Cross-Reference Analysis
Cross-Reference Analysis — Jude (English → French)
Methodology and Coverage Note
Jude is a single chapter of 25 verses. This analysis covers every verse of the letter, 1:1–25, tracing every Old Testament quotation and allusion, every messianic/eschatological reference, every typological pattern, and every parallel to the baseline Romans curriculum (and to other New Testament material that will matter for future curricula, principally 2 Peter, which shares extensive verbal parallels with Jude). Citations are given in normalized Book Chapter:Verse form (English book names, Arabic numerals, e.g. Romans 9:29, Genesis 19:1-29) so that this matrix can be mechanically cross-checked against other language packages. French book-name mapping for citation display in destination-language output follows the baseline’s established convention in 12_ai_translation_requirements.md (Romans → Romains, Genesis → Genèse, etc.); this mapping is reproduced in full at the end of this document.
Rows are ordered by Jude verse. “Translation sensitivity” flags carry forward risk tiers established in 07_semantic_analysis.md and 08_core_glossary.md and are not re-derived here; this document’s contribution is the inter-textual justification for those risk ratings and the rendering-consistency rules that follow from shared vocabulary with the Romans baseline.
PART A — OT Quotation / Allusion / Typology / NT Parallel Matrix
| # | Jude Passage | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | Jude 1:1 | Servant/apostolic self-designation under Christ’s ownership | Jude, James (author’s brother) | Cf. Romans 1:1 (Paul, δοῦλος/servant of Christ Jesus); Galatians 1:10; Philippians 1:1 | Both Jude and Romans open with the author naming himself “servant [δοῦλος] of Jesus Christ.” Baseline Romans has no fixed TM entry for δοῦλος as a term (Paul’s self-designation was not flagged there), so this curriculum’s choice of serviteur (see 08_core_glossary.md, High risk) sets a new precedent. Rendering-consistency rule: if a future Romans-package revision or any curriculum touching Romans 1:1 renders δοῦλος, it should default to serviteur unless a specific passage requires the fuller force of “esclave,” to keep the self-designation vocabulary consistent across the corpus. |
| 2 | Jude 1:1 | Kept by God (positive inclusio, opening bookend) | Believers | Cf. John 17:11-12 (Jesus keeps/guards the disciples given him); 1 Peter 1:5 (kept by God’s power for a salvation to be revealed); Romans 8:38-39 (nothing can separate believers from God’s love) — thematically parallel “Assurance of Salvation” doctrine (Romans baseline, High risk) | The Greek verb here (τηρέω) is not the vocabulary Romans 8 uses, but the doctrine is the same: God’s own action secures the believer’s final standing. Render Jude’s τηρέω family (see Part B below) with a French term the reader can recognize as functionally equivalent to the assurance Romans 8:28-39 teaches, without importing Romans’ own different verb into Jude’s text. |
| 3 | Jude 1:2 | Mercy, peace, love multiplied | — | Cf. Numbers 6:24-26 (Aaronic priestly blessing pattern); 2 Peter 1:2 (near-identical greeting formula) | Salutation formula; low doctrinal risk, but note the “mercy” (ἔλεος) term begins its four-fold occurrence pattern here (1:2, 21, 22, 23) — see Part C consistency rule below. |
