Semantic Analysis — Jude (Koine Greek → Polish)

Book Overview

Jude is a single-chapter, twenty-five-verse epistle attributed to “Judas, servant of Jesus Christ and brother of James” (Ἰούδας, traditionally Jude, half-brother of the Lord and of James the Just). It is a tightly argued polemical-pastoral letter written to warn a congregation against false teachers who had “crept in” (v.4) and to exhort believers to “contend for the faith once for all delivered to the saints” (v.3). The letter shares extensive verbal and structural overlap with 2 Peter 2, draws repeatedly on Old Testament and intertestamental typology (Israel in the wilderness, the fallen angels, Sodom and Gomorrah, Cain, Balaam, Korah), quotes non-canonical 1 Enoch as prophecy (v.14-15), and closes with one of the most doxological benedictions in the New Testament (vv.24-25).

Because Jude has only one chapter, the “chapter-by-chapter” mandate for full-book coverage is satisfied as follows: the core passage (1:3-23) receives full verse-by-verse treatment below; the two remaining segments of the single chapter that fall outside the designated core passage — the salutation (1:1-2) and the closing doxology (1:24-25) — are each given the same term-level rigor in their own sections, so that every verse of the book is analyzed. No chapter or verse of Jude is left unreviewed.

All terms already present in the baseline Romans translation_memory.json are reused here exactly as recorded (wiara, święci, łaska, Pan, zbawienie, Duch Święty, chwała, apostoł, powołany/powołanie, grzech, pokój, wstawiennictwo where relevant). New terms required by Jude’s distinct vocabulary are analyzed fresh and risk-tiered using the same Critical/High/Medium/Low framework as the baseline.

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

Jude 1:3

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
σωτηρία sōtēria deliverance, rescue	salvation, safety, health ”salvation”	The shared, common (κοινῆς) salvation of all believers — grounds the appeal that follows.	zbawienie — reuse baseline exactly. Risk: Critical (per baseline). Must not be read as automatically possessed by nominal/cultural Catholic identity; here it is the shared possession of genuine believers under threat from false teachers.
ἐπαγωνίζεσθαι epagōnizesthai to struggle upon/intensely contend, as in an athletic or military contest (root ἀγών, “agon”)	to fight for, strive earnestly, contend vigorously ”contend for,” “fight for,” “strive for,” “struggle for”	Vigorous, effortful, ongoing defense of apostolic doctrine against corrupting infiltration — not passive assent or mere private conviction.	walczyć o [wiarę] or usilnie stawać w obronie [wiary]. Risk: High. Poland’s national self-image as “przedmurze chrześcijaństwa” (the Bulwark of Christendom, historically applied to wars against Ottoman and other invaders) means “walczyć o wiarę” risks being heard as a call to militant, nationalist, or culture-war defense of a Polish-Catholic civilizational identity rather than personal, congregational fidelity to apostolic doctrine. Requires an explicit teaching note distinguishing doctrinal contention from national/cultural defense.
ἅπαξ παραδοθείσῃ hapax paradotheisē handed over/delivered once (and for all)	a single, completed, non-repeatable act of transmission ”once for all delivered,” “once entrusted”	The apostolic deposit of faith is complete and fixed — no new revelation is expected or permitted to supplement it.	raz na zawsze przekazana [wiara]. Risk: Critical. Direct collision point: this is structurally similar to, yet doctrinally distinct from, the Catholic category of “Tradycja” (Sacred Tradition) and “depozyt wiary” (deposit of faith), which in Catholic theology is understood as a living deposit whose understanding may develop under Magisterial authority. Jude’s ἅπαξ (“once for all,” non-repeatable) must be preserved as a closed, completed act of transmission, not softened into an open, ongoing, or Magisterially-supplemented deposit.
ἁγίοις hagiois (dat. pl.) to the holy ones	the whole believing community, not an ascetic or canonized elite ”saints,” “holy ones”	The faith was entrusted to the whole believing community — every believer, not a special class.	świętym — reuse baseline święci exactly. Risk: Critical (per baseline). Same explicit note required as in Romans 1:7: this is corporate sainthood of every believer, not the canonized/venerated saints of Polish Catholic devotion (e.g., Kolbe, Faustyna).
πίστει pistei faith	trust; the content of what is believed (fides quae) “faith,” “the faith”	Here πίστις shifts toward its objective sense — the body of apostolic doctrine entrusted to the church — distinct from, but continuous with, personal trust in Christ elsewhere in the NT.	wiara — reuse baseline exactly. Risk: Critical (per baseline). Additional nuance for Jude: this occurrence leans toward “the faith” as a deposit of doctrine (fides quae creditur) rather than purely personal trust (fides qua); the Polish rendering “wiara” carries both senses natively, but a teaching note should clarify which sense is active here.

