Semantic Analysis — Psalms

English → Hindi Language Package | Curriculum: Psalms | Core Passage: Psalm 23:1-6

Generated: Phase 1, Step 1 Source language of analysis: Biblical Hebrew (Masoretic Text), with Septuagint (LXX) Greek cross-referenced only where a psalm is directly quoted in the New Testament and the baseline Romans/Galatians Language Package already fixed a Greek-sourced Hindi rendering for that term (e.g., υἱὸς θεοῦ / מָשִׁיחַ / χριστός). Methodological note: Psalms was composed in Hebrew (with negligible Aramaic influence); the pipeline instruction to analyze “the original Koine Greek” is followed in spirit by treating the LXX as the secondary witness that mediates several Psalms terms into New Testament theology (e.g., Psalm 2, 22, 110 as quoted in the Gospels, Acts, Hebrews). All primary lexical analysis below is grounded in the Hebrew original, which is the actual autograph language of this book. This does not contradict the baseline; it extends it to the book’s true source language while preserving every established Hindi rendering.

All Hindi renderings for terms already fixed in the baseline translation_memory.json / bible_term_registry.json are reused exactly, per the hard rule. New terms proposed in this document follow the same risk-tier and collision-analysis conventions as the baseline.

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PART A — Core Passage: Psalm 23:1-6 (Verse-by-Verse)

Psalm 23 heading (מִזְמוֹר לְדָוִד, “A Psalm of David”)

Field	Detail
Original	מִזְמוֹר (mizmor)
Transliteration	mizmôr
Literal meaning	”a song accompanied by plucked strings”; from the root זמר (zamar), “to make music”
Semantic range	psalm, melody, song-poem intended for musical/liturgical performance
English variants	psalm, song
Contextual theological meaning	Marks Psalm 23 as liturgical, communal property, not private devotional poetry only — the shepherd-confession is meant to be sung by the covenant assembly.
Hindi rendering & risk	भजन (bhajan) — Medium risk. भजन is also the standard Hindi word for Hindu devotional songs (bhakti bhajans sung to Krishna, Rama, Devi, etc.). This is unavoidable — भजन संहिता (“Psalms”) is already the established BSI book-title convention (per baseline citation rules) — but translators must ensure surrounding material frames these as songs addressed to the one covenant God (परमेश्वर/यहोवा), not generic devotional bhajans to any chosen deity (ishta-devata). Native speaker review recommended on introductory material only, not per-occurrence.

Verse 1 — “יְהוָה רֹעִי לֹא אֶחְסָר” (“The LORD is my shepherd; I shall not want.”)

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
LORD יְהוָה YHWH (Yahweh) the covenant proper name of God, from the verb “to be”	God’s self-revealed, personal, covenant name (Exodus 3:14; 6:2-8), distinct from אֱלֹהִים (Elohim, generic “God”) LORD, Yahweh, Jehovah	The Shepherd of v.1 is not a generic deity but Israel’s own covenant-name God, the God who redeemed them from Egypt. This personal-name nuance is the ground of the psalm’s intimacy (“my shepherd,” not “a shepherd”).	परमेश्वर — Critical (inherited). The baseline god entry maps יהוה/Elohim/theos jointly to परमेश्वर; this is reused exactly. Translator note required: where the Hebrew specifically uses the covenant name יהוה (as throughout Psalms) rather than generic אֱלֹהִים, flag for the reviewer that the “personal name” dimension is present even though the Hindi surface form is identical to generic “God” — this matters pastorally for the Character of God as Shepherd/King/Refuge doctrine, which trades on covenant intimacy, not abstract deity.
shepherd רֹעִי (רֹעֶה + 1cs suffix) ro’i (from ro’eh) “the one who tends/pastures flocks”; from the verb רָעָה, “to graze, tend, feed”	Herdsman; by extension, a ruler/king who cares for his people (used of kings, e.g., 2 Sam 5:2; and of God himself, e.g., Ps 80:1, Ezek 34) shepherd, herdsman, pastor	The controlling metaphor of the whole psalm and the anchor of the “Character of God as Shepherd” doctrine: God as personal, providing, protecting caretaker of an individual believer, not a distant sovereign.	चरवाहा — CRITICAL risk. Grounded reason: in Hindi devotional culture, “the divine shepherd/cowherd” is not a neutral image — it is the dominant iconography of Krishna (गोप, गोपाल, गोविन्द — “cowherd,” used as personal names/epithets of Krishna throughout Braj bhakti devotion, especially in Hindi-speaking North India). A Hindu-background reader encountering “यहोवा मेरा चरवाहा है” is at real risk of assimilating YHWH’s shepherd-care to Krishna’s pastoral/romantic Vrindavan imagery. Mandatory rule: use the generic, non-personified चरवाहा (herdsman) and NEVER गोप/गोपाल/गोविन्द. Every occurrence in the curriculum (Psalm 23, Psalm 80:1, Psalm 100:3, Ezekiel-adjacent teaching material) requires a theologian review and an accompanying translator note distinguishing the covenant God’s shepherd-care from Krishna’s cowherd persona.
I shall not want / lack לֹא אֶחְסָר lo echsar ”I will not lack/be deficient”	to lack, be in need, be without I shall not want, I lack nothing, I have all I need	Total sufficiency provided by the Shepherd — material and spiritual — not self-attained contentment.	मुझे किसी वस्तु की घटी न होगी / मुझे कुछ घटी नहीं — Low risk. Standard idiomatic Hindi; no collision. Must not be softened into a prosperity-gospel promise of wealth; keep as sufficiency-in-God, consistent with the wilderness-provision background of the metaphor.

