Cross-Reference and Theme Analysis — Jude

Purpose and Methodology

Jude is arguably the most densely allusive short text in the New Testament: in twenty-five verses it draws on at least eight distinct Old Testament/intertestamental episodes, quotes a non-canonical apocalypse directly (1 Enoch), and shares a majority of its content, in close verbal parallel, with 2 Peter 2. Because the letter’s entire rhetorical strategy is typological (“just as… so also…”), a cross-reference matrix is not a supplementary aid here but a load-bearing analytical requirement: no segment of Jude can be translated responsibly without its OT/intertestamental referent identified and without checking Polish Bible-translation precedent for that referent.

This document covers the whole of Jude 1:1–25 (the letter’s only chapter), with the core passage (1:3-23) receiving the fullest treatment, and the salutation (1:1-2) and doxology (1:24-25) covered on the same terms, consistent with the full-book-coverage mandate already established in 07_semantic_analysis.md.

Citations are normalized throughout in the format used across this pipeline: Book Chapter:Verse (e.g., “Genesis 19:1-29,” “Numbers 16:1-35,” “Romans 8:28-30”). Non-canonical sources are explicitly flagged as such at first mention and are never cited in the unmarked canonical format (e.g., “1 Enoch 1:9 (niekanoniczne)” not “Henoch 1:9”).

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Section A — OT/Intertestamental Quotation, Allusion, and Typology Matrix