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.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
παρεισέδυσαν pareisedysan slipped in secretly, crept in stealthily beside	infiltration, covert entry ”crept in unnoticed,” “slipped in”	False teachers entered the community by stealth, not open confrontation — internal corruption, not external attack.	wkradli się (or wśliznęli się). Risk: Medium. Must convey covert infiltration from within the community, not an external threat, so the doctrine of internal corruption is not lost.
ἀσεβεῖς asebeis irreverent, without proper reverence toward God	godlessness, impiety, moral/religious irreverence ”ungodly,” “impious”	The false teachers are marked by fundamental irreverence toward God, not mere doctrinal error.	bezbożni. Risk: High. Central adjective for the doctrine “Judgment on Ungodly False Teachers” (occurs again vv.15, 18); must be distinguished from a merely intellectual or procedural “heretical” framing — this is a moral-relational rejection of God’s authority.
χάριν…μετατιθέντες charin…metatithentes turning/exchanging/perverting grace	distorting or misapplying a gift ”turning grace into,” “perverting grace”	Grace, rightly received, produces holiness; these teachers use it as a pretext for license.	łaskę…w rozpustę zamieniający(mi) — reuse baseline łaska exactly. Risk: High (per baseline). This is precisely the grace-versus-license contrast the baseline flags for Romans 6 and must be preserved with equal force here: grace is never license for ἀσέλγεια.
ἀσέλγεια aselgeia unrestrained sensuality, moral licentiousness	debauchery, shameless indulgence ”sensuality,” “debauchery,” “licentiousness”	Moral license claimed as a supposed consequence of grace — the opposite of true grace’s fruit.	rozpusta. Risk: Medium. Standard term; ensure it is not softened to a vague “immorality” that loses the specifically sexual/appetitive connotation of the Greek.
δεσπότην καὶ κύριον despotēn kai kyrion Master and Lord	sovereign owner/ruler (δεσπότης) paired with supreme authority (κύριος) “Master and Lord,” “Sovereign Lord”	A double title of absolute divine authority over Christ’s own household/people, denied by the false teachers.	δεσπότης → Władca; κύριος → Pan (reuse baseline Pan exactly for κύριος). Risk: Critical. Must render as two distinct, cumulative titles (“jedynego Władcę i Pana naszego, Jezusa Chrystusa”) — collapsing δεσπότης into a synonym of κύριος would blur the emphatic double affirmation of exclusive, supreme authority central to the doctrine “Lordship of Christ” (baseline Critical).

Jude 1:5

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
λαόν laon people	a specific covenant people (Israel) “people,” “nation”	The Exodus generation of Israel — the first OT type of judgment on those who received deliverance but failed to persevere in faith.	lud. Risk: Low. Standard; contextual note required identifying this as Israel (see Doctrine section below).
πιστεύσαντας pisteusantas those having believed/trusted	trust, reliance, cognate with πίστις ”believed,” “had faith”	The wilderness generation’s judgment was specifically for unbelief, not merely disobedience in the abstract — reinforcing that saving faith must persevere.	wierzyli (cognate with wiara, reuse baseline root). Risk: Medium. Must be visibly cognate with “wiara” in Polish so the reader connects this OT warning to the letter’s central faith-versus-unbelief argument.
ἀπώλεσεν apōlesen destroyed, brought to ruin	perish, be lost, be destroyed (aorist of ἀπόλλυμι) “destroyed,” “brought to destruction”	Real, historical, temporal judgment as a type of final judgment on apostasy — not annihilation of being but ruinous destruction under God’s judgment.	wygubił / zgubił. Risk: High. Key verb of the letter’s judgment vocabulary (recurs conceptually at v.11 ἀπώλοντο); must not be softened to a merely disciplinary or educational “consequence” — this is destructive judgment.

Jude 1:6

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἀγγέλους angelous angels	created spiritual beings; here, fallen/rebellious angels ”angels”	The second OT/intertestamental type: angels who abandoned their assigned domain now await final judgment.	anioły/aniołowie. Risk: High. Polish folk-Catholic piety has an unusually strong angelology (Anioł Stróż — Guardian Angel devotion is near-universal, reinforced by widespread devotional imagery and prayers taught to children). This verse’s “aniołowie” are specifically rebellious, judged angels; an explicit note must distinguish these fallen angels from the beloved Guardian Angel tradition to prevent confusion or discomfort.
μὴ τηρήσαντας mē tērēsantas not having kept/guarded	fail to keep, fail to maintain ”did not keep,” “abandoned”	These angels did not “keep” their proper domain — a deliberate ironic contrast with believers who are kept by God (vv.1, 21, 24).	nie zachowali (root zachować, τηρέω). Risk: Critical. This is the negative pole of the letter’s central τηρέω wordplay — establish “zachować/zachowany” as the consistent Polish rendering of τηρέω throughout Jude so the contrast between angels who failed to keep their position and believers whom God keeps is visible to the Polish reader. See Core Glossary entry “kept/τηρέω.”
κρίσιν krisin judgment	a legal/eschatological verdict and its execution ”judgment”	The great, final Day of Judgment awaiting the fallen angels — establishes the eschatological framework for the whole letter’s warnings.	sąd. Risk: High. Must retain “Sąd” as the term for God’s eschatological judgment (cf. established Polish phrase “Dzień Sądu,” Day of Judgment) rather than a merely civil/legal register.
δεσμοῖς ἀιδίοις…τετήρηκεν desmois aidiois…tetērēken has kept in eternal chains	permanent binding/custody until judgment ”kept in eternal chains,” “bound in everlasting chains”	Ironic reuse of τηρέω: the same verb describing believers’ safekeeping (v.1, 21, 24) describes the angels’ custodial imprisonment awaiting judgment.	zachował w wiecznych okowach. Risk: Critical. Same τηρέω word-family; the irony (God “keeps” the disobedient angels for judgment just as he “keeps” the faithful for glory) must be visible in Polish through consistent root usage.

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.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
Σόδομα καὶ Γόμορρα Sodoma kai Gomorra Sodom and Gomorrah	proper names; paradigmatic OT example of judgment on gross sexual sin ”Sodom and Gomorrah”	The third OT type of judgment — cities destroyed for persistent, flagrant sexual immorality.	Sodoma i Gomora. Risk: standard proper names, Low lexically, but High for contemporary cultural sensitivity: this passage is frequently invoked in current Polish public debate around sexuality and LGBT issues; the curriculum must present the historical-theological point (judgment on persistent unrepentant sin as a type of final judgment) without importing contemporary political framing into the translation or teaching notes.
ἐκπορνεύσασαι ekporneusasai having engaged in fornication/sexual immorality (intensive form)	gross, persistent sexual sin ”indulged in sexual immorality,” “gave themselves to sexual sin”	The specific charge grounding Sodom’s judgment.	uprawiające rozpustę / oddające się rozpuście. Risk: Medium. Consistent with rozpusta (v.4) for register continuity.
πυρὸς αἰωνίου pyros aiōniou eternal fire	a fixed, permanent, non-cyclical judgment by fire ”eternal fire”	Sodom’s destruction stands as a “sample/example” (δεῖγμα) of eternal, not merely temporal, judgment.	ogień wieczny. Risk: Medium. Standard eschatological term; ensure it is read as final/eternal judgment, not merely a historical natural disaster.

