Cross-Reference Analysis
Jude — Cross-Reference and Theme Analysis (Hmong)
§0. Governing Conventions (inherited, not restated in full)
- Every Hmong rendering cited below reuses the exact strings fixed in
analysis/07_semantic_analysis.mdandanalysis/08_core_glossary.mdfor the Jude package, and the baselineassets/translation_memory.jsonfor Romans-inherited terms. No re-gloss is proposed anywhere in this document. - Risk tiers (Critical/High/Medium/Low) follow the baseline’s
risk_tier_definitionsexactly. - Jude is a single canonical chapter (25 verses). This document therefore covers the entire book in one continuous matrix; no verse is omitted. Verses contributing no OT/NT cross-reference or theme-parallel material are explicitly logged as “reviewed, no cross-reference” rather than silently skipped.
- Where a Jude term/quotation shares a Greek root, doctrinal category, or rhetorical function with a term already fixed in the Hmong Romans baseline, this is flagged explicitly so that a single Hmong-reading audience encountering both curricula perceives lexical and doctrinal continuity, not drift.
§1. Cross-Reference Matrix — Old Testament Quotations and Allusions in Jude
| # | Jude Passage | Theme | Related Character/Type | OT Connection | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | Jude 1:5a | God’s past saving act as the ground for present accountability | Israel (Exodus generation) | Exodus 14:30-31 (the LORD saved Israel out of Egypt) | sōzō/cawm (REUSED BASELINE TM, High risk) must be anchored explicitly to the divine agent in this clause; the textual variant naming the rescuer as Iēsous rather than kyrios raises a live Christological question (see §3) that must be flagged for theologian confirmation before a manuscript tradition is chosen. |
| 2 | Jude 1:5b | Judgment on unbelief despite prior deliverance | Israel (wilderness generation) | Numbers 14:26-35 (the unbelieving generation destroyed in the wilderness); cf. Numbers 26:64-65 | ”Destroyed” (apollymi) must use ordinary destruction/ruin vocabulary, never the nkag (spirit-possession) verb family the baseline permanently forbids for comparable “entered/came upon” language (cf. baseline §3.1, Romans 5:12 forbidden substitution). |
| 3 | Jude 1:6 | OT Warning Type: Angels | Fallen angels who abandoned their domain | Genesis 6:1-4 (background, “sons of God”); extrabiblical: 1 Enoch 6-16, Testament of the tradition Jude draws on | High risk (per 08_core_glossary.md G8): risks assimilation into the native ranked spirit-hierarchy (dab territorial/ancestral spirits with assigned domains); requires a dedicated teaching note distinguishing a unique, one-time angelic rebellion from the broader animistic cosmology. |
| 4 | Jude 1:7 | OT Warning Type: Sodom | Sodom and Gomorrah | Genesis 19:1-29; echoed at Deuteronomy 29:23, Isaiah 1:9-10, Ezekiel 16:49-50 | High risk (G13): requires formal, non-vulgar register per baseline §5 tone rules; propriety/comprehension risk, not a traditional-religion collision. |
| 5 | Jude 1:9 | Deference of judgment/rebuke to God alone | Michael the archangel; the devil; the body of Moses | Narrative frame: extrabiblical Assumption of Moses (non-canonical source Jude draws on for the dispute itself); direct quotation source: Zechariah 3:1-2 (“The LORD rebuke you, Satan!”) | Medium-High (G11): this is one of only a small handful of verbatim OT quotations in Jude and must render kyrios here identically to the baseline’s fixed tus Tswv; must not be rendered with shamanic exorcism-command vocabulary, since the point is precisely that Michael does not personally command the spirit by his own power (contrast to txiv neeb ua neeb). |