| 4 | Jude 1:3 | The faith once delivered (doctrine-title passage) | — | Cf. Galatians 1:6-9 (no other gospel to be received); 1 Timothy 6:20 (guard what has been entrusted); 2 Timothy 1:13-14; Romans 6:17 (Paul: believers “became obedient… to the standard of teaching to which you were entrusted”) | Romans 6:17’s “pattern of teaching” (τύπον διδαχῆς) and Jude’s “the faith… delivered” (παραδοθείσῃ) both describe a fixed, received apostolic content, not an evolving tradition. Rendering-consistency rule: use verbal constructions (“transmise/livrée une fois pour toutes,” “le dépôt de la foi transmis”) rather than a bare noun “Tradition” in both curricula, to avoid activating the French Catholic technical category of la Tradition vivante (see full discussion, 07_semantic_analysis.md Jude 1:3). Human theologian review required wherever either curriculum renders this concept. |
| 5 | Jude 1:4 | Grace turned into license | False teachers | Direct doctrinal parallel: Romans 6:1 (“Shall we go on sinning that grace may increase?”); Romans 6:15; Romans 3:8 | This is the single clearest doctrinal overlap between Jude and Romans. Rendering-consistency rule (Critical): the French rendering of χάρις as grâce is fixed by the Romans baseline (High risk, doctrine “Grace”) and must be reused unchanged; in both curricula, the grace-versus-license contrast must remain unambiguous in the French text — no rendering may leave open the reading that grace is a warrant for sin. |
| 6 | Jude 1:4 | Denial of the Master and Lord | False teachers (implicit); Christ (confessed/denied) | Cf. 2 Peter 2:1 (near-parallel: “denying the Master who bought them”); Titus 2:13 (“our great God and Savior Jesus Christ”); Matthew 10:33; contrast with Romans 10:9 (“if you confess with your mouth that Jesus is Lord”) | Jude 1:4 is the negative mirror of Romans 10:9’s confession: what Romans presents as the saving confession, Jude presents as the damnable denial. Rendering-consistency rule (Critical): the French term for κύριος must remain Seigneur in both curricula (baseline-fixed, High risk, “Lordship of Christ”); δεσπότης must never collapse into the same French word as κύριος nor into the forbidden cognate “despote” (see 08_core_glossary.md). |
| 7 | Jude 1:5 | Israel/Exodus generation destroyed for unbelief | Israel (the wilderness generation), the Lord | Exodus 12:1-14:31 (the deliverance); Numbers 14:1-35 (the unbelieving generation’s judgment); parallel NT use: 1 Corinthians 10:1-11 (Paul cites the same wilderness generation “as examples… written down for our instruction”); Hebrews 3:16-19 | First OT-type warning (“Israel”). 1 Corinthians 10:1-11 is the closest NT structural parallel: Paul, like Jude, cites the Exodus/wilderness generation as a typological warning to a NT congregation. Romans 11:20-22 shares the same rhetorical move (warning grafted-in Gentiles against presumption using Israel’s unbelief). Rendering-consistency rule: keep “sauver/salut” family (baseline-fixed) for σῴζω, and render ἀπώλεσεν with a term of decisive, judicial ruin, not a euphemism, consistently with how 1 Corinthians 10 warning material would be rendered if brought into this same French Bible-teaching tradition. |
| 8 | Jude 1:6 | Angels who sinned, kept for judgment | Fallen angels | Genesis 6:1-4 (the background narrative, “sons of God”); direct NT parallel 2 Peter 2:4; background in intertestamental tradition (1 Enoch 6-16, non-canonical); possible later echo in Isaiah 14:12-15 / Ezekiel 28:12-19 (traditionally applied to a heavenly rebellion, though not directly quoted by Jude) | Second OT-type warning (“Angels”). This verse contains the first negative occurrence of the τηρέω keeping-inclusio (see Part B). Translation sensitivity: French readers with no OT-narrative literacy will need a teaching-note gloss on Genesis 6:1-4, since the passage itself is famously obscure even to trained readers; do not attempt to resolve the interpretive question in the translated text itself. |