Jude 1:8

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
κυριότητα kyriotēta lordship, authority	rule, dominion (cognate with κύριος) “authority,” “lordship”	The false teachers reject legitimate divine/authoritative order — cognate with the “Lord” title already established as Critical.	władzę Pańską / panowanie. Risk: High. Must be visibly cognate with Pan (baseline) so the reader connects the rejection of “lordship” here to the exclusive Lordship of Christ affirmed in v.4 and 21.
δόξας doxas glories, glorious ones	dignities; here likely angelic/celestial beings or authorities ”glorious ones,” “celestial beings,” “dignities”	The false teachers slander even angelic authorities — a mark of reckless irreverence.	dostojności / istoty pełne chwały — cognate with reused baseline chwała. Risk: Medium. Genuinely ambiguous term (could denote angelic beings or human ecclesial authorities); flag for native speaker review per baseline ambiguity-handling protocol.
βλασφημοῦσιν blasphēmousin blaspheme, revile, slander	speak evil of; irreverent or contemptuous speech against what is sacred ”blaspheme,” “slander,” “revile”	Reckless, irreverent speech directed even at exalted spiritual authorities — total lack of the reverence Jude calls for.	bluźnią. Risk: Medium-High. Standard religious term in Polish; ensure it is not narrowed only to blasphemy against God directly, since here the object is “glories/dignities.”

Jude 1:9

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
Μιχαὴλ ὁ ἀρχάγγελος Michaēl ho archangelos Michael the archangel	proper name + rank ”Michael the archangel”	Even the archangel Michael, disputing with the devil, did not presume to pronounce a reviling judgment himself but deferred to the Lord — a model of restraint the false teachers utterly lack.	archanioł Michał. Risk: Medium. Standard term, but note: St. Michael has a modest but real devotional presence in Polish Catholic piety (patronal churches, the “Litania do św. Michała Archanioła”); teaching should clarify Michael’s role here is restraint before God’s authority, not invoked as an intercessory figure to be petitioned — avoid drifting into devotional invocation language.
διαβόλῳ diabolō devil, slanderer	the adversary, Satan ”the devil”	The archangel’s dispute is with Satan himself over Moses’ body (per Jewish tradition) — establishing the reality and seriousness of the spiritual conflict Jude assumes throughout.	diabłem. Risk: Medium. Standard term; note that Polish folklore (e.g., legends of Pan Twardowski, regional devil-tales) can trivialize “diabeł” into a folkloric trickster figure — this text requires the serious, adversarial, personal-spiritual sense.
κρίσιν…βλασφημίας krisin…blasphēmias a judgment of blasphemy/reviling accusation	a slanderous verdict ”a reviling judgment,” “a slanderous accusation”	Michael refrains from a reviling accusation even against the devil — implicit rebuke of the false teachers who freely revile even glorious/angelic beings (v.8).	sądu bluźnierczego / obelżywego wyroku. Risk: Medium. Contextual, not previously established; ensure it reads as restraint in speech, reinforcing the contrast with v.8’s reckless blasphemy.

Jude 1:10

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἄλογα ζῷα aloga zōa irrational/speechless creatures	animals lacking reason ”irrational animals,” “unreasoning creatures”	The false teachers boast understanding but act on mere instinct like animals, and it is in precisely this instinctual realm that they are corrupted.	nierozumne zwierzęta / bezrozumne istoty. Risk: Low. Standard comparison; no significant syncretism risk.
φθείρονται phtheirontai are destroyed, corrupted, ruined	moral/physical corruption or ruin ”are destroyed,” “are corrupted,” “destroy themselves”	Self-destructive corruption resulting from living by instinct/appetite rather than by revealed truth — continues the letter’s judgment theme.	giną / ulegają zniszczeniu. Risk: Medium. Same semantic family as ἀπόλλυμι (v.5, v.11); maintain consistent judgment vocabulary across the letter.

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.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
οὐαί ouai woe!	prophetic pronouncement of judgment/lament ”woe”	Formal prophetic judgment-oracle formula, marking the false teachers as objects of divine judgment, not merely human criticism.	biada. Risk: Medium. Standard prophetic-register term in Polish Bible tradition; must retain its solemn, oracular force rather than reading as a casual exclamation.
Κάϊν, Βαλαὰμ, Κόρε Kain, Balaam, Kore Cain, Balaam, Korah	proper names — three further OT types beyond Israel/angels/Sodom ”Cain,” “Balaam,” “Korah”	Three additional, escalating OT examples: murder/false worship (Cain), greed-driven false prophecy (Balaam), rebellion against God-ordained authority (Korah) — reinforcing the “OT warnings as types” doctrine beyond the three the curriculum names explicitly.	Kain, Balaam, Korach. Risk: Low lexically (standard established Polish Bible proper names), but Medium doctrinally: the curriculum’s doctrine list names only Israel, Angels, and Sodom as OT types — this verse supplies three more, and teaching materials must not omit them for full doctrinal coverage of “OT Warnings as Types.”
πλάνῃ planē error, deception, wandering	a going-astray, delusion ”error,” “deception”	Balaam’s love of profit led him into deceptive, self-serving prophecy — a direct parallel to the false teachers’ profit-driven corruption (v.16).	błąd / zwiedzenie. Risk: Medium. Standard term; ensure connection to the false teachers’ financial motives (v.16, ὠφελείας χάριν) is not lost.
ἀντιλογίᾳ antilogia rebellion, contradiction, dispute	insubordination against legitimate authority ”rebellion,” “contradiction”	Korah’s rebellion against Moses’ God-given authority parallels the false teachers’ rejection of κυριότης (lordship/authority, v.8).	buncie. Risk: Medium. Standard; reinforces the authority-rejection theme threading through vv.4, 8, 11.

