: High.

Jude 1:14–15

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

prophesied — Gr. προεφήτευσεν. [REUSED] verb form of baseline’s ଭବିଷ୍ୟଦ୍ବାଣୀ (prophecy)/ ଭବିଷ୍ୟଦ୍ବକ୍ତା (prophet): ଭବିଷ୍ୟଦ୍ବାଣୀ କଲେ.
Enoch, the seventh from Adam — Gr. Ἑνὼχ, ἕβδομος ἀπὸ Ἀδάμ. [NEW] Odia proper name: ହନୋକ (Hanoka). Risk: Low for the name itself, but High doctrinally: Jude quotes material paralleling the extra-biblical Book of 1 Enoch. Translator note required, directly modeled on the baseline’s own inspiration_of_scripture doctrine note on the Panchasakha corpus: Jude’s citation of Enoch’s prophecy does not confer canonical, God-breathed status on the Book of 1 Enoch as a whole, any more than Odia Christian esteem for Jagannath Das’s Odia Bhagavata as revered vernacular wisdom confers scriptural authority on it. This is a genuinely useful cross-cultural teaching point and should be flagged for human theologian review.
holy myriads — Gr. ἁγίαις μυριάσιν. ἁγίαις [REUSED] ପବିତ୍ର (holy)/ପବିତ୍ର ଲୋକ (saints, if referring to glorified believers) or ସ୍ୱର୍ଗଦୂତ (if referring to angels — a genuinely ambiguous referent in the underlying tradition). μυριάς: “ten thousand,” idiomatic for “innumerable multitude.” [NEW] Odia: ପବିତ୍ର ଅଯୁତ ଅଯୁତ (ଲୋକ/ଦୂତ) (pabitra ayuta ayuta, “holy tens of thousands”). Risk: Medium.
execute judgment — Gr. ποιῆσαι κρίσιν. [REUSED] ବିଚାର (judgment, established above).
convict — Gr. ἐλέγξαι (elegxai). Literal: “to expose, refute, convict of wrongdoing.” [NEW] Odia: ଦୋଷୀ ପ୍ରମାଣିତ କରିବା (doṣī pramāṇita karibā, “to prove guilty/convict”). Risk: Medium.
ungodly / ungodliness — [REUSED from v.4] ପରମେଶ୍ୱରହୀନ.
harsh words — Gr. τῶν λόγων τῶν σκληρῶν. [NEW] Odia: କଠୋର ବାକ୍ୟ (kaṭhora bākya). Risk: Low.
sinners — Gr. ἁμαρτωλοί. [REUSED] built on baseline’s sin = ପାପ: ପାପୀ (pāpī, “sinner”).

Jude 1:16

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

grumblers — Gr. γογγυσταί. [NEW] Odia: ଅସନ୍ତୋଷୀ (asantoṣī, “discontented ones/grumblers”). Risk: Low.
malcontents — Gr. μεμψίμοιροι. [NEW] Odia: ଅଭିଯୋଗକାରୀ (abhiyogakārī, “fault-finders”). Risk: Low.
lusts/desires — Gr. ἐπιθυμίας (epithymias, recurs v.18). [NEW] Odia: ଅଭିଳାଷ (abhilāṣa, “desire/lust”). Risk: Medium — moral desire opposed to godly will, distinct from neutral “wish.”
boastful words — Gr. ὑπέρογκα (hyperogka, literally “over-swollen, bombastic”). [NEW] Odia: ଗର୍ବିତ ବଚନ (garbita bacana, “arrogant/boastful speech”). Risk: Low.
flattering people for advantage — Gr. θαυμάζοντες πρόσωπα ὠφελείας χάριν (idiom, “showing partiality/admiring faces for the sake of gain”). [NEW] Odia: ଲାଭ ପାଇଁ ମୁଖସ୍ତୁତି କରନ୍ତି (lābha pāin mukhastuti karanti, “flatter for the sake of gain”). Risk: Medium — describes manipulative religious leadership, relevant to church-integrity teaching.