Jude Passage	Theme	Related Character(s)	OT/NT/Extra-biblical Connection	Type	Translation Sensitivity
Jude 1:5	Judgment on unbelief following deliverance	Israel (Exodus generation)	Exodus 12:37-51 (deliverance from Egypt); Numbers 14:1-35 (unbelief and death in the wilderness); 1 Corinthians 10:1-11 (Paul’s own typological use of the same generation)	Typology (explicit, first of three)	The Polish rendering must make clear this is the first rescued generation who then perished through unbelief — not a general statement about Israel’s history. “Lud” (v.5) requires a contextual gloss identifying Israel explicitly, since the Greek leaves it unnamed and assumes reader familiarity Polish general audiences may lack.
Jude 1:6	Judgment on angels who abandoned their assigned order	Rebellious/fallen angels	Genesis 6:1-4 (the “sons of God,” background tradition); 2 Peter 2:4 (close verbal parallel, “angels who sinned…cast into gloomy pits, kept for judgment”); Isaiah 14:12-15 (fall from heavenly position, applied typologically); 1 Enoch 6-16 (niekanoniczne — the developed intertestamental angel-fall narrative Jude assumes)	Typology (second) + intertestamental allusion	CRITICAL translation-consistency concern: this must be rendered with the same τηρέω-root Polish verb used at v.1, v.13, v.21, v.24 (see Section E). Must also be explicitly distinguished, in teaching notes, from the venerated Anioł Stróż (Guardian Angel) tradition — see 07_semantic_analysis.md note on ἀγγέλους.
Jude 1:7	Judgment on persistent, flagrant sin as an eternal-fire “example”	Sodom, Gomorrah, and the surrounding cities	Genesis 19:1-29 (the historical destruction); Genesis 13:10, 18:20 (background); 2 Peter 2:6 (close verbal parallel, “example to those who would live ungodly”); Ezekiel 16:49-50 (prophetic indictment); Matthew 11:23-24 (Jesus’ own use of Sodom as a judgment-comparison)	Typology (third)	High cultural sensitivity (documented in 07_semantic_analysis.md); translation must remain within the historical-theological register of “example of eternal judgment,” matching the Genesis 19 narrative register, and must not import contemporary Polish political-debate framing around this reference.
Jude 1:9	Restraint before divine authority, even toward the accuser	Archangel Michael; the devil; Moses (body)	Deuteronomy 34:5-6 (Moses’ unmarked burial, “by the hand of the LORD” — background for the dispute tradition); Zechariah 3:1-2 (the angel of the LORD rebuking Satan the accuser — closest canonical structural parallel: “The LORD rebuke you”); Testament of Moses / Assumption of Moses (niekanoniczne — the specific lost tradition of the dispute over Moses’ body that Jude assumes); 2 Peter 2:10-11 (parallel: angels “do not pronounce a reviling judgment”)	Allusion to lost intertestamental tradition + canonical structural parallel (Zechariah)	Jude’s citation formula “Ἐπιτιμήσαι σοι κύριος” (“The Lord rebuke you”) should be rendered to visibly echo the Zechariah 3:2 wording already established in the Polish Old Testament translation tradition (“Niech cię Pan skarci/pohamuje”), so a reader who knows Zechariah recognizes the verbal echo.
Jude 1:11a	False worship / self-serving religion leading to destruction	Cain	Genesis 4:3-16 (Cain’s rejected offering and murder of Abel); 1 John 3:12 (NT typological reuse); Hebrews 11:4 (contrast with Abel’s faith-offering)	Typology (escalation set, #1 of 3)	Must not be flattened into a generic “evil person” reference; “droga Kaina” (the way of Cain) is a fixed idiom that should be recognizable to a Polish reader with basic Genesis literacy — a brief contextual gloss is still warranted for less catechized readers.
Jude 1:11b	Greed-driven false prophecy for profit	Balaam	Numbers 22:1-41; 23-24 (Balaam’s oracles); Numbers 31:16 (Balaam’s role in Israel’s seduction into idolatry/immorality); 2 Peter 2:15-16 (close verbal parallel, “the way of Balaam… who loved gain from wrongdoing”); Revelation 2:14 (further NT typological reuse)	Typology (#2 of 3)	Direct thematic link to Jude 1:16’s “flattering for advantage” (ὠφελείας χάριν) — ensure the Polish rendering of both passages uses cognate vocabulary for “profit/gain” so the reader perceives the connection.
Jude 1:11c	Rebellion against God-ordained authority	Korah	Numbers 16:1-35 (Korah’s rebellion against Moses and Aaron); Numbers 26:9-10 (retrospective summary)	Typology (#3 of 3)	Reinforces the κυριότης/authority-rejection theme of v.8; “buncie Korego” (Korah’s rebellion) should carry the same authority-rejection register as v.8’s “władzę Pańską… podważają.”
Jude 1:12-13	Instability, false pastoral care, and reserved judgment	(unnamed false teachers, imaged via nature metaphors)	Ezekiel 34:1-10 (false shepherds who feed themselves, not the flock — closest OT structural parallel to “shepherding themselves”); Proverbs 25:14 (clouds without rain, a wisdom-literature parallel to “waterless clouds”); Isaiah 57:20 (the wicked as troubled sea); 2 Peter 2:17 (close verbal parallel, “waterless springs, mists driven by a storm”)	Allusion (imagery drawn from OT wisdom/prophetic tradition) + intra-NT parallel	The Ezekiel 34 false-shepherd allusion should be flagged in teaching notes even though not explicitly cited, because it substantially deepens the doctrinal weight of “ἑαυτοὺς ποιμαίνοντες” (shepherding themselves) for a Polish audience already familiar with pastoral/shepherd imagery from the Psalms.
Jude 1:14-15	Prophetic assurance of coming judgment on the ungodly	Enoch (seventh from Adam)	Genesis 5:18-24 (Enoch’s genealogical position and walk with God); 1 Enoch 1:9 (niekanoniczne — direct quotation); Deuteronomy 33:2 (LXX phrasing “the LORD came from Sinai… with him were myriads of holy ones” — the likely ultimate canonical background for the “holy myriads” image); Daniel 7:10 (thousands upon thousands attending the divine judgment throne); Zechariah 14:5 (“the LORD my God will come, and all the holy ones with him”)	Direct quotation of non-canonical text + canonical background allusion	CRITICAL citation-format rule: 1 Enoch must always be cited as “1 Henoch 1:9 (tekst niekanoniczny, pozabiblijny)” — never in the unmarked canonical citation style used for Genesis, Deuteronomy, Daniel, or Zechariah above, to prevent any implication of canonical status. The underlying “holy myriads” image should be footnoted to Deuteronomy 33:2 and Zechariah 14:5 so Polish readers see this as a recognized biblical motif Enoch’s text also reflects, not an isolated novelty.
Jude 1:16	Grumbling and appetite-driven complaint	(false teachers, echoing Israel’s wilderness generation)	Exodus 16:2-3 (Israel’s grumbling against Moses and Aaron); Numbers 14:2, 14:27-29 (grumbling that provoked judgment — same generation as v.5); Psalm 106:24-25 (“they murmured in their tents”)	Typology (echo of v.5’s Exodus/Numbers reference)	Translators should select a Polish term for γογγυσταί (“szemrzący”) that is recognizably the same root already used, or establishable for use, in any future Exodus/Numbers curriculum for Israel’s wilderness grumbling, preserving the typological echo across the whole pipeline.
Jude 1:22-23	Urgent mercy and cautious rescue of the wavering	(wavering believers within the congregation)	Zechariah 3:3-4 (Joshua the high priest in filthy garments, cleansed by divine mercy — closest OT structural parallel to the “defiled garment” image); Amos 4:11 (“you were as a firebrand snatched from the burning” — closest OT verbal source for “snatching from the fire”); 1 Corinthians 3:15 (“he will be saved, but only as through fire” — NT parallel image of narrow rescue)	Allusion (imagery)	The Amos 4:11 background should be surfaced in teaching notes as the probable source image behind “snatching from the fire,” reinforcing that this is decisive, urgent divine rescue rather than a Jude-original metaphor; the Zechariah 3 “filthy garments” parallel should likewise be noted to deepen the moral-contamination sense of ἐσπιλωμένον χιτῶνα.