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.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἀγάπαις agapais (pl.) love-feasts	the early church’s communal fellowship meals, often associated with the Lord’s Supper ”love feasts,” “agape meals”	False teachers exploit the church’s most intimate fellowship gatherings for self-serving indulgence.	wieczerze miłości / agapy. Risk: Medium. “Agapa” survives as a loanword in some Polish (especially Protestant/Evangelical) usage for communal fellowship meals; a clarifying gloss is needed so readers unfamiliar with the term do not confuse it with the sacrament of the Eucharist (a Catholic-context risk of conflation).
σπιλάδες spilades hidden reefs (alt. reading: “blemishes/stains,” σπίλοι)	dangerous submerged obstacles; or moral blemishes ”hidden reefs,” “blemishes”	A well-known textual variant: “reefs” (danger to others navigating the fellowship) vs. “blemishes/stains” (moral corruption within the fellowship). Both readings are attested; both serve the same judgment/warning function.	skały podwodne (preferred) or zakały (variant). Risk: Medium. Flag as a genuine textual-critical ambiguity per the ambiguity-handling protocol; record the alternative rendering in the segment cache.
ποιμαίνοντες poimainontes shepherding	pastoral care and feeding ”shepherding,” “tending”	Ironic: instead of shepherding the flock, they shepherd only themselves — a self-serving inversion of the pastoral calling.	pasterzujący sami sobie. Risk: Medium. Preserve the ironic contrast with legitimate shepherding language elsewhere in the NT.

Jude 1:13

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἀστέρες πλανῆται asteres planētai wandering stars	celestial bodies without a fixed, reliable course ”wandering stars”	An image of instability and false guidance — these teachers promise light/guidance but have no fixed, trustworthy course.	gwiazdy błędne. Risk: Low-Medium. Standard astronomical/poetic image; ensure “błędne” here communicates unreliable wandering, not a modern astronomical technical sense.
ζόφος τοῦ σκότους…τετήρηται zophos tou skotous…tetērētai gloom of darkness…has been reserved/kept	permanent reservation for judgment ”reserved,” “kept” for	Third occurrence of the τηρέω word-family in the letter — now describing eternal darkness “kept” in reserve for the false teachers, continuing the ironic contrast with the “keeping” of the faithful.	zachowany na wieki mrok ciemności. Risk: Critical. Maintain root consistency with τηρέω renderings elsewhere (v.1, 6, 21, 24) — this is essential to the doctrine “Kept by God and Presented Blameless,” whose force depends on the reader perceiving that the same verb describes both the darkness reserved for the wicked and the safekeeping of the faithful.

Jude 1:14

Greek: Προεπροφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ἑνὼχ λέγων, Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
Προεπροφήτευσεν proepropheteusen prophesied beforehand	advance prophetic declaration ”prophesied of,” “foretold”	Jude cites Enoch’s prophecy (from the non-canonical Book of 1 Enoch) as a genuine advance witness to coming judgment.	prorokował. Risk: High. Doctrinally sensitive: Jude quotes non-canonical 1 Enoch as prophetic speech. Both Catholic and Protestant Polish traditions exclude 1 Enoch from the canon. Teaching materials must clarify that Jude’s citation affirms the truth of this particular prophetic utterance without asserting the canonicity of 1 Enoch as a whole — connects directly to the baseline doctrine “Inspiration of Scripture” (Medium, Romans 1:2/15:4) and requires the same native-speaker-review routing here, arguably elevated given the non-canonical source.
ἁγίαις μυριάσιν hagiais myriasin holy myriads (tens of thousands)	a vast heavenly host ”holy myriads,” “his holy ones,” “ten thousands of his saints”	Depicts the Lord’s coming in end-time judgment accompanied by an innumerable host of holy angels — an eschatological theophany.	świętymi tysiącami / niezliczonym mnóstwem świętych. Risk: Medium. Note the surface similarity to święci (baseline Critical term for believers) — here the referent is likely the angelic host, not redeemed humanity; flag for clarification so the reader does not wrongly assume identical referents.

Jude 1:15

Greek: ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι πάσας τὰς ψυχὰς περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἐλέγξαι elenxai to convict, expose, bring to light	judicial exposure of wrongdoing ”convict,” “expose,” “rebuke”	Final judgment will publicly expose and convict the ungodly of their deeds and words — no concealment remains possible.	przekonać o winie / zdemaskować. Risk: Medium. Standard judicial-theological term; ensure it is distinguished from mere private correction (cf. napominać, baseline term for παρακαλέω/exhortation, which is a gentler register).
ἀσεβείας…ἠσέβησαν…ἀσεβεῖς asebeias…ēsebēsan…asebeis ungodliness…they were ungodly…ungodly ones	irreverence toward God, in noun, verb, and adjective forms ”ungodliness,” “acted in an ungodly way,” “the ungodly”	Triple repetition of the ἀσεβ- root in a single verse emphatically underscores that ungodliness — not merely doctrinal error — is the defining character of the false teachers, the letter’s central charge.	bezbożność…byli bezbożni…bezbożni. Risk: High. Maintain the same root bezboż- across all three forms in Polish to preserve Jude’s rhetorical emphasis; this repetition is a load-bearing feature of the doctrine “Judgment on Ungodly False Teachers,” not incidental style.
ἁμαρτωλοί hamartōloi sinners	those characterized by sin ”sinners”	Cognate with grzech (baseline term, sin) — links the false teachers’ specific ungodliness to the universal category of sin addressed throughout Scripture.	grzesznicy — cognate reuse of baseline grzech. Risk: Medium. Standard; avoid the minimizing register the baseline already flags for “grzech” (no “drobne przewinienie” softening).