Jude 1:17–18

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

remember — Gr. μνήσθητε. [REUSED terminology-adjacent] Odia: ମନେ ପକାନ୍ତୁ (mane pakāntu, imperative form of the v.5 verb). Risk: Low.
apostles — Gr. τῶν ἀποστόλων. [REUSED] = ପ୍ରେରିତ (baseline, Medium).
the last time — Gr. ἔσχατου τοῦ χρόνου (eschatou tou chronou). [NEW] Odia: ଶେଷ କାଳ (śeṣa kāla, “the last/final time”). Risk: Medium — eschatological, must not be flattened to mere “recent times.”
scoffers — Gr. ἐμπαῖκται (empaiktai). Literal: “mockers.” [NEW] Odia: ଉପହାସକ (upahāsaka). Risk: Medium.
lusts/ungodliness — [REUSED from vv.4, 16].

Jude 1:19

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

causing divisions — Gr. ἀποδιορίζοντες (apodiorizontes, a rare compound, “marking off by boundaries,” i.e., faction-forming). [NEW] Odia: ବିଭାଜନ ସୃଷ୍ଟି କରୁଥିବା (bibhājana sṣṭi karuthiba, “causing division”). Risk: Medium — church-unity teaching.
worldly/soulish — Gr. ψυχικοί (psychikoi, from ψυχή, “soul/natural life,” contrasted here with πνεῦμα). Semantic range: “governed by natural human life, lacking the Spirit” — Paul uses the same word contrastively in 1 Corinthians. Distinct sense from the everyday word for “soul.” [NEW] Odia: ଆତ୍ମାହୀନ ସାଂସାରିକ (ātmāhīna sāṅsārika, “worldly, without [the] Spirit”). Risk: High — must not be confused with baseline’s ପବିତ୍ର ଆତ୍ମା (Holy Spirit); this term describes the absence of the Spirit in false teachers, a sharp diagnostic claim, not a neutral description of “soulful/spiritual” people in a devotional sense.
not having the Spirit — Gr. πνεῦμα μὴ ἔχοντες. πνεῦμα here = the (Holy) Spirit. [REUSED] conceptually tied to ପବିତ୍ର ଆତ୍ମା.

Jude 1:20–21

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

most holy faith — Gr. τῇ ἁγιωτάτῃ…πίστει. Both terms [REUSED]: ପବିତ୍ର (holy) + ବିଶ୍ୱାସ (faith) → ମହା ପବିତ୍ର ବିଶ୍ୱାସ (mahā pabitra biśwāsa, superlative “most holy”). Risk: High (inherits faith’s High rating).
building up — Gr. ἐποικοδομοῦντες (epoikodomountes). Literal: “building upon [a foundation].” [NEW] Odia: ଆତ୍ମିକ ଭାବରେ ଗଠନ କରୁ (ātmika bhāve gaṭhana karu, “build up spiritually”). Risk: Medium.
praying in the Holy Spirit — Gr. ἐν πνεύματι ἁγίῳ προσευχόμενοι. πνεῦμα ἅγιον [REUSED] = ପବିତ୍ର ଆତ୍ମା (Critical). προσευχόμενοι (praying): [NEW] Odia: ପ୍ରାର୍ଥନା କରୁ (prārthanā karu). Risk: Low for the verb; High for the reused Holy Spirit term’s collision guard.
keep yourselves in the love of God — Gr. ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε. τηρήσατε [REUSED, τηρέω keyword] — this is the imperative that resolves the entire “kept” motif: since believers cannot keep themselves ultimately (only God keeps, v.1, v.24), this is best understood as “keep yourselves within the sphere of God’s love,” i.e., remain responsive to a love that is itself sustaining. ἀγάπη θεοῦ: [NEW] Odia: ପରମେଶ୍ୱରଙ୍କ ପ୍ରେମ (Parameśwaraṅka prema, “God’s love”), building ପ୍ରେମ (prema, “love”) as a new base term. Risk: High — the doctrine “Kept by God” pivots on holding the divine-keeping (v.1, v.24) and human-responsibility (v.21) senses of τηρέω together without contradiction; translator note required.
waiting for — Gr. προσδεχόμενοι. [NEW] Odia: ଅପେକ୍ଷାରେ ରହୁ (apekṣāre rahu). Risk: Low.
mercy — Gr. τὸ ἔλεος. Literal: “compassion shown toward one in need or distress,” distinct from χάρις (grace, favor toward the unworthy generally) though closely related. Semantic range: pity/compassion in action. English variants: “mercy,” “compassion.” Contextual theological meaning: mercy is the outcome believers await at Christ’s return (v.21) and the action believers must extend to the wavering (v.22-23) — making it the operative verb of the doctrine “Mercy and Rescue of the Wavering.” [NEW] Odia: ଦୟା (dayā). Risk: High. Grounded collision reason: Odia devotional vocabulary (Vaishnav bhakti tradition centered on Jagannath, and the Shakta traditions of Maa Samaleswari/Maa Tarini) commonly uses ଦୟା/କରୁଣା for a deity’s compassion shown in response to devotion, ritual offering, or the devotee’s approach (darshan, prayer, pilgrimage) — i.e., relationally and ritually conditioned compassion. Jude’s ἔλεος, like the baseline’s κୃপା (grace), must be understood as flowing from God’s initiative and character, extended even to those still wavering in doubt (v.22) rather than earned by devotional performance. Cross-reference baseline’s grace doctrine note.
eternal life — Gr. ζωὴν αἰώνιον. [NEW] Odia: ଅନନ୍ତ ଜୀବନ (ananta jībana). Risk: High — ଅନନ୍ତ (eternal, cf. vv.6-7) must here denote unending personal life granted by God through Christ’s mercy, not a Vedantic sense of the eternal, impersonal ātman’s release from the rebirth cycle (cf. baseline’s Critical caution on salvation/resurrection against ମୋକ୍ଷ, ପୁନର୍ଜନ୍ମ). Human theologian review recommended for every occurrence.

