Cross-Reference Analysis
Cross-Reference Analysis: Jude (Full Book, 1:1–25)
Purpose and Scope
This document maps every Old Testament quotation, Old Testament allusion, extra-biblical citation, messianic reference, and typological pattern in the entire book of Jude (a single chapter, verses 1–25), together with parallels to the destination language’s existing Romans curriculum. Because Jude is short but exceptionally dense in Scriptural cross-reference (roughly two-thirds of its 25 verses invoke prior revelation), full-book coverage is achieved by treating every verse in sequence rather than isolating the core passage. The core passage (1:3–23) receives the deepest treatment because nearly all cross-reference material falls within it; verses 1–2 and 24–25 are included for full-book completeness and because they carry the letter’s structurally important doxological parallel to Romans.
Citation format: All citations in this document use the normalizable English convention (Book Chapter:Verse, e.g., Genesis 19:1-29, Jude 1:5) so that cross-curriculum tooling can match references programmatically. A companion table of destination-language (Javanese) book-name conventions is provided in Section 5 for use when citations appear inside translated text.
Section 1 — Cross-Reference Matrix
| # | Jude Passage | Theme | Related Character(s) | OT/NT Connection | Type of Connection | Translation Sensitivity |
|---|---|---|---|---|---|---|
| 1 | Jude 1:1 | Divine calling; secure standing before crisis is named | Believers (“the called”) | Isaiah 41:9; Romans 1:6-7; Romans 8:28-30 | Thematic echo (calling formula) + direct cross-curriculum parallel | katimbalan (TM) must render identically to Romans 1:6-7/8:28-30. No OT quotation, but readers should sense continuity with God’s covenant-calling language running through both Testaments. |
| 2 | Jude 1:1 | Preservation of the called | Believers | Deuteronomy 33:3 (LXX: “all his saints are in his hand”); Jude 1:6, 1:13, 1:21, 1:24 (internal) | Allusion + intra-book keyword chain | First occurrence of the letter’s τηρέω (“kept,” kareksa) wordplay. Must be flagged as the anchor point for the whole-book consistency rule (see Section 4). |
| 3 | Jude 1:2 | Mercy, peace, love as covenant gifts | — | Numbers 6:24-26 (priestly blessing pattern); Romans 1:7 (grace and peace greeting) | Formal/structural parallel (epistolary greeting convention) | Jude’s triad (mercy/peace/love) replaces Paul’s typical “grace and peace” — do not harmonize the two greetings into one formula; kawelasan (mercy) is a deliberately different opening term from Romans’ sih-rahmat (grace) and must stay distinct. |
| 4 | Jude 1:3 | Common salvation; faith once delivered | All believers | Romans 1:16 (“salvation… to everyone who believes”); Ephesians 4:5 (“one faith”) | Direct cross-curriculum thematic parallel | kaslametan here must carry the same Critical-risk translator note as every Romans occurrence. “Common” (κοινῆς) should echo Romans’ emphasis on salvation shared by Jew and Gentile alike (Romans 3:29-30; 10:12). |
| 5 | Jude 1:4 | False teachers pervert grace into license; deny the Lord | Unnamed false teachers | Deuteronomy 32:5-6 (apostate generation motif); 2 Peter 2:1-3 (near-parallel: false teachers denying the Master who bought them); Romans 3:8; Romans 6:1-2 (grace falsely used as license to sin) | Direct NT parallel (2 Peter) + thematic parallel (Romans grace-abuse rebuttal) | Critical. Romans 6:1-2 asks the same rhetorical question (“shall we continue in sin that grace may abound?”) and answers “certainly not” — Jude shows what happens when that answer is ignored. Rendering of sih-rahmat must permit this same contrast to be drawn by a Javanese reader moving between the two curricula. |
| 6 | Jude 1:5 | Israel saved then judged for unbelief (Type: Israel) | Moses’ generation, the Lord | Exodus 12:31-42 (deliverance from Egypt); Numbers 14:26-35 (wilderness generation destroyed for unbelief); paralleled in 1 Corinthians 10:1-11 (Paul’s own typological use of the same wilderness generation, outside this curriculum but methodologically identical) | Direct OT allusion (twofold: deliverance + judgment) | High. Manuscript variant: some early witnesses read “Jesus” (Ἰησοῦς) rather than “the Lord” (ὁ κύριος) as the one who saved and later judged — a datum with strong pre-existent-Christology implications. Flag for theologian review; recommend a footnote rather than resolving the variant silently in the base text. |