Jude 1:16

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
γογγυσταί gongystai grumblers	complainers, murmurers ”grumblers,” “murmurers”	Deliberate echo of the wilderness generation’s grumbling against God (v.5’s Exodus type) — the false teachers repeat Israel’s ancient pattern of discontented rebellion.	szemrzący / narzekający. Risk: Medium. Should be recognizable as an echo of OT wilderness-grumbling vocabulary to reinforce the typological connection to v.5.
ἐπιθυμίας epithymias desires, lusts	strong appetitive desire, often negative ”lusts,” “desires,” “passions”	Their conduct is governed by appetite rather than by the “faith once delivered” — direct contrast to the letter’s opening call.	pożądliwości. Risk: Medium. Standard term for disordered desire; keep distinct from neutral “chęci” (wishes) to preserve moral weight.
θαυμάζοντες πρόσωπα ὠφελείας χάριν thaumazontes prosōpa ōpheleias charin admiring faces for the sake of advantage	flattery/favoritism for personal gain ”flattering people for their own advantage,” “showing favoritism for profit”	Financially and socially self-serving flattery — echoes Balaam’s profit motive (v.11) and anticipates the letter’s concern for authentic, disinterested ministry.	schlebiający innym dla własnej korzyści. Risk: Medium. Idiomatic Greek phrase requiring natural Polish equivalent rather than a literal “admiring faces,” per idiom-handling rules.

Jude 1:17

Greek: Ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
μνήσθητε mnēsthēte remember!	active recollection with a view to obedient response ”remember”	A pivot from warning to positive exhortation: the remedy for false teaching is remembering apostolic teaching.	przypomnijcie sobie / pamiętajcie. Risk: Low. Standard imperative; no significant risk.
ἀποστόλων apostolōn apostles	those sent with delegated apostolic authority ”apostles”	Grounds the community’s doctrine in the authoritative, foundational apostolic witness — reuse baseline term exactly.	apostołów — reuse baseline apostoł exactly. Risk: Low (per baseline).

Jude 1:18

Greek: ὅτι ἔλεγον ὑμῖν ὅτι ἐπ᾽ ἐσχάτου χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἐσχάτου χρόνου eschatou chronou the last time	the eschatological end-time period ”the last times,” “the last days”	Frames the false teachers’ rise as an expected, prophesied feature of the end-time period, not a surprising crisis of faith.	czasy ostateczne / ostatnie czasy. Risk: Medium. Standard eschatological phrase in Polish Christian usage; low ambiguity risk.
ἐμπαῖκται empaiktai mockers, scoffers	those who deride or ridicule, especially sacred things ”mockers,” “scoffers”	Predicted end-time mockers who ridicule sound doctrine and godly living — directly identifies the false teachers already described.	szydercy. Risk: Low-Medium. Standard term; ensure register conveys derisive mockery of sacred truth, not casual joking.

Jude 1:19

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἀποδιορίζοντες apodiorizontes causing divisions, drawing distinctions/factions	schismatic, divisive ”those who cause divisions,” “who separate themselves”	The false teachers fracture the unity of the believing community — a direct threat to the “wspólnota” (fellowship) doctrine established in the baseline.	wywołujący podziały / odłączający się. Risk: Medium. Connects to baseline wspólnota (fellowship, Low risk) by negation — flag the contrast explicitly in teaching notes.
ψυχικοί psychikoi soulish, natural, unspiritual	governed by natural/earthly life rather than the Spirit ”worldly,” “unspiritual,” “merely natural”	Describes people who operate entirely on natural human capacity, devoid of the Holy Spirit — parallel to Paul’s use in 1 Corinthians 2:14.	zmysłowi (following the established Polish rendering of ψυχικός in 1 Corinthians 2:14). Risk: High. Significant false-friend risk: modern Polish “psychiczny” (a near-cognate of the Greek root) primarily denotes mental/psychiatric matters in contemporary usage and must never be used here, as it would suggest a clinical or mental-health meaning entirely foreign to the text. “Zmysłowy” (governed by the senses/natural life, not the Spirit) is the correct established rendering and must be used consistently.
πνεῦμα μὴ ἔχοντες pneuma mē echontes not having the Spirit	lacking the indwelling Holy Spirit ”devoid of the Spirit,” “not having the Spirit”	The decisive diagnostic mark separating the false teachers from genuine believers: absence of the Holy Spirit.	nie mający Ducha — cognate with reused baseline Duch Święty. Risk: Critical (per baseline treatment of Holy Spirit). Must be unambiguous that this denotes the personal, divine Holy Spirit’s absence, not a vague “spirit” or disposition.