Jude 1:22–23

Greek: καὶ οὕς μὲν ἐλεᾶτε διακρινομένους, οὕς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὕς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.

Textual note: manuscripts vary between a two-fold and three-fold division of groups in these verses (some read “have mercy… but some, dispute with/convict… but on some have mercy…”; others compress to two groups). This affects the precise pastoral choreography of the doctrine “Mercy and Rescue of the Wavering” and should be flagged for human theologian review to determine which textual tradition the destination Bible’s base text follows before finalizing Phase 2 wording.

have mercy on — Gr. ἐλεᾶτε (verb form of ἔλεος). [REUSED from v.21] ଦୟା କରନ୍ତୁ (dayā karanthu).
those who doubt/waver — Gr. διακρινομένους (diakrinomenous, passive/middle participle of διακρίνω). Semantic range note: same lexeme as v.9’s “disputed” (active sense, “to argue with another”), but here in the passive/reflexive sense “to be divided in one’s own mind, to waver, to doubt.” Translators must render the two occurrences with distinguishable Odia expressions per context (see v.9 note). [NEW] Odia: ଦ୍ୱିଧାଗ୍ରସ୍ତ (dwidhāgrasta, “wavering/torn by doubt”). Risk: High — this is the operative term of the doctrine “Mercy and Rescue of the Wavering”; must denote a believer struggling with doubt who still needs compassionate patience, not an outright apostate deserving only rejection (contrast with the ungodly false teachers throughout the rest of the letter — Jude 22-23 pivots toward pastoral rescue).
save — Gr. σῴζετε. [REUSED verb, cf. v.5] Odia: ରକ୍ଷା କରନ୍ତୁ / ଉଦ୍ଧାର କରନ୍ତୁ (uddhāra karanthu, “rescue”). Risk: High — active rescue of those still salvageable.
snatching…out of the fire — Gr. ἐκ πυρὸς ἁρπάζοντες (ek pyros harpazontes). ἁρπάζοντες: “seizing/snatching forcibly.” πῦρ [REUSED from v.7’s eternal fire]. [NEW] Odia: ଅଗ୍ନିରୁ ଛଡ଼ାଇ ଆଣନ୍ତୁ (agniru chaḍāi ānanthu, “snatch out from the fire”). Risk: Medium — vivid rescue imagery tied directly to the judgment-fire imagery of v.7; must preserve the lexical/thematic connection.
with fear — Gr. ἐν φόβῳ. [NEW] Odia: ଡରର ସହିତ (ḍarara sahita, “with fear/caution”). Risk: Low — cautious, discerning compassion, not naive tolerance of sin.
hating even the garment stained by the flesh — Gr. μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα. μισοῦντες: “hating.” ἐσπιλωμένον: “stained” (same root σπίλος as v.12’s σπιλάδες — possible lexical echo). σάρξ: “flesh” [REUSED concept from vv.7-8]. [NEW] Odia: ମାଂସ ଦ୍ୱାରା କଳଙ୍କିତ ବସ୍ତ୍ର (māṅsa dwārā kalaṅkita bastra, “garment stained by [the] flesh”), and ଘୃଣା କରନ୍ତୁ (ghṛṇā karanthu, “hate/detest”). Risk: Medium — moral revulsion at sin’s contamination, while still rescuing the sinner; a fine pastoral distinction (hate the stain, rescue the person) that must survive translation intact.