| 9 | Jude 1:7 | Sodom and Gomorrah as an example of judgment | Sodom, Gomorrah, “the surrounding cities” | Genesis 19:1-29 (the narrative); Deuteronomy 29:23; Isaiah 1:9 (directly quoted at Romans 9:29: “If the Lord of hosts had not left us… we would have been like Sodom and become like Gomorrah”); Ezekiel 16:49-50; Matthew 11:23-24; Luke 17:29; parallel 2 Peter 2:6-8 | Third OT-type warning (“Sodom”). Direct cross-curriculum link: Romans 9:29 quotes Isaiah 1:9, which itself names Sodom and Gomorrah, making this the one place where Jude’s OT-type material and a Romans OT quotation share the identical proper nouns. Rendering-consistency rule: use the identical French form Sodome et Gomorrhe (standard across all French Bible traditions) in both curricula; no variant spelling or paraphrase. |
| 10 | Jude 1:8-10 | Dreamers who defile flesh, reject authority, blaspheme; contrast with archangel Michael’s restraint | False teachers; Michael the archangel; the devil; Moses (referenced) | Direct NT parallel 2 Peter 2:10-12; background for Michael/devil dispute: extra-canonical Testament of Moses (non-canonical, not preserved in full); possible OT echo Zechariah 3:1-2 (the pattern of an angelic figure rebuking the accuser: “The LORD rebuke you, Satan”); Deuteronomy 34:5-6 (the LORD himself buries Moses in a hidden place, background for later Jewish speculation about a dispute over his body) | Translation sensitivity (High): Jude here draws on a non-canonical Jewish tradition about Moses’ burial and an angelic dispute; the French text must render the narrative content faithfully without either (a) implying Scripture itself records this event outside Jude, or (b) omitting it as if embarrassing. A teaching note connecting the “Ἐπιτιμήσαι σοι κύριος” formula to Zechariah 3:2’s nearly identical wording (“יִגְעַר יְהוָה בְּךָ” / “The LORD rebuke you”) is recommended, since this is likely Jude’s actual scriptural allusion pattern even though the narrative frame is extra-biblical. |
| 11 | Jude 1:11a | The way of Cain | Cain | Genesis 4:3-16; NT parallel 1 John 3:12; Hebrews 11:4 (contrast, Abel’s better sacrifice by faith) | Fourth OT-type warning. Low-Medium risk; requires an OT-narrative gloss for biblically unchurched readers (per baseline’s noted low-OT-literacy concern for the French target audience). |
| 12 | Jude 1:11b | The error of Balaam | Balaam | Numbers 22:1-24:25; Numbers 31:16; NT parallel 2 Peter 2:15-16; Revelation 2:14 | Fifth OT-type warning: teaching/prophesying for hire. Same OT-literacy concern as Cain above; note the shared vocabulary with Revelation 2:14, a future-curriculum consistency point. |
| 13 | Jude 1:11c | The rebellion of Korah | Korah | Numbers 16:1-35 | Sixth OT-type warning: rebellion against divinely appointed leadership. Same OT-literacy concern. |
| 14 | Jude 1:12a | Self-serving “shepherds” at the love feasts | False teachers (implicit shepherd-figures) | Strong allusion: Ezekiel 34:2-10 (shepherds who feed themselves instead of the flock); background practice 1 Corinthians 11:20-22 (abuses of shared fellowship meals) | Translation sensitivity (Medium-High): the ironic “shepherding themselves” (ποιμαίνοντες ἑαυτούς) directly echoes Ezekiel 34’s indictment of Israel’s corrupt shepherds; render so the Ezekiel echo is recoverable (e.g., a teaching-note cross-reference), and take care that the French pastoral vocabulary does not read as commentary on the modern Protestant office of “pasteur” (see 07_semantic_analysis.md note). |