Verse 2 — “בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחֹת יְנַהֲלֵנִי”

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
green pastures נְאוֹת דֶּשֶׁא ne’ot deshe ”pastures/meadows of tender grass”	pasture-land, grazing ground; דֶּשֶׁא = fresh sprouting vegetation green pastures, lush meadows	Provision and rest, not toil; the Shepherd initiates and supplies.	हरी चराई / हरे मैदान — Low risk. Concrete agrarian image, well understood in the Indian rural/agrarian context; no religious collision.
makes me lie down יַרְבִּיצֵנִי yarbitseni causative of רָבַץ, “to lie down, recline” (of animals resting)	to cause an animal to lie down and rest, implying safety sufficient to stop moving he makes me lie down, he lets me rest	Divine initiative — the sheep does not choose to rest; the Shepherd’s action secures the rest. Ties to the Sabbath-rest theology found elsewhere in the Psalter.	मुझे बैठाता/लिटाता है — Low-Medium risk. Must retain the causative sense (God acts; the believer receives rest) rather than a reflexive “I lie down,” or the verse loses its point about divine initiative.
still waters מֵי מְנֻחֹת mei menuchot ”waters of resting-place/quietness”	calm, undisturbed water safe for a flock to drink (contrasted with dangerous rushing water) still waters, quiet waters, waters of rest	Restorative provision; מְנוּחָה (rest) is a theologically loaded term elsewhere (Sabbath rest, rest in the Promised Land, rest for the soul).	शान्त जल — Medium risk. शान्ति/शान्त is already the baseline term for “peace” (शांति, Medium risk in baseline, distinguished from Hindu meditation-peace). The same caution applies here: this is relational rest supplied by a personal Shepherd, not a meditative inner stillness attained by the sheep’s own practice. Retain शान्त but avoid any framing suggesting self-achieved calm.
leads gently יְנַהֲלֵנִי yenahaleni from נָהַל, “to lead, guide gently” (distinct from the more forceful נָהַג)	to conduct, guide with care, especially a vulnerable party (flocks, children) he leads me, he guides me gently	Continuing pastoral guidance, not a one-time rescue.	मुझे ले चलता है — Low risk. Standard verb; carries the gentleness nuance adequately in context.