| 7 | Jude 1:6 | Angels who rebelled, kept for judgment (Type: Angels) | Fallen angels | Genesis 6:1-4 (background); 2 Peter 2:4 (near-parallel); developed extensively in 1 Enoch 6–16 (non-canonical, but the specific tradition Jude draws on) | Direct OT allusion + dependence on extra-biblical Enoch tradition | Critical. Must be anchored as created, personal, rebellious spirit-beings under God’s authority — not folded into dhemit/lelembut folk-spirit categories (per baseline Holy Spirit caution, extended here to fallen angels). The Enoch-tradition dependence should be flagged for the same canonical-status study note as vv.14-15. |
| 8 | Jude 1:7 | Sodom and Gomorrah as example of judgment (Type: Sodom) | Sodom, Gomorrah, surrounding cities | Genesis 19:1-29 (direct source narrative); Ezekiel 16:49-50; Isaiah 1:9-10; 2 Peter 2:6-10 (near-parallel); Matthew 11:23-24; Luke 17:29 | Direct OT narrative allusion, reinforced by repeated NT typological use | Medium-High. Jude explicitly calls this a δεῖγμα (“example,” tuladha pepeling) — the typological function is stated by the text itself, not merely inferred by the analyst. Register must remain formal krama even when describing sexual sin plainly. |
| 9 | Jude 1:9 | Michael’s restraint toward the devil; dispute over Moses’ body | Michael the archangel, the devil (Satan), Moses | Deuteronomy 34:5-6 (Moses’ unknown burial place, OT background); non-canonical Testament/Assumption of Moses (source of the specific dispute narrative, not extant in full); direct near-verbatim quotation of Zechariah 3:2 (“The LORD rebuke you,” spoken to Satan in Zechariah’s vision of the high priest Joshua) | Direct OT quotation (Zechariah 3:2) + dependence on a non-canonical narrative source | Critical. The Zechariah 3:2 quotation must be rendered to allow a reader to recognize it as a citation, not an invented saying: “mugi Gusti ndukani panjenengan” should track any existing Javanese rendering of Zechariah 3:2 if one exists in the broader Bible-translation tradition, for cross-reference recognizability. The Moses’-body dispute’s non-canonical source requires the same study-note treatment recommended for 1 Enoch (see row 12). |
| 10 | Jude 1:11 | Cain’s way: self-willed rejection of God (Type) | Cain | Genesis 4:3-16 | Direct OT allusion | Medium. Cain’s sin (murderous jealousy, rejected offering) must not be reduced merely to “bad behavior” — the type is specifically self-willed defiance of God’s revealed way. |
| 11 | Jude 1:11 | Balaam’s error: prophesying for hire (Type) | Balaam | Numbers 22–24 (the Balaam narrative); Numbers 31:16 (Balaam’s role in Israel’s sin at Peor); 2 Peter 2:15-16 (near-parallel); Revelation 2:14 | Direct OT allusion, reinforced by two further NT parallels | Medium-High. Balaam is a warning against teaching truth for profit — directly relevant to Jude’s false teachers (v.16’s “flattering people to gain advantage”). This intratextual link (v.11 to v.16) should be preserved by consistent Javanese phrasing around “for gain/profit.” |
| 12 | Jude 1:11 | Korah’s rebellion against appointed leadership (Type) | Korah | Numbers 16:1-35; Numbers 26:9-10 | Direct OT allusion | Medium. Pambrontakanipun Korah must stay anchored to rebellion against God’s own appointed order (Moses/Aaron), not read as generic political insurrection — echoes the same caution already given for duraka (ungodly). |
| 13 | Jude 1:12 | Clouds without water; false promise | False teachers | Proverbs 25:14 (“like clouds and wind without rain is one who boasts of a gift he does not give”); 2 Peter 2:17 (near-parallel: “waterless springs”) | Thematic/proverbial allusion + NT parallel | Low-Medium. Wisdom-literature background should inform tone: this is proverbial folly-imagery, not apocalyptic imagery. |