| 15 | Jude 1:12b | Waterless clouds, fruitless trees | — | General wisdom-literature imagery pattern: Proverbs 25:14 (a man who boasts of a gift he does not give is like clouds without rain); Isaiah 5:6 | Not a direct quotation; a shared stock image. Low risk. |
| 16 | Jude 1:13a | Wild waves casting up their own shame | — | Strong allusion: Isaiah 57:20 (“the wicked are like the tossing sea… casting up mire and dirt”) | Translation sensitivity (Medium): preserve the “casting up” verb sense so the Isaiah allusion remains recoverable; do not flatten to a generic “des vagues agitées.” |
| 17 | Jude 1:13b | Wandering stars, darkness reserved forever | False teachers | NT parallel 2 Peter 2:17 | Second negative occurrence of the τηρέω keeping-inclusio (see Part B). |
| 18 | Jude 1:14-15 | Enoch’s prophecy of the Lord’s coming in judgment | Enoch (7th from Adam); “the Lord” (Christ, in eschatological coming) | Direct quotation of 1 Enoch 1:9 (non-canonical); thematic/verbal echo of Deuteronomy 33:2 (“the LORD came… with him were myriads of holy ones”); Zechariah 14:5 (“the LORD my God will come, and all the holy ones with him”); Daniel 7:10 (myriads before the Ancient of Days); eschatological parallel Matthew 25:31; 1 Thessalonians 3:13 | Messianic/eschatological reference: “the Lord” who comes with “holy myriads” is understood by the letter’s Christian re-application as Christ’s second coming, even though the quoted source material (1 Enoch) predates Christian usage and originally referred to God’s coming in judgment generally. Translation sensitivity (Critical for teaching material, Low for the bare translated text): the French rendering must not obscure that Jude is citing non-canonical material as containing a true prophetic utterance without thereby canonizing 1 Enoch — both French Catholic and Protestant Bible traditions agree 1 Enoch is outside the canon, so there is no live denominational conflict here (unlike Ethiopian Orthodox tradition), but a teaching note is required so instructors can field the “is 1 Enoch Scripture?” question accurately. Render “ἁγίαις μυριάσιν” as an angelic host (ses saintes myriades), not with the baseline’s “saints” doctrine term for believers — see 07_semantic_analysis.md note on this disambiguation. |
| 19 | Jude 1:16a | Grumblers, malcontents | False teachers | Strong lexical/thematic echo: Exodus 16:2-9; Numbers 14:2, 27, 29 (Israel’s wilderness murmuring, γογγυσμός in the Greek Old Testament); direct NT parallel 1 Corinthians 10:10 (“nor grumble, as some of them did”) | Rendering-consistency rule (Medium): this deliberately recalls the Israel-type warning already introduced at Jude 1:5; render γογγυσταί as murmurateurs to preserve the Exodus-murmuring intertextual echo (per 07_semantic_analysis.md/08_core_glossary.md), and note the direct link to Paul’s own use of the same wilderness tradition at 1 Corinthians 10:10 for future-curriculum consistency. |
| 20 | Jude 1:16b | Lusts, flattery for gain | False teachers | Cf. Proverbs 29:5 (flattery as a snare); thematic parallel Romans 1:24 (God gave them up to the lusts [ἐπιθυμίαις] of their hearts); Romans 7:7-8 (the Decalogue’s prohibition of covetousness/ἐπιθυμία, quoting Exodus 20:17/Deuteronomy 5:21) | Rendering-consistency rule: ἐπιθυμία is rendered convoitise(s) in this curriculum (see 08_core_glossary.md) specifically to preserve the negative moral freight already present in Romans 7:7’s Decalogue quotation (“tu ne convoiteras pas”); do not use the neutral “désir(s)” in either curriculum for this term family. |
