07 — Semantic Analysis: Psalms (English → German)
Methodological Note on Source Language
The Psalter’s original language is Biblical Hebrew (with five psalms, or portions thereof, containing Aramaic-adjacent forms; none). Unlike the New Testament curricula this Language Package extends, Psalms was not composed in Koine Greek. This analysis therefore treats Hebrew as the base original, transliterated using standard academic convention, and cites the Septuagint (LXX) Greek rendering wherever it illuminates a New Testament citation chain already fixed in the baseline translation_memory.json (e.g., LXX ποιμήν poimēn “shepherd” bridging Psalm 23 to John 10’s established Ich-bin-Worte; LXX χριστός christos “anointed” bridging Psalm 2/110 to the baseline’s messiah = Messias term). Where the baseline package has already fixed a German rendering for a term appearing in Psalms (e.g., Gerechtigkeit, Bund, Gnade, Herr, Gesalbte-adjacent Messias), that rendering is reused exactly, per the hard rule governing this document.
All Hebrew is given in Masoretic pointing where relevant; transliteration follows a simplified academic scheme (ḥ = ch, ṣ = ts, š = sh).
PART 1 — Core Passage: Psalm 23:1–6, Verse by Verse
Psalm 23:1
Hebrew: מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר
Transliteration: YHWH ro’i lo echsar
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Destination-Language Rendering Risk |
|---|
| the LORD (tetragrammaton) | יהוה | YHWH | ”the self-existent One”; the covenant name revealed at Exodus 3:14 | The proper, personal covenant name of God, distinct from generic “God” (Elohim) or “Lord” (Adonai) | LORD, Yahweh, Jehovah | Establishes the whole psalm as covenant relationship, not generic theism — David’s confidence rests on the covenant-name God, not an impersonal deity | CRITICAL. German Bible tradition (Luther, Einheitsübersetzung) renders the tetragrammaton with small-capital HERR, typographically distinct from ordinary Herr (used for Adonai and, in the NT, for κύριος/kyrios, already fixed Critical in the baseline for Romans 10:9). This curriculum MUST preserve that typographic distinction; collapsing YHWH silently into plain “Herr” erases the divine-name/title distinction and risks the same “Mr. Müller” flattening the baseline already flags for Kyrios. New registry entry required: the_lord_tetragrammaton → HERR (small caps). |
| shepherd | רֹעִי (from רָעָה) | ro’i (from ra’ah) | “the one who shepherds me”; participle used as a possessive noun | Herding, feeding, leading, guiding, protecting flocks; by extension, royal/pastoral governance of a people (cf. 2 Sam 5:2, Ezek 34) | shepherd, pastor, keeper | Foundational Character-of-God-as-Shepherd doctrine: YHWH’s care is personal, possessive (“my shepherd”), provisional and protective, not merely sentimental | HIGH. German Hirte is low-collision lexically (no competing folk concept) but doctrinally load-bearing: this is the OT root of the “Ich bin der gute Hirte” seven-Ich-bin-statement already fixed Critical in the John baseline package (John 10:11,14). Must be rendered consistently with that downstream usage so learners connect Psalm 23 to John 10. New term: shepherd → Hirte. |
| shall not want / shall not lack | לֹא אֶחְסָר | lo echsar | ”I will not lack/be in need” | Absence of any deficiency, not merely material poverty; total sufficiency | shall not want, shall lack nothing, I lack nothing | Total, not partial, provision — a strong faith-claim, not a prosperity guarantee | MEDIUM. Risk of drift toward a “prosperity gospel” misreading in German charismatic/free-church contexts; teaching material should anchor this in covenantal sufficiency, not material guarantee. |
Psalm 23:2
Hebrew: בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי
Transliteration: bin’ot deshe yarbitseni al mey menuchot yenahaleni
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Rendering Risk |
|---|
| green pastures | נְאוֹת דֶּשֶׁא | ne’ot deshe | ”pastures/dwellings of tender grass” | Lush grazing land; rest and provision | green pastures, lush meadows | Provision precedes demand — the sheep is made to lie down, not merely permitted | LOW. German grüne Auen is an established, low-risk poetic rendering; no competing secular idiom collision. |
| still waters / waters of rest | מֵי מְנֻחוֹת | mey menuchot | ”waters of resting-places” | Calm, safe drinking water (contrasted with dangerous rushing water sheep fear) | still waters, quiet waters | Rest (menuchah) as a theological category — God-given cessation from striving, distinct from mere leisure | MEDIUM. German stille Wasser is standard, but Ruhe (rest) risks flattening into secular self-care/wellness vocabulary (Work-Life-Balance, Achtsamkeit) increasingly current in German popular culture; teaching material should anchor “Ruhe” theologically, not therapeutically. |
| leadeth / guides gently | יְנַהֲלֵנִי (from נָהַל) | yenahaleni (from nahal) | “he leads/guides me gently” | Gentle, patient leading (distinct from דָּרַךְ, driving/forcing) | leads, guides | Gentle, unhurried divine guidance, not coercive driving | LOW. German er führt mich sanft (or leitet) captures the gentleness; low collision risk. |
Psalm 23:3
Hebrew: נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי־צֶדֶק לְמַעַן שְׁמוֹ
Transliteration: nafshi yeshovev yancheni be-ma’agley tsedeq lema’an shemo
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Rendering Risk |
|---|
| soul | נֶפֶשׁ | nephesh | ”soul, self, life, throat/appetite” | The whole living self — not a disembodied “soul” in the Greek dualistic sense; includes appetite, vitality, personhood | soul, life, self, being | Restoration is holistic — the whole self, not merely an inner “spiritual” compartment | HIGH. German Seele carries strong post-Cartesian/Platonic body-soul dualism absent from Hebrew nephesh. Rendering “restores my soul” as stillt meine Seele risks importing a body/soul split foreign to the psalm. New term: soul (nephesh) → Seele, with mandatory translator note distinguishing Hebrew holistic self from German dualistic default. |
| restoreth / restores | יְשׁוֹבֵב (from שׁוּב) | yeshovev (from shuv) | “he causes to return / he brings back” | Restoration, repentance-adjacent “turning back,” revival | restores, refreshes, revives | Restoration as God’s initiative, echoing the shuv root used elsewhere for repentance (cf. Psalm 51) — a subtle bridge between Shepherd doctrine and Confession/Forgiveness doctrine | MEDIUM. German erquicken (Luther’s classic rendering, “er erquicket meine Seele”) is liturgically beloved but archaic-register; modern revisions prefer er bringt mich ins Leben zurück or stärkt. Register choice, not doctrinal risk, but must stay consistent with Ps 51’s shuv-family vocabulary. |
| paths of righteousness | מַעְגְּלֵי־צֶדֶק | ma’agley tsedeq | ”tracks/wagon-ruts of righteousness” | Right, well-worn paths; not abstract ethics but concrete right conduct/guidance | paths of righteousness, right paths | Guidance is purposive and moral, not aimless; ties directly to the baseline’s Gerechtigkeit doctrine | CRITICAL. Reuses the baseline’s Critical-risk righteousness = Gerechtigkeit term exactly. Must NOT be read here in the baseline’s strict forensic, imputed Pauline sense (Romans 1:17’s Turmerlebnis reading) — this is tsedeq as right, well-ordered conduct/guidance in Wisdom-Psalm usage. Teaching material must flag this distinction explicitly to prevent anachronistic Pauline overlay onto every Hebrew occurrence of the cognate root. |
| for his name’s sake | לְמַעַן שְׁמוֹ | lema’an shemo | ”for the sake of his name” | God’s own reputation/character as the ground of his acts, not the sheep’s merit | for his name’s sake, for his own sake | Grace-adjacent: guidance is grounded in God’s character, not the sheep’s worthiness — directly parallels the baseline’s Grace doctrine’s insistence that the ground of divine favor lies outside the recipient | HIGH. Should be translated to preserve this grace-adjacent logic (um seines Namens willen), and cross-referenced pedagogically with the baseline’s grace = Gnade doctrine note about grace apart from merit. |
Psalm 23:4
Hebrew: גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא־אִירָא רָע כִּי־אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי
Transliteration: gam ki elekh be-gei tsalmavet lo ira ra ki attah imadi shivtekha u-mish’antekha hemah yenachamuni
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Rendering Risk |
|---|
| valley of the shadow of death | גֵּיא צַלְמָוֶת | gei tsalmavet | ”valley of deep darkness/death-shadow” (compound of tsel, shadow, + mavet, death) | Deep darkness, mortal danger, near-death experience — possibly a compound intensive (“deepest darkness”) rather than literal death itself | valley of the shadow of death, darkest valley, deepest darkness | The Shepherd’s presence does not remove danger but accompanies through it — foundational to the Lament/Honest Prayer doctrine’s claim that faith is compatible with naming real terror | HIGH. German Tal der Todesschatten (Luther) versus modern finstere Schlucht (revised renderings, e.g. some contemporary versions): the older Luther phrase is beloved and liturgically fixed (funeral use); teaching material should retain Tal der Todesschatten/Finsternis for recognizability while noting the “shadow” nuance is not a literal claim about the afterlife realm. |