| 14 | Jude 1:12 | Love feasts corrupted | False teachers, the congregation | 1 Corinthians 11:20-22 (Corinthian corruption of the communal meal, same general problem in a different NT letter); Acts 2:42-46 (positive pattern of communal fellowship meals) | Thematic NT parallel (shared concern about corrupted communal meals) | Critical (already flagged in Section 07/08). Pahargyan sih-tresna must never share a root with kaslametan/slametan. This row exists to record that the ἀγάπαι concept itself, positively, echoes Acts 2:42-46’s fellowship pattern — the corruption in Jude is of something originally good, not evidence that communal meals themselves are risky. |
| 15 | Jude 1:13 | Wild sea waves foaming shame | False teachers | Isaiah 57:20 (“the wicked are like the tossing sea… casting up mire and dirt”) | Direct OT allusion (imagery) | Low-Medium. Preserve the moral-instability metaphor; do not literalize into a mere weather description. |
| 16 | Jude 1:13 | Wandering stars, reserved darkness | False teachers | Isaiah 14:12 (fallen “morning star,” distant thematic echo only — not a direct source); internal parallel to Jude 1:6’s ζόφος darkness | Weak/indirect allusion + strong intra-book parallel | Medium. As already flagged in 07/08, avoid any reading through the Javanese primbon astrological-omen tradition. |
| 17 | Jude 1:14-15 | Enoch’s prophecy of the Lord’s coming in judgment | Enoch | Direct quotation of 1 Enoch 1:9 (non-canonical); background: Genesis 5:18-24 (Enoch’s life and translation, canonical); “Lord comes with holy ones” language echoes Deuteronomy 33:2 (LXX) and Zechariah 14:5; further NT parallels: 1 Thessalonians 3:13; Matthew 25:31; Revelation 1:7 | Direct quotation from a non-canonical source + convergent canonical/NT theophany language | Critical (see also 08’s Section 3 doctrine note). Must not imply 1 Enoch is canonical Scripture; must faithfully convey Jude’s own authorized use of this specific content as true prophetic utterance. Recommend an explicit study note (outside the translated text) addressing 1 Enoch’s non-canonical status for first-generation readers with low OT literacy. |
| 18 | Jude 1:16 | Grumbling and complaining | False teachers | Exodus 16:2-8; Numbers 14:2, 14:27; Numbers 16:41; Numbers 21:5; Psalm 106:25 | Direct OT allusion, reinforcing the Israel-type introduced in v.5 | Medium. This is not a stray metaphor — it deliberately recalls the wilderness generation of v.5, reinforcing the Israel type across the letter. Javanese rendering of “grumblers” (tukang grundelan) should, where feasible in accompanying study material, be cross-referenced back to v.5. |
| 19 | Jude 1:17-18 | Apostolic prediction of end-time mockers | The apostles; future mockers | Near-verbatim parallel: 2 Peter 3:2-3; also 1 Timothy 4:1; 2 Timothy 3:1-5; Acts 20:29-30 | Direct NT literary parallel (likely shared source or direct dependence between Jude and 2 Peter) | Medium-High. If 2 Peter is or becomes part of this pipeline’s curriculum set, the overlapping material in 2 Peter 3:2-3 should receive an identical Javanese rendering to Jude 1:17-18 wherever the wording is materially the same in the source Greek. Flag now for future cross-curriculum consistency even though 2 Peter is outside the current scope. |
| 20 | Jude 1:19 | Worldly, Spirit-less persons | False teachers | 1 Corinthians 2:14 (same Greek term ψυχικός, “natural”/“soulish” person who does not accept the things of the Spirit) — outside the Romans baseline but a critical future cross-curriculum lexical match | Direct lexical parallel (same Greek word) | High. Tiyang kadonyan is coined fresh for this curriculum; when 1 Corinthians enters the pipeline, ψυχικός there must use this same Javanese term for consistency, per the pipeline’s cross-document theological-consistency rule. |
| 21 | Jude 1:20-21 | Praying in the Spirit; keeping in God’s love | Believers | Romans 8:26-27 (the Spirit’s intercession/groaning in prayer); Romans 8:35-39 (nothing can separate believers from the love of God) | Direct cross-curriculum thematic and near-verbal parallel | Critical. This is one of the strongest Romans–Jude parallels in the whole book. Roh Suci must render identically; katresnan (God’s love) here should be understood by the Javanese reader as the same reality Romans 8:35-39 describes as unbreakable — see Section 4 for the specific consistency rule. |