| 21 | Jude 1:17-18 | Remembering apostolic prediction of end-times scoffers | The apostles (collectively); “our Lord Jesus Christ” | Near-verbatim NT parallel 2 Peter 3:2-3; also 1 Timothy 4:1; 2 Timothy 3:1-5; Acts 20:29-30 | Translation sensitivity: Jude 1:17-18 and 2 Peter 3:2-3 are close enough in Greek that any future curriculum translating 2 Peter should be checked against this curriculum’s French rendering of “ἐμπαῖκται” (moqueurs) and “ἐσχάτου χρόνου” (les derniers temps) for consistency. |
| 22 | Jude 1:19 | Soulish people devoid of the Spirit | False teachers | Direct lexical parallel 1 Corinthians 2:14 (ψυχικὸς ἄνθρωπος, “the natural/soulish person does not accept the things of the Spirit of God”); thematic parallel Romans 8:9 (“if anyone does not have the Spirit of Christ, he does not belong to him”) | Rendering-consistency rule (High): ψυχικός must never be rendered with the French cognate “psychique” (clinical/paranormal false-cognate, see 08_core_glossary.md); this curriculum’s descriptive rendering (“des êtres purement naturels, dépourvus de l’Esprit”) should be the template for any future curriculum reaching 1 Corinthians 2:14, which uses the identical Greek adjective. The underlying doctrine is the same claim made positively in Romans 8:9: possession of the Spirit is the boundary marker of belonging to Christ. |
| 23 | Jude 1:20-21 | Building up in the faith, praying in the Spirit, keeping oneself in God’s love, awaiting mercy unto eternal life | Believers | Romans 8:26-27 (the Spirit’s intercession in prayer — baseline doctrine “Prayer and Intercession,” Medium risk); 1 Corinthians 3:10-14 (building on the foundation); Titus 2:13 (awaiting the blessed hope); Romans 5:5 (God’s love poured into hearts by the Spirit) | Third and central occurrence of the τηρέω keeping-inclusio, now in the imperative (“keep yourselves”) — see Part B. Rendering-consistency rule: “Esprit Saint” and “prière”/“intercession” vocabulary must match the baseline Romans TM exactly (both already fixed, Medium risk); “vie éternelle” is stable across all French Christian traditions. |
| 24 | Jude 1:22-23 | Mercy on the wavering; snatching from the fire; hating the defiled garment | Believers in their care for others; “the wavering” | Strong direct allusion: Zechariah 3:1-4 (Joshua the high priest in filthy garments, the accuser rebuked, the garments removed — same scene already echoed at Jude 1:9); Amos 4:11 (“you were as a firebrand plucked out of the burning”); parallel NT ethic Galatians 6:1 (“if anyone is caught in any transgression… restore him in a spirit of gentleness”); 1 Corinthians 3:15 (saved, but “as through fire”) | Translation sensitivity (High): this is the letter’s richest single OT-typology cluster outside vv. 5-11, directly rooted in the Zechariah 3 courtroom-vision imagery (accusation, rescue “from the fire,” defiled/removed garments). A teaching-note cross-reference to Zechariah 3:1-4 is strongly recommended rather than expanding the translated text itself. Galatians 6:1 provides the closest NT ethical parallel for how the doctrine “Mercy and Rescue of the Wavering” should be taught pastorally alongside Jude. |
| 25 | Jude 1:24-25 | Closing doxology: God’s power to keep, and glory to God through Christ | God the Father (“the only God, our Savior”); Jesus Christ (“our Lord”) | Strong structural/thematic parallel to Romans 16:25-27 (“Now to him who is able… to the only wise God be glory forevermore through Jesus Christ. Amen”); also Ephesians 3:20-21; 1 Timothy 1:17; Romans 11:36; Revelation 1:6; Revelation 5:13 | Rendering-consistency rule (Critical): Jude 1:24-25 and Romans 16:25-27 are the two closest doxological “bookend” passages in the Pauline-and-general-epistle corpus available to this translation program. Both