Cross-Reference Analysis
Cross-Reference and Theme Analysis — Jude — Hungarian Destination Language
Scope and Method
Jude is a single chapter of 25 verses. This document traces every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every parallel to Romans (the only other curriculum currently in this Hungarian Language Package) found anywhere in the letter, verse by verse, from the salutation (1:1–2) through the doxology (1:24–25). Where a verse contains no recoverable OT/NT cross-reference, it is noted explicitly rather than silently skipped, per the full-book-coverage mandate.
Citations are given in normalizable Book Chapter:Verse form (e.g., “Genesis 4:1–16,” “Zechariah 3:2,” “Romans 16:25–27”). Hungarian book-name equivalents follow the Károli-tradition conventions already established in 12_ai_translation_requirements.md (Genesis = 1 Mózes, Romans = Róma) and are extended in Section 6 below for the additional books this letter requires.
All Hungarian term renderings cited here are drawn from 07_semantic_analysis.md and 08_core_glossary.md and must be used identically in Phase 2.
Section 1: Cross-Reference Matrix
| Passage (Jude) | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity |
|---|---|---|---|---|
| Jude 1:1 | Servanthood/authority; Divine Calling | Jude, James, Jesus Christ | Romans 1:1 (Paul, δοῦλος/apostolos self-designation); Romans 1:6–7 (κλητός/“called,” corporate address) | “szolgája” (servant) and “elhívottak” (called) should echo the register of Romans 1:1, 1:6–7 without implying Jude claims apostolic office identical to Paul’s; baseline “elhívott” reused exactly. |
| Jude 1:1 | Kept by God (τηρέω motif, first occurrence) | believers (addressees) | No direct OT quotation; conceptually anticipates Numbers 6:24–26 (priestly blessing of divine keeping) and is echoed later within the letter itself (1:6, 13, 21, 24) | First link in the letter’s internal τηρέω chain; must be tracked forward to 1:6, 13, 21, 24 for root consistency (megtart-/fenntart-). |
| Jude 1:1 | Textual variant: “beloved” vs. “sanctified” | believers | Manuscript-tradition question only (no single OT/NT source); modern critical text ἠγαπημένοις vs. Textus Receptus/Károli-line ἡγιασμένοις | Flagged in 08_core_glossary.md as Critical; theologian must confirm textual basis before Phase 2, since Károli — the historic anchor of Hungarian Bible register — reads the sanctified-status variant. |
| Jude 1:2 | Mercy, peace, love (epistolary greeting triad) | — | Parallel epistolary form: 1 Peter 1:2; 2 Peter 1:2 (near-identical greeting formula, “grace and peace be multiplied”) | Jude’s greeting substitutes “mercy” (ἔλεος/irgalom) for “grace” (χάρις/kegyelem) where 1–2 Peter and Paul typically use grace; preserve this substitution — do not harmonize to the more familiar “kegyelem és béke” pattern found in Romans 1:7. |
| Jude 1:3 | Contending for the Faith Once Delivered | Jude, “the saints” | Conceptual parallel: Romans 6:17 (“the form of teaching to which you were entrusted”); no direct OT quotation | The “once for all delivered” (ἅπαξ παραδοθείσῃ) deposit-of-faith concept parallels but does not quote any OT text; it is a NT-era apostolic-tradition claim. Hungarian “egyszer s mindenkorra átadott” must retain the closed, non-repeatable force. |
| Jude 1:4 | Judgment on Ungodly False Teachers; Grace perverted to license | false teachers (unnamed) | Romans 6:1–2, 6:14–15 (Paul’s own anticipation and rebuttal of “shall we sin that grace may abound”); close synoptic parallel: 2 Peter 2:1–3 | This is the letter’s single clearest collision point with the baseline’s existing grace/license forbidden-substitution rule (see 12_ai_translation_requirements.md); the Romans 6 parallel should be cited in translator notes so reviewers recognize this as the same doctrinal issue Paul addresses directly. |
| Jude 1:4 | Lordship of Christ (denial of) | Jesus Christ | Romans 10:9 (confession of Christ’s Lordship as the salvation-confession) — direct doctrinal antithesis: Jude 1:4 describes those who deny what Romans 10:9 calls believers to confess | Rendering-consistency rule: κύριος here must be “Úr” exactly as in Romans 10:9; δεσπότης must remain a distinct term (“Uralkodó”) so the rhetorical doubling is not lost. |