| 6 | Jude 1:11a | Apostate religion/worship without faith, envy | Cain | Genesis 4:1-16; echoed at Hebrews 11:4, 1 John 3:12 | Medium (G17): comprehension gap requiring a brief narrative gloss for hearers unfamiliar with Genesis 4; proper name Kayees flagged for transliteration confirmation. |
| 7 | Jude 1:11b | Prophecy/ministry corrupted by profit-motive | Balaam | Numbers 22:1-41; Numbers 31:16; Deuteronomy 23:4-5; echoed at 2 Peter 2:15-16, Revelation 2:14 | Medium (G17): ties directly to the “flattery for gain” motif of Jude 1:16 (see §2 row 12); proper name Npalaas flagged for confirmation. |
| 8 | Jude 1:11c | Rebellion against God-appointed leadership | Korah | Numbers 16:1-35; Numbers 26:9-10 | Medium (G17): reinforces the baseline’s apostle/tus Tub Txib office-authority theme by showing the fate of those who reject God-appointed leaders; proper name Khaulas flagged for confirmation. |
| 9 | Jude 1:12-13 | Emptiness, deadness, shame, and directionlessness of false teachers | (no single character — nature-imagery cluster) | Echoes: Proverbs 25:14 (clouds without rain); Isaiah 57:20 (the wicked like the tossing sea); Ezekiel 34 (false shepherds who feed only themselves, background for “shepherding only themselves”) | Low-Medium (G18-G21): mostly transparent cross-cultural imagery; the shepherd metaphor (Ezekiel 34 background) is a comprehension gap for a rice-farming/hunting-oriented highland culture and needs an illustrative note, parallel in kind to the baseline’s olive-tree grafting note (Romans 11). |
| 10 | Jude 1:14-15 | Prophetic certainty of coming judgment on the ungodly | Enoch, seventh from Adam | Direct quotation of 1 Enoch 1:9 (non-canonical); background echo: Deuteronomy 33:2 (“the LORD came from Sinai… with him were myriads of holy ones”); Zechariah 14:5 (“the LORD my God will come, and all the holy ones with him”) | Low-Medium (G22), but with a mandatory canonical-status teaching note: Jude cites a non-canonical book as a true prophetic witness without thereby canonizing it; this is a doctrinal-formation issue for a discipleship curriculum, not a lexical translation risk, and must be addressed explicitly in any lesson using this verse. |
| 11 | Jude 1:23 | Urgent, forceful rescue from judgment | (no character — pastoral imagery) | Echoes: Zechariah 3:2 (“a burning stick snatched from the fire,” in the same Zechariah 3 passage already quoted at Jude 1:9); Amos 4:11 (“like a firebrand snatched from the burning”) | High (G31): inherits the baseline’s mandatory Christ-anchoring for sōzō/cawm; note the same OT chapter (Zechariah 3) supplies both the Jude 1:9 quotation and the Jude 1:23 echo — this internal doubling should be highlighted in teaching materials as a structural feature of Jude, not treated as two unrelated allusions. |
Verses reviewed with no direct OT quotation/allusion identified: Jude 1:1-4, 1:8, 1:10, 1:16-22, 1:24-25 contain no direct OT citation or clear allusion (though 1:24-25 carries strong doxological-tradition resonance treated separately in §2 and §5 below, and 1:16 carries a deliberate inverse echo of the baseline’s Romans impartiality term — see §2 row 12). These verses are explicitly logged as reviewed, no OT cross-reference, per the full-book-coverage mandate — not silently omitted.