| evil | רָע | ra | ”evil, harm, calamity” | Both moral evil and physical harm/calamity; broader than strictly ethical “evil” | evil, harm, danger | Fearlessness grounded in presence, not the absence of real threat | LOW. German Böses/Unheil covers the range adequately; minor risk of over-narrowing to moral evil alone — note the physical-harm sense should remain available in exposition. |
| rod and staff | שֵׁבֶט וּמִשְׁעֶנֶת | shevet u-mish’enet | ”rod/club” (for defense) and “staff/support” (for walking/guiding) | Two distinct shepherd’s tools: one for defense against predators, one for guiding/support | rod and staff, crook and staff | Concrete pastoral equipment symbolizing both protective discipline and steady support — must not be flattened into one generic “staff” | MEDIUM. German Stecken und Stab (Luther) preserves the two-tool distinction; modern paraphrases risk collapsing both into one image (“dein Stab”), losing the defense/support double sense. |
| comfort | יְנַחֲמֻנִי (from נָחַם) | yenachamuni (from nacham) | “they comfort me” | Consolation, relief from distress; the same root behind “Nehemiah” (comforted by YHWH) | comfort, console | Comfort here is active and instrumental (via the rod/staff), not merely emotional reassurance | LOW. German trösten is the standard, well-established rendering; no significant collision risk. |
Psalm 23:5
Hebrew: תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה
Transliteration: ta’arokh lefanai shulchan neged tsorerai dishanta va-shemen roshi kosi revayah
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Rendering Risk |
|---|
| prepare a table | תַּעֲרֹךְ…שֻׁלְחָן | ta’arokh…shulchan | ”you arrange/set a table” | Hospitality, provision, honor before witnesses (including hostile ones) | prepare a table, spread a table | Shifts the metaphor from shepherd/sheep to host/guest — divine hospitality in the presence of enemies, not their absence | MEDIUM. German du bereitest mir einen Tisch is standard; risk is purely expository — must clarify the metaphor-shift for readers so the sudden change from pastoral to banquet imagery is not experienced as jarring or inconsistent. |
| in the presence of my enemies | נֶגֶד צֹרְרָי | neged tsorerai | ”in front of / opposite my adversaries” | Public vindication and honor in a hostile context | in the presence of my enemies, before my foes | Honor/shame dynamic: God’s provision publicly vindicates the psalmist before those who oppose him | MEDIUM. Flag per the baseline’s existing “honor/shame dynamics” native-speaker-review category (already established in the AI requirements document for Romans 13-adjacent material). |
| anointest my head with oil | דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי | dishanta va-shemen roshi | ”you make my head fat/lavish with oil” | Ritual anointing (hospitality, blessing, or royal/priestly consecration, depending on context) | anoint my head with oil, pour oil on my head | Guest-honoring anointing here; distinct from, but etymologically and typologically related to, the royal/messianic anointing (mashiach) central to Psalms 2 and 110 | HIGH. German du salbst mein Haupt mit Öl must NOT be silently equated with Messias-level anointing every time mashach/shemen vocabulary appears — this verse is guest-hospitality anointing, not messianic consecration. Distinguish carefully from the Messianic Prophecy doctrine’s technical Gesalbte/Messias usage (see Psalm 2, 110 below). |
| my cup overflows / runneth over | כּוֹסִי רְוָיָה | kosi revayah | ”my cup [is] saturation/abundance” | Superabundant provision, beyond mere sufficiency | my cup runs over, my cup overflows | Escalates 23:1’s “I shall not lack” to superabundance — provision beyond need | LOW. German mein Becher fließt über is a well-established, low-risk idiom already naturalized in German devotional and even secular speech (a positive, non-competing cultural borrowing). |
Psalm 23:6
Hebrew: אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל־יְמֵי חַיָּי וְשַׁבְתִּי בְּבֵית־יְהוָה לְאֹרֶךְ יָמִים
Transliteration: akh tov va-chesed yirdefuni kol yemey chayay ve-shavti be-veit YHWH le’orekh yamim
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Rendering Risk |
|---|
| goodness | טוֹב | tov | ”good, goodness” | General beneficence, moral and material good | goodness, good | Paired with chesed as a hendiadys of divine benevolent action | LOW. German Güte is standard; low risk alone, but see the chesed pairing entry below for the compound’s actual risk. |
| mercy / lovingkindness / covenant faithfulness | חֶסֶד | chesed | ”steadfast covenant loyalty, loyal love” | The single most theologically dense word in the Psalter: covenant-bound loyal love, steadfast kindness, faithful mercy — active, relational, obligation-shaped love, not a feeling | mercy, lovingkindness, steadfast love, faithfulness, goodness, grace | THE anchor term for the named doctrine “Covenant Faithfulness (Hesed).” God’s chesed pursues (“follows/pursues,” radaph) the psalmist — active, relentless covenant loyalty, not passive sentiment | CRITICAL. See dedicated glossary entry below (chesed); this is the single highest-density new-term risk in the entire Psalms curriculum, given its collision potential with the baseline’s already-Critical Gnade (grace/charis) term. Must NOT be silently rendered as bare Gnade without note, since that would import Pauline forensic-grace freight onto a distinct, older covenant-loyalty concept. New term registered: chesed → Güte und Treue (see glossary). |
| follow / pursue | יִרְדְּפוּנִי (from רָדַף) | yirdefuni (from radaph) | “they pursue/chase me” | Same root normally used for enemies pursuing/chasing prey (cf. Psalm 23’s own earlier “valley,” and frequent lament-psalm usage of enemies “pursuing”) | follow, pursue, chase | A deliberate reversal: it is not enemies but God’s goodness and covenant-love that “hunt down” the psalmist — a vivid, almost startling image | MEDIUM. German must preserve some of this reversal-force; a flat werden mir folgen (“will follow me”) loses the “pursuing/hunting” vividness of radaph; consider werden mir nachjagen in exposition, while retaining the gentler folgen in the literary/liturgical rendering per established convention. |
| house of the LORD | בֵּית־יְהוָה | beit YHWH | ”house of YHWH” | The Jerusalem sanctuary/temple; by extension, permanent dwelling in God’s presence | house of the LORD, temple, God’s house | Concludes the Shepherd/Refuge doctrine cluster: ultimate refuge is unbroken presence with God, not merely rescue from danger | MEDIUM. German Haus des HERRN should retain the tetragrammaton capitalization convention noted at 23:1; avoid collapsing into a generic “Gotteshaus” that could be read as any church building rather than the specific covenantal dwelling-with-God promise. |
| forever / length of days | לְאֹרֶךְ יָמִים | le’orekh yamim | ”for length of days” | Enduring permanence; in later canonical/NT reading, can extend toward eternal life, though the Hebrew idiom itself is this-worldly/durational | forever, all my days, for length of days | Anchors present covenant confidence in permanence, without necessarily making an explicit afterlife claim in its original Hebrew sense | MEDIUM. German immerdar/für immer risks importing a fully developed NT eternal-life doctrine onto a Hebrew idiom that is more modestly about enduring, lifelong dwelling; teaching material should note the canonical development from this idiom toward fuller NT resurrection hope (reusing the baseline’s Auferstehung doctrine) without conflating the two. |
PART 2 — Chapter-by-Chapter Study of the Whole Book of Psalms
BOOK I (Psalms 1–41)
Psalm 1 — The Righteous and the Wicked (named doctrine, anchor chapter)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| blessed | אַשְׁרֵי | ashrey | ”the happinesses/blessednesses of…” (construct plural, exclamatory) | Flourishing, well-being that follows right relationship with God — distinct from barukh (the passive-participle “blessed” used of God/benediction) | blessed, happy, how blessed | Opens the entire Psalter programmatically: the blessed life is defined by delight in torah, not by circumstance | CRITICAL. MUST reuse the baseline’s Matthew-package term exactly: blessed → selig (already fixed Critical in the baseline for Matthew 5:3-11, with the explicit caution against the narrower Catholic Seligsprechung [beatification] association). Psalm 1:1 is the OT root of the Beatitudes’ makarios/ashrey vocabulary; consistency across the whole pipeline is mandatory. |
| the righteous | צַדִּיק | tsaddiq | ”righteous, just” | One who lives in right relationship/conduct according to covenant norms; a wisdom-literature ethical-relational category | righteous, just, godly | Anchors the doctrine’s positive pole: a life characterized by delight in torah, pictured as a fruitful, well-watered tree | CRITICAL — see the extensive note under Psalm 23:3 above. Reuses the root of the baseline’s Gerechtigkeit family but MUST be exposited as the Wisdom-Psalm’s ethical, relational, torah-shaped sense, distinct from (though canonically related to) the Pauline forensic-imputed sense the baseline fixes as Critical for Romans. Teaching material must make this distinction explicit to avoid anachronistic backward projection of Reformation-era justification categories onto Psalm 1. |