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Section B — Messianic and Christological References

Jude Passage	Christological Content	Canonical Connection	Translation Sensitivity
Jude 1:1	Jude identifies himself as “δοῦλος” of Jesus Christ, and the addressees as “kept for Jesus Christ”	Parallel self-designation: Romans 1:1 (Paul, “δοῦλος Χριστοῦ Ἰησοῦ”); James 1:1 (James, same formula)	Consistency rule: the Polish rendering “sługa Jezusa Chrystusa” must match the form already used for Romans 1:1’s “Paweł, sługa Jezusa Chrystusa” exactly, for cross-curriculum consistency.
Jude 1:4	”τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι” — denial of the only Master and Lord	2 Peter 2:1 (close verbal parallel, “denying the Master who bought them”); Romans 10:9 (the positive confession “Jesus is Lord” that this verse’s false teachers invert by denial)	The double title (Władca/δεσπότης + Pan/κύριος) must be preserved distinctly per 07_semantic_analysis.md; this verse is the negative mirror of Romans 10:9’s confession and should be flagged for the same theologian-level review the baseline requires for Lordship-of-Christ passages.
Jude 1:5	”κύριος” (v.5) — some early manuscripts/traditions debate whether this refers to Christ or to God the Father acting in the Exodus/wilderness judgment; Jude’s consistent identification of κύριος with Jesus elsewhere (vv.4, 17, 21, 25) supports reading this as an implicit pre-existence/deity-of-Christ claim, paralleling 1 Corinthians 10:4, 9’s identification of Christ with Israel’s wilderness “Rock.”	1 Corinthians 10:4, 9 (Paul’s explicit identification of Christ as active in Israel’s wilderness history); John 1:1-3 (the Word’s pre-existent agency)	Flag for human theologian review: if “Pan” is read here as Christ, this becomes a significant pre-existence/deity-of-Christ claim; translators should not resolve the ambiguity themselves but should record it as a flagged interpretive choice per the ambiguity-handling protocol.
Jude 1:9	Michael’s deference to “the Lord’s” authority when disputing with the devil, models the restraint the false teachers utterly lack toward divine and angelic authority	Zechariah 3:1-2 (see Section A)	Michael’s restraint, not any petitionary role, is the point — see caution against devotional-invocation drift in 07_semantic_analysis.md and 08_core_glossary.md.
Jude 1:14-15	”the Lord comes with his holy myriads” — an explicit end-time theophany of Christ in judgment	Matthew 25:31 (the Son of Man coming “with all the angels”); 1 Thessalonians 3:13 (“with all his saints”); 2 Thessalonians 1:7-10 (Christ’s judgment-coming with his mighty angels); Revelation 1:7	This is a Critical-tier Christological passage: it depicts Christ’s parousia in judgment. Must be cross-checked against the established Polish rendering of the Matthew 25:31 and 1 Thessalonians 3:13 “coming with holy ones” language for phrase-level consistency, since all describe the same eschatological event.
Jude 1:21	”the mercy of our Lord Jesus Christ” leading to eternal life	Titus 3:5-7 (mercy and eternal life, close doctrinal parallel); Romans 5:21 (“grace… leads to eternal life”)	See Section D below for the Romans grace/mercy parallel and the shared “eternal life” (ζωὴν αἰώνιον) rendering rule.
Jude 1:24-25	”the only God our Savior, through Jesus Christ our Lord” — mediated, exclusive divine salvation through Christ alone	1 Timothy 1:1, 2:3 (“God our Savior”); Titus 1:3-4, 2:13, 3:4-6 (the “God our Savior… Jesus Christ” doxological pattern shared across the Pastoral Epistles); Romans 11:33-36 (structurally parallel Pauline doxology closing a major doctrinal argument)	See Section D and Section E: this doxology’s rendering must be checked against Romans 11:33-36 for structural/stylistic consistency, while preserving Jude’s distinct fourfold ascription (δόξα, μεγαλωσύνη, κράτος, ἐξουσία) rather than importing Romans’ wording verbatim where the Greek differs.