| 22 | Jude 1:22-23 | Mercy on the wavering; snatched from the fire | Wavering believers | Zechariah 3:2 (“is this not a brand plucked from the fire?” — same verse already quoted in v.9); Amos 4:11 (“you were as a firebrand plucked out of the burning”); parallel pastoral concern in James 5:19-20 (turning back a sinner from error, “save his soul from death”) | Direct OT allusion (recurrence of the same OT verse as v.9) + NT thematic parallel | Critical. The letter deliberately recalls its own v.9 quotation of Zechariah 3:2 here, forming an inclusio around the devil/fire imagery. Javanese geni (fire) imagery in vv.7, 9 (implicitly), and 22-23 should use consistent vocabulary so a reader can trace the thread. |
| 23 | Jude 1:24 | God able to keep from stumbling | God | Romans 16:25 (“to him who is able to establish you” — τῷ δυναμένῳ, same opening formula as Jude 1:24’s τῷ δυναμένῳ); Ephesians 3:20-21 (“to him who is able to do far more than all we ask or think”) | Direct cross-curriculum structural/verbal parallel (shared Greek opening phrase) | High. See Section 4 for the specific rendering-consistency rule governing this shared doxological opening. |
| 24 | Jude 1:24 | Presented blameless before God’s glory | Believers | Ephesians 5:27 (“present her… without spot or wrinkle”); Colossians 1:22 (“blameless and above reproach”); echoes sacrificial-purity language throughout Leviticus (e.g., Leviticus 1:3, unblemished offerings) | Thematic/typological parallel (sacrificial purity applied to believers) | High. Tanpa cacad must retain the sacrificial-background sense (a gift bestowed, not self-achieved), consistent with the baseline’s rejection of kasampurnan for “righteousness.” |
| 25 | Jude 1:25 | Closing doxology: God our Savior, glory forever | God | Romans 16:25-27 (closing doxology of Romans, close structural parallel); Romans 11:36 (“to him be glory forever, Amen”); 1 Timothy 1:17; Ephesians 3:20-21 | Direct cross-curriculum structural parallel (both letters close on a doxology naming God’s power to keep/establish and ending “Amen”) | Critical. See Section 4 for the mandatory doxology rendering-consistency rule between Jude 1:24-25 and Romans 16:25-27. |
Section 2 — Messianic References
| Jude Passage | Messianic Content | Related OT/NT Anchor | Doctrine (Baseline) | Translation Sensitivity |
|---|---|---|---|---|
| Jude 1:1 | Jude identifies himself as “a servant/bondservant of Jesus Christ” — total ownership-belonging to the Messiah | Christological title Χριστός, fulfilling the OT Anointed-One promise (baseline: Messianic Promise doctrine, Sang Mesias) | Messianic Promise | Kristus is a title, not a surname, throughout Jude; must never be treated as merely part of a proper name devoid of anointed-office content. |
| Jude 1:4 | False teachers deny “the only Sovereign (δεσπότης) and our Lord (κύριος) Jesus Christ” | Direct denial of both absolute ownership-authority and Lordship — the gravest possible christological charge in the letter | Lordship of Christ; Deity of Christ | Critical. Requires theologian review to resolve whether δεσπότης and κύριος name one person (Christ) or two (Father and Son); either reading must preserve full messianic/divine authority for Christ. |
| Jude 1:5 | Manuscript variant: “Jesus” (rather than “the Lord”) as the one who saved Israel from Egypt and later judged the unbelieving generation | Pre-existent Christ active in OT redemptive history — a strong high-Christology datum if the variant is followed | Deity of Christ; Lordship of Christ | High. Recommend a footnote presenting both readings rather than silently choosing one; either way, the passage affirms Christ’s (or the Lord’s) continuity of saving-and-judging action across both Testaments. |
| Jude 1:14-15 | Enoch’s prophecy: “the Lord comes with ten thousands of his holy ones… to execute judgment” | Eschatological Parousia of Christ in judgment; echoes Deuteronomy 33:2 (LXX), Zechariah 14:5; fulfilled/confirmed in Matthew 25:31, 1 Thessalonians 3:13, Revelation 1:7 | Messianic Promise; Judgment on Ungodly False Teachers | Critical. This is Jude’s clearest picture of Christ’s future coming; must not be softened into a vague “day of reckoning” — it is the personal return of the Lord himself. |
| Jude 1:21 | ”Looking for the mercy of our Lord Jesus Christ unto eternal life” | Christ as the mediating source of end-time mercy and eternal life | Mercy and Rescue of the Wavering | High. Preserve Christ as the explicit agent of end-time mercy, not merely its occasion. |