Section B — Chapter 1, Remaining Verses (Full-Book Coverage)

Jude 1:1–2 (Salutation)

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

Jude — Gr. Ἰούδας. Proper name of the author, traditionally the Lord’s half-brother. [NEW] Odia: ଯିହୂଦା (Yihudā) — the same transliterated form used for the book title. Risk: Low, but requires an introductory note distinguishing this Jude from Judas Iscariot and from the tribe/patriarch Judah, all of which share the same Greek/Hebrew root.
servant [of Jesus Christ] — Gr. δοῦλος (doulos). Literal: “slave, bondservant.” [NEW] Odia: ଦାସ (dāsa, “servant/slave”), the standard Odia Christian self-designation term (cf. “ପ୍ରଭୁଙ୍କ ଦାସ,” “servant of the Lord”). Risk: Medium — culturally, ଦାସ carries residual associations with historical bonded labor/caste servitude in Odia society; retain as the established biblical term but be alert to pastoral sensitivity in teaching contexts.
brother of James — Gr. ἀδελφὸς Ἰακώβου. [NEW] Odia: ଯାକୁବର ଭାଇ (Yākubara bhāi), using the established Odia Bible proper-name form ଯାକୁବ (Yākuba) for James. Risk: Low.
beloved [in God the Father] — Gr. ἠγαπημένοις (perfect passive participle, “having been loved”). Textual variant note: the best-attested reading is ἠγαπημένοις (“beloved/loved”); some later manuscript traditions (reflected in the KJV) read ἡγιασμένοις (“sanctified”). If the destination base text follows the ἡγιασμένοις tradition, [REUSED] ପବିତ୍ରୀକରଣ/ପବିତ୍ର (sanctified) applies; if it follows ἠγαπημένοις (the modern critical-text consensus and the recommended reading), [NEW] Odia: ପ୍ରେମିତ (premita, “loved”) or ପ୍ରେମରେ ଥିବା (premare thiba, “held in love”). Risk: Medium — flag for translator decision based on the destination Bible’s base text tradition.
kept for Jesus Christ — Gr. Ἰησοῦ Χριστῷ τετηρημένοις. [REUSED, τηρέω keyword — first occurrence] — establishes the “kept” motif from the very first verse: believers are not merely called, but actively preserved by Christ himself for final glory, a preservation that frames the entire letter (see v.6, v.13, v.21, v.24). Odia: ଖ୍ରୀଷ୍ଟ ଯୀଶୁଙ୍କ ଦ୍ୱାରା ରକ୍ଷା କରି ରଖାଯାଇଥିବା (Khrīṣṭa Yīśuṅka dwārā rakṣā kari rakhāyāithiba). Risk: High.
called — Gr. κλητοῖς. [REUSED] ଆହୂତ (baseline, High).
mercy — [REUSED from v.21 above, established here as this letter’s first occurrence] ଦୟା.
peace — Gr. εἰρήνη. [REUSED] ଶାନ୍ତି (baseline, Medium).
love — Gr. ἀγάπη. [NEW base term] Odia: ପ୍ରେମ (prema). Risk: Medium — establishes the base term used again at v.2, v.12 (“love feasts”), v.21 (“love of God”); must be distinguished contextually from ମିତ୍ରତା (mere friendship, cf. baseline’s fellowship caution) and from Odia Vaishnav bhakti’s devotional “prema-bhakti” vocabulary, which centers on emotional-devotional union with Krishna/Jagannath rather than covenantal, self-giving divine love. Native speaker review recommended.
multiplied — Gr. πληθυνθείη (optative, “may it be multiplied”). [NEW] Odia: ବୃଦ୍ଧି ପାଉ (bṣddhi pāu, “may it increase”). Risk: Low.