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Section C — Intra-New-Testament Parallel: Jude and 2 Peter 2

Jude shares extensive verbal overlap with 2 Peter 2:1-18 and 3:1-3 — widely recognized by scholarship as either a common literary source or direct dependence in one direction. For translation purposes, this parallel is a distinct category of cross-reference: not an OT quotation, but an intra-canonical parallel requiring lexical consistency wherever a future Polish 2 Peter curriculum is produced in this pipeline.

Jude	2 Peter	Shared Content	Consistency Rule
Jude 1:6	2 Peter 2:4	Fallen angels kept/cast down for judgment	Both must use the same Polish root for the “kept/reserved for judgment” concept once a 2 Peter Language Package exists; record as a forward-compatibility flag.
Jude 1:7	2 Peter 2:6	Sodom and Gomorrah as an “example"	"Przykład/wzór” (example) terminology should match across both letters.
Jude 1:8-9	2 Peter 2:10-11	Reviling glorious ones vs. angelic restraint before the Lord	Shared vocabulary for δόξαι (“dostojności/chwały”) and restraint.
Jude 1:11	2 Peter 2:15-16	The way of Balaam, love of gain	”Droga Balaama” and “umiłowanie zysku z niesprawiedliwości” should match verbatim if both letters are ever translated in the same Language Package generation.
Jude 1:12-13	2 Peter 2:17	Waterless springs/clouds, mists, reserved gloom	Nature-metaphor vocabulary (bezwodne źródła/obłoki, mrok) should match.
Jude 1:16	2 Peter 2:18	Boastful, appetite-driven speech	Shared vocabulary for ἐπιθυμία-driven boasting.
Jude 1:17-18	2 Peter 3:1-3	Remembering apostolic prediction of end-time mockers	”Szydercy w dniach ostatnich” (mockers in the last days) should match verbatim.

Rule for Phase 2: No 2 Peter Language Package presently exists in this pipeline. This section is recorded now so that when 2 Peter is later added, its translators are required to load Jude’s translation_memory.json entries for these overlapping terms and reconcile them explicitly rather than independently re-deriving Polish renderings for identical Greek wording.

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Section D — Parallels to Romans (Established Curriculum, Same Language Pair)

Romans is the only other curriculum currently governed by this Language Package. The following thematic and lexical parallels must inform Jude’s translation to preserve theological consistency across the whole Polish Bible-study corpus this pipeline produces.

