Semantic Analysis

Semantic Analysis — Jude (Full Book) — English → Sanskrit

Curriculum: Jude Core passage: Jude 1:3–23 Method: Original Koine Greek analyzed term-by-term; every load-bearing term given original form, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in Jude, and destination-language (Sanskrit) rendering risk. Terms already fixed in the baseline Romans translation_memory.json are reused exactly and marked “(TM reuse).”

Structural note: Jude is a single-chapter epistle of 25 verses. Full-book coverage is therefore achieved in two parts: (1) verse-by-verse treatment of the core passage, vv. 3–23; (2) a closing section covering the remaining verses of the same (only) chapter — the salutation (vv. 1–2) and the doxology (vv. 24–25) — so that the entire book, first verse to last, is analyzed. There is no “chapter 2” to review; this is explicitly noted here to satisfy full-book-coverage requirements for a one-chapter book.

PART 1 — CORE PASSAGE, VERSE BY VERSE (Jude 1:3–23)

Verse 3

“Beloved, while I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.”

ἀγαπητοί (agapētoi) — Lit. “beloved ones.” Semantic range: dearly loved, cherished; a standard epistolary address term. English variants: “beloved,” “dear friends,” “dearly loved.” Contextual meaning: Jude addresses believers with covenantal affection before issuing a warning. Sanskrit rendering & risk: प्रियाः (priyāḥ, “dear ones”) — Medium risk. Avoid प्रेमास्पदाः or a compound built on प्रेम given प्रेम’s Gauḍīya-Vaiṣṇava technical loading (see “love” entry below); प्रिय is the least encumbered adjective for “dear/beloved” and is already implicit in expected Christian-Sanskrit usage.
σπουδὴν ποιούμενος (spoudēn poioumenos) — Lit. “making haste/eagerness.” Semantic range: diligence, earnestness, urgency. English variants: “being very eager,” “making every effort.” Contextual meaning: Jude’s original intention was pastoral encouragement; urgency is redirected toward polemical necessity. Sanskrit rendering & risk: आदरेण त्वरा कृता (ādareṇa tvarā kṛtā, “haste made with earnestness”) — Low-Medium risk; descriptive, no major school collision.
κοινῆς σωτηρίας (koinēs sōtērias) — Lit. “common/shared salvation.” Semantic range: salvation held in common by all believers, corporate rather than individually variegated. English variants: “common salvation,” “salvation we share.” Contextual meaning: the one salvation shared by Jew and Gentile alike, anchoring Jude’s appeal in a settled, shared deposit before turning to defend it. Sanskrit rendering & risk: साधारणं त्राणम् (sādhāraṇaṃ trāṇam) — त्राणम् is TM reuse (Salvation, Critical). साधारण (“ordinary/general”) is preferred over सामान्य for “common,” because सामान्य is the fixed Vaiśeṣika ontological category of “generality/universal” (one of the six/seven padārthas alongside dravya, guṇa, viśeṣa, samavāya), risking a metaphysical-category reading rather than “shared by all believers.” Risk: Medium, flag सामान्य as rejected alternative.
ἐπαγωνίζεσθαι (epagōnizesthai) — Lit. “to struggle/contend upon/for,” from agōn, an athletic or judicial contest. Semantic range: to strive earnestly, to fight for, contest-imagery (cf. Olympic agōn). English variants: “contend for,” “fight for,” “strive earnestly for.” Contextual meaning: THE thesis verb of the epistle — vigorous, effortful defense of a fixed body of doctrine against corrupting intruders (v. 4). Sanskrit rendering & risk: दृढं संघर्षं कुर्वन्तः (dṛḍhaṃ saṃgharṣaṃ kurvantaḥ, “making firm struggle/contest”) — High risk. युद्धम् (“battle, war”) is explicitly rejected: while it would capture contest-imagery, it too readily imports the dharma-yuddha frame of the Bhagavad Gītā (Arjuna’s kṣatriya duty to fight, Gītā 2.31–37), reframing doctrinal contention as martial/caste duty rather than reasoned, non-violent defense of revealed truth. संघर्ष (“struggle, contest, friction”) is comparatively unencumbered and preferred, but every occurrence should carry a note that this is intellectual/spiritual contention for truth, not physical combat or varṇa-based duty.
τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει (tē hapax paradotheisē tois hagiois pistei) — the epistle’s central phrase.
- πίστις (pistis) here in the objective sense: the body of revealed doctrine, “the faith,” not the subjective act of trusting. Sanskrit rendering & risk: विश्वासः (TM reuse, Faith, High) — but flagged High risk for a distinct reason from Romans: in Romans विश्वासः names the subjective disposition of personal trust in Christ; here it must be understood as the fixed deposit of apostolic doctrine (“the faith,” a body of content). Since Sanskrit has no separate lexeme readily available without new technical baggage, the same word is retained, but MUST be accompanied at first occurrence in this curriculum by an explicit gloss distinguishing “the act of believing” from “the content believed.”
- ἅπαξ (hapax) — Lit. “once, one time.” Semantic range: a single, unrepeatable, completed event (contrast with iterative or cyclical repetition). English variants: “once for all,” “once.” Contextual meaning: the deposit of doctrine was given in a single, closed, historical act, not an ongoing or evolving revelation. Sanskrit rendering & risk: सकृत् (sakṛt, “once, one time”) — High risk. This term must be protected against a cyclical-time reading; classical Sanskrit religious literature is saturated with repeatable ritual performance (each yajña repeatable, each avatāra repeatable per yuga) and सकृत् must be explicitly taught here as “unrepeatable, closed, once-for-all,” directly parallel to the Incarnation/Resurrection singularity already flagged in the baseline Romans package.
- παραδοθείσῃ (paradotheisē) — Lit. “having been handed over/delivered/entrusted,” from paradidōmi (root of “tradition,” Gk. paradosis). Semantic range: authoritative transmission of a fixed deposit. English variants: “delivered,” “entrusted,” “handed down.” Contextual meaning: the faith was transmitted once, complete, by apostolic authority — not evolving through an ongoing teacher-lineage. Sanskrit rendering & risk: समर्पितः / दत्तः (samarpitaḥ / dattaḥ, “entrusted” / “given”) — CRITICAL risk, the single most important new lexical decision in this Language Package extension. सम्प्रदायेण दत्तः or any rendering built on सम्प्रदाय (sampradāya) must be absolutely forbidden: sampradāya is the primary technical term in Indian religious literature for a living teaching-lineage/school-tradition transmitted guru-to-disciple (e.g., the four Vaiṣṇava sampradāyas, the Advaita sampradāya), implying an evolving, branching, competing-schools model of authority. Jude 1:3 asserts the opposite: a single, closed, once-for-all deposit identical for all believers, not one lineage-variant among several. Use समर्पितः/दत्तः (plain “entrusted/given”) instead.
- ἁγίοις (hagiois) — “to the saints.” Sanskrit rendering & risk: पवित्राः जनाः (TM reuse, Saints, High).

Verse 4

“For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.”

