Semantic Analysis

Semantic Analysis — Jude (Original Koine Greek → Portuguese)

0. Structural Note on Full-Book Coverage

Jude is a single-chapter epistle of 25 verses. There is no “chapter 2, 3…” to survey — the entire book is chapter 1. To satisfy the full-book coverage mandate while giving the core passage (Jude 1:3–23) the required verse-by-verse treatment, this analysis is organized as follows:

Part 1 — Verse-by-verse treatment of the core passage, Jude 1:3–23.
Part 2 — The remainder of chapter 1 outside the core passage: the salutation (1:1–2) and the closing doxology (1:24–25), given the same field-by-field treatment as any “additional chapter” would receive.
Part 3 — Explicit full-book coverage statement, per the PRD mandate, confirming that no verse of Jude has been passed over silently.

Baseline reuse rule: every term already recorded in the Romans translation_memory.json (fé, graça, Senhor, santos, salvação, Deus, Espírito Santo, Pai, glória, apóstolo, chamado, paz, aliança, providência, profeta, profecia, Israel, Davi, Moisés-style proper name conventions, etc.) is reused here exactly as recorded. New terms unique to Jude’s vocabulary are analyzed fresh and risk-tiered using the same Critical/High/Medium/Low framework, with attention to the same Brazilian religious landscape (Kardecist Spiritism, Catholic popular piety, Afro-Brazilian Candomblé/Umbanda, and Pentecostal/charismatic culture) documented in the baseline.

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

Jude 1:3

Ἀγαπητοί (agapētoi) — “beloved”

Literal meaning: those who are loved.
Semantic range: term of pastoral affection; address to the whole congregation.
English variants: “beloved,” “dear friends,” “dear people.”
Contextual meaning: Jude establishes relational warmth before delivering a stern warning — the rebuke that follows is pastoral, not hostile.
Portuguese rendering: amados. Risk: Low. Standard, unambiguous vocative used throughout the Portuguese Bible tradition.

σπουδὴν ποιούμενος (spoudēn poioumenos) — “making every effort”

Literal meaning: producing/exercising diligence, haste, zeal.
Semantic range: urgency, earnestness, eager diligence (cf. Romans 12:11 σπουδή).
English variants: “making every effort,” “being very eager,” “with great eagerness.”
Contextual meaning: Jude’s original intent (a general letter on shared salvation) is interrupted by urgent necessity.
Portuguese rendering: empenhando-me / com todo o empenho. Risk: Low.

τῆς κοινῆς σωτηρίας (tēs koinēs sōtērias) — “the common salvation”

Literal meaning: the salvation shared jointly by all believers.
Semantic range: σωτηρία = deliverance/rescue; κοινός = common, shared, held jointly.
English variants: “common salvation,” “salvation we share.”
Contextual meaning: grounds the appeal to contend for the faith in the shared reality of salvation already possessed.
Portuguese rendering: salvação [comum a todos nós]. Reuses baseline TM term “salvação” exactly. Risk: Critical (per baseline). Must not be read through Kardecist “evolução espiritual” gradualism; here salvation is a settled common possession, not a private, self-earned, in-progress state.

ἐπαγωνίζεσθαι (epagōnizesthai) — “to contend earnestly for”

Literal meaning: to struggle/fight upon or in addition to; intensified form of ἀγωνίζομαι (root of English “agonize,” “agony,” and Greek athletic ἀγών, “contest”).
Semantic range: athletic/military contest imagery; strenuous, sustained effort in defense of something under threat.
English variants: “contend for,” “fight for,” “earnestly contend,” “struggle for.”
Contextual meaning: the letter’s central imperative and the anchor of the doctrine “Contending for the Faith Once Delivered.” Not physical violence, but vigorous, sustained doctrinal and moral defense of apostolic teaching against those distorting it from within the community.
Portuguese rendering: pelejar (lutar arduamente) pela fé, following the Almeida-tradition verb “pelejar” (cf. classic Portuguese Bibles at this verse). Risk: High. Two distinct risks: (1) in Brazil’s large Pentecostal/neo-Pentecostal culture, “lutar/batalhar” is heavily associated with the idiom “guerra espiritual” (spiritual warfare against demonic forces through deliverance ministry); readers may import that combative-deliverance frame rather than Jude’s sense of steadfast doctrinal and ethical defense of received apostolic teaching. (2) The verb must not be softened into a generic “esforçar-se” (try hard) that loses the athletic-contest urgency. Translator note required distinguishing this contending from exorcistic “guerra espiritual.”

ἅπαξ παραδοθείσῃ (hapax paradotheisē) — “once for all delivered”

Literal meaning: handed down/entrusted a single, definitive time (ἅπαξ = once, once-for-all, not repeatable; παραδίδωμι = to hand over, transmit as a fixed tradition).
Semantic range: technical term for the transmission of a fixed body of authoritative teaching (cf. 1 Corinthians 15:3, “παρέδωκα” — Paul “delivered” the gospel he “received”).
English variants: “once for all delivered,” “once and for all entrusted,” “handed down once.”
Contextual meaning: the content of “the faith” is a closed, completed deposit, not an evolving or ongoing revelation. This single phrase carries the entire weight of the doctrine title “Contending for the Faith Once Delivered.”
Portuguese rendering: entregue uma vez para sempre. Risk: Critical. This is arguably the single highest-stakes phrase in Jude for the Brazilian context: it directly confronts (a) Kardecist Spiritism’s foundational claim of ongoing revelation through psicografia (mediums transcribing new messages from discarnate spirits, explicitly including messages attributed to biblical figures), (b) any drift toward a “living, developing deposit of faith” framing sometimes associated with popular Catholic magisterial development-of-doctrine language, and (c) an overreading of ongoing charismatic prophecy as functionally supplementing apostolic Scripture. Must always be rendered with the “uma vez para sempre” (once-for-all, non-repeatable, closed) force intact — never softened to merely “given” or “taught.”

τοῖς ἁγίοις (tois hagiois) — “to the saints”

Reuses baseline TM term “santos” exactly. Risk: Critical (per baseline “sainthood” doctrine). As in Romans 1:7, requires the same explanatory note: this designates every believer, not a canonized or venerated elite, per popular Luso-Brazilian Catholic piety’s dominant sense of “os santos.”

Jude 1:4

παρεισέδυσαν (pareisedysan) — “slipped in secretly”

Literal meaning: to enter in alongside, stealthily, by a side door.
Semantic range: covert infiltration, contrasted with open, honest arrival.
English variants: “crept in unnoticed,” “slipped in,” “infiltrated.”
Contextual meaning: the false teachers are insiders, not outside attackers — a key feature of the “Judgment on Ungodly False Teachers” doctrine.
Portuguese rendering: infiltraram-se secretamente. Risk: Medium. Must retain the sense of covert internal infiltration, not open external opposition.