| Jude 1:5 | Old Testament Warnings as Types (Israel) | Moses’ generation; (κύριος/Ἰησοῦς textual variant) | Direct OT allusion: Exodus 12:31–42 (the Exodus deliverance); Numbers 14:1–35 and Deuteronomy 1:26–36 (the unbelieving wilderness generation destroyed); conceptual NT parallel: Hebrews 3:16–19 (outside this pipeline but doctrinally identical argument); Romans parallel: Romans 11:20–22 (“do not become proud, but fear,” warning against presumption despite covenant privilege) | The Ἰησοῦς/κύριος textual variant is Critical and Christological — following Ἰησοῦς makes this a statement of Christ’s pre-existent activity in the Exodus narrative. Whichever reading is followed, “Úr” must match the baseline’s Lordship-of-Christ term exactly; flag for theologian confirmation of textual basis. |
| Jude 1:6 | Old Testament Warnings as Types (Angels) | fallen angels | Allusion: Genesis 6:1–4 (the “sons of God”); extra-biblical background: 1 Enoch 6–16 (non-canonical, informs but does not license the translation); close synoptic parallel: 2 Peter 2:4 | Teaching note required: Jude assumes a Second-Temple Jewish interpretive tradition around Genesis 6 broader than the bare Genesis text; Hungarian readers (Catholic and Reformed alike) will need this OT grounding made explicit, since neither tradition’s catechesis foregrounds Genesis 6 this way. |
| Jude 1:7 | Old Testament Warnings as Types (Sodom); Eternal Judgment | Sodom, Gomorrah, “the surrounding cities” | Direct OT allusion: Genesis 19:1–29 (destruction of Sodom and Gomorrah); Deuteronomy 29:23; Isaiah 1:9; Ezekiel 16:49–50 (Sodom’s sin catalogued); NT parallel: Matthew 11:23–24 (Jesus invokes Sodom as a standard of judgment); close synoptic parallel: 2 Peter 2:6–8 | δεῖγμα (“example,” 1:7) explicitly marks this as typological in the Greek text itself — Sodom functions as a standing pattern, not a one-off event. “Örök tűz” must not be softened toward a purificatory or temporary fire (relevant given differing Catholic/Reformed eschatological categories around post-mortem purification). |
| Jude 1:8–9 | Judgment on Ungodly False Teachers; contrast with proper angelic restraint | Michael the archangel, the devil, Moses (body) | Direct OT quotation/echo: Zechariah 3:1–2 (“the LORD rebuke you,” cf. Jude’s “Ἐπιτιμήσαι σοι κύριος”); extra-biblical background: Assumption of Moses / Testament of Moses (non-canonical, dispute over Moses’ body); close synoptic parallel: 2 Peter 2:10–11 | This is a genuine OT quotation/echo (Zechariah 3:2) and must be flagged so that if Zechariah 3:2 is separately translated elsewhere in this Language Package’s future curricula, the two renderings of “the LORD/Lord rebuke you” are held consistent. See Section 5, Rule 1. |
| Jude 1:10 | Judgment on Ungodly False Teachers | false teachers | Close synoptic parallel: 2 Peter 2:12 (“like unreasoning animals”); no direct OT quotation, though the “irrational animal” contrast echoes wisdom-literature commonplaces (cf. Psalm 32:9; Proverbs 26:11) | Low doctrinal risk; ensure “értelem nélküli állatok” is not softened into a merely humorous or gentle comparison — the force is dehumanizing censure. |
| Jude 1:11 | Old Testament Warnings as Types (Cain, Balaam, Korah) | Cain, Balaam, Korah | Direct OT allusions: Genesis 4:1–16 (Cain); Numbers 22:1–24:25 and Numbers 31:16, Deuteronomy 23:4–5 (Balaam); Numbers 16:1–35 and Numbers 26:9–10 (Korah); close synoptic parallel: 2 Peter 2:15–16 (Balaam specifically) | These three names function as a well-known Jewish exemplar-triad (envy/murder, mercenary prophecy, rebellion against appointed authority) requiring OT background notes for readers without strong Pentateuch familiarity — flagged Medium in 08_core_glossary.md; ensure Hungarian proper names match established Bible-translation forms (Kain, Bálám, Kóré). |
| Jude 1:12–13 | Judgment on Ungodly False Teachers (nature-image indictment) | false teachers | Conceptual echo: Proverbs 25:14 (clouds without rain); Isaiah 57:20 (the wicked like the tossing sea); close synoptic parallel: 2 Peter 2:13, 2:17 (near-identical clouds/waterless-spring imagery) | The σπιλάδες lexical crux (blemishes vs. hidden reefs) has no single OT source to adjudicate it; the choice must be flagged per 08_core_glossary.md regardless of the connection to 2 Peter 2:13’s σπίλοι, which favors the “blemish” reading. |