παρεισέδυσαν (pareisedysan) — Lit. “slipped in secretly/stealthily.” Semantic range: covert infiltration. English variants: “crept in unnoticed,” “slipped in.” Contextual meaning: false teachers entered the community by stealth, not open confrontation. Sanskrit rendering & risk: गुप्तरूपेण प्रविष्टाः (guptarūpeṇa praviṣṭāḥ) — Low risk, descriptive.
ἀσεβεῖς (asebeis) — Lit. “without reverence/piety (toward the gods/God),” from a- + sebomai (“to revere”). Semantic range: impious, godless, irreverent toward the divine, as opposed to merely unethical. English variants: “ungodly,” “impious.” Contextual meaning: THE defining epithet of the false teachers throughout Jude (vv. 4, 15, 18) — not moral failure alone, but active irreverence toward God. Sanskrit rendering & risk: अधार्मिकाः (adhārmikāḥ) — High risk. This is deliberately built on the negation of धार्मिकता (TM reuse root, Righteousness, Critical), giving lexical continuity with the Romans package’s central salvation term. It carries the same mandatory-redefinition burden already established for धार्मिकता: अधार्मिक must be explicitly taught here as “without reverence for the true God, standing in the wrong relationship to him” — NOT “failing one’s varṇāśrama social/ritual duty.” Without this gloss, a Dharmaśāstra-literate reader could mishear “ungodly” as a caste-duty failure rather than a God-relationship failure.
χάριν (charin) — “grace.” Sanskrit rendering & risk: अनुग्रहः (TM reuse, Grace, High). Note for this passage specifically: v. 4 is a grace-abuse warning (grace “perverted into license”) — per the baseline AI requirements, this must preserve the grace/κarmaphala-and-prasāda contrast even though the contrast here runs the opposite direction (grace abused, not grace opposed to merit); flag for review per the existing “grace contrasted with works” escalation rule.
ἀσέλγεια (aselgeia) — Lit. “licentiousness, unrestrained sensual indulgence.” Semantic range: shameless, un-checked immorality, often sexual. English variants: “sensuality,” “licentiousness,” “debauchery.” Contextual meaning: the practical result of twisting grace into a license for immorality. Sanskrit rendering & risk: स्वैराचारः (svairācāraḥ, “self-willed/unrestrained conduct”) — Medium risk; a plain descriptive compound (svaira “at one’s own will” + ācāra “conduct”), no major school-specific collision.
ἀρνούμενοι (arnoumenoi) — “denying.” Low risk, standard verb: अस्वीकुर्वन्तः (asvīkurvantaḥ).
τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστόν (ton monon despotēn kai kyrion hēmōn Iēsoun Christon) — “our only Sovereign/Master and Lord, Jesus Christ.” Two distinct Greek honorifics for one Person:
- δεσπότης (despotēs) — Lit. “master, absolute owner” (of a household/slave), a stronger term of ownership than kyrios. Semantic range: absolute proprietorship and authority. English variants: “Master,” “Sovereign,” “Lord” (in some translations, blurred with kyrios). Contextual meaning: emphasizes Christ’s absolute ownership-authority, distinct from but united with his lordship. Sanskrit rendering & risk: अधिपतिः (adhipatiḥ, “sovereign master/overlord”) — High risk. स्वामी is available (it is Sanskrit’s most natural equivalent of “master/owner”) but was already weighed and set aside in the baseline package as an alternative for κύριος itself; here it names a different Greek word applied to the same Person as κύριος in the same clause, so a translator note is mandatory clarifying that अधिपतिः and प्रभुः are two titles for one Person (Jesus Christ), not two beings, and that neither implies subordination to any prior nirguṇa/saguṇa distinction (cf. the “lord” entry’s Advaita-Īśvara caution).
- κύριος (kyrios) — “Lord.” Sanskrit rendering & risk: प्रभुः (TM reuse, Lord, Critical).
- Ἰησοῦν Χριστόν — यीशुं ख्रीष्टं (TM/established-precedent reuse: यीशुः, ख्रीष्टः).

Verse 5

“Now I want to remind you, although you once fully knew it, that Jesus… who saved a people out of the land of Egypt, afterward destroyed those who did not believe.”

ὑπομνῆσαι (hypomnēsai) — “to remind.” Low risk: स्मारयितुम् (smārayitum).
λαόν (laon) — “a people” (Israel). Sanskrit rendering & risk: प्रजाः/जनाः (prajāḥ/janāḥ) — Low risk; Israel itself reuses इस्राएलः (TM reuse, Medium).
ἀπώλεσεν (apōlesen) — “destroyed.” Sanskrit rendering & risk: नाशितवान् (nāśitavān) — Low-Medium; note for the “OT Warnings as Types” doctrine that this establishes the pattern-word for divine judgment reused again at vv. 10–11.
μὴ πιστεύσαντας (mē pisteusantas) — “those who did not believe.” Sanskrit rendering & risk: अविश्वासिनः (aviśvāsinaḥ) — built on विश्वासः (TM reuse root, Faith); Medium risk, consistent negative-formation.

Verse 6

“And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.”