§2. Cross-Reference Matrix — New Testament Parallels and Apostolic Echoes
| # | Jude Passage | Theme | Related Character/Concept | NT Connection | Translation Sensitivity |
|---|---|---|---|---|---|
| 1 | Jude 1:1 | Apostolic self-designation as bondservant of Christ | Jude, brother of James | Romans 1:1 (“Paul, a servant of Jesus Christ…”); also James 1:1, 2 Peter 1:1 | Direct epistolary-convention parallel within this Hmong curriculum family: doulos → qhev (REUSED BASELINE TM, High risk) must render identically in both letters; a cross-reference teaching note connecting Jude 1:1 to Romans 1:1 is recommended so learners recognize the shared apostolic self-humiliation convention. |
| 2 | Jude 1:3 | Faith as a fixed, corporately-shared deposit | ”the faith… once for all delivered” | 1 Corinthians 15:1-3 (the gospel “received,” “delivered,” “of first importance”); Galatians 1:6-9 (no other gospel); 2 Timothy 1:13-14; 1 Timothy 6:20 (“guard the deposit”) | High (G1, G3): this objective sense of pistis must never merge with the baseline’s subjective faith_believe entry (“kev ntseeg / ntseeg,” Medium risk); the “once for all” qualifier is structurally mandatory whenever the objective sense is intended. |
| 3 | Jude 1:4 | Grace perverted into license for sin | False teachers who deny the Master | Romans 6:1-2 (“Shall we go on sinning that grace may increase? By no means!”); Romans 3:8; Galatians 5:13; 2 Peter 2:19; Titus 2:11-12 | Critical: Jude 1:4 is the single most direct NT dramatization of the exact collision the baseline’s Critical grace entry (Romans doctrine 3) was built to prevent. Recommend this verse be taught as the “worked example” companion to Romans 6:1-2 in any curriculum sequencing that presents both books. |
| 4 | Jude 1:4 | Marked out beforehand for judgment | False teachers “long ago marked out” | Romans 8:29-30 (foreknown/predestined, positive sense); Romans 9:17-22 (Pharaoh raised up, vessels of wrath, negative sense) | High (G4): sits inside the baseline’s Critical election/foreknowledge collision zone (Romans doctrine 6); must never use hmoov (fate) vocabulary — PERMANENTLY FORBIDDEN per baseline §3.1 — and must preserve, as Romans 9:19-23 does, both God’s sovereign foreknowledge and the false teachers’ own moral culpability simultaneously. |
| 5 | Jude 1:5 | Israel’s wilderness unbelief as instructive type | Israel (Exodus/wilderness generation) | 1 Corinthians 10:1-13 (“these things happened to them as an example… written down for our instruction”); Hebrews 3:7-4:13 (do not harden your hearts as in the rebellion) | Medium: reinforces the baseline’s hardening term (Romans 11, “lub siab tawv,” Medium risk) as a cross-canonical motif — Israel’s wilderness hardening (1 Corinthians 10, Hebrews 3-4) and Israel’s later partial hardening (Romans 11) are the same theological thread Jude draws on typologically. |
| 6 | Jude 1:6 | Fallen angels, judgment reserved | Angels who did not keep their domain | 2 Peter 2:4 (near-verbatim parallel: “God did not spare the angels… but cast them into hell”); 1 Peter 3:19-20 (spirits in prison) | High: 2 Peter 2 is Jude’s closest NT literary parallel throughout vv.4-18; a consolidated Jude/2 Peter parallel column is recommended for future curriculum sequencing (see note at end of §2). |
| 7 | Jude 1:9 | Restraint in confronting spiritual authority | Michael and the devil | (no direct NT parallel beyond the shared quotation source, Zechariah 3 — see §1 row 5) | Medium-High: reinforces the baseline’s hwjchim (power) qualifier discipline — even an archangel does not exercise personal rebuking power, only God does. |