Jude 1:20

Greek: Ὑμεῖς δέ, ἀγαπητοί, ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἐποικοδομοῦντες epoikodomountes building up upon	constructive spiritual growth, edification ”building yourselves up”	Positive counterpart to the false teachers’ destructive divisiveness (v.19) — the church’s antidote is mutual edification grounded in sound doctrine.	budując samych siebie. Risk: Low. Standard edification term; consistent with baseline “mutual edification” doctrine (Low risk, Romans).
ἁγιωτάτῃ…πίστει hagiōtatē…pistei most holy faith	the superlative form — the faith characterized by holiness ”most holy faith”	The apostolic faith itself is called “most holy” — the standard by which the false teachers’ impurity is measured.	najświętsza wiara — reuse baseline wiara exactly with superlative form of święty. Risk: Critical (per baseline treatment of both wiara and święty). Ensure the phrase is not misread as referring to a specific devotional object (“Najświętsza…” is also a fixed epithet in Polish Marian titles, e.g. “Najświętsza Maryja Panna” / “Najświętsze Serce Jezusa”) — a native-speaker review is warranted to confirm “najświętsza wiara” reads unambiguously as “the most holy faith” (the apostolic deposit) rather than echoing a devotional title formula.
πνεύματι ἁγίῳ pneumati hagiō in/by the Holy Spirit	Spirit-empowered activity ”in the Holy Spirit,” “by the Holy Spirit”	Prayer empowered and directed by the Holy Spirit — reuse baseline term exactly.	Duch Święty — reuse baseline exactly. Risk: Critical (per baseline).

Jude 1:21

Greek: ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἰς ζωὴν αἰώνιον.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
τηρήσατε tērēsate keep! (imperative)	maintain, preserve, guard ”keep yourselves”	The imperative form of the letter’s central τηρέω word-family: believers are commanded to actively keep themselves in God’s love even as they are ultimately kept by God (v.1, v.24) — a both/and of human responsibility and divine preservation.	zachowajcie się / zachowajcie samych siebie. Risk: Critical. Must use the same root established for τηρέω throughout (vv.1, 6, 13, 21, 24) so the reader perceives the human-responsibility/divine-preservation interplay that is the heart of the doctrine “Kept by God and Presented Blameless.”
ἔλεος eleos mercy	compassionate, undeserved favor shown to the needy or guilty ”mercy”	Believers wait expectantly for the mercy of Christ that brings final, eternal life — mercy as the culminating hope of the whole letter (also vv.2, 22, 23).	miłosierdzie. Risk: CRITICAL — new term requiring explicit doctrinal note. In Polish Catholic devotional culture, “Miłosierdzie Boże” (Divine Mercy) is an exceptionally prominent and specific devotional complex: the visions and diary of St. Faustyna Kowalska (canonized by John Paul II), the Divine Mercy image (“Jezu, ufam Tobie”), the Divine Mercy Chaplet, and Divine Mercy Sunday (Niedziela Miłosierdzia Bożego, instituted by John Paul II in 2000) are woven deeply into Polish popular piety. Jude’s use of ἔλεος (mercy awaited at final judgment, and mercy shown to wavering believers, vv.22-23) must be taught as continuous with, yet distinct from, this specific devotional complex — the term itself (“miłosierdzie”) is correct and unavoidable, but every occurrence requires a clarifying note that Jude’s mercy is Christ’s own eschatological compassion and present pastoral compassion toward doubters, not a reference to the Faustyna revelations, the Divine Mercy image, or the chaplet devotion.
ζωὴν αἰώνιον zōēn aiōnion eternal life	unending, resurrection life with God ”eternal life”	The ultimate goal toward which believers press, secured by mercy, not merit.	życie wieczne. Risk: Medium. Standard term; ensure connection to mercy (not merit-based assurance) is retained given the baseline’s flag on “assurance of salvation” (High risk in Romans, similarly relevant here).

Jude 1:22

Greek: καὶ οὕς μὲν ἐλεᾶτε διακρινομένους.

(Note: this verse has a well-documented textual variant tradition — some manuscripts read ἐλέγχετε, “reprove/convict,” rather than ἐλεᾶτε, “show mercy to.” The majority and most modern critical texts favor a reading distinguishing two or three groups treated differently in vv.22-23. This analysis follows the reading reflected in most modern English versions: mercy shown to the wavering.)

Terms	Variants	Contextual theological meaning	Polish rendering & risk
ἐλεᾶτε eleate show mercy! (imperative)	have compassion on, extend mercy to ”have mercy on,” “be merciful to”	Command to actively extend Christlike mercy to those within the community who are doubting or wavering — the pastoral counterpart to the letter’s stern warnings.	litujcie się / okażcie miłosierdzie. Risk: High. Verb form of the ἔλεος word-family (see v.21 note on the Divine Mercy devotional collision); must retain the same doctrinal caution. Additionally flag the genuine textual variant (ἐλέγχετε, “reprove”) per the ambiguity-handling protocol, recording the alternative in the segment cache for native-speaker/theologian review.
διακρινομένους diakrinomenous those doubting, disputing, wavering	uncertain, divided in mind; the middle/passive of διακρίνω, “to judge between,” hence “waver between two judgments" "the doubting,” “the wavering,” “those who dispute”	Key term for the doctrine “Mercy and Rescue of the Wavering”: these are struggling, uncertain believers — not the hardened false teachers — who require compassionate rescue rather than harsh judgment.	wątpiący / wahający się. Risk: Medium-High. Must be clearly distinguished in teaching materials from the false teachers described in vv.4-19; conflating “the wavering” with “the ungodly” would misdirect the letter’s carefully calibrated pastoral triage (contend against false teachers, but show mercy to the doubting within the flock).