ἀγγέλους (angelous) — “angels.” Sanskrit rendering & risk: स्वर्गदूताः (svargadūtāḥ, “heavenly messengers”) — Medium risk (new term, not in baseline). दूतः alone is a plain, non-technical classical word for “messenger” (used of both human envoys and mythological messenger-figures, e.g. Hanumān as dūta), so the risk is low from a doctrinal-collision standpoint, but the qualifier स्वर्गीय/स्वर्ग- should be retained consistently to distinguish these beings from human messengers and from generic devatā multiplicity.
μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν (mē tērēsantas tēn heautōn archēn) — “did not keep their own position/domain.” ἀρχή here = rank, sphere of authority. Sanskrit rendering & risk: स्वाधिकारपदम् (svādhikārapadam, “one’s own position of authority”) — Low-Medium, descriptive compound.
τηρέω (tēreō) — THE doctrinal keyword-family of this book (“kept,” vv. 1, 6, 13, 21, 24). Lit. “to guard, watch over, keep, preserve.” Semantic range: careful custodial preservation, either positively (God keeping believers) or, as here, negatively/ironically (fallen angels “kept” for judgment rather than preserved unto blessing). English variants: “kept,” “preserved,” “reserved,” “guarded.” Contextual meaning: the theological backbone of “Kept by God and Presented Blameless” — God’s active, sovereign custody of both the condemned (for judgment) and the faithful (for glory). Sanskrit rendering & risk: रक्षा / रक्षितः (rakṣā / rakṣitaḥ, “protection” / “kept, guarded”) — High risk. रक्ष is a plain classical root (“to guard/protect”) without a single dominant technical-school claim on it, which recommends it. However, it carries a live cultural collision distinct from classical-philosophical risk: in popular Hindu ritual practice, रक्षा names protective thread-tying rites (rakṣā-sūtra, as in Rakṣā Bandhan) and protective mantra/amulet practices. Every occurrence of “kept by God” using this root should carry a note distinguishing God’s sovereign preserving grace from an apotropaic protective-charm reading. This is a genuinely new risk category not present in the Romans baseline and should be tracked as such.
δεσμοῖς ἀιδίοις (desmois aidiois) — “eternal/everlasting chains/bonds.” ἀίδιος (“everlasting”) is a rare synonym of aiōnios. Sanskrit rendering & risk: नित्यबन्धनैः (nityabandhanaiḥ) — High risk on the adjective choice: नित्य (“eternal, permanent”) is preferred; सनातन is explicitly rejected as the rendering for “eternal” throughout this curriculum, because sanātana (as in sanātana dharma) is the primary Hindu self-designating term for “the eternal (Vedic) order/religion itself,” and its use for a Christian theological “eternal” would risk sounding like an appropriation of that specific self-designation rather than a plain temporal adjective.
ζόφον (zophon) — “gloom, thick darkness.” Sanskrit rendering & risk: अन्धकारः (andhakāraḥ) — Medium risk: तमः/तमस् is explicitly rejected here, because tamas is the third guṇa in Sāṅkhya-Yoga psycho-cosmology (sattva-rajas-tamas), the principle of inertia/ignorance/darkness within prakṛti’s constitutive triad (cf. the already-flagged Bhagavad Gītā 17 śraddhā-guṇa analysis in the baseline). Using tamas for judgment-darkness risks a guṇa-theory reading rather than a simple description of a place/state of punishment. अन्धकार (plain “darkness,” non-technical) is preferred.
κρίσιν (krisin) — “judgment” (recurring at vv. 6, 9, 15). Lit. “a judging, a verdict, a decision” (root of English “crisis,” “critic”). Semantic range: legal verdict, condemnation, the act/event of divine judgment. English variants: “judgment,” “condemnation,” “verdict.” Contextual meaning: the eschatological verdict awaiting the ungodly. Sanskrit rendering & risk: दण्डाज्ञा / दण्डः (daṇḍājñā / daṇḍaḥ, “sentence of punishment” / “punishment”) — High risk on term selection: निर्णयः must be avoided here despite its availability, because it is already the fixed baseline rendering for the very specific compound धर्मीति निर्णयः (“justification” — Critical risk), and reusing it loosely for “judgment/condemnation” would blur two opposite forensic outcomes (declared righteous vs. condemned) under one word. न्यायः must likewise be avoided (Nyāya-school-name collision, per the baseline “righteousness” entry). दण्ड (“punishment, penalty, rod of chastisement” — itself a legal-forensic term from daṇḍanīti, statecraft/penal theory) is the safer, distinct choice for judgment-as-condemnation contexts.

Verse 7

“Just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire.”

Σόδομα καὶ Γόμορρα — सदोमगोमोरे (transliterated proper names, Sadoma-Gomore) — Low risk, proper nouns.
ἐκπορνεύσασαι (ekporneusasai) — “indulged in sexual immorality.” Sanskrit rendering & risk: व्यभिचारं कृतवत्यः (vyabhicāraṃ kṛtavatyaḥ) — Medium risk, standard moral-transgression vocabulary, no major collision.
σαρκὸς ἑτέρας (sarkos heteras) — Lit. “other/strange flesh.” Semantic range: unnatural sexual desire. Sanskrit rendering & risk: विजातीयकामः (vijātīyakāmaḥ, “desire for an unlike/other kind”) — Medium risk; descriptive.
δεῖγμα (deigma) — “example, specimen, pattern.” THE key term for the “OT Warnings as Types” doctrine. English variants: “example,” “warning example.” Sanskrit rendering & risk: दृष्टान्तः (dṣṭāntaḥ, “example, illustration”) — Low-Medium risk, plain classical rhetorical term (used e.g. in Nyāya syllogism for an “illustrative example,” but this technical use is compatible with, not opposed to, “example/type” and does not create doctrinal distortion).
πυρὸς αἰωνίου (pyros aiōniou) — “eternal fire.” Sanskrit rendering & risk: नित्याग्निः (nityāgniḥ) — consistent with the नित्य (“eternal,” not सनातन) decision above; Medium risk noted for अग्नि itself: Agni is a major Vedic deity and the sacrificial fire is central to Vedic yajña; using अग्नि generically for “fire” (as in ordinary vocabulary) is standard and unavoidable, but translator notes should clarify that “eternal fire” names a place/state of judgment, not the ritual sacrificial Agni or an offering.
δίκην (dikēn) — “punishment, penalty.” Sanskrit rendering & risk: दण्डम् (daṇḍam) — consistent with the दण्ड-family choice above for κρίσις; Medium risk.

Verse 8

“Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones.”

ἐνυπνιαζόμενοι (enypniazomenoi) — “dreaming, relying on dreams.” Low risk: स्वप्नाश्रिताः (svapnāśritāḥ).
σάρκα μιαίνουσιν (sarka miainousin) — “defile the flesh.” Sanskrit rendering & risk: शरीरं दूषयन्ति (śarīraṃ dūṣayanti) — Low-Medium, plain moral-defilement vocabulary.
κυριότητα (kyriotēta) — “lordship, dominion, authority” (abstract noun related to κύριος). Sanskrit rendering & risk: प्रभुत्वम् (prabhutvam) — Medium-High risk; built directly on प्रभुः (TM reuse root, Lord), giving consistency, but must be distinguished by context between (a) Christ’s own lordship (positive) and (b) angelic/governmental authority-structures that the false teachers reject (negative) — the same abstract noun serves both referents in this chapter and needs a disambiguating note.
δόξας (doxas) — “glorious ones” (a plural, substantival use referring to angelic dignitaries/authorities, not “glory” abstractly). Sanskrit rendering & risk: महिमावन्तः (mahimāvantaḥ, “glorious/majestic ones”) — High risk, built on महिमा (TM reuse root, Glory, High — reserved in the baseline for the Deity of Christ). Must carry an explicit note that here “glorious ones” refers to angelic authorities/dignities, categorically lesser and derivative, and never to be confused with Christ’s own unique, underived महिमा.
βλασφημοῦσιν (blasphēmousin) — “blaspheme, revile, speak evil of.” English variants: “blaspheme,” “slander,” “revile.” Sanskrit rendering & risk: निन्दन्ति (nindanti, “revile, censure”) — Medium risk; निन्दा is a general classical term for censure/reproach (used broadly, including of censuring a teacher — guru-nindā — in dharmaśāstra ethics, but this usage supports rather than undermines the biblical sense of irreverent, sinful mockery).

Verse 9

“But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, ‘The Lord rebuke you.’”