| 8 | Jude 1:11 | Three types of apostate religious leadership | Cain, Balaam, Korah | 2 Peter 2:15-16 (Balaam named explicitly); Revelation 2:14 (Balaam); Hebrews 11:4, 1 John 3:12 (Cain); Matthew 7:15-23 (false prophets generally) | Medium: reinforces baseline’s apostle/tus Tub Txib office-authority theme (rejecting appointed leaders, as with Korah) and the profit-motive false-teaching warning recurring at v.16. |
| 9 | Jude 1:12 | Love-feast abuse and self-serving leadership | False teachers at the communal meal | 1 Corinthians 11:17-22 (abuses at the Lord’s Supper/communal meal); 2 Peter 2:13 (near-verbatim, “reveling in broad daylight… while they feast with you”) | Medium (G18, G20): comprehension gap re: the agapē-meal institution, distinct from the REUSED baseline agapē (“kev hlub,” love, Low risk); requires an illustrative note. |
| 10 | Jude 1:14-15 | Certain future judgment on the ungodly | Enoch’s prophecy | Matthew 25:31 (the Son of Man comes with his angels); 1 Thessalonians 3:13; 2 Thessalonians 1:7-10 | Medium: reinforces the eschatological “Day” motif shared with Romans 2:5, 2:16 (“the day of God’s wrath”; “the day when God judges”). |
| 11 | Jude 1:17-18 | Apostolic prediction of end-time scoffers now fulfilled | The apostles’ prior warning | 2 Peter 3:2-3 (near-verbatim parallel); 1 Timothy 4:1; 2 Timothy 3:1-5; Acts 20:29-30 (Paul’s farewell warning of wolves arising from within) | Low-Medium: reinforces doctrine 1 (fixed apostolic deposit) and the baseline apostle/tus Tub Txib entry. |
| 12 | Jude 1:16 | Flattery/partiality for profit — the inverse of God’s impartial justice | False teachers who “show favor to faces” for gain | Romans 2:11 (“God shows no partiality”), REUSED BASELINE TM impartiality_of_god (“tsis saib ntsej muag,” Low risk) | Medium (G25): deliberate intertextual inversion — Jude 1:16 describes false teachers doing exactly what Romans 2:11 says God never does; the Hmong idiom saib ntsej muag (show favoritism) must be reused here in its negated-behavior form so the contrast with the baseline’s negated-God form (“tsis saib ntsej muag”) is visible to a Hmong reader who has studied both curricula. |
| 13 | Jude 1:19 | Natural soul vs. Spirit-indwelt life | ”Worldly,” devoid of the Spirit | Romans 8:9 (“if anyone does not have the Spirit of Christ, he does not belong to him”); 1 Corinthians 2:14 (the “natural person,” psychikos anthrōpos, does not accept the things of the Spirit) | Critical (G28): the single most sensitive juxtaposition in the Jude package of the baseline’s two spirit-terms (ntsuj plig, High risk vs. Vaj Ntsuj Plig, Critical risk); direct thematic parallel to Romans 8:9’s Spirit/no-Spirit contrast, and the Vaj-prefix rule must be applied with zero exceptions in both curricula. |
| 14 | Jude 1:20-21 | Building up in faith, praying in the Spirit, keeping in God’s love | The beloved, in contrast to the false teachers | Romans 8:26-27 (the Spirit helps us pray); Ephesians 6:18 (praying in the Spirit); Romans 8:38-39 (nothing separates us from God’s love) | High: this triad (faith, Spirit, love) directly parallels the Romans 8 sequence (justification/adoption by the Spirit → prayer → unbreakable love); recommended as a cross-curriculum teaching bridge. |
| 15 | Jude 1:22-23 | Graduated pastoral response to wavering believers | The merciful believer as rescuer | Romans 14:1-15:2 (“welcome the one who is weak in faith… we who are strong ought to bear with the failings of the weak”); Galatians 6:1-2 (restore gently); James 5:19-20 | Medium-High (G30-G32): direct thematic parallel to Romans’ “weak in faith” pastoral instruction (Romans 14), giving translators a ready-made cross-curriculum analogy for teaching Jude’s graduated mercy/rescue/caution triad. |