| Jude 1:25 | ”To God our Savior… through Jesus Christ our Lord, be glory…” | Christ as the sole mediating agent through whom the doxology (and salvation itself) is offered to God | Doxology and God’s Preserving Power; Messianic Promise | Critical. Dia Iēsou Christou tou kyriou hēmōn (“through Jesus Christ our Lord”) must not be flattened into a mere closing formula; it names Christ as the necessary mediator of the entire doxology. |
Section 3 — Typological Summary Table
| OT Type (Person/Event) | Scripture | What the Type Illustrates in Jude | NT/Canonical Trajectory | Javanese Rendering Consideration |
|---|---|---|---|---|
| The Exodus generation | Exodus 12:31-42; Numbers 14:26-35 | Past rescue does not exempt from future judgment if faith fails — a warning against presumption | Reused by Paul in 1 Corinthians 10:1-11 with an identical typological method (outside current curriculum, flagged for future consistency) | nyirnakaken tiyang ingkang boten pitados must not read fatalistically (avoid any echo of pesthi, impersonal fate, already forbidden in the baseline’s providence doctrine). |
| The angels who sinned | Genesis 6:1-4; developed in 1 Enoch 6–16; parallel 2 Peter 2:4 | Even the highest class of created being is judged for rebellion — no exemption by rank or spiritual status | Echoed in judgment imagery throughout Revelation (e.g. Revelation 20:10) | kareksa (kept) used here in its negative sense; must share the identical root with the positive uses at 1:1, 1:21, 1:24 so the wordplay survives translation. |
| Sodom and Gomorrah | Genesis 19:1-29 | Total moral corruption invites total, final judgment; explicitly named by the text itself as a “example” (δεῖγμα) | Reused throughout OT (Isaiah 1:9-10; Ezekiel 16:49-50) and NT (2 Peter 2:6-10; Matthew 11:23-24; Luke 17:29) as a stock judgment-type | tuladha pepeling keeps the text’s own stated self-designation as a public warning-type, not merely a historical anecdote. |
| Cain | Genesis 4:3-16 | Self-willed rejection of God’s way, escalating to violence against a brother | Referenced again in 1 John 3:12 (outside current curriculum) | marginipun Kain must retain the sense of a chosen path, not an isolated incident. |
| Balaam | Numbers 22–24; Numbers 31:16 | Corrupting God’s people for personal profit while retaining outward religious credentials | Reused in 2 Peter 2:15-16 and Revelation 2:14 as a stock type for profit-driven false teaching | kesasaripun Balaam should be understood alongside Jude’s own later description of teachers who flatter “to gain advantage” (v.16), forming an internal typological echo. |
| Korah | Numbers 16:1-35 | Rebellion against God’s appointed spiritual authority/leadership structure | Referenced again in the broader wilderness-rebellion tradition (Psalm 106:16-18) | pambrontakanipun Korah must stay anchored to rebellion against divinely appointed order, distinct from ordinary Javanese political-rebellion connotations. |
| Enoch | Genesis 5:18-24; 1 Enoch 1:9 (quoted) | A pre-Mosaic witness to God’s coming judgment on ungodliness, establishing that this warning is as old as humanity itself | Canonical status question unique to Jude in the NT corpus (no other NT book quotes 1 Enoch as directly) | Requires the dedicated canonical-status study note recommended in 08’s Section 3. |
| Moses’ unburied/disputed body | Deuteronomy 34:5-6; non-canonical Testament/Assumption of Moses | Even in death, God’s servant’s remains and reputation are not to be violated by presumptuous accusation, even by Satan | Anchors the letter’s model of restrained, God-deferring conduct (v.9) against the false teachers’ reckless slander (v.8, v.10) | Requires the same non-canonical-source caution as the Enoch citation. |
Section 4 — Rendering-Consistency Rules for Shared Quotations and Parallels (Jude ↔ Romans)
The following rules extend 12_ai_translation_requirements.md’s existing “Theological Consistency Rules Across Documents” table to cover the newly identified Jude–Romans overlaps. These rules must be loaded alongside the Pre-flight Checklist whenever Jude and Romans materials are processed in the same pipeline run.