ἀσεβεῖς (asebeis) — “ungodly”

Literal meaning: without reverence toward God; ἀ- (negating prefix) + σέβομαι (to revere, worship).
Semantic range: active irreverence and defiance toward God, not mere general wrongdoing; moral failure rooted in a stance against God himself.
English variants: “ungodly,” “godless,” “irreverent,” “impious.”
Contextual meaning: the defining epithet of the false teachers throughout Jude (vv. 4, 15 [x2], 18); anchors the doctrine title “Judgment on Ungodly False Teachers.”
Portuguese rendering: ímpios. Risk: High. Must not be flattened to a generic “pessoas más” (bad people); the term’s force is specifically anti-God defiance, which is the theological point of the whole letter. Consistency across all four occurrences (vv. 4, 15, 15, 18) is required.

τὴν χάριν (tēn charin) — “grace”

Reuses baseline TM term “graça” exactly. Risk: High (per baseline). Here it is being perverted into license, sharpening the grace-versus-license contrast already flagged in the baseline for Romans 6.

ἀσέλγειαν (aselgeian) — “sensuality,” “licentiousness”

Literal meaning: unrestrained, shameless indulgence, especially sexual.
Semantic range: moral abandon without regard for social or divine restraint.
English variants: “sensuality,” “licentiousness,” “debauchery,” “immorality.”
Contextual meaning: the practical outworking of grace-abuse; ties directly to the Sodom typology in v. 7.
Portuguese rendering: lascívia (alt.: libertinagem). Risk: Medium.

τὸν μόνον δεσπότην καὶ κύριον ἡμῶν (ton monon despotēn kai kyrion hēmōn) — “our only Master/Sovereign and Lord”

Literal meaning: δεσπότης = absolute owner/master (root of English “despot”), distinct from κύριος; here paired as two titles for one person.
Semantic range: δεσπότης emphasizes ownership and absolute sovereign right over a household/possession; κύριος emphasizes authoritative lordship. Paired, they intensify exclusive divine ownership and rule.
English variants: “our only Sovereign and Lord,” “our only Master and Lord,” “the one who is both Sovereign and Lord.”
Contextual meaning: the false teachers’ sin is ultimately a denial of Christ’s exclusive ownership and rule over them — direct assault on the “Lordship of Christ” doctrine already flagged Critical in the baseline.
Portuguese rendering: único Soberano e Senhor, with Senhor reusing baseline TM exactly for κύριος. Risk: Critical for the combined phrase. Two risks: (1) losing the δεσπότης/κύριος distinction by collapsing both into “Senhor” alone, flattening the emphasis on absolute ownership; (2) any softening of “único” (only/exclusive), which is essential — this is exclusive, not shared, lordship, directly confronting any devotional framework (Kardecist “guias espirituais,” Umbanda/Candomblé spirit-guide hierarchies, or generic folk pluralism) that would place Christ alongside other spiritual authorities.

ἀρνούμενοι (arnoumenoi) — “denying”

Literal meaning: to disown, refuse to acknowledge, repudiate.
Semantic range: active, willful repudiation, not mere ignorance or doubt.
English variants: “denying,” “disowning,” “rejecting.”
Contextual meaning: their sin culminates in outright denial of Christ’s lordship, not merely poor conduct.
Portuguese rendering: negando. Risk: Medium.

Jude 1:5

Κύριος σώσας τὸν λαόν (Kyrios sōsas ton laon) — “the Lord, having saved the people”

Literal meaning: λαός = people, nation, assembled community (frequently Israel in LXX usage); σώζω = to save, rescue, deliver.
Semantic range: covenant-community rescue narrative, specifically the Exodus deliverance from Egypt.
English variants: “the Lord who saved the people,” “having once saved a people,” “the people he delivered.”
Contextual meaning: the first of the three “OT Warnings as Types” (Israel, angels, Sodom). Requires the hearer to know the Exodus narrative and the subsequent wilderness unbelief and judgment (Numbers 14). This is the exact same class of OT-literacy risk the baseline flags for “seed_of_david” and “davidic_covenant”: Brazilian readers, whether cradle Catholic or culturally Christian, often lack catechesis in this narrative and need explicit background teaching, not just vocabulary.
Portuguese rendering: o povo (que o Senhor havia salvo), with Senhor reusing baseline TM. Risk: Medium. The doctrinal point (God’s people can be delivered yet still fall under judgment for unbelief) must not be lost through vague paraphrase.

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

Literal meaning: πιστεύω = to believe, trust; ἀπόλλυμι = to destroy utterly, cause to perish.
Semantic range: πιστεύω here shares the root of πίστις/“fé” already in baseline TM; ἀπόλλυμι denotes final, not merely temporary, destruction.
English variants: “destroyed those who did not believe,” “afterward destroyed the unbelievers.”
Contextual meaning: sets the pattern for the whole letter — outward membership among God’s people does not guarantee escape from judgment; only genuine, persevering faith does.
Portuguese rendering: destruiu os que não creram, with crer as the verb form of baseline TM “fé.” Risk: High. Must preserve the causal link between unbelief and destruction; do not soften “destruiu” into a vaguer “castigou” (punished), which would lose the finality of ἀπόλλυμι.

Jude 1:6

ἀγγέλους (angelous) — “angels”

Literal meaning: messengers; in NT usage, created spiritual beings serving God.
Semantic range: here specifically the angels who “did not keep their own position” — a reference to angelic rebellion (cf. Genesis 6:1-4 background, 2 Peter 2:4, and the pseudepigraphal 1 Enoch tradition Jude draws on later in v. 14).
English variants: “angels,” “the angels who sinned.”
Contextual meaning: the second of the three OT-era types of judgment; establishes that even the highest created order of being is not exempt from judgment for rebellion.
Portuguese rendering: anjos. Risk: Medium. Must be clearly distinguished from Kardecist “espíritos superiores/guias espirituais” (evolved discarnate spirit-guides in an ongoing hierarchy of moral progress) and from Candomblé/Umbanda spirit-guide and orixá hierarchies. Biblical angels are a fixed created order under God’s judgment, not spirits progressing through their own moral evolution.

τὴν ἑαυτῶν ἀρχήν (tēn heautōn archēn) — “their own domain/position”

Literal meaning: ἀρχή = beginning, rule, realm, sphere of authority.
Semantic range: assigned position, rank, or sphere of authority within the created order.
English variants: “their own position,” “their proper dwelling,” “their domain.”
Contextual meaning: the angels’ sin was refusing to remain within God-assigned limits — a template for the false teachers’ rejection of κυριότης (“lordship,” v. 8).
Portuguese rendering: sua própria posição (de autoridade). Risk: Low-Medium.