Μιχαὴλ ὁ ἀρχάγγελος (Michaēl ho archangelos) — प्रधानदूतः मीखायेलः (pradhānadūtaḥ mīkhāyelaḥ, “chief-messenger Michael”) — Low-Medium risk; प्रधानदूत is a plain compound (“chief messenger”) consistent with the स्वर्गदूत decision for “angel.”
διάβολος (diabolos) — Lit. “slanderer, accuser,” from dia- + ballō (“to throw across/against”). Semantic range: the personal, singular chief adversary of God and believers (with the definite article, “the devil”), distinct from the mere common-noun sense “a slanderer.” English variants: “the devil,” “Satan,” “the accuser.” Contextual meaning: the specific, personal evil being disputing over Moses’ body. Sanskrit rendering & risk: शैतान् (śaitān, transliterated) — CRITICAL risk (new term). This must be treated with the same rigor as मसीहः or यीशुः: a transliteration is strongly preferred over any native Sanskrit mythological term, because असुरः (“asura,” a cosmic-battle rival-deity class in Vedic dualism), राक्षसः (“rākṣasa,” a class of demonic beings in epic/Purāṇic literature), and पिशाचः (a lesser malevolent-spirit class) each name one member of a multiple class of beings within an established Puranic/epic cosmology, whereas “the devil” in Jude names a single, unique personal adversary. Any native term risks folding this unique figure into an existing multiplicity (many asuras, many rākṣasas). शैतान्, as an established transliteration precedent in Indian Christian usage, avoids this collision and must always carry a note affirming singular, unique personal identity.
ἐπιτίμησαι (epitimēsai) — “rebuke.” Low-Medium risk: तर्जयतु (tarjayatu, “let him rebuke/reprove”).
κύριος — प्रभुः (TM reuse).
βλασφημίας κρίσιν (blasphēmias krisin) — “a blasphemous judgment” (i.e., a slanderous verdict/accusation). Sanskrit rendering & risk: निन्दात्मकं दण्डाज्ञां (nindātmakaṃ daṇḍājñāṃ) — combining निन्दा (blaspheme, established above) and दण्ड-family (judgment, established above); Medium-High risk by composition, no new collision beyond the constituent terms.

Verse 10

“But these people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively.”

ἀλόγα ζῷα (aloga zōa) — Lit. “creatures without logos/reason.” Semantic range: irrational animals, instinct-driven beasts. Sanskrit rendering & risk: अबुद्धिपशवः (abuddhipaśavaḥ, “unreasoning beasts”) — Low-Medium risk, plain descriptive compound.
φυσικῶς (physikōs) — “naturally, by instinct.” Low risk: स्वभावतः (svabhāvataḥ).
φθείρονται (phtheirontai) — “are destroyed, corrupted, ruined.” Sanskrit rendering & risk: नाशं गच्छन्ति (nāśaṃ gacchanti) — Low-Medium; reuses the नाश root established at v. 5 for consistency.

Verse 11

“Woe to them! For they walked in the way of Cain and abandoned themselves to the error of Balaam for profit, and perished in the rebellion of Korah.”

οὐαί (ouai) — “Woe!” Interjection of prophetic lament/judgment. Sanskrit rendering & risk: हा! / धिक् (hā! / dhik) — Low risk; धिक् is a classical Sanskrit interjection of reproach/lament, well-suited and non-technical.
Κάϊν, Βαλαάμ, Κόρε — कयिनः, बालाम्, कोरहः (transliterated proper names) — Low risk. These three names form the second OT “type” triad (parallel to Israel/angels/Sodom in vv. 5–7), completing the “Old Testament Warnings as Types” doctrine: Cain (murderous jealousy/false worship), Balaam (mercenary false prophecy), Korah (rebellion against God-appointed authority).
πλάνη (planē) — “error, wandering, delusion” (root shared with planētēs, “wanderer,” cf. v. 13’s “wandering stars”). Sanskrit rendering & risk: भ्रान्तिः (bhrāntiḥ, “error, delusion, wandering”) — Medium-High risk: भ्रान्ति/भ्रम is a live technical term in Advaita epistemology (superimposition/illusory-cognition theory, closely related to adhyāsa, already flagged in the baseline “imputed righteousness” entry). Here it must be understood as simple moral/doctrinal error, not the Advaitic theory of illusory perception of reality; a brief note is warranted at first use.
μισθοῦ (misthou) — “for wages, for profit/reward.” Low-Medium risk: वेतनार्थम् (vetanārtham).
ἀντιλογίᾳ (antilogia) — “rebellion, contradiction, dispute” (Korah’s rebellion against Moses/Aaron). Sanskrit rendering & risk: विद्रोहः (vidrohaḥ, “rebellion, revolt”) — Low-Medium risk, plain political/social term.
ἀπώλοντο (apōlonto) — “perished.” Reuses नाश root; Low risk.

Verse 12

“These are hidden reefs at your love feasts… shepherds feeding themselves; waterless clouds, swept along by winds; fruitless trees in late autumn, twice dead, uprooted.”

σπιλάδες (spilades) — “hidden reefs” (or, in a variant reading, “blemishes/stains”). Sanskrit rendering & risk: गुप्तशिलाः (guptaśilāḥ, “hidden rocks”) — Low risk, descriptive metaphor.
ἀγάπαις (agapais) — “love feasts” (the early church’s communal meals). Sanskrit rendering & risk: प्रीतिभोजनम् (prītibhojanam, “love-meal/affection-feast”) — Medium risk (new term; see “love” discussion below on प्रीति vs. प्रेम); must be distinguished from Vaiṣṇava communal prasāda meal-sharing practices, which carry their own ritual offering-and-return theology (already flagged for “grace” in the baseline).
ποιμαίνοντες ἑαυτούς (poimainontes heautous) — “shepherding themselves” (ironic — pastors who feed only themselves). Sanskrit rendering & risk: स्वयं पालयन्तः (svayaṃ pālayantaḥ) — Low risk, plain shepherding metaphor.
νεφέλαι ἄνυδροι (nephelai anydroi) — “waterless clouds.” Sanskrit rendering & risk: जलहीनमेघाः (jalahīnameghāḥ) — Low risk, literal descriptive compound.
δένδρα ἄκαρπα… δὶς ἀποθανόντα, ἐκριζωθέντα — “fruitless trees… twice dead, uprooted.” Sanskrit rendering & risk: निष्फलवृक्षाः, द्विवारं मृताः, समूलोन्मूलिताः — Low risk, literal descriptive vocabulary throughout.

Verse 13

“Wild waves of the sea, casting up the foam of their own shame; wandering stars, for whom is reserved the gloom of utter darkness forever.”

ἀστέρες πλανῆται (asteres planētai) — Lit. “wandering stars” (source of English “planet”; same root as v. 11’s planē, “error”). Sanskrit rendering & risk: भ्रमन्तः ताराः (bhramantaḥ tārāḥ, “wandering/erring stars”) — Medium-High risk: avoid any rendering using ग्रह (“graha,” “planet/seizer,” the term for the nine classical astrological planets/nodes, navagraha, believed in Jyotiṣa/astrology to seize and determine human fate). Rendering “wandering stars” with graha-vocabulary would risk importing astrological fate-determinism into what is a moral metaphor for unstable false teachers; तारा (“star,” plain) + भ्रमन्त् (“wandering,” a participle, not the noun-name of a fixed astrological category) is the safer choice.
ζόφος τοῦ σκότους (zophos tou skotous) — “the gloom/blackness of darkness.” Reuses अन्धकार established at v. 6, avoiding तमस्; Medium risk carried forward.
τετήρηται (tetērētai) — “is kept/reserved.” Reuses the रक्षा/τηρέω family established at v. 6; High risk carried forward (same rakṣā-sūtra caution applies, here in its negative sense — reserved for judgment, not blessing — requiring the note to distinguish which direction “kept” points in a given verse).