| # | Rule | Governing Passages | Rationale |
|---|---|---|---|
| 1 | Render the doxological opening formula “to him who is able” (τῷ δυναμένῳ) identically in both letters: “Dhumateng Panjenenganipun ingkang saged…” — vary only the verb that follows (Romans 16:25: establish/strengthen; Jude 1:24: guard from stumbling). | Romans 16:25; Jude 1:24 | Both letters close on a doxology beginning with the identical Greek phrase. A Javanese reader moving between curricula should recognize the shared formula even though the specific verbs (στηρίξαι vs φυλάξαι) differ and are rendered with different Javanese verbs (netepaken-type vs ngayomi) per 07/08. |
| 2 | Render the closing doxological “to him be glory… forever, Amen” pattern with the same kamulyan (TM) + eternity-formula structure in both Romans 11:36/16:27 and Jude 1:25. | Romans 11:36; Romans 16:25-27; Jude 1:25 | Establishes doxological consistency across the whole language package, not merely within one curriculum. |
| 3 | Sih-rahmat (grace) must remain the single Javanese term in both curricula, even though Romans uses it chiefly to correct legalism (grace vs. works) while Jude uses it to correct antinomianism (grace perverted into license). Do not introduce a second Javanese term for the opposite polemical context. | Romans 3:24; 4:4-5; 11:5-6; Jude 1:4 | The underlying Greek term (χάρις) and theological reality (unearned favor) are identical; only the error being corrected differs. Splitting the term would obscure that both errors distort the same grace. |
| 4 | Katimbalan (called) must be identical in both curricula’s every occurrence, including Jude 1:1. | Romans 1:6-7; 8:28-30; 9:11-12; Jude 1:1 | Baseline High-risk term; no deviation permitted regardless of curriculum. |
| 5 | Roh Suci (Holy Spirit) must render identically at Jude 1:19-20 and Romans 8:26-27, including in Jude’s negative construction (“not having the Spirit”). | Romans 8:9, 8:26-27; Jude 1:19-20 | Both passages concern the Spirit’s presence/absence as the decisive marker of genuine faith; consistency preserves the reader’s ability to connect the two teachings. |
| 6 | The assurance theme of Romans 8:35-39 (“nothing can separate us from the love of God”) and Jude 1:21’s exhortation to “keep yourselves in the love of God” must use the same Javanese term for “love of God” (katresnanipun Gusti Allah), even though Romans states it as an indicative fact and Jude as an imperative responsibility. | Romans 8:35-39; Jude 1:21 | Preserves the both/and (divine security + human responsibility) tension already flagged in 07’s doctrine notes for the τηρέω wordplay, extended here to the “love of God” language. |
| 7 | Where Jude 1:17-18 and any future 2 Peter 3:2-3 material occupy the same pipeline, render the overlapping wording identically, since the Greek texts are near-verbatim. | Jude 1:17-18; (2 Peter 3:2-3, future curriculum) | Prevents the same apostolic warning from receiving two different Javanese renderings depending on which epistle a learner is studying. |
| 8 | Where Jude 1:19’s ψυχικός (“worldly”/“soulish,” tiyang kadonyan) and any future 1 Corinthians 2:14 material occupy the same pipeline, use the identical Javanese term. | Jude 1:19; (1 Corinthians 2:14, future curriculum) | Same underlying Greek lexeme; term must not fragment across curricula. |
| 9 | Zechariah 3:2 is quoted or echoed twice within Jude itself (v.9 and vv.22-23’s “fire” imagery). Use the same Javanese phrasing for “rebuke”/“fire” vocabulary in both places to preserve Jude’s own internal inclusio. | Jude 1:9; 1:22-23 | Internal literary consistency within the single book, not merely cross-curriculum consistency. |