Jude Theme/Passage	Romans Parallel	Nature of Parallel	Rendering-Consistency Requirement
Divine calling — “beloved… kept… called” (Jude 1:1)	“called to belong to Jesus Christ” (Romans 1:6); “called to be saints” (Romans 1:7); “those he predestined he also called” (Romans 8:29-30)	Lexical: κλητός/κλῆσις	Reuse baseline powołany/powołanie exactly; retain the baseline’s explicit caution that this is the universal call of every believer, not the priesthood-specific sense of Polish Catholic “powołanie.”
Grace perverted into license (Jude 1:4)	“Shall we go on sinning that grace may increase?” (Romans 6:1); “if by grace, it is no longer on the basis of works” (Romans 11:6)	Doctrinal: grace ≠ license/merit	Reuse baseline łaska exactly; apply the baseline’s Grace-Merit forbidden-substitution rule identically in Jude — this is the same doctrinal danger Paul confronts in Romans 6, now embodied by actual false teachers in Jude.
The faith once for all delivered (Jude 1:3)	“the obedience of faith” (Romans 1:5, 16:26); “guard the good deposit” (2 Timothy 1:14, cross-curriculum forward reference)	Doctrinal: a fixed apostolic content requiring active response	Reuse baseline wiara; the Jude-specific addition raz na zawsze przekazana must not be allowed to soften Romans’ own emphasis on a received, not self-generated, gospel (Romans 1:1-4).
Universal ungodliness and judgment (Jude 1:4, 15, 18)	“all have sinned” (Romans 3:23); “the wrath of God is revealed against all ungodliness” (Romans 1:18)	Doctrinal: shared ἀσεβ- root vocabulary (ἀσέβεια, Romans 1:18; ἀσεβεῖς, Jude 1:15)	New Jude term bezbożny/bezbożność should be checked against how Romans 1:18’s “ἀσέβειαν” was rendered in Phase 2 Romans output (if “bezbożność” was used there, it must be reused identically here — flag for verification against the Romans Phase 2 archive before finalizing Jude’s translation memory entry).
Kept by God / preserving power (Jude 1:1, 6, 13, 21, 24)	“no one will snatch them out of my hand” (John 10:28, cross-book); “who shall separate us from the love of Christ?” (Romans 8:35); “I am sure that neither death nor life… will be able to separate us” (Romans 8:38-39); providence, “all things work together” (Romans 8:28)	Doctrinal: assurance grounded in God’s preserving action, not human merit	These are different Greek roots (τηρέω/φυλάσσω in Jude vs. χωρίζω in Romans 8:35-39) and therefore do NOT require identical Polish vocabulary; however, the doctrinal register of confident, unqualified assurance established for Romans 8:28-39 (baseline doctrine “assurance_of_salvation,” High risk) must be matched in tone when translating Jude’s τηρέω-family and the doxology’s ἄμωμος/φυλάξαι language. Treat as a thematic, not lexical, consistency requirement.
Intercession/mediation exclusivity (Jude 1:9, 1:24-25)	“the Spirit himself intercedes for us” (Romans 8:26-27); “Christ Jesus… who indeed is interceding for us” (Romans 8:34); baseline caution on wstawiennictwo and Marian mediation	Doctrinal: direct divine intercession/salvation, not saintly or Marian mediation	Reuse baseline wstawiennictwo framework of caution exactly when discussing Michael’s restraint (Jude 1:9) and the exclusive Savior language of the doxology (Jude 1:25, “μόνῳ θεῷ σωτῆρι”). Both passages must reinforce, not create tension with, the baseline’s caution against Częstochowa-associated Marian-mediation defaults.
Sonship/Lordship of Christ (Jude 1:4, 17, 21, 25)	“declared to be the Son of God… Jesus Christ our Lord” (Romans 1:4); “Jesus is Lord” (Romans 10:9)	Doctrinal/lexical: κύριος	Reuse baseline Pan exactly for every κύριος occurrence in Jude; maintain the baseline’s Critical-tier caution and human-theologian review routing identically.
Doxological climax (Jude 1:24-25)	“To him be glory forever. Amen.” (Romans 11:36); “from him and through him and to him are all things” (Romans 11:36)	Structural: closing Pauline/apostolic doxology pattern	Both doxologies use chwała (δόξα) for the same underlying Greek term; the Polish rendering of “Jemu chwała na wieki wieków. Amen” in Jude 1:25 should follow the same fixed liturgical cadence already established for Romans 11:36’s “Jemu chwała na wieki. Amen” (adjusted only for Jude’s distinct “εἰς πάντας τοὺς αἰῶνας,” “na wieki wieków,” a stronger doubled form that must be preserved as more emphatic, not flattened to match Romans’ simpler phrase).
Election/effectual calling (Jude 1:1)	“not because of works but because of him who calls” (Romans 9:11-12); “those he called he also justified” (Romans 8:30)	Doctrinal: sovereign divine initiative in calling	Same caution as baseline “effectual_calling” (High risk): avoid fatalistic “los/przeznaczenie” framing in any teaching material connecting these passages.
Sin catalogue / universal accountability	Romans 1:18-32 (extended vice list); Romans 2:1-11	Genre/thematic: NT vice-catalogue tradition	Register consistency: Jude’s catalogue of false-teacher behaviors (vv.4, 8, 10-13, 16, 18-19) should match the moral seriousness (not moralistic tone) established for Romans 1’s vice list — avoid either softening or sensationalizing register in Polish.

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Section E — Rendering-Consistency Rules for Shared Quotations and Vocabulary

1. τηρέω/φυλάσσω word-family (“kept”): Render with a single consistent Polish root (zachować/zachowany, extending to ustrzec at v.24 per 08_core_glossary.md) across every occurrence within Jude (1:1, 6 [×2], 13, 21, 24). This is an internal-consistency rule specific to Jude, distinct from any Romans parallel, because the doctrine depends on the reader perceiving a single recurring verb.