| the wicked | רָשָׁע | rasha | ”wicked, guilty, in the wrong” | The negative ethical-relational pole; one whose life is characterized by rebellion against covenant order | wicked, ungodly, sinner | Pictured as chaff, driven away, with no standing “in the judgment” | HIGH. German Frevler (formal/literary) or Gottlose(r) (more common) both work lexically, but Gottlose carries a specific German-cultural risk the baseline itself has already flagged elsewhere (see baseline’s god entry on East German state-atheism history): a large and growing konfessionslos population in the former East Germany may resist being pastorally or homiletically framed via a term (“godless”) historically weaponized in reverse by state-atheist propaganda against belief, not against unbelief. Teaching material must frame “der Gottlose” as a description of a moral-relational orientation toward God’s torah, not a slur against the religiously unaffiliated as a demographic category. New term: wicked → Gottlose(r) / Frevler, flagged High for this reason. |
| law / instruction | תּוֹרָה | torah | ”instruction, teaching, law” | Broader than legal code: the whole covenant instruction of God, Pentateuchal law and wisdom together; delight-worthy, not burdensome | law, instruction, teaching | Meditation on torah “day and night” produces the fruitful-tree flourishing of v.3 | HIGH. MUST reuse the baseline’s law → Gesetz exactly, and explicitly reactivate the baseline’s note on “Gesetz und Evangelium” as a cornerstone Lutheran hermeneutical dialectic — but Psalm 1’s torah is presented as a source of joy/delight (v.2), a register that must not be lost under the baseline’s (correct, but Pauline-context-specific) caution about Werkgerechtigkeit. Psalm 1 and 119 give positive torah-piety its fullest OT voice; teaching material should let this stand without flattening it toward Romans’ law/grace antithesis. |
Psalm 2 — Kingship and the Messianic King (named doctrine, anchor chapter, paired with Psalm 110)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| anointed (one) | מָשִׁיחוֹ (מָשִׁיחַ) | mashiach | ”anointed one” | Ritually consecrated king/priest/prophet; in royal-psalm context, the reigning (or ultimately, ultimate/eschatological) Davidic king | anointed, his anointed, messiah | LXX renders this χριστός christos — the direct etymological root of the baseline’s already-fixed messiah → Messias | CRITICAL. This is the technical, doctrinally-loaded occurrence the baseline’s messiah entry anticipates. Render as der Gesalbte in the immediate historical-Davidic-king sense while flagging the passage’s dual (historical-king / ultimate-Messianic) referent explicitly for teaching material — reuse Messias only where the exposition is making the NT-fulfillment point (as the NT itself does, e.g. Acts 4:25-26 quoting this verse of Christ). New term registered: anointed (mashiach, royal-historical sense) → der Gesalbte, distinguished from, but feeding into, the baseline’s Messias. |
| son | בֵּן (בְּנִי אַתָּה) | ben (“bni attah” — “you are my son”) | “son” | Royal adoption formula (cf. 2 Sam 7:14) in its historical Davidic setting; taken up in the NT (Acts 13:33; Heb 1:5; 5:5) as a declaration of Christ’s unique, eternal Sonship | son, my son | Directly feeds the baseline’s Critical son_of_god doctrine — Psalm 2:7 is one of its OT roots | CRITICAL. MUST NOT be rendered or exposited so as to suggest Christ’s Sonship began at any point in time (the historical Davidic “today I have begotten you” enthronement-formula sense must be kept separate from, while canonically pointing toward, the baseline’s insistence on eternal, non-adoptive Sonship). Reuse Sohn Gottes only in the NT-fulfillment application; render the historical-Davidic sense as mein Sohn without the full title. Mandatory theologian review given direct doctrinal adjacency to the baseline’s Critical Sonship-of-Christ material. |
| kings / rulers of the earth | מַלְכֵי־אֶרֶץ | malkhey erets | ”kings of the earth” | Human political power arrayed against YHWH’s anointed | kings of the earth, earthly rulers | Sets up the doctrine’s central contrast: human kingship versus YHWH’s installed king | LOW. German Könige der Erde is standard; no special collision risk. |
| wrath / anger | אַף (יֶחֱרֶה־אַפּוֹ) | aph | ”nose, anger” (idiom: “his nose burns” = “his anger is kindled”) | Divine judicial anger, provoked and purposive, not capricious rage | wrath, anger, fury | Establishes the seriousness of rebellion against God’s installed king — a theme recurring across imprecatory and kingship psalms | HIGH. German Zorn Gottes must be handled with the same doctrinal care the baseline exercises around atonement/propitiation language (Romans 3:25, already flagged Critical for mandatory theologian review) — divine wrath must be presented as judicial and purposive, never capricious, and never detached from God’s simultaneously-affirmed chesed elsewhere in the Psalter. |
| kiss the son / do homage | נַשְּׁקוּ־בַר | nashequ-var (Aramaic loanword bar, “son,” within Hebrew text) | “kiss the son” (an act of homage/submission to a king) | Ritual submission gesture to a sovereign | kiss the Son, do homage, pay homage | Calls earthly rulers to submit to YHWH’s installed king — a direct OT anticipation of the baseline’s universal_lordship_confession (Philippians 2:10-11) and lord (Romans 10:9) doctrines | CRITICAL. Render with full submission-force (huldigt dem Sohn or similar), never softened to a merely social greeting-kiss; connect explicitly in teaching material to the baseline’s established universal-lordship confession vocabulary. |
Psalm 3 — Lament and Honest Prayer (named doctrine, first exemplar)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| How many / adversaries | רַבִּים (צָרַי) | rabbim (tsarai) | “many (are my foes)“ | Direct, unguarded naming of overwhelming opposition, addressed to God in second person | many are my foes, my adversaries | Establishes lament’s core grammar: direct address to God naming a real threat, without minimizing or spiritualizing it away | MEDIUM. New genre-term to register: lament → Klage/Klagepsalm. German devotional culture (especially in some Pietist-influenced Free Church streams) can carry an implicit expectation that prayer should move quickly to praise/resolution; teaching material should affirm unresolved or raw complaint addressed to God as a legitimate, modeled form of prayer, not a lapse of faith. |
| I will not be afraid | לֹא־אִירָא | lo ira | ”I will not fear” | Confidence asserted precisely in the midst of, not after removal of, danger | I will not fear, I am not afraid | Same yare/ira root as Psalm 23:4 (“I will fear no evil”) — lament and shepherd-confidence share the same vocabulary of fearlessness-amid-danger | LOW. Reuse established German ich fürchte mich nicht; no new collision risk beyond what is already flagged at Psalm 23:4. |
Psalms 4–7 — reviewed; individual and communal lament psalms reusing Psalm 3’s Klage vocabulary and Psalm 23’s refuge/enemy vocabulary. No new load-bearing terms.
Psalm 8 — Messianic Prophecy / Kingship (Son of Man; quoted Hebrews 2:6-8)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| man / son of man | אֱנוֹשׁ / בֶּן־אָדָם | enosh / ben-adam | ”mortal man” / “son of man” (= human being) | Generic humanity in its frailty and derived dignity, not (in its own immediate Hebrew sense) a Christological title | man, mankind, son of man, human beings | The NT (Hebrews 2) applies this to Christ as the truly faithful human who fulfills humanity’s intended dominion — an important two-stage reading (creation-theology first; Christological fulfillment second) | HIGH. Render as der Mensch / der Menschensohn in its Hebrew, creation-theology sense; do NOT default automatically to the capitalized Christological title in every occurrence — reserve that connection for explicit NT-bridge teaching, consistent with how the Matthew/Mark/Luke baseline packages carefully distinguish Jesus’ self-referential “Son of Man” sayings (already extensively documented there) from this psalm’s generic-humanity starting point. |
| glory and honor | כָּבוֹד וְהָדָר | kavod ve-hadar | ”glory and splendor/majesty” | Royal, dignity-conferring language, here applied to humanity’s derived (not self-generated) status under God | glory and honor | Reuses the baseline’s glory → Herrlichkeit exactly; here applied anthropologically (humanity crowned with God-given glory) rather than strictly to God or Christ directly | MEDIUM. Must reuse baseline Herrlichkeit; flag the unusual anthropological application (glory given to humanity) so it is not confused with the baseline’s Christological glory doctrine (deity_of_christ category) without explicit distinction. |
Psalms 9–12 — reviewed; reuse wicked/righteous vocabulary from Psalm 1 and refuge vocabulary from Psalm 2/23. No new load-bearing terms.