| Jude 1:14–15 | Old Testament Warnings as Types (extended); Second Coming/eschatological judgment | Enoch, “the Lord” | Direct quotation of non-canonical material: 1 Enoch 1:9; genealogical anchor: Genesis 5:18–24 (Enoch, “seventh from Adam”); possible OT background for the coming with “holy myriads”: 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”); NT parallel: Matthew 25:31 (Son of Man comes with his angels) | Requires an explicit teaching note: Jude quotes 1 Enoch as containing true prophetic content without thereby affirming that book’s canonical status — a distinction important for both Catholic readers (who may associate “citing outside Scripture” with deuterocanonical debates) and Reformed readers (sola scriptura sensitivity). The Deuteronomy 33:2/Zechariah 14:5 background should be surfaced in teaching notes even though Jude directly quotes Enoch rather than these texts. |
| Jude 1:15 | Judgment on Ungodly False Teachers | ”all,” “the ungodly” | Conceptual parallel: Romans 2:5–11 (God’s righteous judgment rendered to every person according to their deeds, “no distinction”); Romans 1:18–3:20 (Universal Human Accountability doctrine, baseline) | The fourfold ἀσεβ- repetition (see 08_core_glossary.md) parallels the baseline’s Universal Human Accountability doctrine, applied here specifically to false teachers rather than to humanity generally — this distinction should be preserved in teaching notes so the two doctrines are not merged. |
| Jude 1:16 | Judgment on Ungodly False Teachers (grumbling, flattery) | false teachers | Direct OT allusion: Numbers 14:2, 14:27–29 (Israel’s wilderness grumbling); Exodus 16:2–8; conceptual echo: Psalm 12:2–3 and Proverbs 26:28 (flattering lips) | The grumbling-image ties back typologically to the Israel-warning of 1:5, reinforcing the letter’s Israel/wilderness-generation motif a second time; this internal echo should be preserved in any teaching notes accompanying this verse. |
| Jude 1:17–18 | Contending for the Faith; expectation of scoffers | ”the apostles of our Lord Jesus Christ” | Close synoptic parallel: 2 Peter 3:2–3 (near-verbatim prediction of “scoffers in the last days”); conceptual parallel: 1 Timothy 4:1 (outside this pipeline) | κυρίου ἡμῶν Ἰησοῦ Χριστοῦ must render “Urunk, Jézus Krisztus” exactly per baseline Lordship-of-Christ conventions. |
| Jude 1:19 | Judgment on Ungodly False Teachers (diagnosis: no Spirit) | false teachers | Conceptual/technical-term parallel: 1 Corinthians 2:14 (ψυχικὸς ἄνθρωπος, “the natural person,” contrasted with πνευματικός); James 3:15 (“earthly, unspiritual, demonic” wisdom) | Neither 1 Corinthians 2:14 nor James 3:15 is part of this Language Package’s current curricula, but both use the identical ψυχικός/πνευματικός contrast; record this connection now so any future curriculum covering 1 Corinthians renders ψυχικός consistently with Jude’s “test szerint élők,” never with a “lelki-” root. |
| Jude 1:20 | Contending for the Faith; Mutual Edification | believers | Conceptual parallel: Romans (baseline) Mutual Edification doctrine category (Romans 14:19, 15:2) | “Most holy faith” reuses πίστις/hit in its objective, deposit sense from 1:3 — this internal Jude cross-reference (1:3 ↔ 1:20) must be rendered with the same root “hit” both times. |
| Jude 1:20–21 | Prayer and Intercession; Mercy and Rescue of the Wavering | believers, Holy Spirit | Direct Romans parallel: Romans 8:26–27 (the Spirit’s role in believers’ prayer) | This is one of the strongest cross-curriculum doctrinal links in the whole letter. Jude’s “praying in the Holy Spirit” (ἐν πνεύματι ἁγίῳ προσευχόμενοι) and Romans’ “the Spirit helps us in our weakness… interceding” describe the same Prayer-and-Intercession doctrine already flagged Critical/High in the baseline. Reuse “Szentlélek” exactly; teaching notes should cross-reference Romans 8:26–27 directly. |
| Jude 1:21 | Mercy and Rescue of the Wavering; waiting for final salvation | believers, “our Lord Jesus Christ” | Direct Romans parallel: Romans 8:23–25 (believers “waiting” — ἀπεκδεχόμενοι — for the fullness of adoption/redemption) | Both passages use a cognate “eager waiting” verb for the culmination of salvation; the shared “waiting” motif should be flagged for teaching notes even though the Greek verbs differ (προσδέχομαι in Jude, ἀπεκδέχομαι in Romans) since both carry the identical theological function. |