| 16 | Jude 1:24-25 | Closing doxology to the God who preserves | God alone, through Jesus Christ | Romans 16:25-27 (Romans’ own closing doxology: “to him who is able to strengthen you… to the only wise God, through Jesus Christ… be glory forever. Amen.”); also Ephesians 3:20-21, 1 Timothy 1:17, Revelation 5:13 | High — see full treatment in §5 and §6 below; this is the single strongest cross-curriculum rendering-consistency requirement in the entire Jude package. |
§3. Messianic References and Christological Notes
| # | Jude Passage | Christological Content | Canonical Connection | Translation Sensitivity |
|---|---|---|---|---|
| 1 | Jude 1:1 | Believers are “kept for Jesus Christ” (Yexus Khetos, REUSED BASELINE TM, Low risk) | Parallels John 17:11-12 (Jesus’ prayer, “keep them in your name”) | High — first occurrence of the letter’s tēreō wordplay (see 07_semantic_analysis.md consolidated entry); Christ is named as the one for whom believers are kept, establishing Christ’s centrality to the letter’s preservation theme from its opening line. |
| 2 | Jude 1:4 | Christ named “our only Master (despotēs) and Lord (kyrios)” — denial of Christ’s absolute lordship is the false teachers’ defining sin | Parallels Romans 9:5 (Christ “God over all, blessed forever,” baseline concept, Low risk per the doulos/kyrios entries) and Romans 14:9 (Christ as Lord of both the living and the dead) | Medium-High — must render despotēs distinctly (tus Tswv Kav Txhua Yam) from the general kyrios title (tus Tswv) so the total-ownership force is not flattened; reinforces full deity, consistent with the baseline’s rejection of “diminished-Sonship renderings” (§3.1). |
| 3 | Jude 1:5 | Textual variant naming Iēsous (rather than kyrios) as the one who “saved a people out of the land of Egypt” | If adopted, this reading identifies the pre-incarnate Christ as Israel’s Exodus-deliverer, paralleling 1 Corinthians 10:4 (“they drank from the spiritual Rock… and the Rock was Christ”) | Medium — a live textual-critical question with Christological weight; [TRANSLATOR REVIEW NEEDED: confirm base-text tradition before finalizing; if adopted, this becomes a significant pre-incarnate-Christ teaching point paralleling 1 Corinthians 10:4]. |
| 4 | Jude 1:14-15 | The Lord’s parousia — “the Lord comes with his holy myriads to execute judgment” | Parallels Matthew 25:31, 1 Thessalonians 3:13, 2 Thessalonians 1:7-10, Revelation 19:11-16 — the returning Christ as eschatological Judge | Low-Medium — standard messianic-return imagery; reinforces (does not contradict) Romans’ own eschatological judgment language (Romans 2:5, 2:16, 14:10). |
| 5 | Jude 1:21 | ”The mercy of our Lord Jesus Christ” leads to eternal life | Parallels Romans 5:21 (grace leading to eternal life through Jesus Christ) and Titus 3:5-7 | Medium — REUSED BASELINE TM eleos (“txoj kev khuv leej,” Medium risk) explicitly Christ-sourced here; must not be flattened into txiaj ntsim (grace). |
| 6 | Jude 1:25 | God is “our Savior… through Jesus Christ our Lord” — mediatorial doxology | Direct parallel to Romans 16:27 (“to the only wise God be glory forevermore through Jesus Christ! Amen.”) | High — see §5/§6; the “through Jesus Christ” mediatorial formula must render identically in spirit and, where feasible, in structure, across both closing doxologies. |
§4. Typological Summary — Israel, Angels, Sodom, Cain, Balaam, Korah
| Type | OT Reference (normalized) | Sin/Failure | Divine Response | Function in Jude |
|---|---|---|---|---|