share the structure “to him who is able to… to God… through Jesus Christ… be glory… forever/throughout all ages… Amen.” The French rendering of gloire (baseline-fixed), Amen (baseline-fixed transliteration), and the temporal formula (“avant tous les temps, maintenant et pour toujours” / Romans’ “dans tous les siècles”) must be built on parallel French syntax so that a reader moving from the Romans curriculum to the Jude curriculum recognizes the same doxological cadence. κράτος (“force”) and ἐξουσία (“autorité”) must remain lexically distinct from δύναμις (“puissance,” baseline-fixed) — see 08_core_glossary.md. Fourth (imperative-adjacent, v.24) and final (climactic, v.24 itself is the last positive τηρέω-family occurrence) — see Part B. |
PART B — The τηρέω (“Keep”) Inclusio: A Whole-Letter Typological/Structural Thread
This thread is not a single OT citation but a cross-referencing structural device internal to Jude that nonetheless connects to a wider biblical-theology theme (God’s preserving of his own) with strong Romans resonance:
| Occurrence | Sense | Cross-Reference | Romans Parallel |
|---|---|---|---|
| Jude 1:1 | Believers kept for Jesus Christ (positive, opening) | John 17:11-12 (Jesus keeps those given him); 1 Peter 1:5 | Romans 8:28-30 (foreknown, called, justified, glorified — same guaranteed-outcome logic, different vocabulary) |
| Jude 1:6 | Rebellious angels kept in chains for judgment (negative) | 2 Peter 2:4 | No direct Romans parallel; contrast case for Romans 8:1 (“no condemnation”) — the negative counter-example |
| Jude 1:13 | Darkness reserved forever for false teachers (negative) | 2 Peter 2:17 | — |
| Jude 1:21 | Believers commanded to keep themselves in God’s love (human responsibility) | Philippians 2:12-13 (work out your salvation… for God is at work in you — same divine/human-responsibility pairing) | Romans 8:38-39 — the same held-and-holding paradox structural to “Assurance of Salvation” |
| Jude 1:24 | God is able to guard believers from stumbling (positive, climactic) | 1 Peter 1:5; Philippians 1:6 | Romans 8:31-39 — climactic assurance passage, same doctrinal payload with different Greek vocabulary |
Rendering-consistency rule (Critical, whole-book): All five occurrences must draw on a single traceable French lexical family (the “garder” root — see 08_core_glossary.md) so the letter’s positive/negative keeping-contrast is visible to French readers exactly as it is in the Greek. This is a Jude-internal requirement; it does not require matching Romans 8’s different vocabulary, but instructors should be given a cross-reference note connecting Jude’s keeping-inclusio to Romans 8:28-39’s assurance doctrine as the same theological claim in different letters.
PART C — The ἔλεος (“Mercy”) Thread and Its Cross-Reference Base
| Occurrence | Cross-Reference | Note |
|---|---|---|
| Jude 1:2 | Numbers 6:24-26 (blessing formula); 2 Peter 1:2 | Salutation |
| Jude 1:21 | Titus 3:5 (“not because of works… but according to his own mercy”); Ephesians 2:4-5 (parallel grace/mercy pairing) | Anchors mercy in Christ’s finished work, echoing Ephesians’ grace-mercy pairing |
| Jude 1:22 | Galatians 6:1; James 5:19-20 | Mercy exercised toward wavering believers |
| Jude 1:23 | Zechariah 3:1-4; Amos 4:11 | See Part A row 24 above |
Rendering-consistency rule: all four occurrences render ἔλεος as miséricorde (see 08_core_glossary.md, Medium-High risk); ensure teaching material anchors this in the Ephesians 2:4-5/Titus 3:5 grace-mercy pairing rather than allowing the term to drift toward the specific French Catholic 20th-century “Divine Miséricorde” devotional framework.