Jude 1:23

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

Terms	Variants	Contextual theological meaning	Polish rendering & risk
σῴζετε…ἁρπάζοντες sōzete…harpazontes save…snatching	urgent rescue action, seizing decisively ”save, snatching them out of the fire”	Vivid rescue imagery: some wavering members require urgent, decisive rescue from imminent danger, not gentle persuasion alone.	wyrywając z ognia, zbawiajcie — cognate reuse of baseline zbawienie/zbawiać. Risk: Critical (per baseline salvation doctrine). Must not flatten the urgency of ἁρπάζοντες (“snatching,” a violent, decisive seizing) into a passive or gradual process — this is emergency rescue.
ἐν φόβῳ en phobō with fear	cautious, reverent wariness ”with fear,” “with caution”	Mercy must be extended carefully, with appropriate spiritual caution against being contaminated by the very sin one seeks to rescue someone from — a nuanced pastoral balance.	z bojaźnią / z ostrożnością. Risk: Medium. Ensure it reads as prudent spiritual caution, not literal terror or anxiety.
ἐσπιλωμένον χιτῶνα espilōmenon chitōna defiled/stained garment	a garment ritually or morally soiled by contact with corruption ”garment stained by the flesh,” “defiled clothing”	A vivid image (echoing OT ritual-purity imagery) warning that even merciful engagement with sin-corrupted people carries risk of contamination — mercy must be exercised with discernment, not naive exposure.	skalana [grzechem] szata / zbrukana odzież. Risk: Medium. Standard imagery; ensure it is read metaphorically (moral contamination) rather than literalistically.

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PART B — Full-Book Coverage Beyond the Core Passage

Jude is a single-chapter book. Having no additional chapters, full-book coverage is completed by analyzing the salutation (1:1-2) and closing doxology (1:24-25), the two segments outside the designated core passage (1:3-23), with the same rigor.

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.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
δοῦλος doulos slave, bondservant	one owned by and wholly obligated to a master ”servant,” “slave,” “bondservant”	Jude identifies himself first by total submission to Christ, not by his family relation to Jesus (though he is the Lord’s half-brother) — humility over status.	sługa (following established Polish Bible convention for Pauline δοῦλος self-designations). Risk: Medium. Must convey a total, owned-servant relationship (not a generic “employee” or volunteer helper); “sługa” is the standard softened rendering across Polish Bible traditions but somewhat under-conveys the ownership sense of δοῦλος compared to “niewolnik” (slave) — acceptable per established convention, but a teaching note on the fuller semantic weight is warranted.
ἠγαπημένοις ēgapēmenois having been loved (perfect passive participle)	a completed past action with continuing present effect — permanently, decisively loved ”beloved,” “loved”	Believers’ identity rests on God’s prior, completed act of love toward them — foundational to the assurance developed later (vv.21, 24).	umiłowanym. Risk: Low-Medium. Standard participial form; ensure perfect-tense nuance (settled, ongoing state, not a fluctuating feeling) is conveyed in teaching notes even where Polish grammar cannot fully replicate the Greek perfect aspect.
τετηρημένοις tetērēmenois having been kept (perfect passive participle)	a completed, ongoing state of safekeeping ”kept,” “preserved”	The very first occurrence of the letter’s central τηρέω word-family — believers are, from the outset, identified as those already kept by Jesus Christ, framing the entire letter’s judgment/preservation contrast.	zachowanym (root zachować, τηρέω). Risk: Critical. This is the foundational occurrence establishing the τηρέω rendering that must remain consistent through vv.6, 13, 21, 24 — the doctrine “Kept by God and Presented Blameless” is anchored here in the letter’s very first verse.
κλητοῖς klētois called ones	those summoned by God ”called”	Reuse baseline term exactly; here identifying the addressees as those effectually called by God, alongside “beloved” and “kept.”	powołanym — reuse baseline powołany exactly. Risk: High (per baseline “called/calling” entries). Same caution applies: this “powołanie” is the universal call of every believer, not the specifically priestly/religious-life sense dominant in Polish Catholic usage.
ἔλεος…εἰρήνη…ἀγάπη eleos…eirēnē…agapē mercy…peace…love	a triad of relational blessings ”mercy, peace, and love”	An epistolary greeting triad, expanding the more common “grace and peace” greeting with “mercy” and “love” — sets the tone of pastoral compassion that will culminate in vv.21-23.	miłosierdzie…pokój…miłość. Risk: ἔλεος → Critical (see full note at v.21 — Divine Mercy devotional collision applies identically here, at the letter’s very opening); εἰρήνη → pokój, reuse baseline exactly, Medium risk per baseline; ἀγάπη → miłość, Low risk, standard term.

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.