| Jude 1:21 | Kept by God and Presented Blameless (human-responsibility side) | believers | Conceptual parallel/tension: Romans 8:28–30 (effectual calling, baseline Critical doctrine) and Romans 8:38–39 (nothing can separate) — both hold divine sovereignty and exhortation together | Rendering-consistency rule: “tartsátok meg magatokat” must not be translated in a way that either (a) implies salvation is purely self-secured (undermining v.24’s divine keeping) or (b) implies the imperative is rhetorical/non-binding (undermining Jude’s actual exhortation). Same caution the baseline applies to Romans 8:28–30’s Reformed/Catholic fault line. |
| Jude 1:22 | Mercy and Rescue of the Wavering; textual variant | ”those who doubt/waver” | Textual-variant decision point only (ἐλεᾶτε vs. ἐλέγχετε); no single OT/NT source text | Flagged Critical in 08_core_glossary.md; must be resolved by theologian review before Phase 2 and the choice recorded with alternatives_rejected. |
| Jude 1:23 | Mercy and Rescue of the Wavering (urgent rescue) | “some,” believers doing the rescuing | Direct OT allusion: Zechariah 3:2 (“a brand plucked from the fire,” LXX ἐκ πυρός, same phrase-family as Jude’s ἐκ πυρὸς ἁρπάζοντες); Amos 4:11 (“like a firebrand snatched from the burning”) | This is the letter’s second echo of Zechariah 3 (see also 1:9) — both should be tracked together as a single OT-background thread running through the letter’s second half. See Section 5, Rule 1. |
| Jude 1:23 | Mercy and Rescue of the Wavering (cautious mercy) | believers doing the rescuing | Direct OT allusion: Zechariah 3:3–4 (Joshua the high priest’s filthy garments, removed and replaced); conceptual echo: Isaiah 64:6 (“all our righteous deeds are like a polluted garment”) | The garment-image is the letter’s third and final Zechariah 3 echo; Hungarian rendering (“megszennyezett ruha”) should be recognizable as garment/defilement language consistent with how these OT texts would be rendered if translated elsewhere in this Language Package. |
| Jude 1:24 | Kept by God and Presented Blameless (divine side, doxological capstone) | God | Conceptual parallel: Romans 16:25 (“him who is able to strengthen you,” τῷ δὲ δυναμένῳ ὑμ�ᾶς στηρίξαι — near-identical opening formula: “to him who is able”) | Direct structural/verbal parallel to Romans 16:25. This is the single clearest whole-doxology parallel between the two curricula and must be flagged for rendering consistency — see Section 5, Rule 2. |
| Jude 1:24 | Kept by God and Presented Blameless (sacrificial-purity image) | believers | Conceptual echo: Levitical sacrificial requirement of unblemished offerings (e.g., Leviticus 22:19–21); no single verse quotation | ”Ámwmos/ámōmos” carries the OT sacrificial-cultic background; ensure “hibátlan/szeplőtelen” is not read as merely behavioral. |
| Jude 1:25 | Doxology and God’s Preserving Power | ”the only God, our Savior,” “Jesus Christ our Lord” | Direct structural parallel: Romans 16:27 (“to the only wise God be glory forevermore through Jesus Christ! Amen”); also Romans 11:36 (“For from him and through him and to him are all things. To him be glory forever. Amen”) | Both Romans doxologies and Jude’s doxology share the “to the only God… through Jesus Christ… glory… forever… Amen” structure. This is the strongest single rendering-consistency requirement in the whole cross-reference set — see Section 5, Rule 2. |
Section 2: Messianic References Summary
| Passage | Messianic Content | Doctrinal Category | Notes |
|---|---|---|---|
| Jude 1:1 | ”servant of Jesus Christ” | Lordship of Christ | Establishes Jude’s total submission to Christ as Master from the letter’s first words. |
| Jude 1:4 | ”our only Master and Lord, Jesus Christ” (denied by false teachers) | Lordship of Christ; Deity of Christ | Direct antithesis of Romans 10:9’s confession; δεσπότης + κύριος double title intensifies the claim being denied. |
| Jude 1:5 | κύριος/Ἰησοῦς textual variant — possible pre-incarnate Christ active in the Exodus | Deity of Christ; Incarnation (pre-incarnate activity) | Critical textual-variant decision affecting a genuine Christological claim; requires theologian sign-off. |
| Jude 1:9, 1:17 | ”our Lord Jesus Christ” (implicit in κύριος address) | Lordship of Christ | Consistent with baseline κύριος/Úr usage. |
| Jude 1:14–15 | ”the Lord comes with his holy myriads” — eschatological Parousia | Lordship of Christ; Second Coming (extends baseline eschatology) | Quoted from 1 Enoch but functionally parallel to Deuteronomy 33:2, Zechariah 14:5, and Matthew 25:31’s Son of Man imagery. |