τετήρηκεν (tetērēken) — “he has kept/reserved” (perfect tense of τηρέω)

Literal meaning: to guard, keep watch over, keep in custody, preserve.
Semantic range: the single most important recurring root in Jude (τηρέω/φυλάσσω family), appearing at vv. 1, 6, 13, 21, 24 in contrasting senses — angels not kept their position (negative) versus believers kept by God (positive).
English variants: “has kept,” “has reserved,” “keeps,” “held.”
Contextual meaning: anchors the doctrine “Kept by God and Presented Blameless.” Jude builds a deliberate wordplay: the rebel angels who refused to keep (τηρέω) their assigned place are themselves now kept (τηρέω) under judgment; believers, by contrast, are kept by God unto salvation. This ironic reversal is lost if translators use different, unrelated verbs for each occurrence.
Portuguese rendering: guardar / guardados / reservados, chosen to allow a single Portuguese root (“guardar”) to echo across vv. 1, 6, 13, 21, 24 wherever possible. Risk: High. This is a structural/rhetorical risk, not merely lexical: inconsistent Portuguese verb choices across these five verses would erase Jude’s central irony and weaken the “Kept by God” doctrine. Requires a translation-memory-level directive (see glossary) mandating consistency.

κρίσιν μεγάλης ἡμέρας … δεσμοῖς ἀϊδίοις … ζόφον (krisin … desmois aidiois … zophon) — “judgment of the great day … in eternal chains … under darkness”

Literal meaning: κρίσις = judgment/verdict process; ἀΐδιος = eternal, everlasting (rare NT word, only here and Romans 1:20); ζόφος = gloom, thick darkness.
Semantic range: a fixed, unending state of confinement awaiting final judgment.
English variants: “eternal chains,” “everlasting bonds,” “nether gloom,” “deepest darkness.”
Contextual meaning: establishes that angelic judgment is already underway (present confinement) and awaits a further, final “great day” reckoning.
Portuguese rendering: juízo do grande Dia … em prisões eternas … nas trevas. Risk: Critical. This is a direct, high-stakes collision with Kardecist Spiritism, which explicitly denies any doctrine of eternal, unending punishment or confinement, teaching instead that even the most degraded spirits are always able to progress toward the light through further reincarnations and moral effort. The Portuguese rendering must preserve the “eternal”/non-reversible force of ἀΐδιος (never softened to a merely long but ultimately temporary state) with the same weight the baseline assigns to “resurrection” vs. “reincarnation.”

Jude 1:7

Σόδομα καὶ Γόμορρα (Sodoma kai Gomorra) — “Sodom and Gomorrah”

Standard proper nouns. Portuguese: Sodoma e Gomorra. Risk: Low (name form); Medium for the typological function within the doctrine “OT Warnings as Types,” since readers need the Genesis 19 background supplied, not assumed.

ἐκπορνεύσασαι … σαρκὸς ἑτέρας (ekporneusasai … sarkos heteras) — “having committed sexual immorality … strange/other flesh”

Literal meaning: ἐκπορνεύω = to indulge in fornication/sexual immorality thoroughly (intensive form of πορνεύω); σὰρξ ἑτέρα = flesh of another/different kind — unnatural sexual union.
Semantic range: severe, deliberate sexual transgression against the created order.
English variants: “indulged in sexual immorality and pursued unnatural desire,” “gave themselves up to sexual immorality and perversion.”
Contextual meaning: Sodom’s sin is presented as the paradigm case of moral corruption inviting final judgment.
Portuguese rendering: entregaram-se à prostituição e a relações contra a natureza. Risk: Medium. Must retain moral seriousness without editorializing beyond the text; avoid euphemism that dilutes the “example” (δεῖγμα) function of the verse.

δεῖγμα … πυρὸς αἰωνίου δίκην ὑπέχουσαι (deigma … pyros aiōniou dikēn hypechousai) — “an example … undergoing punishment of eternal fire”

Literal meaning: δεῖγμα = a sample, visible example held up for instruction; δίκη = penalty, just recompense; πῦρ αἰώνιον = fire that is eternal, unending.
Semantic range: Sodom’s ongoing destroyed state functions as a perpetual, visible object lesson.
English variants: “serve as an example,” “stand as an example,” “undergoing punishment of eternal fire.”
Contextual meaning: like v. 6, this is the sharpest possible statement that certain judgment is final and unending, not a stage in an ongoing moral evolution.
Portuguese rendering: exemplo … sofrendo a pena do fogo eterno. Risk: Critical. Same collision as v. 6: Kardecism denies literal eternal punishment; this phrase, paired with v. 6, is one of the two clearest anchors in Jude for the doctrine that must be taught in direct, explicit contrast to the Spiritist framework. “Fogo eterno” must never be qualified or softened toward a temporary purifying fire (a reading that would ironically align it with Catholic purgatory and with a Kardecist purification narrative simultaneously — both must be excluded).

Jude 1:8

ἐνυπνιαζόμενοι (enypniazomenoi) — “dreaming”

Literal meaning: to dream, to see visions in sleep; from ἐνύπνιον, “dream/vision.”
Semantic range: here pejorative — relying on self-generated visionary experience as a source of authority or license, detached from apostolic teaching.
English variants: “relying on their dreams,” “because of their dreamings,” “these dreamers.”
Contextual meaning: the false teachers ground their immoral conduct in claimed visionary/dream experience rather than the “faith once delivered.”
Portuguese rendering: levados por sonhos / sonhadores, following the Almeida-tradition phrase at this verse. Risk: High. Distinct Brazilian risk: in a culture (both charismatic/Pentecostal and Kardecist/Umbanda) where dreams and visions are highly valued as channels of divine or spiritual communication, this term risks being read positively — as legitimate revelatory experience — rather than negatively, as Jude intends (self-serving fantasy invoked to excuse sin). A translator note distinguishing this from legitimate prophetic dreaming elsewhere in Scripture is required.

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

Literal meaning: μιαίνω = to stain, pollute, make ritually or morally impure.
Semantic range: moral defilement through sin, not merely ritual impurity.
English variants: “defile the flesh,” “pollute their bodies.”
Portuguese rendering: contaminam a carne. Risk: Medium. “Carne” must be read as morally corruptible human nature/conduct here, not matter/body-as-inherently-evil (avoiding any drift toward a gnostic-adjacent or Spiritist “the body is merely a temporary vehicle” framing).

κυριότητα ἀθετοῦσιν (kyriotēta athetousin) — “reject lordship/authority”

Literal meaning: κυριότης = lordship, dominion, ruling authority (abstract noun from κύριος); ἀθετέω = to set aside, nullify, reject as invalid.
Semantic range: rejection of legitimate governing authority — most likely Christ’s own lordship, possibly also angelic/church authority structures.
English variants: “reject authority,” “reject lordship,” “despise dominion.”
Portuguese rendering: rejeitam o senhorio. Risk: High. Ties directly to the Critical “Lordship of Christ” doctrine already established in the baseline; must not be diluted into merely “desrespeitam a liderança” (disrespect leadership), which would reduce a Christological claim to a matter of church polity.