| Israel (Exodus/wilderness generation) | Exodus 14:30-31; Numbers 14:26-35 | Unbelief despite having witnessed God’s saving power firsthand | Destroyed in the wilderness, denied entry to the promised land | Warns that past deliverance (REUSED BASELINE TM salvation_save) does not guarantee against judgment for subsequent unbelief — direct parallel to Romans 11:20-22’s warning against Gentile-branch arrogance |
| Angels | Genesis 6:1-4 (background); extrabiblical 1 Enoch tradition | Abandoned their proper domain/rule, left their assigned dwelling | Bound in eternal chains under gloom, reserved for the great day’s judgment | Warns that even the highest created order of being is not exempt from judgment for rebellion against appointed order — most acute collision risk with the native Hmong spirit-hierarchy worldview (see §1 row 3) |
| Sodom and Gomorrah | Genesis 19:1-29 | Unrestrained, unnatural sexual immorality | Exemplary destruction by eternal fire, held forth as a public example | Warns that persistent, unrepentant sensuality invites definitive, visible judgment — directly linked to the false teachers’ aselgeia in Jude 1:4 |
| Cain | Genesis 4:1-16 | Self-styled worship rejected by God; envy leading to murder of a brother | Marked, cursed, driven out | Type of religion practiced on one’s own terms rather than God’s — parallel to false teachers who “walk in the way of Cain” |
| Balaam | Numbers 22:1-41; Numbers 31:16 | Prophetic gift corrupted by mercenary greed; led Israel into idolatry/immorality for pay | Judged and killed; forever a byword for corrupted ministry | Type of teaching-for-profit, directly reinforcing Jude 1:11 and 1:16’s “flattery for gain” indictment |
| Korah | Numbers 16:1-35 | Rebellion against God’s appointed leaders (Moses and Aaron) | Swallowed up in judgment before the whole congregation | Type of rejecting God-ordained apostolic/ecclesial authority — reinforces the baseline’s apostle/tus Tub Txib office theme and Jude’s denial-of-the-Master motif (1:4, 1:8) |
§5. Parallels to the Hmong Romans Language Package (Doctrine Correspondence)
| Jude Doctrine | Corresponding Romans Doctrine/Passage | Shared or Related Terms (Hmong) | Continuity Note |
|---|---|---|---|
| 1. Contending for the Faith Once Delivered | ”Obedience of Faith” (Romans 1:5, 16:26); Justification by Faith (Romans doctrine 1) | kev ntseeg (faith/believe, REUSED); Jude’s new fixed compound for “the faith” (objective sense) | Jude extends the Romans baseline’s subjective pistis/pisteuō entry into an objective, fixed-deposit sense not previously distinguished in the Romans package; the Jude package’s G1/G3 entries formally add this distinction for future TM revision. |
| 2. Judgment on Ungodly False Teachers | Original Sin and Universal Guilt (Romans 1:18-32); Wrath of God (Romans doctrine, Critical) | tus tsis hwm Vajtswv / kev tsis hwm Vajtswv (asebēs/asebeia, REUSED, risk elevated to High in Jude); kev npau taws ntawm Vajtswv (wrath of God, implicit in “the great day,” “eternal fire”) | Jude’s false teachers embody, in concentrated form, the downward moral spiral Romans 1:18-32 describes generally; Jude 1:4’s grace-abused-as-license is the precise inversion Romans 6:1-2 forecloses. |
| 3. OT Warnings as Types (Israel, Angels, Sodom) | Election and the Sovereignty of God (Romans 9-11); The Future of Israel (Romans doctrine 8) | cov Yixalayees (REUSED); twb paub ua ntej lawm (foreknowledge language, REUSED pattern) | Both texts mine Israel’s history as a warehouse of covenant warning and promise; Jude 1:5 functions structurally like Romans 11:20-22’s warning against presumption. |