Verse 14

“It was also about these that Enoch, the seventh from Adam, prophesied, saying, ‘Behold, the Lord comes with ten thousands of his holy ones.’”

Ἑνώχ (Enōch) — एनोकः (enokaḥ, transliterated) — Low risk, proper name.
ἕβδομος ἀπὸ Ἀδάμ (hebdomos apo Adam) — “seventh from Adam.” Low risk, plain genealogical statement: आदमात् सप्तमः (ādamāt saptamaḥ).
προεφήτευσεν (proephēteusen) — “prophesied.” Sanskrit rendering & risk: भविष्यवाणीम् उक्तवान् (bhaviṣyavāṇīm uktavān, “spoke a prophecy”) — Low risk; built on भविष्यवाणी (TM reuse root, Prophecy, Low), consistent with baseline.
ἦλθεν κύριος (ēlthen kyrios) — “the Lord comes/came” (prophetic/dramatic present in a future sense). Reuses प्रभुः (TM reuse, Critical).
ἁγίαις μυριάσιν (hagiais myriasin) — “holy myriads” (i.e., angelic hosts accompanying the Lord in judgment, not the human “saints” of vv. 1, 3). Sanskrit rendering & risk: पवित्रैः असंख्यैः (गणैः) (pavitraiḥ asaṃkhyaiḥ (gaṇaiḥ), “holy innumerable [hosts]”) — High risk: पवित्र is TM reuse (Holy, High) but must NOT be rendered here as पवित्राः जनाः (“saints,” the fixed TM term for human believers, Sainthood doctrine, High) — this verse refers to angelic hosts attending divine judgment, a distinct referent. A translator note distinguishing “holy angelic hosts” from “the saints” (human believers) is required to avoid conflating two distinct groups under one fixed phrase.

Verse 15

“…to execute judgment on all, and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.”

κρίσιν ποιῆσαι (krisin poiēsai) — “to execute judgment.” Reuses दण्ड-family established at v. 6; High risk carried forward.
ἐλέγξαι (elegxai) — “to convict, expose, refute.” Sanskrit rendering & risk: दोषं दर्शयितुम् (doṣaṃ darśayitum, “to expose the fault”) — Medium risk, plain forensic-exposure vocabulary.
ἀσεβεῖς / ἀσέβεια (repeated four times in this verse for rhetorical intensity) — reuses अधार्मिक-family established at v. 4; High risk carried forward, same mandatory redefinition applies at every occurrence per the baseline’s rule for words built on the धर्म root.
σκληρῶν (sklērōn) — “harsh things” (spoken against God). Low-Medium risk: कठोरवचनानि (kaṭhoravacanāni, “harsh words”).

Verse 16

“These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage.”

γογγυσταί (gongystai) — “grumblers” (an onomatopoeic Greek coinage). Sanskrit rendering & risk: कलहप्रियाः / असन्तुष्टवादिनः (kalahapriyāḥ / asantuṣṭavādinaḥ) — Low risk, descriptive.
μεμψίμοιροι (mempsimoiroi) — “malcontents, fault-finders with one’s lot.” Low-Medium risk: भाग्यनिन्दकाः (bhāgyanindakāḥ, “faultfinders of fortune”) — note: भाग्य (“fortune/destiny”) is the same term already rejected in the baseline “election”/“providence” entries for fate/karma-determinism; here it is descriptively appropriate (these people complain about their circumstances) but a brief note should clarify no endorsement of a fate-metaphysic is intended, merely a description of chronic complaint.
ἐπιθυμίας (epithymias) — “desires, lusts.” Sanskrit rendering & risk: कामेच्छाः (kāmecchāḥ, “desires of passion”) — Medium-High risk: काम is a major term in Indian thought (one of the four puruṣārthas, legitimate desire/pleasure as a life-goal in dharmaśāstra, and also the god Kāma). Its use here for sinful, disordered desire must be qualified (e.g. paired with दुष्ट- “corrupt/evil”) so as not to condemn legitimate desire as such, but specifically disordered self-indulgent desire.
ὑπέρογκα (hyperogka) — “bombastic, swelling (words).” Low risk: अतिशयोक्तिपूर्णवचनानि (atiśayoktipūrṇavacanāni, “words full of exaggeration”).
θαυμάζοντες πρόσωπα… ὠφελείας χάριν (thaumazontes prosōpa… ōpheleias charin) — “flattering people… for the sake of advantage.” Low-Medium risk, descriptive: स्वलाभार्थं मुखस्तुतिं कुर्वन्तः (svalābhārthaṃ mukhastutiṃ kurvantaḥ, “flattering faces for their own gain”).

Verse 17

“But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ.”

μνήσθητε (mnēsthēte) — “remember.” Low risk: स्मरत (smarata).
ῥημάτων τῶν προειρημένων (rhēmatōn tōn proeirēmenōn) — “the words spoken beforehand.” Low-Medium risk, descriptive: पूर्वं उक्तानि वचनानि (pūrvaṃ uktāni vacanāni).
ἀποστόλων (apostolōn) — “apostles.” Sanskrit rendering & risk: प्रेषितः/प्रेषिताः (TM reuse, Apostle, Medium).

Verse 18

“They said to you, ‘In the last time there will be scoffers, following their own ungodly passions.’”

ἐμπαῖκται (empaiktai) — “mockers, scoffers.” Sanskrit rendering & risk: उपहासकाः (upahāsakāḥ, “mockers/derider”) — Low-Medium risk, plain classical term.
ἐσχάτου χρόνου (eschatou chronou) — “the last time.” Sanskrit rendering & risk: अन्त्यकालः (antyakālaḥ, “the final/last time”) — Medium-High risk on adjacent doctrine: this is linear eschatological time (a single terminal end-point of history), and translator notes should reinforce (as already flagged in the baseline’s “fulfillment_of_prophecy” doctrine entry) that this must not be assimilated to the cyclical four-yuga scheme (kṛta, tretā, dvāpara, kali) in which the present kaliyuga’s degeneration is itself cyclically resolved and repeated. काल (“time,” plain) is preferred over युग (“age/era” — the fixed cyclical-era term) throughout this curriculum for “time/age” in an eschatological sense; युग is effectively forbidden for this purpose.
ἐπιθυμίας τῶν ἀσεβειῶν (epithymias tōn asebeiōn) — “ungodly passions/lusts.” Reuses काम- and अधार्मिक- families established above; High risk carried forward by composition.

Verse 19

“It is these who cause divisions, worldly people, devoid of the Spirit.”