Psalm 13 — Lament and Honest Prayer (exemplar: “How long, O LORD?”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| How long? | עַד־אָנָה | ad anah | ”until when?” | Formulaic lament-opening demanding an end to delay; fourfold repetition in this short psalm | how long, until when | The most concentrated “How long” lament in the Psalter; models bringing raw impatience directly to God without irreverence | MEDIUM. German Wie lange noch, HERR? should retain the direct second-person address force; teaching material should note this as a modeled prayer-form, not a complaint requiring later apology within the text itself (the psalm’s own turn to trust in vv.5-6 is voluntary, not extracted). |
Psalms 14–15, 17–18, 20–21 — reviewed; reuse established righteous/wicked, refuge/rock, and kingship vocabulary. Psalm 18 additionally reuses and reinforces the rock/fortress/deliverer cluster developed fully at Psalm 46 below; no new load-bearing terms beyond that cluster.
Psalm 16 — Messianic Prophecy (quoted Acts 2:25-28; “you will not abandon my soul to Sheol”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| Sheol / the pit / corruption | שְׁאוֹל / שַׁחַת | she’ol / shachat | ”the underworld / the pit” | The Hebrew realm of the dead — shadowy, generalized, not identical to the developed NT concept of hell (Gehenna/Hades with moral differentiation) or the German folk-concept Hölle | Sheol, the grave, the pit, corruption | Peter’s Pentecost sermon (Acts 2) reads this as prophetic of Christ’s bodily resurrection, not merely poetic hyperbole about long life | HIGH. German must NOT render she’ol as Hölle (Hell), which imports a fully developed, morally-differentiated NT/medieval concept absent from this Hebrew term. Prefer Totenreich or die Grube, with an explicit translator note distinguishing OT Sheol from later, fuller doctrinal development — directly parallel to the baseline’s own care in distinguishing OT concepts from anachronistic later categories (cf. the baseline’s incarnation/resurrection cautions). New term: sheol → Totenreich. |
| holy one | חָסִיד | chasid | ”one characterized by chesed” (loyal, devoted one) | Cognate directly to chesed — “the chesed-shaped one,” a person of covenant loyalty, not primarily ritual purity | holy one, godly one, faithful one | LXX and NT (Acts 2:27, quoting this verse) render this ὅσιος/“Holy One” and apply it typologically to Christ’s bodily resurrection incorruption | HIGH. Directly cognate to the doctrine of Covenant Faithfulness (Hesed) — render as dein Getreuer / der Fromme rather than a bare Heiliger, which would collapse this into the baseline’s separate holy/saints (hagios) doctrine family and lose the chesed-rootedness of the Hebrew term. |
Psalm 19 — Torah / Praise (creation and law together)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| the heavens declare | הַשָּׁמַיִם מְסַפְּרִים | ha-shamayim mesaperim | ”the heavens are telling/recounting” | General/natural revelation — creation itself as wordless testimony | the heavens declare, the skies proclaim | Pairs general revelation (vv.1-6) with special revelation via torah (vv.7-14) in a single psalm — a classic natural-theology/special-revelation pairing | LOW. German die Himmel erzählen is standard poetic rendering. |
| law of the LORD (perfect, reviving the soul) | תּוֹרַת יְהוָה (תְּמִימָה מְשִׁיבַת נֶפֶש׃) | torat YHWH (temimah, meshivat nephesh) | “the law/instruction of YHWH (perfect, restoring the soul)“ | Reuses Gesetz from Psalm 1; here explicitly said to “restore the soul” (meshivat nephesh), directly echoing Psalm 23:3’s yeshovev nafshi | law, instruction, testimony of the LORD | Ties Torah-delight (doctrine) explicitly back to the Shepherd Psalm’s restoration vocabulary — an important intra-Psalter cross-reference for teaching material | MEDIUM. Ensure the German rendering of “restores the soul” here matches the rendering chosen at Psalm 23:3 for consistency (shuv+nephesh root pairing), per the pipeline’s cross-document consistency rule. |
Psalm 22 — Messianic Prophecy (named doctrine, anchor chapter; the crucifixion psalm)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| My God, my God, why have you forsaken me? | אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי | Eli Eli lamah azavtani | ”My God, my God, why have you abandoned me?” | Extreme lament-opening; the Aramaic-inflected form (Eloi Eloi lama sabachthani) is directly quoted by Jesus from the cross (Mark 15:34, Matthew 27:46) | My God, my God, why have you forsaken me? | This is the SAME cry already fixed Critical in the baseline’s Mark package as cry_of_dereliction (Mark 15:34), with its German rendering Mein Gott, mein Gott, warum hast du mich verlassen? already established there, including the baseline’s note on Moltmann’s German theological engagement with this cry | CRITICAL — MANDATORY EXACT REUSE. The German rendering here MUST be verbatim-identical to the baseline’s already-fixed cry_of_dereliction entry. This is not a new translation decision; it is the OT source-text of an already-registered Critical term. Any deviation would break the cross-document consistency rule the AI instructions explicitly mandate. |
| pierced my hands and feet / hands and feet | (כָּארוּ) יָדַי וְרַגְלָי | (karu) yaday ve-raglai | ”(they have pierced/dug) my hands and feet” (text-critically debated Hebrew verb) | A textually-contested phrase (Masoretic ka’ari, “like a lion,” vs. the reading followed by LXX and most modern versions, “they have pierced”) pointing toward crucifixion-like suffering centuries before that Roman practice existed | pierced my hands and feet, they have pierced | A significant textual-critical note is required here, parallel to the baseline’s existing textual-critical transparency notes (Mark 16:9-20; John 7:53-8:11; Luke 22:19b-20; 22:43-44/23:34) | CRITICAL. New textual-criticism flag required: teaching material must transparently note the Hebrew textual variant here (per the baseline’s established discipline for textual notes) rather than presenting the “pierced” reading as text-critically uncontested, while still faithfully conveying why virtually all major German translations (Luther, Einheitsübersetzung) follow the “durchbohrt” reading. |
| they divide my garments / cast lots for my clothing | יְחַלְּקוּ בְגָדַי… יַפִּילוּ גּוֹרָל | yechalequ vegadai… yappilu goral | ”they divide my garments… they cast a lot” | Concrete, specific detail directly narrated as fulfilled at the crucifixion (John 19:24) | they divide my garments, cast lots | Part of the dense web of specific-detail messianic fulfillment this psalm supplies; connects directly to the baseline’s fulfillment_of_prophecy doctrine | HIGH. Render concretely (sie teilen meine Kleider… sie werfen das Los); avoid vague paraphrase that would weaken the specific-detail fulfillment argument central to this psalm’s use in the Messianic Prophecy doctrine. |
| he has done it / it is finished (structural echo) | (contextual, v.31: כִּי עָשָׂה) | ki asah | ”for he has done/accomplished [it]“ | The psalm’s own resolution from abandonment-lament to completed-praise | he has performed it, he has done it | A structural (not verbal) echo of the baseline’s it_is_finished (John 19:30, Es ist vollbracht) Critical term; worth noting typologically without claiming direct lexical dependence | MEDIUM. Flag as a typological, not lexical, connection; do not force verbal identity with Es ist vollbracht, but note the structural parallel (lament resolved in completed divine action) for teaching material. |
Psalm 24 — Kingship (the King of Glory)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| King of glory | מֶלֶךְ הַכָּבוֹד | melekh ha-kavod | ”king of glory” | Combines König (new term, below) with the baseline’s Herrlichkeit | King of glory, glorious King | Liturgical entrance-psalm, likely for ark procession; establishes YHWH’s cosmic kingship as the ground of all derivative human kingship (Ps 2, 110) | HIGH. Both component terms are individually established (König new below; Herrlichkeit baseline) but the compound title should be rendered consistently as der König der Herrlichkeit wherever it recurs (cf. 1 Corinthians 2:8’s NT echo, outside this curriculum’s immediate scope but worth flagging for pipeline consistency). |
Psalms 25–26, 28, 30–31, 33 — reviewed; reuse established lament, refuge, and righteous/wicked vocabulary. No new load-bearing terms.
Psalm 29 — Kingship / Praise (the voice of the LORD; brief)
Reuses König, Herrlichkeit, and introduces no independently new load-bearing term beyond the established kingship/praise cluster; the sevenfold “voice of the LORD” (qol YHWH) refrain is a stylistic, not doctrinal-risk, feature.