| 10 | The book name “Revelation” is conventionally rendered in Indonesian-archipelago Bible tradition as Wahyu — the very lexeme the baseline forbids for calling, grace, glory, election, and power throughout the Romans package. This collision is a naming convention only and does not license any use of wahyu as a theological term. Any citation to the book of Revelation (e.g., in connection with Jude 1:14-15’s parallel to Revelation 1:7) must use Wahyu strictly as the proper book title, with no bleed-through into doctrinal vocabulary. Flag every such citation for native-speaker review to confirm the distinction is visually/contextually clear (e.g., italicized or capitalized book-title treatment). | Jude 1:14-15 (parallel to Revelation 1:7) | High-visibility naming collision unique to this curriculum’s cross-reference set; must be documented explicitly so Phase 2 translators are not caught off guard. |
Section 5 — Citation Normalization and Javanese Book-Name Conventions
All citations in this document and in downstream Phase 2 artifacts use the normalized English format Book Chapter:Verse (e.g., Jude 1:5, Genesis 19:1-29, Zechariah 3:2). When citations appear inside destination-language (Javanese) text, use the following book-name conventions, extending the list already established in 12_ai_translation_requirements.md:
| English Book Name | Javanese Book Name | Status |
|---|---|---|
| Romans | Rum | Established (baseline) |
| Genesis | Purwaning Dumadi | Established (baseline) |
| Psalms | Jabur (or Masmur) | Established (baseline) |
| Isaiah | Yesaya | Established (baseline) |
| Habakkuk | Habakuk | Established (baseline) |
| Joel | Yoel | Established (baseline) |
| Jude | Yudas | New — proposed, Low risk |
| Exodus | Pangentasan | New — proposed, Low risk; confirm against any existing published Javanese OT translation before Phase 2 lock-in |
| Numbers | Wilangan | New — proposed, Low risk; confirm against existing tradition |
| Deuteronomy | Pangandharing Toret | New — proposed, Low risk; coined to parallel the baseline’s existing angger-anggering Toret (Law) for lexical family consistency |
| Zechariah | Zakharia | New — proposed, Low risk (standard transliteration, matching the Yesaya/Habakuk/Yoel pattern) |
| Amos | Amos | New — proposed, Low risk (transliteration) |
| 2 Peter | 2 Petrus | New — proposed, Low risk |
| 1 Corinthians | 1 Korinta | New — proposed, Low risk |
| Ephesians | Efesus | New — proposed, Low risk |
| 1 Timothy | 1 Timotius | New — proposed, Low risk |
| Matthew | Matéus | New — proposed, Low risk |
| 1 Thessalonians | 1 Tésalonika | New — proposed, Low risk |
| Revelation | Wahyu | New — proposed, but flagged CRITICAL for the naming collision documented in Section 4, Rule 10 |
Section 6 — Full-Book Coverage Confirmation
Every verse of Jude 1:1–25 has been examined for Old Testament quotation, Old Testament allusion, extra-biblical citation, messianic content, and typological pattern in Sections 1–3 above. No verse in the book has been silently omitted: verses without independent cross-reference material of their own (e.g., 1:2’s greeting formula, 1:24’s “exceeding joy” clause) are noted in the matrix as bearing structural/thematic rather than direct-citation connections, and are explicitly reviewed rather than left unaddressed. Cross-curriculum parallels to Romans have been identified everywhere they exist in the text (Section 4); the absence of any direct shared Old Testament quotation between Jude and Romans (the two letters draw on entirely different OT source material) has been noted rather than assumed, and the thematic and structural overlaps that do exist (doxology form, grace, calling, Spirit, love of God, “kept”/assurance) have been fully mapped.