| 4. Mercy and Rescue of the Wavering | Grace and Salvation by Faith Alone (Romans doctrine 3); the “weak in faith” instruction (Romans 14:1-15:2) | txoj kev khuv leej (mercy, REUSED, kept lexically distinct from txiaj ntsim/grace); kev cawm dim (salvation, REUSED) | Jude’s graduated pastoral triage (mercy / urgent rescue / cautious mercy) is the practical, pastoral outworking of the theological principle already established in Romans 14 — “we who are strong ought to bear with the failings of the weak.” |
| 5. Kept by God and Presented Blameless | Union with Christ (Romans doctrine 4, esp. Romans 8:1, 8:28-30, 8:38-39) | khaws cia (Jude’s tēreō wordplay, new); nyob hauv Khetos (REUSED BASELINE TM “in Christ” formula, High risk) | Jude’s entire “kept” thread dramatizes, through a single repeated verb, the same doctrinal ground Romans 8’s “golden chain” and “nothing can separate us” establish propositionally. |
| 6. Doxology and God’s Preserving Power | The closing doxology of Romans itself (Romans 16:25-27), embedded within Election and the Sovereignty of God (Romans doctrine 6, Critical) | hwjchim (always Vajtswv hwjchim, REUSED, High risk); lub yeeb koob (glory, REUSED, Low risk) | Direct literary parallel — both letters close with a doxology ascribing power and glory to God alone “through Jesus Christ… forever, Amen.” This is the strongest cross-curriculum consistency requirement in the whole Jude package; see §6 below. |
§6. Rendering-Consistency Rules for Shared Quotations and Terms (Jude ↔ Romans)
The following rules govern any Hmong content that touches vocabulary, quotations, or structural features shared between the Jude package and the existing Hmong Romans Language Package baseline. These rules are additive; none override or contradict the baseline.
| # | Shared Item | Occurrences | Consistency Rule |
|---|---|---|---|
| 1 | kyrios | Jude 1:4,5,9,14,17,21,25; Romans passim | Render identically as tus Tswv in every instance, including the direct OT quotation at Jude 1:9 (Zechariah 3:2). No stylistic variation permitted. |
| 2 | doulos | Jude 1:1; Romans 1:1, 6:16-22 | Render identically as qhev, taught in both curricula as honored voluntary bondservice, never softened to koom tes. A cross-reference note linking Jude 1:1 to Romans 1:1’s identical self-designation is recommended in any sequenced curriculum. |
| 3 | charis | Jude 1:4; Romans 3:24, 4:4-5, 5, 6, 11, 16 | Render identically as txiaj ntsim; koob hmoov remains PERMANENTLY FORBIDDEN. Jude 1:4 should be taught as the concrete NT case study of the abuse the baseline’s forbidden-substitution rule exists to prevent. |
| 4 | asebēs/asebeia | Jude 1:4,15,18; Romans 4:5 | Render identically as tus tsis hwm Vajtswv / kev tsis hwm Vajtswv. Risk tier is escalated to High for the Jude curriculum specifically (density and doctrinal centrality), but the Hmong string itself is unchanged, per the no-re-gloss rule. |
| 5 | eleos | Jude 1:2,21,22,23; Romans 9:15-18,23; 11:30-32; 12:1,8; 15:9 | Render identically as txoj kev khuv leej; must never be interchanged with txiaj ntsim (grace) in either curriculum, per the baseline’s Medium-risk distinctness note. |
| 6 | sōzō/sōtēria | Jude 1:3,5,23; Romans 1,5,8,9,10,11,13 | Render identically as kev cawm dim / cawm; always anchored explicitly to Yexus Khetos as sole agent within the same sentence or immediately adjacent clause, in both curricula without exception. |
| 7 | Election/foreknowledge/calling vocabulary | Jude 1:1 (klētois), 1:4 (progegrammenoi); Romans 8:29-30, 9, 11 | Use only the baseline’s volitional-clause pattern (Vajtswv xaiv raws li nws lub siab nyiam; twb paub ua ntej lawm); hmoov-family vocabulary is PERMANENTLY FORBIDDEN in both curricula without exception. |