| Jude 1:21 | ”the mercy of our Lord Jesus Christ” leading to eternal life | Mercy and Rescue of the Wavering; Salvation | Christ as the agent and ground of final mercy, not merely a moral exemplar. |
| Jude 1:25 | ”the only God, our Savior… through Jesus Christ our Lord” | Doxology and God’s Preserving Power; Deity of Christ | Trinitarian doxological structure — glory to God the Father mediated through the Son; σωτήρ is a new baseline term requiring addition (see 08_core_glossary.md). |
Section 3: Typological Pattern Summary
Jude structures its central warning (1:5–11) around two triads of Old Testament types, both directly relevant to the curriculum doctrine “Old Testament Warnings as Types”:
Triad 1 (vv. 5–7) — privileged status does not guarantee preservation:
- Israel (Exodus 12–14; Numbers 14; Deuteronomy 1:26–36) — delivered from Egypt, yet the unbelieving generation was destroyed.
- The angels (Genesis 6:1–4; 2 Peter 2:4) — created in heavenly rank, yet judged for abandoning it.
- Sodom and Gomorrah (Genesis 19:1–29) — explicitly called a δεῖγμα, “example,” i.e., a self-consciously typological warning for every subsequent generation.
Triad 2 (v. 11) — three distinct patterns of apostate leadership:
- Cain (Genesis 4:1–16) — a type of envious, self-willed religion opposed to God’s terms.
- Balaam (Numbers 22–24; 31:16) — a type of mercenary false prophecy, truth spoken for profit.
- Korah (Numbers 16:1–35) — a type of rebellion against divinely appointed authority.
Both triads are drawn on again in the letter’s positive/negative imagery in vv. 12–13 (waterless clouds, fruitless trees, wild waves, wandering stars) and vv. 16, 18 (grumblers echoing Israel; scoffers echoing the general pattern). Translators should treat all six figures as a single interlocking typological argument, not six isolated proof-texts, when composing teaching notes.
Section 4: Parallels to Other Curricula in This Language (Romans)
| Jude Passage | Romans Passage | Shared Doctrine | Rendering-Consistency Requirement |
|---|---|---|---|
| Jude 1:4 | Romans 6:1–2, 6:14–15 | Grace ≠ license | Both passages must trigger the identical baseline forbidden-substitution check on “kegyelem.” |
| Jude 1:5 | Romans 11:20–22 | Warning against presumption despite covenant privilege | ”Úr” reused exactly; the warning-logic (privilege does not guarantee preservation) should be cross-noted in teaching materials for both curricula. |
| Jude 1:15 | Romans 1:18–3:20, 2:5–11 | Universal Human Accountability | Distinguish Jude’s application (false teachers specifically) from Romans’ universal scope (all humanity) in teaching notes. |
| Jude 1:20–21 | Romans 8:26–27 | Prayer and Intercession (Spirit’s direct role) | “Szentlélek” reused exactly; cross-reference both passages in any teaching note on this doctrine. |
| Jude 1:21 | Romans 8:23–25 | Eschatological “waiting” for the completion of salvation | Note the shared “waiting” motif despite differing Greek verbs. |
| Jude 1:21, 1:24 | Romans 8:28–39 | Kept by God / Assurance of Salvation; the monergism-synergism fault line | Apply the same non-resolving translation posture the baseline requires for Romans 8:28–30 — do not let Jude’s translation silently adopt either the Reformed or Catholic systematic resolution of the “kept by God” vs. “keep yourselves” tension. |
| Jude 1:24 | Romans 16:25 | Doxological “to him who is able” formula | See Section 5, Rule 2. |
| Jude 1:25 | Romans 11:36; Romans 16:27 | Closing doxology structure (“glory… through Jesus Christ… forever… Amen”) | See Section 5, Rule 2. |
Section 5: Rendering-Consistency Rules for Shared Quotations and Parallels
Rule 1 — Zechariah 3 echo cluster (Jude 1:9, 1:23): Jude draws on Zechariah 3 three times across the letter (the rebuke formula in v.9; the “snatched from the fire” image and the defiled-garment image in v.23). Although Zechariah itself is not yet part of this Language Package’s translated curricula, all three echoes within Jude must use internally consistent Hungarian vocabulary (rebuke: dorgál-; fire-rescue: kiragad-; garment defilement: megszennyez-) so that a Hungarian reader who later encounters Zechariah 3 in a future curriculum recognizes the connection. Record this as a forward-looking consistency note for any future Zechariah curriculum in this Language Package.