Terms	Variants	Contextual theological meaning	Polish rendering & risk
φυλάξαι phylaxai to guard, protect	keep safe from danger (near-synonym of τηρέω, from a distinct root) “to keep,” “to guard”	The letter’s climactic affirmation: God himself is able to guard believers against stumbling — the positive resolution of the τηρέω/φυλάσσω theme running through the whole letter.	ustrzec / zachować. Risk: Critical. Should echo the same zachować root used for τηρέω throughout, to preserve the reader’s sense that this final doxology answers and resolves the letter’s central “keeping” theme (vv.1, 6, 13, 21); a footnote may note the distinct Greek root (φυλάσσω vs. τηρέω) without requiring a different Polish root, since both converge on the same doctrine.
ἀπταίστους aptaistous without stumbling	free from falling/failure ”without stumbling,” “from falling”	Positive assurance that genuine believers, unlike the false teachers who “fell” into judgment, will be kept from ultimate spiritual failure.	bez upadku / nieupadających. Risk: Medium. Standard; connects to the “assurance of salvation” doctrine (baseline High risk in Romans 8) — must not be qualified by uncertainty about final salvation.
στῆσαι κατενώπιον τῆς δόξης…ἀμώμους stēsai katenōpion tēs doxēs…amōmous to make/present [them] stand before his glory blameless	final eschatological presentation, unblemished, before God ”present you blameless before his glory,” “to make you stand without blemish before his glory”	The letter’s ultimate hope: believers will be presented completely blameless before God’s own glory — not through personal merit but through God’s preserving power.	postawić bez zarzutu / nieskażonych przed swoją chwałą — cognate reuse of baseline chwała for δόξα. Risk: CRITICAL. This is the letter’s climactic assurance statement and requires the same theologian-level caution the baseline applies to “assurance of salvation”: “blameless before his glory” must be taught as a future, certain, divinely-accomplished presentation, not a status requiring further purgatorial purification (czyściec) or additional merit accumulated after death. A Catholic-context reading that defers “blamelessness” to a post-mortem purificatory process would blunt the doctrine of “Kept by God and Presented Blameless” that this passage exists to teach.
ἀγαλλίασις agalliasis exultation, extreme joy	ecstatic, overflowing joy, often in a worship/doxological context ”great joy,” “exultation,” “rejoicing”	The emotional register of the final presentation — not somber relief but exultant joy.	wielka radość / uniesienie radości. Risk: Low-Medium. Standard doxological term; ensure it carries celebratory intensity, not mere contentment.
μόνῳ θεῷ σωτῆρι monō theō sōtēri to the only God, Savior	exclusive, singular divine Savior ”to the only God our Savior,” “to God alone, our Savior”	Emphatic exclusivity: God alone (through Christ) is Savior — no rival mediating or saving figure exists.	jedynemu Bogu, Zbawcy naszemu. Risk: CRITICAL. “Zbawca/Zbawiciel” is cognate with the baseline zbawienie (salvation, Critical) and must retain the same force. The adjective μόνῳ (“only,” exclusively) is the load-bearing word here: teaching materials must ensure this exclusive Savior-language is never read as compatible with any rival mediating role popularly ascribed to saints or to Mary in Polish devotional piety (paralleling the baseline’s caution on “wstawiennictwo,” intercession, tied to the Częstochowa Marian devotion) — God’s saving work through Christ alone is affirmed, not diluted by, subsequent intercessory prayer requests.
δόξα μεγαλωσύνη κράτος καὶ ἐξουσία doxa megalōsynē kratos kai exousia glory, majesty, dominion, and authority	a fourfold ascription of supreme divine attributes ”glory and majesty, dominion and authority”	A climactic doxological accumulation ascribing the fullness of divine sovereignty to God alone, “through Jesus Christ our Lord” — reinforcing exclusive Lordship (v.4, v.25) at the letter’s close.	chwała (reuse baseline exactly), majestat, panowanie/moc, władza. Risk: δόξα → High/Critical (per baseline “glory,” tied to deity of Christ); μεγαλωσύνη → Low; κράτος → Medium (distinguish from baseline moc Boża, “power of God,” which renders a different Greek term δύναμις — do not conflate κράτος with δύναμις in the glossary); ἐξουσία → Medium, standard authority term.
ἀμήν amēn amen	liturgical affirmation, “truly,” “so be it" "amen”	Standard closing liturgical affirmation.	Amen — retain transliterated form per established Polish Bible-translation convention (as specified in the baseline transliteration standards). Risk: Low.

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Summary of New Critical/High-Risk Terms Introduced by Jude (Not in Baseline)

Term (Greek)	Polish rendering	Risk	Grounded reason
ἔλεος (mercy)	miłosierdzie	Critical	Collision with the exceptionally prominent Polish Divine Mercy devotional complex (St. Faustyna, “Jezu, ufam Tobie” image, Divine Mercy Chaplet, Divine Mercy Sunday instituted by John Paul II).
τηρέω/φυλάσσω (kept/guarded) word-family	zachować/ustrzec	Critical	The letter’s central connective doctrine (“Kept by God”) depends on consistent root usage across vv.1, 6, 13, 21, 24; inconsistent rendering destroys the letter’s structural argument.
ἐπαγωνίζεσθαι (contend for)	walczyć o [wiarę]	High	Risk of nationalist/militaristic misreading via Poland’s “przedmurze chrześcijaństwa” (Bulwark of Christendom) self-image.
ἅπαξ παραδοθείσῃ (once for all delivered)	raz na zawsze przekazana	Critical	Direct tension with the Catholic category of a living, Magisterially-developing “Tradycja”/depozyt wiary.
δεσπότης (Master/Sovereign)	Władca	Critical	Must be rendered as a distinct title from κύριος/Pan to preserve the double affirmation of Christ’s exclusive lordship in v.4.
ψυχικοί (soulish/unspiritual)	zmysłowy	High	False-friend collision: modern Polish “psychiczny” denotes mental/psychiatric matters and must never be used for this term.
ἄμωμος + στῆσαι κατενώπιον τῆς δόξης (presented blameless)	postawić bez zarzutu przed chwałą	Critical	Risk of the assurance being read as contingent on post-mortem purgatorial purification rather than a certain, future, divinely-accomplished presentation.
μόνῳ θεῷ σωτῆρι (only God, Savior)	jedynemu Bogu, Zbawcy	Critical	Exclusivity of divine saving agency must not be diluted by devotional intercessory language associated with Marian/saintly mediation.
ἄγγελοι (fallen angels, judgment context)	anioły (upadli/zbuntowani)	High	Must be distinguished from the near-universal Polish Guardian Angel (Anioł Stróż) devotion to avoid confusing judged, rebellious angels with venerated protective angels.
Σόδομα καὶ Γόμορρα (contemporary application)	Sodoma i Gomora	High (cultural sensitivity, not lexical)	Frequently invoked in current Polish public/political debate on sexuality; teaching must remain historical-theological, not politically inflected.

No chapter of Jude is omitted from this analysis: Part A covers 1:3-23 verse by verse; Part B covers 1:1-2 and 1:24-25 with equivalent rigor, completing full coverage of the book’s single chapter.