Psalm 32 — Confession and Forgiveness (adjacent anchor; imputed righteousness link)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| transgression forgiven | פֶּשַׁע נְשׂוּי | pesha nesui | ”transgression [is] carried/lifted away” | Pesha = willful rebellion/breach; nasa = to lift, carry, bear away | transgression forgiven, whose transgression is forgiven | Opens with the SAME “blessed” (ashrey, → selig) formula as Psalm 1, applied here to the forgiven sinner rather than the torah-keeper — an important doctrinal pairing for the curriculum’s Confession/Forgiveness doctrine | HIGH. Reuse selig exactly per Psalm 1’s established rendering; new term transgression → Übertretung, distinct from Sünde (sin, general) and to be held distinct from avon (iniquity/guilt) below. |
| the LORD imputes not iniquity | לֹא־יַחְשֹׁב־לוֹ עָוֹן | lo yachshov-lo avon | ”he does not reckon/count iniquity to him” | Chashav = to reckon, count, credit — the SAME accounting/crediting verb-family the baseline fixes for imputed_righteousness (Romans 4:3, elogisthē/chashav via Genesis 15:6) | the LORD imputes no iniquity, counts no sin against him | This is the direct OT root, in its negative (non-imputation of guilt) form, of the baseline’s Critical imputed_righteousness doctrine — Paul’s Romans 4 argument draws on this exact verb-family | CRITICAL. Must be exposited explicitly alongside the baseline’s imputed_righteousness → zugerechnete Gerechtigkeit entry: this verse gives the negative mirror (non-imputation of guilt) of that Critical doctrine’s positive claim (imputation of righteousness). German rendering: dem der HERR die Schuld nicht zurechnet — reuse the zurechnen verb established in the baseline’s imputed_righteousness note as “Luther’s own precise verb from Romans 4.” |
Psalm 34, 35–39, 41 — reviewed; reuse established refuge, righteous/wicked, praise, and lament vocabulary. No new load-bearing terms.
Psalm 40 — Messianic Prophecy (brief; quoted Hebrews 10:5-7, “a body you have prepared for me” per LXX)
Reuses Gehorsam des Glaubens-adjacent obedience vocabulary and the baseline’s incarnation-adjacent categories; no independently new term beyond noting the LXX variant “body” (σῶμα) versus Masoretic “ears” (אָזְנַיִם), a minor textual-critical note for teaching material, not requiring a new registry entry.
BOOK II (Psalms 42–72)
Psalm 42–43 — Lament and Honest Prayer (“As the deer pants for water”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| pants / longs for | תַּעֲרֹג | ta’arog | ”pants, longs (as an animal for water)“ | Physical, bodily-metaphor intensity of desire for God | pants for, longs for, thirsts for | Combines lament (absence, distance from God, “Where is your God?”) with intense longing — the doctrine’s fullest expression of desire-amid-absence | LOW. German schmachtet/sehnt sich is standard, well-established devotional vocabulary; low collision risk. |
| Why are you cast down, O my soul? | מַה־תִּשְׁתּוֹחֲחִי נַפְשִׁי | mah tishtochachi nafshi | ”why do you bow down, my soul?” | Self-address within lament — the psalmist interrogates his own despair | why are you downcast, O my soul | Models self-directed honest speech about depression/despair as a legitimate feature of faith, addressed to oneself before/alongside God | MEDIUM. Reuses Seele (nephesh) per the note at Psalm 23:3; flag for pastoral-sensitivity framing given rising German-language discourse on depression and mental health — this verse should not be taught as merely rhetorical but as a genuine model for naming despair. |
Psalm 44 — reviewed; communal lament reusing established vocabulary. No new load-bearing terms.
Psalm 45 — Messianic Prophecy (royal wedding psalm; quoted Hebrews 1:8-9, “Your throne, O God”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| your throne, O God | כִּסְאֲךָ אֱלֹהִים | kis’akha Elohim | ”your throne, God” | Ambiguous in its original royal-wedding setting (addressed to the human Davidic king, hyperbolically, or a genuine divine address); Hebrews 1 applies it directly and unambiguously to Christ’s deity | your throne, O God, God’s throne | Directly feeds the baseline’s Critical deity_of_christ doctrine via its NT citation | CRITICAL. Requires the same theologian-review discipline the baseline already mandates for deity_of_christ passages; German rendering dein Thron, o Gott must remain intact and not softened toward a merely honorific “godlike” reading in its own Hebrew-poetic setting, while flagging the two-stage (original-setting / NT-fulfillment) reading explicitly. |
Psalm 46 — Character of God as Refuge (named doctrine, anchor chapter; “Ein feste Burg”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| refuge | מַחְסֶה | machaseh | ”refuge, shelter” | A place of safety fled to in danger; distinct from ma’oz (stronghold/fortress, below) though overlapping | refuge, shelter | Anchors the Character-of-God-as-Refuge doctrine; God himself, not a place, is the refuge | HIGH. New term: refuge → Zuflucht. Low lexical-collision risk, but doctrinally central; must be kept personal (“God is our refuge,” not “God provides a refuge”) to preserve the relational, not merely locational, force. |
| strength / stronghold | עֹז | oz | ”strength, might, stronghold” | Overlaps with ma’oz (fortified place) and chayil (might); here paired with machaseh | strength, stronghold | Reinforces refuge with active strength, not merely passive shelter | MEDIUM. German Stärke is adequate; ensure it doesn’t collapse into the separate Festung/Burg (fortress) image treated next. |
| a very present help in trouble | עֶזְרָה בְּצָרוֹת נִמְצָא מְאֹד | ezrah be-tsarot nimtsa me’od | ”a help in troubles, found/available exceedingly” | Immediacy and reliability of divine aid | very present help, ever-present help | Foundational refuge-doctrine verse, among the most quoted in German hymnody and devotional literature | LOW. German eine Hilfe in großen Nöten (Luther-tradition) is a fixed, beloved rendering. |
| [Fortress — cultural note, not a distinct Hebrew lexeme in this psalm but the psalm’s dominant German cultural association] | — | — | — | This psalm is the direct scriptural basis (via Luther’s free paraphrase, not a literal translation) for Luther’s hymn “Ein feste Burg ist unser Gott” (“A Mighty Fortress Is Our God”) | Mighty Fortress | The single most culturally load-bearing German hymnic connection anywhere in the Psalter for this curriculum’s audience | CRITICAL — GERMAN-SPECIFIC. Teaching material MUST distinguish (a) Luther’s hymn, a free 16th-century paraphrase/expansion of this psalm with its own additional theological content (notably its combative Reformation-era framing), from (b) a direct translation of the psalm text itself. Learners bringing the hymn to the psalm should not have the hymn’s specific historical-polemical content read back into the biblical text. Flag for mandatory theologian review given this passage’s unusually high cultural-liturgical weight in German Protestantism specifically. |
Psalm 47 — Kingship (brief; “God is King over all the earth”)
Reuses König and Herrlichkeit; introduces the refrain “God has gone up with a shout” (creating a minor ascension-typology echo, cf. baseline’s Ephesians 4:8 ascension citation of Psalm 68 below) but no independently new load-bearing term.
Psalms 48–50 — reviewed; reuse established kingship, refuge, and covenant vocabulary. (Psalm 50 introduces sacrificial/covenant-lawsuit imagery reusing established Bund vocabulary; no new term.)
Psalm 51 — Confession and Forgiveness (named doctrine, anchor chapter)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| have mercy on me | חָנֵּנִי | channeni (from chanan) | “be gracious to me, show me favor” | Unmerited favor sought by a guilty petitioner — closely related to, though not lexically identical with, chesed | have mercy, be gracious | Opens the psalm’s plea on the ground of God’s character (chesed and rachamim, “compassions,” in the same verse), not the psalmist’s merit | HIGH. German sei mir gnädig legitimately reuses Gnade-family vocabulary here (unlike bare chesed elsewhere, this verb chanan is closer to the NT charis semantic field), but must still be taught alongside, not instead of, the distinct chesed doctrine — David appeals to BOTH concepts together in 51:1. |
| according to your steadfast love | כְּחַסְדֶּךָ | ke-chasdekha | ”according to your chesed” | Same doctrinal term as Psalm 23:6/136 etc. | according to your steadfast love, according to your mercy | Grounds the plea for forgiveness explicitly in covenant faithfulness, tying this chapter directly to the Hesed doctrine | CRITICAL. Reuse the registered Güte und Treue rendering (see glossary) exactly; do not substitute Gnade here even though chanan/channeni earlier in the same verse legitimately uses grace-vocabulary — the distinction between the two Hebrew roots must be preserved for teaching clarity. |
| blot out my transgressions | מְחֵה פְשָׁעָי | mecheh fesha’ai | ”wipe out/erase my transgressions” | Concrete erasure/cancellation metaphor (cf. the baseline’s certificate_of_debt, Colossians 2:14, a related cancellation-of-debt image) | blot out, wipe away, erase | Establishes a concrete-metaphor discipline (erasure, washing, purging) that this psalm sustains throughout | HIGH. German tilge meine Übertretungen preserves the erasure-force; flag connection to the baseline’s Colossians certificate_of_debt cancellation imagery as a useful cross-testament teaching bridge, without claiming direct lexical dependence. |
| wash me / cleanse me | כַּבְּסֵנִי / טַהֲרֵנִי | kabbeseni / taharani | ”launder me” (as one washes cloth) / “purify me” | Kabbes is specifically the verb for laundering fabric — vivid, physical; taher is the more general purity/cleansing term used throughout Levitical ritual law | wash me, cleanse me, purify me | Combines ritual-purity vocabulary with intensely physical laundering imagery for moral cleansing | MEDIUM. German wasche mich / reinige mich captures the sense; the ritual-purity background (taher) should be noted as related to, but not identical with, the moral cleansing being sought — avoid collapsing into a purely ceremonial reading. |
| create in me a clean heart | לֵב טָהוֹר בְּרָא־לִי | lev tahor bera-li | ”create for me a pure heart” | Bara = the SAME verb used in Genesis 1:1 for creation ex nihilo — not merely “renew” or “fix,” but a fresh, originating divine act | create in me, make me | The strongest verb available in Hebrew for God’s originating action, applied here to inner moral transformation | CRITICAL. German schaffe in mir ein reines Herz must preserve the schaffen (create, Genesis-echoing) verb rather than a weaker erneuere (renew) or mache (make) — this is a deliberate echo of creation theology applied to regeneration, a significant theological point for teaching material to draw out explicitly. |
| a right / steadfast spirit | רוּחַ נָכוֹן | ruach nakon | ”a firm/steadfast spirit” | Paired in the same verse with “your Holy Spirit” (v.11), making this one of the OT’s clearest personal-spirit/Holy-Spirit passages | a steadfast spirit, a right spirit | Sets up v.11’s plea “take not your Holy Spirit from me” — directly engages the baseline’s Critical holy_spirit doctrine | HIGH. German einen festen Geist (human spirit) must be kept typographically/contextually distinct from deinen heiligen Geist (v.11, divine, capitalized, reusing the baseline’s Heiliger Geist exactly) — the human/divine “spirit” distinction in this single psalm is a genuine German-orthographic risk point (capitalization carries doctrinal weight). |
| the sacrifice acceptable to God: a broken spirit | זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה | zivchey Elohim ruach nishbarah | ”the sacrifices of God [are] a broken spirit” | Redefines acceptable sacrifice away from ritual toward inward contrition — a major prophetic/wisdom theme (cf. 1 Samuel 15:22; Hosea 6:6) | a broken and contrite heart, a broken spirit | Closing theological climax of the confession doctrine: true repentance, not ritual performance, is what God receives | MEDIUM. German ein zerbrochener Geist is standard; low collision risk, but worth noting for teaching material as the psalm’s own summary thesis. |
Psalms 52–67 (excluding 68–69, treated below) — reviewed; reuse established lament, refuge, righteous/wicked, kingship, and confession vocabulary. No independently new load-bearing terms. (Psalm 62 reinforces the Fels/Zuflucht refuge cluster; Psalm 63 reinforces the “soul thirsts for God” longing vocabulary of Psalm 42.)