δόξας βλασφημοῦσιν (doxas blasphēmousin) — “blaspheme the glorious ones”

Literal meaning: δόξα here used concretely for glorious/exalted beings (angelic powers), not the abstract quality; βλασφημέω = to speak slanderously, revile, insult.
Semantic range: irreverent slander directed at spiritual authorities/beings.
English variants: “blaspheme the glorious ones,” “slander celestial beings,” “heap abuse on glorious ones.”
Portuguese rendering: blasfemam das autoridades gloriosas / dos seres gloriosos. Risk: Medium. Note the shift from baseline’s usual abstract “glória” (God’s radiant honor) to a concrete personal referent (angelic beings) — translator must not conflate this occurrence with glória-of-God passages.

Jude 1:9

Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos) — “Michael the archangel”

Standard proper name + title. ἀρχάγγελος = chief/ruling angel (ἀρχή + ἄγγελος), a NT hapax elsewhere only at 1 Thessalonians 4:16.
Portuguese rendering: Miguel, o arcanjo. Risk: Low (established form), but note Medium contextual risk: this verse alludes to a non-canonical tradition (the Assumption/Testament of Moses) about a dispute over Moses’ body. A brief translator/teaching note is warranted explaining that Jude’s use of extra-biblical Jewish tradition here (as with the Enoch citation in vv. 14–15) does not confer canonical status on those sources; Jude uses them illustratively, as a first-century Jewish author would reference known tradition.

τῷ διαβόλῳ (tō diabolō) — “the devil”

Literal meaning: διάβολος = slanderer, accuser (from διαβάλλω, to slander); standard NT title for Satan.
Semantic range: the personal, malevolent spiritual adversary.
English variants: “the devil,” “Satan,” “the accuser.”
Contextual meaning: even the archangel Michael does not presume to revile the devil directly but defers judgment to the Lord — a model of restraint contrasted with the false teachers’ reckless slander (v. 8, v. 10).
Portuguese rendering: o diabo. Risk: High. Distinct Brazilian collision: Kardecist Spiritism explicitly denies the existence of a personal devil/Satan as a literally fallen created being, reinterpreting “the devil” as a symbol for humanity’s own moral immaturity or as the collective of unenlightened/backward spirits, not a distinct personal adversary. Additionally, in Candomblé and Umbanda, the trickster/intermediary spirit Exu is sometimes popularly (though inaccurately, from an insider Afro-Brazilian religious perspective) conflated with “the devil” in vernacular Christian-influenced speech, creating a further syncretistic blur. Teaching must affirm a real, personal, fallen spiritual being, distinct from both of these culturally live alternatives.

Ἐπιτιμήσαι σοι κύριος (Epitimēsai soi kyrios) — “The Lord rebuke you”

Literal meaning: ἐπιτιμάω = to rebuke, charge sternly, censure with authority.
κύριος reuses baseline TM “Senhor” exactly.
Portuguese rendering: O Senhor te repreenda. Risk: Medium. Standard rebuke formula (echoing Zechariah 3:2); low ambiguity beyond consistent Senhor usage.

Jude 1:10

ὅσα δὲ φυσικῶς … ὡς τὰ ἄλογα ζῷα (hosa de physikōs … hōs ta aloga zōa) — “what they know by instinct, like irrational animals”

Literal meaning: ἄλογος = without λόγος, i.e., without reason/rational speech; ζῷον = living creature, animal.
Semantic range: pejorative comparison to animals acting on unreasoning instinct rather than rational, God-oriented understanding.
English variants: “like unreasoning animals,” “like irrational creatures,” “like brute beasts.”
Portuguese rendering: como animais irracionais. Risk: Low.

φθείρονται (phtheirontai) — “are destroyed/corrupted”

Literal meaning: φθείρω = to ruin, corrupt, destroy.
Semantic range: self-inflicted moral and ultimately eschatological ruin through instinct-driven living.
Portuguese rendering: corrompem-se / destroem-se. Risk: Medium.

Jude 1:11

Οὐαὶ αὐτοῖς (Ouai autois) — “Woe to them”

Literal meaning: prophetic pronouncement of judgment/doom.
English variants: “Woe to them,” “How terrible for them.”
Portuguese rendering: Ai deles! Risk: Low. Standard prophetic-woe formula in the Portuguese Bible tradition.

τῇ ὁδῷ τοῦ Κάϊν (tē hodō tou Kain) — “the way of Cain”; τῇ πλάνῃ τοῦ Βαλαάμ (tē planē tou Balaam) — “the error of Balaam”; τῇ ἀντιλογί�ᾳ τοῦ Κόρε (tē antilogia tou Kore) — “the rebellion of Korah”

Literal meaning: πλάνη = wandering, error, deception (root of English “planet” via astronomical “wandering stars,” reused deliberately at v. 13); ἀντιλογία = speaking against, contradiction, rebellious defiance.
Semantic range: three OT figures functioning as types of, respectively, murderous jealousy (Cain), mercenary corruption of prophetic office (Balaam), and rebellion against divinely appointed authority (Korah).
English variants: “the way of Cain,” “Balaam’s error,” “Korah’s rebellion.”
Contextual meaning: extends the “OT Warnings as Types” doctrine beyond the three headline types (Israel/angels/Sodom) named in the curriculum to a further triad; requires OT background (Genesis 4; Numbers 22–24; Numbers 16) many readers will need supplied.
Portuguese rendering: o caminho de Caim … o erro de Balaão … a rebelião de Coré. Proper names: Caim, Balaão, Coré (established Portuguese Bible forms). Risk: Medium (background literacy) for the concepts; Low for the proper names themselves.

Jude 1:12

ἐν ταῖς ἀγάπαις ὑμῶν (en tais agapais hymōn) — “at your love feasts”

Literal meaning: ἀγάπη used here concretely for the early church’s communal fellowship meal (cf. 1 Corinthians 11:17-34 background), not the abstract quality of love.
English variants: “love feasts,” “fellowship meals.”
Portuguese rendering: ágapes (transliterated technical term, per Almeida-tradition rendering). Risk: Low, with a Medium background note: modern readers may not know this refers to a specific early-church shared meal practice, not merely “love” in the abstract, and should not confuse the term with unrelated ritual communal-meal practices in Afro-Brazilian traditions.