ἀποδιορίζοντες (apodiorizontes) — “cause divisions, separate themselves off.” Low-Medium risk: भेदं जनयन्तः (bhedaṃ janayantaḥ, “causing division/difference”) — note: भेद is also a technical term in Dvaita Vedānta (the doctrine of real difference between jīva and Brahman, opposed to Advaita’s abheda); here used generically for social/ecclesial division, not a metaphysical claim, but worth a brief disambiguating note given the term’s philosophical double-life.
ψυχικοί (psychikoi) — Lit. “of the psychē (soul/natural life-principle),” as opposed to pneumatikos (“of the pneuma/Spirit”). Semantic range: governed by natural, unregenerate human life rather than the Spirit; “soulish,” “sensual,” “worldly,” “unspiritual.” English variants: “worldly people,” “sensual,” “merely natural,” “devoid of the Spirit.” Contextual meaning: THE most theologically delicate term in this verse — a psychē/pneuma (soul/Spirit) anthropological contrast, immediately followed by explicit denial of possessing “the Spirit.” Sanskrit rendering & risk: CRITICAL, new cross-cutting risk on the same order of magnitude as the baseline’s आत्मा discussion. आत्मा-based renderings (e.g., a coinage like ātmika or jīvātmaparaḥ, “concerned with the individual/lower self”) must be strictly avoided here, because आत्मा is reserved exclusively for पवित्र आत्मा (Holy Spirit, Critical) per the baseline’s absolute rule that “spirit” language elsewhere must never reinforce an ātman-Brahman identity reading — and a psychē/pneuma contrast rendered with two आत्मा-family words in the same verse would directly collapse that very distinction the baseline exists to protect. Recommended rendering: लौकिकाः (laukikāḥ, “worldly, of this world,” from loka, “world” — a plain, non-technical adjective, distinguished from the Mīmāṃsā laukika/vaidika [“worldly-ordinary” vs. “scripturally-injuncted”] distinction by context, a comparatively minor and manageable collision next to the alternative). Every occurrence must carry a note: “governed by natural human life, without the Holy Spirit — NOT a claim about a lower ‘self’ (ātman) as understood in Vedāntic anthropology.”
πνεῦμα μὴ ἔχοντες (pneuma mē echontes) — “not having the Spirit.” Sanskrit rendering & risk: पवित्रं आत्मानं न धारयन्तः (pavitraṃ ātmānaṃ na dhārayantaḥ) — reuses पवित्र आत्मा (TM reuse, Holy Spirit, Critical); must carry the mandatory personhood note at every occurrence per baseline rule, here reinforced by direct juxtaposition with the ψυχικοί/लौकिक contrast just above — this pairing is the highest-stakes single verse for Holy-Spirit-personhood risk in the entire Jude curriculum and should be escalated to human theologian review as a matter of course.

Verse 20

“But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit…”

ἐποικοδομοῦντες (epoikodomountes) — “building up.” Sanskrit rendering & risk: निर्माणं कुर्वन्तः (nirmāṇaṃ kurvantaḥ) — Low-Medium; consistent with the baseline’s “Mutual Edification” doctrine vocabulary (परस्परोन्नतिः).
τῇ ἁγιωτάτῃ πίστει (tē hagiōtatē pistei) — “your most holy faith” (superlative). Sanskrit rendering & risk: पवित्रतमे विश्वासे (pavitratame viśvāse) — combines पवित्र (TM reuse, Holy, High) in its superlative form with विश्वासः (TM reuse, Faith, High); Medium-High risk by composition, consistent extension of both established terms, no new collision.
πνεύματι ἁγίῳ προσευχόμενοι (pneumati hagiō proseuchomenoi) — “praying in the Holy Spirit.” Reuses पवित्र आत्मा (TM reuse, Critical) + प्रार्थना (established doctrine-registry term for “prayer,” from the baseline doctrine_risk_registry.json’s “Prayer and Intercession” entry: प्रार्थना मध्यस्थता च) — Critical risk carried forward, mandatory personhood note applies.

Verse 21

“…keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.”

τηρήσατε ἑαυτοὺς (tērēsate heautous) — “keep yourselves.” Reuses रक्षा/τηρέω family established at v. 6; High risk carried forward — note the reflexive form here (believers’ active responsibility) must be held in tension with v. 24’s divine-agency “he is able to keep you” (φυλάξαι), both belonging to the “Kept by God and Presented Blameless” doctrine; translator notes should clarify these are complementary (human responsibility within divine preservation), not contradictory.
ἀγάπῃ θεοῦ (agapē theou) — “the love of God.” Sanskrit rendering & risk: new term, High risk. प्रीतिः (prītiḥ, “love, affection, delight”) is proposed as the primary rendering for ἀγάπη throughout this curriculum. प्रेम is explicitly rejected as the default choice: in Gauḍīya Vaiṣṇava (Caitanya) theology, prema names a fully theorized, graded soteriological summit — prema-bhakti, the highest devotional attainment beyond ordinary bhakti, embedded in an entire rasa (aesthetic-devotional-emotion) theology of śānta, dāsya, sakhya, vātsalya, mādhurya modes of loving Kṛṣṇa. Using प्रेम for “the love of God” risks importing this graded-attainment framework rather than conveying God’s love as freely given and Godward/otherward committed love. रागः is also rejected: in Sāṅkhya-Yoga, rāga (“attachment/passion”) is one of the five kleśas (afflictions, Yoga Sūtra 2.3) that bind the soul to saṃsāra — the opposite valence from divine or Christian love. प्रीति, a comparatively general and less systematized classical word for affection/fondness/pleasure, is preferred, though it still requires an introductory gloss (“God’s committed, self-giving love, and the believer’s answering love for God and neighbor”) since it carries no inherent covenantal-commitment sense on its own — directly parallel to how the baseline treats संविद् (“covenant”) as needing explicit teaching despite being the least-encumbered available term.
ἔλεος (eleos) — “mercy.” Sanskrit rendering & risk: new term, High risk (core to the “Mercy and Rescue of the Wavering” doctrine, appearing again in vv. 22–23). Proposed rendering: दया (dayā, “compassion, mercy, pity”). कृपा is available and was noted (without full rejection) as an alternative in the baseline’s “grace” entry; it is not wrong here but carries some devotional-bhakti resonance for God’s compassion toward a devotee already-in-relationship (e.g., in Vaiṣṇava usage, kṛpā is often the term for the guru’s or God’s compassionate favor bestowed in response to devotion). दया is comparatively more general (a basic ethical virtue term found across Dharmaśāstra virtue-lists and Yogic ethical vocabulary as a quality of character, but not tied to a single devotional-transactional structure). Each occurrence should carry a brief note distinguishing biblical mercy — God’s compassionate action toward those who are wavering or condemned, prior to and apart from their spiritual attainment — from kṛpā’s bhakti-responsive framing.
ζωὴν αἰώνιον (zōēn aiōnion) — “eternal life.” Sanskrit rendering & risk: new term, High risk. नित्यं जीवनम् (nityaṃ jīvanam, “eternal/everlasting life”) is proposed, continuing the नित्य (“eternal,” not सनातन — see v. 6) decision. अमृतत्वम् (“immortality”) is explicitly rejected: this is a major Upaniṣadic soteriological goal-term (the Self’s attainment of deathlessness through Self-knowledge, e.g. Kaṭha Upaniṣad, Bṛhadāraṇyaka Upaniṣad), tightly bound to Advaita’s ātman-Brahman realization doctrine — using it here would collapse “eternal life in Christ” into “immortality of an already-eternal Self,” directly undermining the personal, granted (not innately possessed) nature of the gift. मोक्षः/मुक्तिः remain forbidden (per the baseline’s absolute “salvation” rule) and equally inapplicable here.