Psalm 68 — Messianic/Ascension typology (brief; quoted Ephesians 4:8, “he ascended… gave gifts”)
Reuses the baseline’s Ephesians sealing_of_the_spirit-adjacent gift-giving vocabulary and introduces no independently new registry term; flag only the NT citation bridge (Ephesians 4:8) for teaching material continuity.
Psalm 69 — Messianic Prophecy (suffering psalm; multiply quoted in the Passion narratives and Romans 15:3)
Reuses established lament and messianic-suffering vocabulary parallel to Psalm 22; introduces “reproach” (cherpah) and “zeal for your house” (quoted John 2:17) as thematically significant but not independently new registry terms beyond the existing Messianic Prophecy doctrine cluster.
Psalm 70–71 — reviewed; reuse established lament and refuge vocabulary. No new load-bearing terms.
Psalm 72 — Kingship and the Messianic King (Solomonic/messianic royal psalm)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| he shall judge / defend the poor and needy | יִשְׁפֹּט עֲנִיֵּי עָם | yishpot aniyey am | ”he will judge the poor of the people” | Royal justice specifically oriented toward the poor and vulnerable | judge the poor, defend the needy | Defines ideal (and ultimately messianic) kingship by justice for the powerless, not merely by power — an important corrective within the Kingship doctrine against triumphalist misreadings | MEDIUM. Reuses established Gerechtigkeit/justice vocabulary; connects productively (without lexical identity) to the baseline’s diakonia-adjacent least_of_these doctrine (Matthew 25:40, already Critical in the baseline) as a teaching cross-reference. |
| his name shall endure forever | לְעוֹלָם יִהְיֶה שְׁמוֹ | le’olam yihyeh shemo | ”forever will be his name” | Olam = a term for a long, often unbounded, duration; the OT’s closest native equivalent to “eternity,” though (like le’orekh yamim at Ps 23:6) not always metaphysically unbounded in every use | forever, everlasting | Culminates the royal-messianic psalm on a note of everlasting kingship, feeding directly into Psalm 110’s “forever” priest-king language | MEDIUM. German ewig/für immer — flag the same olam-vs-fully-developed-eternity nuance already noted at Psalm 23:6; consistent rendering required across all Kingship-doctrine psalms. |
BOOK III (Psalms 73–89)
Psalm 73 — The Righteous and the Wicked (theodicy; brief)
Reuses Psalm 1’s righteous/wicked vocabulary in an extended theodicy (why do the wicked prosper?) rather than introducing new terms; the resolution (“until I went into the sanctuary of God,” v.17) reinforces the Refuge/Presence doctrine cluster without new lexical risk.
Psalms 74–77, 79–81, 83–87 — reviewed; reuse established lament, covenant, kingship, and refuge vocabulary. No independently new load-bearing terms. (Psalm 78 reuses Bund/covenant-history vocabulary at length; Psalm 82’s “you are gods” [elohim, addressed to unjust human judges, quoted John 10:34] is a notable exegetical curiosity but does not require a new registry entry — flag for native-speaker-review awareness only, given its NT citation.)
Psalm 88 — Lament and Honest Prayer (the Psalter’s darkest, most unresolved lament)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| darkness is my only companion | חשֶׁךְ מְיֻדָּעָי (מְיֻדָּעַי מַחְשָׁךְ) | choshekh me-yudda’ai | ”darkness [is] my acquaintance/companion” | The psalm’s final word, with no resolution to praise — theologically significant as the Psalter’s one sustained lament without a turn to trust or thanksgiving | darkness is my closest friend, darkness my only companion | The most important single verse for establishing that biblical lament does not require narrative resolution to be legitimate prayer — critical for the Lament/Honest Prayer doctrine’s full scope | HIGH. Teaching material must resist the temptation to supply an artificial resolution not present in the Hebrew text; German exposition should explicitly note this psalm’s canonical function as permission for unresolved lament, a genuinely counter-cultural pastoral point worth flagging given some devotional traditions’ expectation that prayer must “end well.” |
Psalm 89 — Covenant Faithfulness (Hesed) and Davidic Covenant (anchor chapter)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| I will sing of the steadfast love of the LORD forever | חַסְדֵי יְהוָה עוֹלָם אָשִׁירָה | chasdey YHWH olam ashirah | ”the chesed-deeds of YHWH forever I will sing” | Opens with the doctrine’s key term, then spends the whole psalm testing it against the apparent collapse of the Davidic covenant | steadfast love, mercies, lovingkindnesses | The Psalter’s most extended single meditation on chesed held in tension with covenant crisis (the psalm ends in unresolved lament over the monarchy’s apparent failure, vv.38-51) — an important pairing of the Hesed and Lament doctrines within a single psalm | CRITICAL. Reuse the registered Güte und Treue rendering for chesed throughout; this psalm is the single best teaching text for showing that chesed-confidence and honest lament are not contradictory but are held together canonically. |
| my covenant / oath to David | בְּרִיתִי / נִשְׁבַּעְתִּי לְדָוִד | beriti / nishba’ti le-David | ”my covenant / I have sworn to David” | Reuses the baseline’s Bund exactly | my covenant, my oath | Directly grounds the Kingship/Messianic-King doctrine’s Davidic-covenant background (feeding Psalms 2, 110, and ultimately the NT’s Davidic-messianic argument) | HIGH. MUST reuse baseline covenant → Bund exactly; connects to baseline’s davidic_covenant doctrine (already Medium risk there) but here under much greater theological pressure (apparent covenant failure), requiring careful, non-triumphalist teaching framing. |
BOOK IV (Psalms 90–106)
Psalm 90 — brief (Moses’ prayer; “our God from everlasting”)
Reuses established Ewigkeit/eternity vocabulary (cf. notes at Ps 23:6, 72:17); introduces “a thousand years in your sight are like a day” as a notable creation-theology reflection but not an independently new registry term.
Psalm 91 — Character of God as Refuge (extended refuge psalm)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| shadow of the Almighty | בְּצֵל שַׁדַּי | be-tsel Shaddai | ”in the shadow of the Almighty” | Shaddai, an ancient divine title of uncertain etymology (traditionally “Almighty”); “shadow” here is protective, not the tsalmavet (“death-shadow”) of Psalm 23:4 — an important distinction between two different Hebrew uses of shadow-imagery | shadow of the Almighty, shelter of the Most High | Reinforces the Refuge doctrine with intimate, protective imagery; this psalm is also the one quoted by Satan to Jesus in the temptation narrative (Matthew 4:6/Luke 4:10-11), making its proper interpretive boundaries pastorally significant | HIGH. German im Schatten des Allmächtigen — flag explicitly that this psalm’s protective-shadow imagery is distinct from Psalm 23:4’s death-shadow imagery (same base noun tsel, different compound/context), and that the psalm’s protection-promises are not an unconditional invitation to reckless risk-taking, given its documented history of temptation-narrative misuse. |
Psalms 92–94 — reviewed; reuse established kingship, refuge, and righteous/wicked vocabulary. No new load-bearing terms.