σπιλάδες (spilades) — “hidden reefs” (or, on a different derivation, “blemishes/stains”)

Literal meaning: genuinely ambiguous in Koine usage — either submerged rocks/reefs that wreck ships, or a variant spelling/sense related to σπίλος, “stain, blemish” (cf. 2 Peter 2:13’s clearer σπίλοι).
Semantic range: both readings are morally negative but image different dangers — hidden danger to the community (reefs) versus visible moral corruption within it (blemishes/stains).
English variants: “hidden reefs,” “blemishes,” “stains,” “dangerous reefs.”
Contextual meaning: the false teachers are a corrupting, dangerous presence at the very meals meant to express Christian unity.
Portuguese rendering: escolhos (per Almeida tradition), with manchas noted as the accepted alternative reading. Risk: Medium. Genuine lexical ambiguity; record both readings in translator notes per the Ambiguity Handling protocol, choosing “escolhos” as primary per the established Portuguese Bible tradition unless local reviewer preference favors “manchas.”

ἄκαρπα … ἐκριζωθέντα (akarpa … ekrizōthenta) — “fruitless … uprooted”

Literal meaning: ἄκαρπος = without fruit/result; ἐκριζόω = to uproot, pull out by the root.
English variants: “fruitless,” “without fruit,” “uprooted,” “pulled up by the roots.”
Portuguese rendering: sem fruto … arrancadas pela raiz. Risk: Low.

Jude 1:13

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

Literal meaning: ἐπαφρίζω = to foam up, throw up foam/scum onto shore; αἰσχύνη = shame, disgrace.
English variants: “wild waves of the sea, casting up the foam of their own shame.”
Portuguese rendering: ondas bravias do mar, espumando as suas próprias vergonhas. Risk: Low.

ἀστέρες πλανῆται (asteres planētai) — “wandering stars”

Literal meaning: πλανήτης = wanderer (root of English “planet”); ancient astronomy distinguished “wandering” planets from “fixed” stars, the wandering ones considered erratic and directionless.
Semantic range: deliberate echo of πλάνη at v. 11 (“Balaam’s error/wandering”) — these teachers are directionless, deceptive lights that mislead rather than guide.
English variants: “wandering stars,” “erratic stars.”
Portuguese rendering: estrelas errantes. Risk: Low-Medium. Preserve the wordplay connection with “erro/errante” from v. 11 where possible in teaching notes, even though full lexical wordplay reproduction across Portuguese may not be perfectly achievable.

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

Literal meaning: ζόφος = gloom; σκότος = darkness; combined for intensified darkness-of-darkness; τετήρηται = perfect passive of τηρέω (see v. 6 note), “has been kept/reserved.”
Contextual meaning: third occurrence of the τηρέω root, again in the negative/judgment sense; must remain consistent with the “guardar” strategy established at v. 6.
Portuguese rendering: as trevas mais densas estão reservadas para sempre. Risk: Critical, on the same grounds as vv. 6–7: unending, non-reversible judgment stated with maximal force (“εἰς αἰῶνα,” forever), directly opposed to the Kardecist denial of eternal punishment.

Jude 1:14–15

Ἐνὼχ ἕβδομος ἀπὸ Ἀδὰμ προεφήτευσεν (Enōch hebdomos apo Adam proephēteusen) — “Enoch, the seventh from Adam, prophesied”

Literal meaning: προφητεύω = to prophesy, speak forth by divine inspiration. Reuses baseline TM term “profecia/profeta” family.
Semantic range: the quotation that follows (vv. 14b–15) is drawn from the non-canonical Jewish apocalyptic work known as 1 Enoch (1 Enoch 1:9), not from the Old Testament canon.
Contextual meaning: a unique canonicity question specific to Jude within the NT: Jude cites a non-canonical text as containing a true prophetic utterance, without thereby placing that whole book on par with Scripture. This nuance must be preserved in teaching materials to avoid two opposite errors — dismissing the verse’s authority, or over-elevating 1 Enoch’s canonical status.
Portuguese rendering: Enoque, o sétimo depois de Adão, profetizou. Proper names: Enoque, Adão. Risk: Medium (elevated from baseline’s general Low for “prophecy,” specifically because of the extra-biblical source question — this is a Jude-specific nuance not present in Romans). Requires a translator/teaching note on canonicity, paralleling the note already required at v. 9 for the Michael/devil dispute tradition.

Ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ (Idou ēlthen kyrios en hagiais myriasin autou) — “Behold, the Lord comes with his holy myriads”

Literal meaning: μυριάς = ten thousand, an innumerable host; ἅγιος = holy — reuses baseline TM “santo.”
Portuguese rendering: eis que o Senhor vem com os seus santos milhares (milhões). Risk: Medium. Eschatological “coming for judgment” imagery; ensure “santos” here (adjective modifying the angelic host, not a reference to human “os santos” in the corporate-believer sense) is not confused with the distinct “saints” doctrine at v. 3 — a scope note is warranted so translators do not import the Critical “saints” risk-flag onto an unrelated referent (the angelic host) here.

ἐλέγξαι … πάντας τοὺς ἀσεβεῖς … περὶ πάντων τῶν ἔργων ἀσεβείας … σκληρῶν (elegxai … asebeis … asebeias … sklērōn) — “to convict … all the ungodly … of all their works of ungodliness … harsh things”

Literal meaning: ἐλέγχω = to expose, convict, bring to light and condemn; ἀσέβεια = ungodliness (abstract noun, same root as ἀσεβεῖς, v. 4); σκληρός = hard, harsh, rough.
Portuguese rendering: convencer/condenar … todos os ímpios … de todas as obras de impiedade … duras palavras. Risk: High, consistent with v. 4’s ἀσεβεῖς rating — this triple repetition of the ἀσέβ- root (5x in two verses) is the doctrinal climax of “Judgment on Ungodly False Teachers” and must retain unbroken lexical consistency in Portuguese (“ímpio/impiedade” family throughout).

Jude 1:16

γογγυσταί, μεμψίμοιροι (goggystai, mempsimoiroi) — “grumblers, malcontents”

Literal meaning: γογγυστής = a grumbler (onomatopoeic, echoing the sound of muttering; same root family as Israel’s wilderness “grumbling,” Exodus/Numbers LXX), reinforcing the Israel-in-the-wilderness typology of v. 5; μεμψίμοιρος = one dissatisfied with their lot/fate.
Portuguese rendering: murmuradores, queixosos. Risk: Low-Medium. Note the deliberate echo of Israel’s wilderness grumbling (v. 5), reinforcing the “OT Warnings as Types” doctrine even outside the three headline examples.

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

Literal meaning: ἐπιθυμία = strong desire, craving; morally neutral in isolation but consistently negative in this context.
Portuguese rendering: andando segundo as suas próprias concupiscências (desejos). Risk: Medium. Consistent with standard Portuguese Bible-tradition vocabulary for this concept elsewhere in the NT.