Rule 2 — Doxology parallel with Romans 16:25–27 / 11:36 (Jude 1:24–25):
Jude’s closing doxology shares its “to him who is able… glory… through Jesus Christ… forever… Amen” structure with Romans’ two doxologies. Because Romans 16:25–27 is already governed by the baseline’s “Same rendering of Romans 8:28 / same consistency across documents” principle (see 12_ai_translation_requirements.md, Theological Consistency Rules table), the Jude doxology must reuse:
- Úr for κύριος (both letters)
- dicsőség for δόξα (both letters)
- Ámen for ἀμήν (both letters)
- A structurally parallel Hungarian syntax for “to him who is able to…” (annak, aki képes/hatalmas arra, hogy…) so that a Hungarian reader moving between the Romans and Jude curricula recognizes the shared doxological form, without forcing identical wording where the underlying Greek genuinely differs (Jude’s φυλάξαι ἀπταίστους is not identical to Romans’ στηρίξαι, “to establish”).
Rule 3 — Grace/license forbidden-substitution (Jude 1:4 ↔ Romans 6:1–2, 6:14–15): Any segment translating Jude 1:4 must pass the same validation check the baseline already applies to Romans 3–4 and 11:5–6: verify that the grace-versus-license (here, grace-versus-libertinism) contrast is preserved without resolving the underlying Reformed/Catholic tension over grace’s relationship to merit and moral consequence.
Rule 4 — Prayer/Intercession doctrine consistency (Jude 1:20–21 ↔ Romans 8:26–27): Both passages describe the Holy Spirit’s direct role in believers’ prayer. “Szentlélek” must be reused exactly; any teaching note explaining one passage should cross-reference the other, since both feed the same baseline “Prayer and Intercession” doctrine entry (Critical/High, human theologian review).
Rule 5 — Effectual Calling / Kept-by-God fault line (Jude 1:21, 1:24 ↔ Romans 8:28–39): Both passage-clusters sit on the same Reformed-monergist/Catholic-synergist fault line the baseline documents for Romans 8:28–30 and Romans 9–11. Phase 2 must apply the identical non-resolving translation posture to Jude that the baseline mandates for Romans; do not translate Jude 1:21’s imperative (“keep yourselves”) or 1:24’s declaration (“he is able to keep you”) in a way that silently settles this systematic question for either tradition.
Section 6: Citation Normalization Reference (Hungarian Book-Name Extensions)
Extending the book-name table already established in 12_ai_translation_requirements.md for books newly required by this curriculum’s cross-references:
| English Book Name | Hungarian (Károli-tradition) Form |
|---|---|
| Jude | Júdás (levele) — citation form: Júdás 1:3 |
| Exodus | 2 Mózes |
| Numbers | 4 Mózes |
| Deuteronomy | 5 Mózes |
| Leviticus | 3 Mózes |
| Zechariah | Zakariás |
| Ezekiel | Ezékiel |
| Amos | Ámós |
| Matthew | Máté |
| Romans | Róma (baseline, reused) |
| 1 Corinthians | 1 Korinthus |
| 2 Peter | 2 Péter |
| 1 Peter | 1 Péter |
| James | Jakab |
| 1 John | 1 János |
| Titus | Titusz |
| 1 Thessalonians | 1 Thessalonika |
| Hebrews | Zsidók |
| Revelation | Jelenések |
All verse numbers remain Arabic numerals per the baseline’s YouVersion-alignment rule.
This document extends, and does not contradict, translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All cross-references above must be reflected in the Phase 1 Step 4+ artifacts and in the Phase 2 translator-note apparatus for the flagged verses.