PART D — Messianic References and Typology Summary
| Reference | Type | Fulfillment/Application | Sensitivity |
|---|---|---|---|
| Jude 1:4 | Direct confession: “our only Master and Lord, Jesus Christ” | Denies the same confession Romans 10:9 requires for salvation | Critical — see Part A row 6 |
| Jude 1:5 | Typological: Israel/Exodus | Warning-type applied to the church, as in 1 Corinthians 10:1-11 | Medium |
| Jude 1:6 | Typological: fallen angels | Warning-type; no direct messianic content | Medium |
| Jude 1:7 | Typological: Sodom and Gomorrah | Warning-type; direct textual link to Isaiah 1:9/Romans 9:29 | High |
| Jude 1:9 | Christological by implication: Michael’s restraint contrasted with Christ’s own future, decisive judgment | Sets up the greater authority to come in vv.14-15 | Medium |
| Jude 1:14-15 | Messianic/eschatological: “the Lord comes… to execute judgment” | Applied to Christ’s parousia; echoes Deuteronomy 33:2, Zechariah 14:5, Daniel 7:10 | Critical (canon-status teaching note) |
| Jude 1:21 | Christological: mercy “of our Lord Jesus Christ” leading to eternal life | Parallels Titus 2:13 | Medium |
| Jude 1:25 | Doxological/mediatorial: glory “through Jesus Christ our Lord” | Trinitarian-mediatorial structure; parallels Romans 16:27, 1 Timothy 1:17 | High |
PART E — French Book-Name Citation Mapping (extends baseline convention)
Per 12_ai_translation_requirements.md, all Scripture references in destination-language output use standard French book names. This curriculum requires the following additional mappings not already listed in the baseline (which covered Romans, Genesis, Psalms, Isaiah, Habakkuk, Joel):
| English | French |
|---|---|
| Jude | Jude |
| Genesis | Genèse |
| Exodus | Exode |
| Numbers | Nombres |
| Deuteronomy | Deutéronome |
| Isaiah | Ésaïe (Segond) / Isaïe (TOB, Jérusalem) — prefer Ésaïe for this curriculum’s register, per baseline convention |
| Ezekiel | Ézéchiel |
| Zechariah | Zacharie |
| Amos | Amos |
| Daniel | Daniel |
| Proverbs | Proverbes |
| Matthew | Matthieu |
| Luke | Luc |
| John | Jean |
| Acts | Actes |
| Romans | Romains |
| 1 Corinthians | 1 Corinthiens |
| Galatians | Galates |
| Ephesians | Éphésiens |
| Philippians | Philippiens |
| Titus | Tite |
| 1 Timothy | 1 Timothée |
| 2 Timothy | 2 Timothée |
| Hebrews | Hébreux |
| James | Jacques |
| 1 Peter | 1 Pierre |
| 2 Peter | 2 Pierre |
| 1 John | 1 Jean |
| Revelation | Apocalypse |
Non-canonical source noted for teaching purposes only (never cited as Scripture in the translated text): 1 Enoch → 1 Hénoch (used only in translator/instructor notes, per Part A row 18); Testament of Moses → Testament de Moïse (instructor notes only, Part A row 10).
Summary: Priority Rendering-Consistency Rules for Phase 2
- Sodome et Gomorrhe (Jude 1:7, cross-referenced at Romans 9:29 via Isaiah 1:9) — identical French form required in both curricula.
- grâce vs. license contrast (Jude 1:4 / Romans 6:1, 6:15) — must never be softened in either curriculum.
- Seigneur for κύριος, never for δεσπότης (Jude 1:4) — baseline-fixed, reinforced by the Romans 10:9 confession/denial mirror.
- convoitise(s) for ἐπιθυμία family (Jude 1:16, 18 / Romans 7:7-8, 1:24) — negative moral freight preserved across curricula.
- Descriptive (never single-cognate) rendering of ψυχικός (Jude 1:19 / future 1 Corinthians 2:14 curriculum) — “psychique” is permanently forbidden.
- The τηρέω “garder” family (Jude 1:1, 6, 13, 21, 24) — internally consistent within Jude; cross-referenced conceptually, not lexically, to Romans 8:28-39.
- Doxological parallel structure (Jude 1:24-25 / Romans 16:25-27) — parallel French syntax for the closing formula, keeping puissance/force/autorité distinct.
- miséricorde for ἔλεος (Jude 1:2, 21, 22, 23) — anchored in Christ’s finished work, not narrowed to a specific devotional movement.