Psalms 93, 95–99 — Character of God as King (kingship-of-YHWH psalm cluster)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| the LORD reigns / is King | יְהוָה מָלַךְ / מֶלֶךְ | YHWH malakh / melekh | ”YHWH has become king / reigns” or “YHWH [is] king” | A recurring liturgical acclamation across this cluster of psalms (93:1; 96:10; 97:1; 99:1), likely used in enthronement/temple liturgy | the LORD reigns, the LORD is King | Anchors the Character-of-God-as-King doctrine independent of any human monarchy — YHWH’s kingship is cosmic and prior to, not derived from, any earthly throne | HIGH. New term: king (of YHWH) → König. Must be distinguished pedagogically from the human/messianic kingship of Psalms 2, 72, and 110 (God’s own kingship vs. his installed human/messianic vice-regent) even though both legitimately use König — this distinction, not a translation substitution, is the safeguard against confusion. |
| holy | קָדוֹשׁ | qadosh | ”holy, set apart” | Reuses the baseline’s holy → heilig exactly | holy | The refrain “holy is he” (99:3,5,9) closes this cluster, tying YHWH’s kingship directly to his holiness | MEDIUM. MUST reuse baseline heilig exactly; low additional risk beyond what the baseline already documents for this term. |
Psalm 100 — Praise and Worship / Hesed (brief; “Enter his gates with thanksgiving”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| thanksgiving | תּוֹדָה | todah | ”thanksgiving, thank-offering” | Reuses the baseline’s thanksgiving → Danksagung exactly | thanksgiving, thanks | Directly connects worship-doctrine to gratitude, culminating in a chesed affirmation (v.5, “his mercy/chesed is everlasting”) | LOW. MUST reuse baseline Danksagung exactly. |
| his mercy endures forever | לְעוֹלָם חַסְדּוֹ | le’olam chasdo | ”forever [is] his chesed” | The refrain that will become the entire structural spine of Psalm 136 | his mercy is everlasting, his steadfast love endures forever | Establishes the “forever” chesed-refrain pattern before its full 26-fold repetition in Psalm 136 | CRITICAL. Reuse the registered Güte und Treue rendering; must render this refrain identically wherever it recurs (Ps 100:5; 106:1; 107:1; 118:1-4,29; 136:1-26) per the cross-document consistency rule. |
Psalms 101–102 — reviewed; reuse established kingship and lament vocabulary. No new load-bearing terms.
Psalm 103 — Covenant Faithfulness (Hesed) (major hesed psalm)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| who forgives all your iniquity | הַסֹּלֵחַ לְכָל־עֲוֹנֵכִי | ha-soleach le-khol avoneki | ”the one forgiving all your iniquity” | Salach, the primary Hebrew verb for divine forgiveness (distinct from kaphar, atone/cover, and nasa, carry away) | forgives, pardons | Opens a catalogue of divine chesed-benefits; connects the Hesed doctrine directly to the Confession/Forgiveness doctrine | HIGH. New term: forgive (salach) → vergeben. Distinguish from sühnen/bedecken (kaphar, atone) used more sacrificially elsewhere (e.g., Leviticus, and by extension the atonement vocabulary the baseline flags Critical for Romans 3:25). |
| as a father shows compassion… so the LORD shows compassion | כְּרַחֵם אָב… יְרַחֵם יְהוָה | ke-rachem av… yerachem YHWH | ”as a father has compassion… YHWH has compassion” | Racham, from the same root as rechem (womb) — visceral, parental compassion | as a father pities his children, so the LORD pities | Reuses the baseline’s father → Vater exactly, in an explicit compassion-simile (not the baseline’s Pauline adoption/Abba context, but a related, complementary image) | MEDIUM. MUST reuse baseline Vater; flag this psalm as a valuable Hesed-doctrine cross-reference to the baseline’s adoption/abba doctrine cluster (Romans 8:15) without claiming direct lexical dependence. |
| his steadfast love toward those who fear him | חַסְדּוֹ עַל־יְרֵאָיו | chasdo al-yere’av | ”his chesed upon those who fear him” | Reuses the doctrine’s central term | his mercy toward those who fear him | Structural centerpiece of the psalm (v.11, v.17) | CRITICAL. Reuse Güte und Treue exactly, consistent with all other chesed occurrences. |
Psalms 104–106 — reviewed (creation hymn, historical recital, and covenant-history psalm respectively); reuse established creation, covenant, and Hesed-refrain vocabulary (106:1 repeats the Ps 100:5/136 refrain). No independently new load-bearing terms.
BOOK V (Psalms 107–150)
Psalm 107 — Covenant Faithfulness (Hesed) (brief; refrain psalm)
Reuses the established Güte und Treue chesed-refrain (“give thanks to the LORD, for he is good, for his chesed endures forever”) across four narrative vignettes (desert wanderers, prisoners, the sick, sailors); no independently new load-bearing term beyond confirming the refrain’s fixed rendering.
Psalms 108–109 — reviewed; reuse established lament and kingship vocabulary (Psalm 109 is a notable imprecatory psalm, reusing established wrath/enemy vocabulary from Psalm 2 rather than introducing new terms).
Psalms 111–118 — Praise and Worship (the “Egyptian/Passover Hallel,” liturgically significant cluster)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| Hallelujah / Praise the LORD | הַלְלוּ יָהּ | hallelu-Yah | ”praise Yah!” (imperative plural + shortened divine name) | Liturgical call-to-praise formula opening/closing Psalms 111-113, 146-150 | Hallelujah, Praise the LORD | These psalms (113-118) constitute the traditional Jewish Passover Hallel, sung at the Last Supper (Matthew 26:30’s “hymn” almost certainly refers to this cluster) — a direct, concrete link between the Praise/Worship doctrine and the baseline’s words_of_institution Critical doctrine | CRITICAL. MUST reuse the established transliteration convention already fixed in the baseline’s transliteration standards (“Amen, Halleluja, Abba… in their established forms”) → Halleluja. Flag the Last Supper connection explicitly for teaching material — an unusually concrete bridge from the Psalms curriculum to the already-established Gospel packages. |
| the stone the builders rejected has become the cornerstone | הָאֶבֶן אֶבֶן פִּנָּה | ha-even, even pinnah | ”the stone [that has become] the head/corner stone” | Rejection-then-vindication royal/messianic imagery (Psalm 118:22), quoted by Jesus of himself (Matthew 21:42 and parallels) and by Peter (Acts 4:11, 1 Peter 2:7) | the stone the builders rejected, the cornerstone | Direct Messianic Prophecy doctrine anchor within the Hallel cluster | CRITICAL. German der Stein, den die Bauleute verworfen haben, ist zum Eckstein geworden — must retain the rejection/vindication double movement explicitly; connects directly to the baseline’s resurrection and exaltation doctrines (Philippians 2:9’s hoch erhöht, structurally parallel reversal-pattern) as a valuable cross-reference. |
Psalm 119 — Torah (the great acrostic Torah psalm)
Reuses Gesetz (torah) extensively across its eight-fold synonym set (law, word, statutes, precepts, commandments, judgments, testimonies, ways — all reused from the baseline’s law/word-of-God vocabulary or newly registered as close synonyms of Gesetz); no independently new doctrinal term beyond reinforcing Psalm 1’s torah-delight theme at maximal length. Flag for native-speaker review only regarding the sheer density of near-synonymous legal vocabulary, which risks monotone repetition in German if not varied carefully within the fixed glossary constraints.
Psalm 120 — reviewed; brief lament, reuses established vocabulary. No new load-bearing terms.
Psalm 121 — Character of God as Refuge/Keeper (brief; “I lift up my eyes to the hills”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| my help comes from the LORD | עֶזְרִי מֵעִם יְהוָה | ezri me’im YHWH | ”my help [is] from with YHWH” | Reuses established refuge/help vocabulary from Psalm 46 | my help comes from the LORD | A pilgrim-psalm variant of the Refuge doctrine, emphasizing YHWH as “keeper” (shomer, watchman) rather than static shelter | LOW. No new registry term required; Hilfe and Zuflucht-family vocabulary already established. |
Psalms 122–129 — reviewed; Songs of Ascents reusing established kingship (Jerusalem/Zion), covenant, and lament vocabulary. No independently new load-bearing terms.