στόμα … ὑπέρογκα … θαυμάζοντες πρόσωπα ὠφελείας χάριν (stoma … hyperogka … thaumazontes prosōpa ōpheleias charin) — “mouth speaks bombastic words … flattering people for the sake of advantage”

Literal meaning: ὑπέρογκος = swollen, bombastic, puffed-up (literally “over-mass”); θαυμάζω πρόσωπον = a Hebraic idiom, “to show partiality/flatter,” lit. “to marvel at faces.”
Portuguese rendering: boca … palavras soberbas … adulando pessoas visando vantagem própria. Risk: Low-Medium. Standard vice-list vocabulary; primary risk is simply ensuring vivid but accurate rendering, not doctrinal collision.

Jude 1:17–18

τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων (tōn rhēmatōn tōn proeirēmenōn hypo tōn apostolōn) — “the words spoken beforehand by the apostles”

ἀπόστολοι reuses baseline TM “apóstolos” exactly. Risk: Low (per baseline), but note the doctrinal function here: apostolic prediction is presented as itself a form of trustworthy, authoritative “spoken beforehand” testimony — reinforcing the “once for all delivered” (v. 3) closed-deposit theme and the baseline’s “inspiration_of_scripture” High-risk doctrine, since this is exactly the kind of fixed, non-repeatable, apostolically-anchored revelation that stands in contrast to ongoing Kardecist psicografia claims.

ἐπ᾿ ἐσχάτου [τοῦ] χρόνου … ἐμπαῖκται (ep’ eschatou [tou] chronou … empaiktai) — “in the last time(s) … mockers/scoffers”

Literal meaning: ἔσχατος = last, final; ἐμπαίκτης = one who mocks, jeers, scoffs (root παίζω, “to play/mock”).
English variants: “in the last times,” “scoffers,” “mockers.”
Portuguese rendering: nos últimos tempos … escarnecedores. Risk: Low-Medium. Standard eschatological vocabulary; ensure it is not confused with a specific end-times chronological system foreign to the text’s own purpose (which is pastoral warning, not chronological speculation).

κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν (kata tas heautōn epithymias poreuomenoi tōn asebeiōn) — “following their own ungodly lusts”

Combines ἐπιθυμία (v. 16) and ἀσέβεια (vv. 4, 15) into a single summary phrase. Risk: High, consistent with the ἀσεβ- family rating throughout.

Jude 1:19

οἱ ἀποδιορίζοντες (hoi apodiorizontes) — “those who cause divisions”

Literal meaning: ἀποδιορίζω = to mark off, separate, draw a dividing boundary (NT hapax).
English variants: “those who cause divisions,” “worldly people who divide you,” “those who create factions.”
Portuguese rendering: os que causam divisões. Risk: Medium. Relevant to Brazil’s highly fragmented Evangelical/Pentecostal denominational landscape; must be taught as division rooted in denial of apostolic faith and lack of the Spirit, not merely as denominational plurality per se.

ψυχικοί (psychikoi) — “worldly,” “soulish,” “natural” (lit. “of the ψυχή, soul/natural life”)

Literal meaning: adjective from ψυχή (“soul,” natural human life-principle), contrasted in Pauline usage (1 Corinthians 2:14, 15:44-46) with πνευματικός (“spiritual,” of the Holy Spirit). Denotes a person governed only by ordinary human nature, without the Spirit’s indwelling life.
Semantic range: NOT related to English “psychic” in the paranormal/ESP sense, despite the surface cognate resemblance; the Greek contrast is soul-life vs. Spirit-life, not natural vs. supernatural/paranormal perception.
English variants: “worldly people,” “sensual,” “devoid of the Spirit,” “merely natural.”
Contextual meaning: the decisive diagnosis of the false teachers: they lack the Holy Spirit altogether, whatever spiritual claims they make.
Portuguese rendering: sensuais, following the established Almeida-tradition rendering at this verse (which already, correctly, avoids the false-cognate trap), expandable in teaching material to “pessoas guiadas apenas pela natureza humana, sem o Espírito.” Risk: Critical. This is the single most acute false-cognate collision in the entire Jude vocabulary, structurally identical in kind to the baseline’s “encarnação”/reincarnation collision: the surface-similar Portuguese word “psíquico(s)” is, in contemporary Brazilian usage, strongly associated with Kardecist Spiritist and parapsychological claims of special mediumistic or extrasensory perceptive ability — the exact opposite of Jude’s meaning, which denies these people any genuine spiritual perception at all. “Psíquicos” must NEVER be used to render ψυχικοί under any circumstances. This must be added to the forbidden-substitution list (see glossary and Step-12-equivalent guidance) with the same absolute force as “reencarnação” for “resurrection.”

πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — “not having the Spirit”

Reuses baseline TM “Espírito Santo” (contextually shortened to “Espírito” referring to the same Person). Risk: Critical (per baseline Holy Spirit entry). The point that these teachers lack the Spirit entirely — rather than possessing a lesser, alternative, or competing spiritual power — must be unambiguous.

Jude 1:20

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

Literal meaning: ἁγιώτατος = superlative of ἅγιος (“holy” — reuses baseline TM “santo”), “most holy”; ἐποικοδομέω = to build upon a foundation, edify.
Semantic range: πίστις here denotes the body of apostolic doctrine (the “faith” of v. 3), not merely the subjective act of believing.
English variants: “building yourselves up in your most holy faith,” “continuing to build on the foundation of your most holy faith.”
Contextual meaning: the positive counterpart to vv. 17–19’s warning — believers actively strengthen themselves in the very “faith once delivered” the false teachers abandon.
Portuguese rendering: edificando-vos sobre a vossa santíssima fé, with fé reusing baseline TM exactly. Risk: Medium. “Santíssima” is the correct superlative but carries a minor secondary risk in Brazilian Catholic-influenced usage, where “Santíssima” and “Santíssimo” are strongly associated with specific liturgical titles (a Santíssima Trindade, o Santíssimo Sacramento). A brief clarifying note that this superlative modifies “the faith” (the body of apostolic teaching), not a devotional object, is recommended.

ἐν Πνεύματι Ἁγίῳ προσευχόμενοι (en Pneumati Hagiō proseuchomenoi) — “praying in the Holy Spirit”

Πνεῦμα Ἅγιον reuses baseline TM “Espírito Santo” exactly. Risk: Medium-High. Beyond the baseline Critical risk already attached to “Espírito Santo” itself, this specific phrase carries an additional Brazilian Pentecostal/charismatic-culture risk: “orar no Espírito” is frequently used in Brazilian charismatic contexts as a technical reference specifically to praying in tongues/glossolalia. Teaching material should present this as Spirit-empowered, Spirit-directed prayer in general, without either affirming or requiring a specific charismatic practice not clearly specified by the text itself.