2. κύριος (“Lord”): Render as Pan in every Jude occurrence (1:4, 5 [flagged ambiguity], 9, 14, 17, 21, 25), exactly matching the baseline Romans rendering. Do not introduce a distinct Polish term even where the referent shifts between the Father and the Son (v.5 vs. vv.4, 21) — theological ambiguity is preserved in the source and must be preserved in translation, not resolved by lexical choice.

3. 1 Enoch citation format: Any citation of the source behind Jude 1:14-15 must use the explicit non-canonical marker “1 Henoch 1:9 (tekst niekanoniczny)” in all footnotes and teaching materials — never the bare canonical-style citation used for Genesis, Numbers, Deuteronomy, or other OT books in this document.

4. Cain/Balaam/Korah (“the way of,” “the error of,” “the rebellion of”): Render consistently as droga Kaina, błąd Balaama, bunt Korego/Koracha — fixed idiomatic constructions — so that if a future curriculum treats Numbers 16 or Numbers 22-24 directly, the same character-idiom vocabulary is available for cross-reference.

5. δόξα (“glory”) across the doxology and elsewhere: Reuse baseline chwała exactly at every occurrence (1:8, 24, 25), matching Romans’ usage; do not introduce a synonym for stylistic variation even within the accumulated doxological list of v.25 (δόξα μεγαλωσύνη κράτος ἐξουσία) — δόξα specifically must remain chwała while the other three nouns receive their own distinct terms (majestat, panowanie/moc, władza) per 08_core_glossary.md.

6. “Holy myriads” / “holy ones” (Jude 1:14) vs. “saints” (Jude 1:3, baseline Romans 1:7): These must NOT share identical unqualified Polish wording. Where Jude 1:14 denotes the angelic host accompanying the Lord’s coming, use święte tysiące / niezliczone mnóstwo świętych (istot niebieskich) with an explicit angelic-referent gloss; reserve the unqualified święci for the corporate-believer sense established at Jude 1:3 and Romans 1:7, to prevent a Polish reader from assuming both verses describe the same group.

7. Grace/merit contrast vocabulary: Any Polish vocabulary used to render the grace-versus-license contrast in Jude 1:4 (łaska…w rozpustę) must draw from the same semantic field already used for the grace-versus-works contrast in Romans 4:4-5, 6:1, and 11:5-6, even though the specific contrasted term differs (license vs. works) — both must clearly communicate that grace received corrupts if treated as license and abandons its true purpose if treated as unnecessary, without conflating the two distinct errors.

8. Doxological formulas: Where Jude 1:25 and Romans 11:36 both close a major unit with “to him be glory… Amen,” follow the same fixed liturgical cadence pattern already in use for the Romans rendering, adjusted only for Jude’s distinct intensifying phrase “εἰς πάντας τοὺς αἰῶνας” (na wieki wieków — a stronger form than Romans’ simpler εἰς τοὺς αἰῶνας).

9. Amos 4:11 / Zechariah 3:3-4 background imagery (Jude 1:22-23): Where a future curriculum treats Amos or Zechariah directly, the vocabulary chosen there for “snatched from the fire” (wyrwany z ognia) and “filthy/defiled garments” (skalane szaty) should be checked against Jude’s Phase 2 output for consistency, since Jude’s imagery is widely recognized as drawing on both.

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Section F — Citation Normalization Standard

All Scripture references in Jude curriculum materials (teaching notes, footnotes, cross-reference tables) must follow the pipeline’s normalized citation format:

• Canonical Old Testament / New Testament: Book Chapter:Verse in Polish Bible book-name conventions per the baseline (e.g., “Rodzaju 19:1-29,” “Liczb 16:1-35,” “Rzymian 8:28-30”). English-language internal working documents (such as this one) retain the English book-name form for pipeline consistency; Phase 2 Polish-facing outputs must convert to the Polish forms specified in 12_ai_translation_requirements.md’s Cross-Reference Preservation Rules (e.g., Romans → Rzymian, Genesis → Rodzaju).
• Non-canonical sources: Always marked explicitly, e.g., “1 Enoch 1:9 (niekanoniczne)” / “1 Henoch 1:9 (tekst niekanoniczny),” and “Testament of Moses (tradycja pozabiblijna, niekanoniczna).” Never presented in unmarked canonical citation style.
• Jude’s own book name: Follow the established Polish tradition “List św. Judy” (per 08_core_glossary.md Section 8); citations within Jude use the format “Judy 1:3-23.”

This document, together with 07_semantic_analysis.md and 08_core_glossary.md, must be loaded alongside translation_memory.json before Phase 2 segment translation of Jude begins.