| 8 | dynamis/kratos/exousia (“power” family) | Jude 1:24,25; Romans 1:16, 9, 13:1, 15, 16 | Always qualify as Vajtswv hwjchim when the referent is God’s own power; keep the civil-authority sense (cov muaj hwjchim kav teb chaws, Romans 13) lexically and doctrinally distinct from Jude 1:25’s ascription of God’s own underived, ultimate sovereignty. |
| 9 | doxa | Jude 1:8,24,25; Romans 8,9,11,15,16 | Render identically as lub yeeb koob in every instance, including both the negative sense (Jude 1:8, glorious beings blasphemed) and the positive doxological sense (Jude 1:24-25). |
| 10 | amōmos (“blameless”)/sacrificial-purity domain | Jude 1:24; Romans 12:1 (thysia zōsa, living sacrifice) | Keep both renderings (tsis muaj chaw thuam li; khoom fij uas muaj txoj sia nyob) explicitly distinct from the shamanic sacrificial-appeasement register (fij dab); teach the shared OT unblemished-sacrifice background (Leviticus 22:17-25; Exodus 12:5) as one continuous conceptual domain spanning both curricula, always resolved as God’s own gift/achievement, never human ritual perfection. |
| 11 | tēreō (Jude’s “kept” wordplay) and Romans 8:38-39’s “nothing can separate” | Jude 1:1,6,13,21,24; Romans 8:38-39 | No lexical identity is required (different Greek roots and idiomatic structures), but both curricula’s teaching notes must cross-reference each other explicitly under doctrine “Kept by God and Presented Blameless” / “Union with Christ,” since they express the identical theological claim through different literary means. |
| 12 | Closing doxology formula | Jude 1:24-25; Romans 16:25-27 | Use a parallel Hmong syntactic pattern for both closing doxologies (ascription opening — “tus uas muaj peevxwm…” / “rau tus… uas muaj peevxwm…” — followed by the fourfold or paired glory-power ascription, then “dhau ntawm Yexus Khetos,” then the eternal-formula, then “Amees”) so that a Hmong reader recognizes the shared liturgical genre. Do not introduce gratuitous stylistic variation between the two, per the baseline’s §5 consistency requirement. |
| 13 | Direct OT quotation at Jude 1:9 (Zechariah 3:2) | Jude 1:9; cf. Romans’ own OT quotations (e.g., Romans 9:13, 9:15, 9:17, 10:13) | Apply the same quotation-marking convention used for OT citations embedded in Romans (clear typographic/footnote distinction between direct quotation and mere allusion) to Jude 1:9 and any future direct-quotation instance, for cross-curriculum reader consistency. |
§7. Citation Convention Note and Full-Book Coverage Confirmation
- Citation normalization used throughout this document: standard English “Book Chapter:Verse” form (e.g., “Jude 1:5”, “Genesis 4:1-16”, “Romans 16:25-27”), per the governing instruction for this analysis artifact. This is distinct from, and does not override, the baseline’s Hmong-facing citation convention for Romans (“Loos [chapter]:[verse]”).
- Proposed Hmong-facing citation convention for Jude (pending confirmation): “Yudas [chapter]:[verse]”, e.g. “Yudas 1:24”, following the same structural pattern as the baseline’s “Loos” convention and reusing the already-proposed author-name transliteration Yudas (see
08_core_glossary.md§C).[TRANSLATOR REVIEW NEEDED: confirm this citation form, and confirm disambiguation from "cov Yudas" = "Jews," against existing Hmong Bible tradition, before this becomes a permanent Phase 2 convention.] - Full-book coverage confirmation: every verse of Jude (1:1-25) has been examined for OT quotation/allusion (§1), NT parallel (§2), messianic/Christological content (§3), typological function (§4), and Romans-package doctrinal correspondence (§5). Verses contributing no direct OT/NT cross-reference are explicitly logged in §1 rather than silently omitted. No chapter or verse has been skipped, consistent with the full-book-coverage mandate.