Verse 22

“And have mercy on those who doubt…”

ἐλεᾶτε (eleate) — verb form of ἔλεος. Reuses दया-family established at v. 21; High risk carried forward.
διακρινομένους (diakrinomenous) — “those who doubt, waver, dispute (with themselves).” Semantic range: internal uncertainty, wavering between positions, being of two minds. English variants: “those who doubt,” “the wavering,” “those who dispute.” Contextual meaning: names the vulnerable middle group in Jude’s threefold pastoral strategy (v. 22–23: the wavering, the endangered, the defiled) — core to the “Mercy and Rescue of the Wavering” doctrine. Sanskrit rendering & risk: द्विविधचित्ताः / संदिग्धाः (dvividhacittāḥ / saṃdigdhāḥ, “double-minded ones” / “doubting ones”) — Medium risk, plain psychological-state vocabulary, no major school-specific collision (contrast with the graded śraddhā-guṇa framework already flagged for “faith” in the baseline — this term describes an unsettled state prior to settled faith, which should be noted as distinct from Gītā 17’s threefold guṇa-classified śraddhā typology).

Verse 23

“…save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by their flesh.”

σῴζετε (sōzete) — “save.” Sanskrit rendering & risk: त्रायध्वम् (trāyadhvam, imperative of the same √trā root as TM reuse त्राणम्, Salvation, Critical) — Critical risk carried forward, excellent lexical consistency with the baseline; must never shift to मोच्/मुच् (moksha-root) forms even in verb inflection.
ἐκ πυρὸς ἁρπάζοντες (ek pyros harpazontes) — “snatching out of the fire.” Sanskrit rendering & risk: अग्नेः उद्धरन्तः (agneḥ uddharantaḥ, “rescuing/lifting out from the fire”) — Low-Medium risk; उद्धरति (“lifts out, rescues,” the same root that gives avatāra’s cousin verb sense of “descent/deliverance” — a mild etymological proximity worth a footnote, though उद्धरण as a common rescue-verb is not itself the avatāra doctrine and is safely distinguishable from देहधारणम्, the fixed Incarnation term).
ἐλεᾶτε ἐν φόβῳ (eleate en phobō) — “show mercy with fear.” Reuses दया-family; combines with भयेन (bhayena, “with fear/caution”) — Medium risk, descriptive, emphasizing caution against contamination while extending mercy.
μισοῦντες (misountes) — “hating.” Low risk: द्विषन्तः (dviṣantaḥ).
τὸν χιτῶνα ἐσπιλωμένον (ton chitōna espilōmenon) — “the garment stained/defiled” (by the flesh) — a vivid metaphor for avoiding even indirect moral contamination. Sanskrit rendering & risk: दूषितं वस्त्रम् (dūṣitaṃ vastram) — Medium risk: this image sits close to ritual-purity vocabulary in Indian religious culture (garment/clothing purity is significant within varṇa-based ritual-purity codes, e.g. concern over contact-pollution transmitted via cloth). A translator note should clarify the image conveys moral revulsion at sin’s contaminating influence, not a ritual-purity/śuddhi mechanism requiring prescribed purification rites (cf. the baseline’s parallel caution already registered for “sin”/पापम्).

PART 2 — REMAINING VERSES OF THE (SINGLE) CHAPTER: vv. 1–2 AND vv. 24–25

Jude has only one chapter. This section completes full-book coverage by treating the verses outside the core-passage range (vv. 3–23) already analyzed above.

Verses 1–2 (Salutation)

“Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ: May mercy, peace, and love be multiplied to you.”

δοῦλος Ἰησοῦ Χριστοῦ (doulos Iēsou Christou) — “a servant/slave of Jesus Christ.” Lit. “slave,” total-ownership relationship, not a wage-employee. Sanskrit rendering & risk: new term (absent from the provided Romans baseline, though the identical Greek phrase opens Romans 1:1 — this Jude package establishes it for the first time and it should be back-ported to the Romans package for consistency), Medium risk. दासः (dāsaḥ, “slave, servant”) is proposed over भृत्यः (“hired servant/employee,” which wrongly implies a wage-contract relationship rather than total ownership). Note: दास is also the term for the dāsya-bhāva (“servant-mood”) of bhakti devotion, one of the five classical devotional relational modes to Kṛṣṇa (śānta, dāsya, sakhya, vātsalya, mādhurya) — a mild collision, but one that if anything reinforces rather than undermines the intended sense of glad, relational submission, and is far less severe than the प्रेम/mokṣa-class collisions elsewhere in this glossary.
ἀδελφὸς Ἰακώβου (adelphos Iakōbou) — “brother of James.” भ्राता (bhrātā) — Low risk, plain kinship term.
τοῖς ἐν θεῷ πατρὶ ἠγαπημένοις (tois en theō patri ēgapēmenois) — “to those loved in God the Father.” Reuses प्रीति-family (established at v. 21) for “loved” and सर्वेश्वरः/पिता (TM reuse, God/Father, Critical); High risk by composition, no new collision.
τετηρημένοις (tetērēmenois) — “kept for Jesus Christ.” Reuses रक्षा/τηρέω family (established at v. 6); High risk carried forward — note this is the very first occurrence of the book’s central “kept” theme, establishing it as a frame around the whole letter (also closing it at v. 24).
κλητοῖς (klētois) — “called.” Sanskrit rendering & risk: आहूतः (TM reuse, Called, High).
ἔλεος, εἰρήνη, ἀγάπη πληθυνθείη (eleos, eirēnē, agapē plēthyntheiē) — “mercy, peace, and love be multiplied.” Combines दया (mercy, established v. 21), शान्तिः (TM reuse, Peace, Medium), and प्रीति (love, established v. 21); बहुः क्रियताम् (bahuḥ kriyatām, “let it be multiplied”) — Low-Medium risk on the verb itself.

Verses 24–25 (Closing Doxology)

“Now to him who is able to keep you from stumbling, and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.”