Jude 1:21

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

Literal meaning: τηρήσατε = aorist imperative of τηρέω (see vv. 1, 6, 13 notes) — the same root, now in its positive, imperative, human-responsibility sense: believers are commanded to “keep” themselves even as they are simultaneously “kept” by God (v. 24). This tension (human responsibility within divine preservation) is a deliberate feature of the doctrine “Kept by God and Presented Blameless,” not a contradiction to be smoothed away.
Portuguese rendering: guardai-vos no amor de Deus, maintaining the “guardar” root established at v. 6 for translation consistency. Risk: High. Same structural consistency requirement as v. 6/v. 13; additionally, the human-responsibility/divine-preservation tension must be preserved rather than resolved toward either extreme (self-effort alone, or passive fatalism).

προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου … εἰς ζωὴν αἰώνιον (prosdechomenoi to eleos tou kyriou … eis zōēn aiōnion) — “waiting for the mercy of the Lord … unto eternal life”

Literal meaning: προσδέχομαι = to await eagerly, receive favorably; ἔλεος = mercy, compassionate favor shown to those in need or under judgment; ζωὴ αἰώνιος = eternal/everlasting life.
Semantic range: ἔλεος is closely related to but distinguishable from χάρις (“grace,” baseline TM): χάρις emphasizes unmerited favor generally; ἔλεος specifically emphasizes compassion shown toward the wretched or those under just judgment — the note of rescue from deserved consequence central to the doctrine “Mercy and Rescue of the Wavering.”
English variants: “waiting for the mercy,” “looking forward to the mercy,” “unto eternal life.”
Contextual meaning: the believer’s whole posture toward final salvation is expectant reception of mercy, not anxious self-effort.
Portuguese rendering: esperando a misericórdia do Senhor … para a vida eterna. New term for the Jude-specific Language Package: misericórdia. Risk: High. Parallel to baseline’s “grace” risk: must be sharply distinguished from any framework — Kardecist “lei de causa e efeito” chief among them — in which consequences are impersonally distributed and worked off through the spirit’s own effort across future lives, rather than personally, freely shown by a compassionate, sovereign God in response to genuine present faith. “Vida eterna” must likewise be distinguished from an unending cycle of lives (reencarnação) — it is unending life, not unending lives.

Jude 1:22

οὕς μὲν ἐλεᾶτε (hous men eleate) — “have mercy on/show mercy to”

Literal meaning: ἐλεέω = verb form of ἔλεος (v. 21), “to show mercy, have compassion.”
Portuguese rendering: tende misericórdia, reusing the new misericórdia entry from v. 21. Risk: High (consistent with v. 21).

διακρινομένους (diakrinomenous) — “those who are wavering/doubting”

Literal meaning: διακρίνω = to separate, distinguish, judge between; in the middle/passive here, “to be divided in oneself,” i.e., to doubt, waver, be uncertain.
Semantic range: NOTE — a well-known textual variant exists at this verse. The modern critical Greek text (reflected in most contemporary English versions, e.g., ESV, NIV) reads a form of διακρίνω, “those who are wavering/doubting,” while some manuscripts in the tradition underlying the classic Portuguese Almeida text read a form implying “dispute with/correct” those in error (“e apiedai-vos de uns, usando de discernimento” or similar). This is a genuine text-critical difference, not a translation choice, and should be flagged for the reviewer.
English variants: “those who doubt,” “those who are wavering,” “those who dispute.”
Contextual meaning: anchors the doctrine “Mercy and Rescue of the Wavering” — not every person influenced by the false teachers is beyond hope; some are simply wavering and need compassionate rescue, not only warning.
Portuguese rendering: os que vacilam / os que estão em dúvida, following the modern critical-text reading, with a translator note recording the Almeida-tradition textual variant. Risk: Medium, plus a text-critical flag for native-speaker/theologian review given the manuscript variation.

Jude 1:23

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

Literal meaning: σῴζω = to save, rescue (shares root with baseline TM “salvação”); ἁρπάζω = to seize, snatch, grab suddenly and forcibly (root of English “harpy,” and used elsewhere of the “rapture,” 1 Thessalonians 4:17).
Semantic range: urgent, decisive, forceful rescue from imminent, deadly danger — likely echoing the same “fire” imagery of vv. 6–7’s eternal judgment.
English variants: “save others by snatching them out of the fire,” “pull them from the fire and save them.”
Contextual meaning: concrete, vivid picture of the “Mercy and Rescue of the Wavering” doctrine in action — decisive intervention, not passive concern.
Portuguese rendering: salvai, arrebatando-os do fogo, with salvai built on the baseline TM “salvação” root. Risk: Medium-High. Must retain the urgency and forcefulness of ἁρπάζω; a flattened “ajudai-os a saírem do fogo” would lose the vivid rescue imagery central to this doctrine.

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

Portuguese rendering: de outros tende misericórdia com temor. Risk: High (consistent with the misericórdia entries above). The “fear” here is a self-protective caution against contamination by sin while showing compassion, not fear of the wavering person themselves — a nuance worth preserving in teaching notes.

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

Literal meaning: σπιλόω = to stain, defile (same root as σπιλάδες/σπίλος discussion at v. 12); χιτών = tunic, garment worn next to the skin.
Semantic range: vivid metonymy — even the clothing that has touched sin-corrupted flesh is to be regarded with revulsion, expressing total rejection of sin itself while still rescuing the sinner.
English variants: “hating even the garment stained by corrupted flesh,” “abhorring even the clothing contaminated by their sin.”
Portuguese rendering: odiando até a roupa contaminada pela carne. Risk: Low-Medium. Vivid but doctrinally clear imagery; low collision risk.

PART 2 — Remainder of Chapter 1: Salutation and Doxology

Jude 1:1–2 (Salutation)

Ἰούδας, δοῦλος Ἰησοῦ Χριστοῦ, ἀδελφὸς δὲ Ἰακώβου (Ioudas, doulos Iēsou Christou, adelphos de Iakōbou) — “Jude, a servant of Jesus Christ and brother of James”

Literal meaning: δοῦλος = slave/bondservant, denoting total ownership and submission, a title of honor in NT epistolary usage (cf. Romans 1:1 “δοῦλος Χριστοῦ Ἰησοῦ,” already addressed in the baseline).
Portuguese rendering: Judas, servo de Jesus Cristo e irmão de Tiago. Risk: Low. Standard epistolary opening; “Judas” (not “Judas Iscariotes”) should carry an identifying note distinguishing this Jude/Judas (traditionally the Lord’s half-brother, brother of James) from Judas Iscariot, to prevent reader confusion given the shared Portuguese name form.