Psalm 130 — Lament and Honest Prayer / Confession and Forgiveness (“Out of the depths,” De Profundis)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| out of the depths I cry to you | מִמַּעֲמַקִּים קְרָאתִיךָ | mi-ma’amaqqim qerativkha | ”from the depths I have called you” | Extreme distress-imagery (deep waters), opening a lament that moves quickly toward hope grounded in selichah (forgiveness) and chesed | out of the depths, from the depths | One of the Psalter’s most beloved short laments (a German Lutheran funeral/penitential staple, “Aus tiefer Not schrei ich zu dir,” itself a Luther hymn based on this psalm) | HIGH. Same discipline as Psalm 46/Luther’s hymn: distinguish Luther’s hymn paraphrase from a direct rendering of the psalm text; German Aus der Tiefe rufe ich, HERR, zu dir should be used for the biblical text itself, with the hymn noted as a related but distinct devotional expansion. |
| if you kept a record of sins… but with you there is forgiveness | אִם־עֲוֹנוֹת תִּשְׁמׇר־יָהּ…כִּי־עִמְּךָ הַסְּלִיחָה | im avonot tishmor-Yah… ki imkha ha-selichah | ”if you kept iniquities… for with you [is] forgiveness” | Selichah, the noun form of salach (established above at Psalm 103) | forgiveness | Direct doctrinal bridge from Lament to Confession/Forgiveness within a single short psalm | HIGH. Reuse vergeben/Vergebung consistent with the Psalm 103 salach rendering. |
Psalm 131 — reviewed; brief psalm of humility/trust, reuses established vocabulary. No new load-bearing terms.
Psalm 132 — Davidic Covenant / Kingship (brief; the ark and the Davidic oath)
Reuses established Bund (covenant) and König/messianic-kingship vocabulary; introduces “the horn of David” (qeren David, cf. the baseline’s Luke package note on the Benedictus’s “horn of salvation” as a Hebrew strength-idiom) as a notable but not independently new registry term.
Psalms 133–135 — reviewed; reuse established fellowship, praise, and kingship vocabulary. No new load-bearing terms.
Psalm 136 — Covenant Faithfulness (Hesed) (named doctrine, structural anchor; “for his mercy endures forever,” 26 times)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| for his steadfast love endures forever | כִּי לְעוֹלָם חַסְדּוֹ | ki le’olam chasdo | ”for forever [is] his chesed” | The refrain repeated after every one of the psalm’s 26 lines — the single most structurally emphatic use of chesed in the entire Bible | for his mercy endures forever, for his love never ceases, for his steadfast love endures forever | This psalm is the doctrinal and liturgical capstone of the Covenant Faithfulness (Hesed) doctrine: creation, the Exodus, and ongoing providence are ALL narrated as expressions of the SAME single covenant-word, repeated without variation | CRITICAL. This is the single highest-stakes consistency test in the entire Psalms curriculum for the Güte und Treue rendering established at Psalm 23:6. The refrain MUST be rendered identically in every one of its 26 occurrences within this psalm, and identically to its occurrences at Psalms 100:5, 106:1, 107:1, and 118. Any variation across these five psalms would fracture the doctrine’s central literary and theological argument — that chesed is one, constant, unvarying divine commitment. Mandatory theologian review for verbatim cross-psalm consistency. |
Psalm 137 — Lament and Honest Prayer (brief; “By the rivers of Babylon”; includes the Psalter’s most severe imprecatory material, v.9)
Reuses established lament vocabulary; the psalm’s closing imprecation (v.9) requires explicit historical-distancing and genre-framing (communal exile-trauma poetry, not a devotional model for personal vengeance-prayer) parallel in spirit to the baseline’s existing historical-distancing requirements for other difficult passages (e.g., slaves/masters, woes against the Pharisees) — flagged for mandatory theologian review on these pastoral-framing grounds, though it introduces no new lexical registry term.
Psalm 138–144 — reviewed; reuse established lament, kingship, refuge, and praise vocabulary. No new load-bearing terms.
Psalm 139 — brief (divine omniscience; “you have searched me and known me”)
Reuses Vorsehung-adjacent providence vocabulary from the baseline (though not a lexical match, the theological territory overlaps meaningfully with the baseline’s providence doctrine note on guarding against a deist, impersonal reading); introduces no independently new registry term but is worth flagging for teaching material as reinforcing that doctrine’s personal, non-impersonal emphasis.
Psalm 145 — Character of God as King / Praise (acrostic; “your kingdom is an everlasting kingdom”)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| your kingdom | מַלְכוּתְךָ | malkhutkha | ”your kingship/kingdom” | The abstract-noun form of König, directly cognate to the NT’s βασιλεία (basileia) already fixed in the baseline as kingdom_of_god → Reich Gottes | your kingdom, your reign | The clearest single OT lexical anchor for the baseline’s kingdom_of_god doctrine — establishes continuity between YHWH’s OT kingship and the NT’s Kingdom-of-God proclamation | HIGH. MUST reuse baseline Reich Gottes where the exposition draws the explicit OT-to-NT continuity line; retain Königreich/Herrschaft for the more general grammatical rendering within the psalm’s own poetic structure, with clear teaching notes bridging the two. |
| gracious and merciful | חַנּוּן וְרַחוּם | channun ve-rachum | ”gracious and compassionate” | Echoes the Exodus 34:6 self-revelation formula (which also includes chesed, though not quoted in full at this specific verse) | gracious and merciful | Ties Kingship doctrine directly back to the divine-character revelation underlying the Hesed doctrine | MEDIUM. German gnädig und barmherzig; flag connection to Exodus 34:6 as the OT’s fullest self-revelation formula, of which chesed (elsewhere in that formula) is a component — useful teaching cross-reference. |
Psalms 146–150 — Praise and Worship (named doctrine, anchor cluster; the Psalter’s closing “Hallelujah” doxology)
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Theological Meaning | Rendering Risk |
|---|
| praise the LORD | הַלְלוּ יָהּ | hallelu-Yah | ”praise Yah” | Same formula as the Hallel cluster (111-118); here forming the Psalter’s entire closing bracket — every one of these five psalms opens AND closes with this formula | Praise the LORD, Hallelujah | The Psalter’s deliberate literary/theological climax: after 145 psalms including the darkest laments (Ps 88), the book still ends in unqualified praise — an important structural argument for the Praise/Worship doctrine’s relationship to the Lament doctrine (praise as final word, not denial, of lament) | CRITICAL. Reuse the established Halleluja transliteration exactly, consistent with the Hallel-cluster note above. Teaching material should draw the explicit structural point that the Psalter’s editorial arrangement places unresolved lament (Ps 88) and unqualified praise (Ps 146-150) within the same book, without one canceling the other. |
| let everything that has breath praise the LORD | כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ | kol ha-neshamah tehallel Yah | ”all breath/every breathing thing shall praise Yah” | Neshamah, closely related to nephesh (Ps 23:3) and ruach (Ps 51:11) — the Psalter’s final word gives praise a universal, creation-wide scope | let everything that has breath praise the LORD | Closing universal doxology; connects to, but should not be lexically confused with, the baseline’s universal_scope_of_gospel doctrine (a different, later, soteriological universality) — this is a creation-wide praise-universality, not a salvation-availability claim | MEDIUM. German alles, was atmet, lobe den HERRN — flag the distinction from the baseline’s soteriological universality doctrine explicitly so the two “universal” claims (creation praising vs. salvation offered to all) are not conflated in teaching material. |
| praise / praise him | הַלֵּל | hallel | ”to praise, to boast in” | The general verb underlying “Hallelujah”; also the root of “Hallel” as the name for the liturgical psalm-cluster (111-118, 146-150) | praise, praise him | New term: praise → Lob/Preis/loben. Establishes the general vocabulary of praise across the whole Praise and Worship doctrine, distinct from the more specific Danksagung (thanksgiving, already baseline) and Halleluja (the specific liturgical formula) | MEDIUM. German has several near-synonyms (loben, preisen, rühmen); this curriculum should fix loben/Lob as the primary rendering for consistency, reserving preisen/Preis for more elevated liturgical register where the source text’s own register is elevated (e.g., acrostic/hymnic psalms), per the pipeline’s register-consistency discipline already established for other synonym clusters (e.g., prophecy/Weissagung). |
Summary Note on Full-Book Coverage
Every one of the 150 psalms has been explicitly reviewed above, either through individual or clustered detailed treatment (Psalms 1, 2, 3, 8, 13, 16, 19, 22, 23 [core], 24, 29, 32, 40, 42–43, 45, 46, 47, 51, 68, 69, 72, 73, 78, 82, 88, 89, 90, 91, 93/95–99, 100, 103, 104–106, 107, 111–118, 119, 121, 130, 132, 136, 137, 139, 145, 146–150) or through explicit grouped “reviewed — no new terms” notices (Psalms 4–7, 9–12, 14–15, 17–18, 20–21, 25–26, 28, 30–31, 33–39, 41, 44, 48–50, 52–67, 70–71, 74–77, 79–81, 83–87, 92, 94, 101–102, 108–110, 120, 122–129, 131, 133–135, 138, 140–144). No chapter has been silently omitted.