Jude 1:24–25 (Doxology)

Greek: Τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει, μόνῳ θεῷ σωτῆρι ἡμῶν διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, δόξα μεγαλωσύνη κράτος καὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας· ἀμήν.

able to keep/guard — Gr. τῷ δυναμένῳ φυλάξαι. φυλάξαι (aorist infinitive of φυλάσσω, “to guard, keep watch over”) — a cognate but distinct verb from τηρέω, functioning as the letter’s climactic restatement of the keeping-motif: what believers were told to do for themselves (τηρήσατε, v.21) God alone is able to do fully (φυλάξαι, v.24). [REUSED semantic family] Odia: ରକ୍ଷା କରି ରଖିବାରେ ସକ୍ଷମ (rakṣā kari rakhibāre sakṣama, “able to keep/preserve”), using the same root family as τηρέω throughout for consistency, with a translator note on the climactic literary function of this final “keeping” statement. Risk: High.
without stumbling — Gr. ἀπταίστους (aptaistous). [NEW] Odia: ଝୁଣ୍ଟା ନ ଖାଇ (jhuṇṭā na khāi, “without stumbling/falling”). Risk: Medium.
present [you] — Gr. στῆσαι (aorist infinitive of ἵστημι, “to cause to stand”). [NEW] Odia: ଉପସ୍ଥିତ କରାଇବା (upasthita karāibā, “to cause to stand present”). Risk: Medium.
before his glory — Gr. κατενώπιον τῆς δόξης αὐτοῦ. δόξα [REUSED] = ମହିମା (baseline, High) — here in its abstract sense, contrasted deliberately with the concrete “glorious ones” sense used at v.8 (translator note cross-reference).
blameless — Gr. ἀμώμους (amōmous). Literal: “without blemish,” originally a sacrificial-purity term (of unblemished offerings) applied here to believers’ final standing. [NEW] Odia: ନିଖୁଣ (nikhuṇa, “flawless/blameless”). Risk: High — directly names the doctrine “Kept by God and Presented Blameless”; must convey a status graciously secured by God’s keeping power, not a moral perfection self-achieved through ritual observance or accumulated merit — echoing baseline’s grace-vs-merit caution.
with exceeding joy — Gr. ἐν ἀγαλλιάσει (en agalliasei). [NEW] Odia: ମହା ଆନନ୍ଦ ସହିତ (mahā ānanda sahita). Risk: Low.
to the only God our Savior — Gr. μόνῳ θεῷ σωτῆρι ἡμῶν. θεός [REUSED] = ପରମେଶ୍ୱର (Critical). μόνος: “only, alone” — a monotheistic exclusivity marker. σωτήρ (sōtēr): Literal: “one who saves/delivers,” the agent-noun cognate of σωτηρία (salvation) and σῴζω (save), both already established in this book (vv.5, 23) and in baseline (salvation = ପରିତ୍ରାଣ, Critical). English variants: “Savior,” “Deliverer.” Contextual theological meaning: names God (here identified through the mediating work of Jesus Christ our Lord, v.24b) as the exclusive source and agent of the salvation this entire letter has been describing. [NEW] Odia: ତ୍ରାଣକର୍ତ୍ତା (Trāṇakarttā, “the one who grants deliverance,” built on the same root ତ୍ରାଣ that underlies ପରିତ୍ରାଣ). Risk: Critical — this is a new agent-noun term not yet present in the baseline Romans translation memory and must be added there. Must never be rendered with a term suggesting a liberator-figure within a cyclical framework of rebirth/release (parallel to baseline’s ପରିତ୍ରାଣ caution against ମୋକ୍ଷ/ମୁକ୍ତି), nor conflated with any of the many regionally venerated deliverer/avatar figures.
through Jesus Christ our Lord — [REUSED] ଯୀଶୁ ଖ୍ରୀଷ୍ଟ, ଆମ୍ଭମାନଙ୍କ ପ୍ରଭୁ.
glory — [REUSED] ମହିମା.
majesty — Gr. μεγαλωσύνη (megalōsynē). Literal: “greatness.” [NEW] Odia: ପ୍ରତାପ (pratāpa, “majesty/splendor”). Risk: Medium.
dominion/might — Gr. κράτος (kratos). Literal: “might, dominion, sovereign strength.” [REUSED] — reuse baseline’s power_of_god rendering ସାମର୍ଥ୍ୟ (sāmarthya), never ଶକ୍ତି, per baseline’s Shakta-tradition collision caution (Maa Samaleswari/Maa Tarini), which applies with equal force to any divine “power/might” vocabulary regardless of the specific underlying Greek word. Risk: High.
authority — Gr. ἐξουσία (exousia). Literal: “authority, right to act.” [NEW] Odia: ଅଧିକାର (adhikāra, “authority/right”). Risk: Medium.
before all time, and now, and forever — Gr. πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας. αἰών: [REUSED family] ଅନନ୍ତ (eternal, established vv.6-7, 21). [NEW] full phrase Odia: ସମସ୍ତ କାଳ ପୂର୍ବରୁ, ଏବେ, ଓ ସଦାସର୍ବଦା (samasta kāla pūrbaru, ebe, o sadāsarbadā). Risk: Low.
Amen — Gr. ἀμήν. [REUSED] established transliteration ଆମେନ୍.