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

Literal meaning: ἠγαπημένοις = perfect passive participle of ἀγαπάω, “having been loved” (settled, ongoing state); τετηρημένοις = perfect passive participle of τηρέω (see core-passage note, v. 6) — the very first occurrence of Jude’s central “kept” theme, here in its positive, foundational sense; κλητοῖς = reuses baseline TM “chamado.”
Contextual meaning: the letter’s addressees are triply secured — loved by the Father, kept for Christ, and called — before any warning is issued. This establishes the security that undergirds the doctrine “Kept by God and Presented Blameless” from the very first verse.
Portuguese rendering: aos que são amados em Deus Pai e guardados para Jesus Cristo, chamados, with Deus, Pai, Jesus Cristo, chamados all reusing baseline TM exactly, and guardados established here as the anchor for the “guardar” consistency chain running through vv. 6, 13, 21, 24. Risk: High, for the same structural-consistency reason as v. 6.

ἔλεος καὶ εἰρήνη καὶ ἀγάπη (eleos kai eirēnē kai agapē) — “mercy and peace and love”

εἰρήνη reuses baseline TM “paz” exactly (Medium risk per baseline). ἀγάπη = love, standard. ἔλεος = mercy — first occurrence of the term formally analyzed at v. 21; establish misericórdia as its Portuguese rendering from this first occurrence onward.
Portuguese rendering: misericórdia, paz e amor. Risk: High for misericórdia (see v. 21 rationale, applying from its very first occurrence).

Jude 1:24–25 (Closing Doxology)

Τῷ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους (Tō de dynamenō phylaxai hymas aptaistous) — “Now to him who is able to keep you from stumbling”

Literal meaning: δύναμαι = to be able, have power to (root shared with baseline’s “poder de Deus,” δύναμις θεοῦ); φυλάσσω = to guard, watch over, protect (a synonym-family alongside τηρέω, used here for stylistic variation at the letter’s climactic close); ἀπταίστους = without stumbling, without falling (ἀ- + πταίω, “to stumble/trip”).
Semantic range: the doxology’s opening line completes the “Kept by God” theme begun at v. 1 with a triumphant declaration of God’s sufficient power to guard believers all the way to the end.
English variants: “who is able to keep you from stumbling,” “who is able to keep you from falling.”
Contextual meaning: the doctrinal capstone of “Kept by God and Presented Blameless” and the transition into “Doxology and God’s Preserving Power.”
Portuguese rendering: Ao que é poderoso para guardar-vos sem tropeço, maintaining guardar as the consistency anchor from vv. 1, 6, 13, 21. Risk: High, same structural-consistency rationale as throughout.

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

Literal meaning: ἄμωμος = without blemish/spot, a term drawn from the OT sacrificial system’s requirement of unblemished offerings (e.g., Exodus 12:5 LXX); ἀγαλλίασις = exuberant joy, exultation.
δόξα reuses baseline TM “glória” exactly.
Semantic range: ἄμωμος here describes a presented status achieved by God’s own action (“to present,” στῆσαι, an act performed by God upon the believer), not a self-achieved moral perfection.
English variants: “to present you blameless before his glorious presence with great joy,” “to make you stand without blemish.”
Contextual meaning: the culmination of the “Kept by God and Presented Blameless” doctrine — believers arrive at the end not through their own successful moral effort but through God’s presenting, sustaining action.
Portuguese rendering: e apresentar-vos irrepreensíveis diante da sua glória, com grande alegria. Risk: High. Must be taught as God’s own presenting/perfecting action, not a status the believer attains through cumulative self-effort — the same risk baseline flags for “justification” and “sanctification” against both Tridentine infused-merit and Kardecist self-earned-progress-across-lifetimes readings; here the risk is structurally identical, simply located at the doctrine of final glorification rather than initial justification.

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

Literal meaning: σωτήρ = Savior (noun form of σῴζω); μόνος = only, alone, exclusive.
Θεός reuses “Deus”; κύριος reuses “Senhor,” both baseline TM exactly.
Contextual meaning: the doxology’s climax explicitly names God as the exclusive Savior, mediated through Christ — a strong monotheistic and exclusivist confession.
Portuguese rendering: ao único Deus, nosso Salvador, por meio de Jesus Cristo, nosso Senhor. New term: Salvador. Risk: High. Parallel to the baseline’s “Lord” and “Messiah” risk profile: asserts God’s exclusive saving agency through Christ alone, directly excluding any competing mediating figures (Catholic saint/Marian intercession as sources of salvation rather than intercessors, Kardecist “espíritos superiores” as guides toward the spirit’s own self-achieved salvation/evolution, or Umbanda/Candomblé orixás as sources of protection/deliverance). “Único” (only/exclusive) must never be dropped or softened.

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

Literal meaning: μεγαλωσύνη = greatness, majesty (rare NT word, cf. Hebrews 1:3, 8:1); κράτος = might, dominion, sovereign power (root of English “-cracy,” “autocracy”); ἐξουσία = authority, delegated right to act/rule.
δόξα reuses baseline TM “glória.”
Semantic range: a fourfold ascription stacking near-synonyms for rhetorical climax, distinguishing glory (radiant honor), majesty (exalted greatness), dominion (sovereign ruling power), and authority (the right to exercise that power).
English variants: “glory, majesty, dominion, and authority” (ESV); “glory, majesty, power, and authority” (NIV, translating κράτος as “power”).
Portuguese rendering: glória, majestade, domínio e autoridade, following the Almeida-tradition ordering for this verse. Risk: Low-Medium. Primarily a register/consistency concern; note that κράτος (“domínio”) must be kept lexically distinct from δύναμις (“poder de Deus”), already a separate baseline TM entry, to avoid collapsing two distinct Greek terms into one Portuguese word across the curriculum.

πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας· ἀμήν (pro pantos tou aiōnos kai nyn kai eis pantas tous aiōnas; amēn) — “before all time and now and forever; Amen”

Portuguese rendering: antes de todos os séculos, agora e para todos os séculos. Amém. Risk: Low. Amém retained as an established transliterated term per the baseline’s transliteration standards.

PART 3 — Full-Book Coverage Statement

Jude consists of exactly one chapter (25 verses). This analysis has covered:

Jude 1:1–2 (salutation) — Part 2.
Jude 1:3–23 (core passage) — Part 1, treated verse-by-verse in full.
Jude 1:24–25 (doxology) — Part 2.

No verse of the book has been passed over. There are no further chapters to review. Per the PRD mandate that a chapter introducing no new theological vocabulary must state so explicitly: this does not apply to Jude, since its single chapter is entirely covered above and every verse contributes load-bearing theological vocabulary to at least one of the six curriculum doctrines (Contending for the Faith Once Delivered; Judgment on Ungodly False Teachers; Old Testament Warnings as Types; Mercy and Rescue of the Wavering; Kept by God and Presented Blameless; Doxology and God’s Preserving Power).

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