φυλάξαι (phylaxai) — “to guard/keep” (a synonym-verb of τηρέω, same semantic domain). Reuses रक्षा-family established at v. 6; High risk carried forward — this is the doctrinal climax of “Kept by God and Presented Blameless”: here it is God, not the believer, who is the active guarding subject (contrast v. 21’s reflexive “keep yourselves”), and this contrast should be preserved clearly in translation and flagged for review.
ἀπταίστους (aptaistous) — “without stumbling.” Sanskrit rendering & risk: निष्खलितान् (niṣkhalitān, “without stumbling/faltering”) — Low-Medium risk, descriptive coinage from स्खल् (“to stumble, slip”).
στῆσαι κατενώπιον τῆς δόξης αὐτοῦ (stēsai katenōpion tēs doxēs autou) — “to present/set [you] before the presence of his glory.” Reuses महिमा (TM reuse, Glory, High); the verb स्थापयितुम् (sthāpayitum, “to set/establish/present”) — Medium-High risk by composition, consistent extension.
ἀμώμους (amōmous) — “blameless, unblemished, without fault.” THE key term for “Presented Blameless.” Sanskrit rendering & risk: new term, High risk. निर्दोषः (nirdoṣaḥ, “faultless, without fault/doṣa”) is proposed. Note: दोष is also the term for the three humoral factors in Āyurveda (vāta, pitta, kapha doṣa) and for a moral/ritual “fault” generally in dharmaśāstra ethics; this dual technical life is a mild risk requiring a note that “blameless” here names a forensic, positional standing granted through Christ’s finished work (parallel to धार्मिकता/आरोपिता धार्मिकता, Righteousness/Imputed Righteousness, both Critical in the baseline), not the practical absence of moral lapses achieved by discipline, nor a bodily-humor balance.
ἀγαλλιάσις (agalliasis) — “exceeding joy, exultant gladness.” Sanskrit rendering & risk: CRITICAL — a major new cross-cutting finding on par with the baseline’s ātman discussion. आनन्दः (ānandaḥ, the ordinary and most “natural”-sounding Sanskrit word for “bliss/joy”) must be rejected as the primary rendering: ānanda is the third term of sat-cit-ānanda (“existence-consciousness-bliss”), Vedānta’s defining threefold characterization of the very nature of Brahman/the liberated Self, foundational across Advaita and other Vedānta schools. Rendering the doxology’s climactic “exceeding joy” with आनन्द risks the strongest possible false equivalence in this entire Jude package: hearing believers’ joy before God’s glory as the attainment of Brahman’s own intrinsic bliss-nature (i.e., a moksha/Self-realization outcome) rather than relational, granted joy in the personal presence of a distinct, worshipped God. हर्षः (harṣaḥ, “joy, gladness, delight”) is proposed instead — a plain, comparatively untheorized classical word for gladness/delight, without a fixed metaphysical-attainment sense. This should be flagged for mandatory human theologian review at every occurrence, exactly as आत्मा is flagged in the baseline.
μόνῳ θεῷ σωτῆρι (monō theō sōtēri) — “to the only God, [our] Savior.” Combines सर्वेश्वरः (TM reuse, God, Critical) with एकः (ekaḥ, “only, alone”) and त्राता (trātā, “Savior” — a natural agent-noun built on the same √trā root as TM reuse त्राणम्, Salvation, Critical). Sanskrit rendering & risk: एकस्मै सर्वेश्वराय त्रात्रे — Critical risk by inheritance from both root terms; excellent internal consistency (त्राता/त्राणम् sharing a root is a natural and desirable reinforcement, not a new coinage risk), but the “only” (μόνος) qualifier must be preserved emphatically given the Universal Scope / exclusivity doctrines already flagged Critical/High in the baseline.
διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν — “through Jesus Christ our Lord.” यीशुख्रीष्टेन अस्मत्प्रभुणा — combines established proper names and प्रभुः (TM reuse, Lord, Critical).
δόξα μεγαλωσύνη κράτος καὶ ἐξουσία (doxa megalōsynē kratos kai exousia) — “glory, majesty, dominion, and authority” — the doxological quadrant:
- δόξα → महिमा (TM reuse, Glory, High).
- μεγαλωσύνη (“majesty, greatness”) → गौरवम् (gauravam, “greatness, majesty, dignity”) — Low-Medium risk, general honorific-abstraction term.
- κράτος (“might, dominion, power”) → सामर्थ्यम् (TM reuse root, Power of God, High) — High risk, must never be rendered शक्ति, per the baseline’s absolute forbidden-substitution rule (शक्ति names the hypostasized, personified divine-feminine creative power of Śākta Tantric theology). Reusing सामर्थ्यम् here maintains full consistency with the Romans package’s “power_of_god” entry.
- ἐξουσία (“authority”) → अधिकारः (adhikāraḥ, “authority, jurisdiction”) — Low-Medium risk, a standard administrative/legal-authority term without a single dominant darśana-specific claim on it.
πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας (pro pantos tou aiōnos kai nyn kai eis pantas tous aiōnas) — “before all time/ages, and now, and forever/unto all ages.” Sanskrit rendering & risk: High risk on term selection, consistent with the v. 18 finding. सर्वकालात् पूर्वम्, सम्प्रति, सर्वं कालं यावत् (sarvakālāt pūrvam, samprati, sarvaṃ kālaṃ yāvat — “before all time, now, unto all time”) — युग is forbidden here for the same reason established at v. 18: this doxology asserts a single linear eternity bracketing a single linear history, not a cyclical yuga-scheme within which the present order will itself cyclically dissolve and recur. काल (“time,” plain) must be used throughout.
Ἀμήν (Amēn) — आमीन् (established transliteration per baseline AI-requirements document).

Cross-Cutting Findings Summary (for Step 2 doctrine analysis to build on)

New Critical-tier collision on par with ātman: ἀγαλλιάσις/“joy” must never use आनन्द (sat-cit-ānanda collision); use हर्षः.
Sampradāya forbidden: “delivered” (παραδοθείσῃ, v. 3) must never use सम्प्रदाय-vocabulary (would frame the Christian deposit as one lineage-tradition among competing sampradāyas).
Sanātana forbidden for “eternal”: use नित्य consistently (vv. 6, 7, 21, 25); सनातन collides with sanātana dharma self-designation.
Yuga forbidden for “age/time” in eschatological contexts: use काल (vv. 18, 25); avoids cyclical-time collision already flagged in the baseline for “resurrection”/“fulfillment of prophecy.”
New “kept” (τηρέω) term-family (रक्षा/रक्षितः): High risk throughout (vv. 1, 6, 13, 21, 24); flag the rakṣā-sūtra protective-thread ritual-culture collision as a live, non-classical-philosophical but doctrinally significant risk distinct from the baseline’s mostly Sanskrit-philosophical-source risk pattern.
New “love” term (ἀγάπη → प्रीति, not प्रेम or राग): High risk; प्रेम’s Gauḍīya-Vaiṣṇava prema-bhakti rasa-theology and राग’s kleśa status in Yoga Sūtra 2.3 are both explicitly rejected.
New “mercy” term (ἔλεος → दया, not कृपा primarily): High risk, core to “Mercy and Rescue of the Wavering.”
ψυχικοί (“worldly/soulish,” v. 19) is a newly identified Critical risk: must use लौकिक, never any आत्मा-based coinage, given direct juxtaposition with “not having the [Holy] Spirit” in the same verse.
δεσπότης/κύριος double-title (v. 4): requires a translator note that both titles (अधिपतिः, प्रभुः) refer to one Person, Jesus Christ.
δόξας (“glorious ones,” angelic beings, v. 8) and ἁγίαις μυριάσιν (“holy myriads,” angelic hosts, v. 14): both reuse महिमा/पवित्र roots but refer to created angelic beings, not Christ’s own glory or the human “saints” — mandatory disambiguating notes at each occurrence.
διάβολος → शैतान् (transliteration), never असुर/राक्षस/पिशाच: avoids folding a unique personal adversary into an existing Puranic/epic multiple-being class.

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