Section C — Whole-Book Summary and Cross-Reference to Baseline

Jude is structurally and doctrinally tighter than Romans: virtually the entire letter (vv.3–23) is a single sustained argument built around three interlocking movements — (1) an urgent call to contend for a closed, already-delivered body of apostolic faith (v.3); (2) a catalogue of Old Testament types warning that God’s people, and even angels, who abandon that faith face real, historical, and eschatological judgment (vv.5–16); and (3) a pastoral pivot toward mercy, rescue, and confident hope in God’s keeping power for those who remain, even wavering, within the fold (vv.17–25).

Because this is a single chapter, there is no “Chapter 2” or beyond to report as reviewed-with-no-new-vocabulary — the full book’s load-bearing vocabulary is exhaustively covered above in Sections A and B. No portion of the book has been silently omitted.

Terms reused exactly from the baseline Romans Language Package (must not be re-defined or altered): ବିଶ୍ୱାସ (faith), ପରିତ୍ରାଣ (salvation), ପବିତ୍ର ଲୋକ (saints), ପବିତ୍ର (holy), ଆହୂତ (called), ପ୍ରଭୁ (Lord), ଯୀଶୁ (Jesus), ଖ୍ରୀଷ୍ଟ (Christ), ପରମେଶ୍ୱର (God), ପବିତ୍ର ଆତ୍ମା (Holy Spirit), ମହିମା (glory), କୃପା (grace), ପାପ (sin), ଶାନ୍ତି (peace), ପ୍ରେରିତ (apostle), ଭବିଷ୍ୟଦ୍ବାଣୀ/ଭବିଷ୍ୟଦ୍ବକ୍ତା (prophecy/prophet), ମୋଶା (Moses), ଆମେନ୍ (Amen), ସାମର୍ଥ୍ୟ (power of God, applied here to κράτος), ଇସ୍ରାଏଲ-adjacent OT-background framework (Egypt/wilderness narrative, v.5).

New terms required for Jude, to be added to translation memory (full detail in 08_core_glossary.md): ପ୍ରାଣପଣରେ ସଂଗ୍ରାମ କରିବା (contend), ଏକ ଥର ପାଇଁ ସମର୍ପିତ (once for all delivered), ପରମେଶ୍ୱରହୀନ (ungodly), ଅଧିପତି (Sovereign/Master), ରକ୍ଷା କରି ରଖିବା (kept/preserved, τηρέω family), ଅନନ୍ତ (eternal), ବିଚାର (judgment), ଦୟା (mercy), ଦ୍ୱିଧାଗ୍ରସ୍ତ (wavering/doubting), ନିଖୁଣ (blameless), ତ୍ରାଣକର୍ତ୍ତା (Savior), ପ୍ରେମ (love), ପ୍ରେମ ଭୋଜନ (love feasts), ଶୟତାନ (devil), ସ୍ୱର୍ଗଦୂତ (angel), ନିନ୍ଦା କରିବା (blaspheme), and the full set of descriptive/typological terms cataloged above.

The single most Odia-culture-sensitive new doctrinal decision in this book is the term for Savior (σωτήρ → ତ୍ରାଣକର୍ତ୍ତା), which extends the baseline’s already-Critical salvation protections to a new agent-noun form, and the term for mercy (ἔλεος → ଦୟା), which requires the same grace-vs-ritual-conditioned-favor distinction the baseline already documents for κৃপা.

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