Verse 3 — “נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי־צֶדֶק לְמַעַן שְׁמוֹ”

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
soul נַפְשִׁי (נֶפֶשׁ + 1cs) naphshi (from nephesh) “my life-breath / my whole self”	the whole living person, one’s inner self, life, desire, appetite, emotional center — NOT a separable immortal soul-substance in the Greek/Platonic or Vedantic sense soul, life, self, being	God’s restorative work touches the entire person — vitality, emotions, and will — not merely an abstract “spirit.” נֶפֶשׁ is also the word behind the psalmist’s frequent self-address, “Bless the LORD, O my soul” (Ps 103:1; 104:1), and lament’s “Why are you cast down, O my soul?” (Ps 42:5,11; 43:5).	प्राण / मेरा मन — CRITICAL risk. Grounded reason: the baseline already documents that Hindi आत्मा is dangerously overloaded — it denotes both the Holy Spirit (पवित्र आत्मा) and, in popular Vedantic usage, the individual self that is ultimately identical with the impersonal universal Self (आत्मा = परमात्मा), a collision explicitly flagged Critical for “Christ lives in me” in the Galatians extension. נֶפֶש/nephesh is one of the single most frequent theological words in the Psalter (self-address in lament and praise is a defining feature of the genre — Ps 42, 43, 103, 104, 116, 146). Rendering it as आत्मा throughout the Psalms curriculum would multiply that advaita-collision risk across dozens of psalms. Mandatory rule: reserve आत्मा exclusively for the Holy Spirit / distinctly spiritual-third-Person contexts; render נֶפֶשׁ as प्राण (vital self/life) or मन (inner self) or जीव (living self) depending on context, and never as आत्मा. Theologian review required for every occurrence in a doctrinally load-bearing verse (Ps 23:3; 42:1-2,5,11; 43:5; 103:1; 116:7; 146:1).
restores יְשׁוֹבֵב yeshovev intensive (Polel) of שׁוּב, “to turn back, return”	to bring back, restore, revive, refresh he restores, he refreshes, he revives	Renewal after depletion — echoes the larger biblical pattern of restoration (return from exile, spiritual revival) without implying repeated reincarnation-cycle “return.”	लौटा लाता है / जिला (नया करता) है — Medium risk. Must not be rendered with any word suggesting cyclical return-to-life (which would brush against पुनर्जन्म); this is a single, personal restoration of vitality by God, not a life-cycle doctrine. लौटा लाता है (“brings back”) or उभारता है (“revives/refreshes”) both work; avoid पुनर्जीवन.
leads יַנְחֵנִי yancheni from נָחָה, “to lead, guide” (a term also used of guiding on a journey/pilgrimage)	to guide, direct, conduct he guides me, he leads me	Ongoing moral/spiritual direction, not a single rescue event.	मुझे ले चलता है — Low risk.
paths of righteousness מַעְגְּלֵי־צֶדֶק ma’gelei tsedeq ”tracks/wagon-ruts of righteousness”	established, well-worn paths; צֶדֶק = rightness, right conduct, conformity to God’s own righteous character paths of righteousness, right paths	Not paths that earn righteousness (a righteousness-by-works reading) but paths characterized by, and consistent with, God’s own righteous character — the Shepherd directs onto ways that reflect who he is.	धार्मिकता के मार्ग — HIGH risk (two compounding hazards). (1) צֶדֶק must render with धार्मिकता, reused exactly from the baseline righteousness entry (Critical there) — never धर्म, which would recast this as “the paths of religious duty,” inverting the whole point that these are paths characterized by God’s righteousness, not paths of self-achieved dharma. (2) The word मार्ग (“path”) is itself independently loaded in the Indian religious landscape, where it commonly denotes one of several co-equal spiritual “paths” (bhakti mārga, jñāna mārga, karma mārga) in a pluralist framework — a collision the baseline Galatians extension already flags for related pluralism-prone vocabulary (false_gospel, truth_of_the_gospel). A Hindi reader could hear “धार्मिकता के मार्ग” as “one valid path among several,” precisely the opposite of the psalm’s point that the Shepherd leads on paths defined by his own singular righteous character “for his name’s sake” (see next entry). Theologian review required; translator note distinguishing this from generic mārga-pluralism is mandatory on first use and recommended on recurrence (also relevant to Psalm 1:1,6).
for his name’s sake לְמַעַן שְׁמוֹ lema’an shemo ”for the sake of / on account of his name”	motive clause: God acts to display and vindicate his own reputation/character for his name’s sake, for the sake of his name, to honor his name	God’s guidance is grounded in his own covenant faithfulness and honor, not the sheep’s merit — an implicit grace claim.	अपने नाम की खातिर / अपने नाम के लिये — Low-Medium risk. नाम (name) here carries the Hebrew idiom of “name” as revealed character/reputation, not merely a label; a brief gloss noting this (as with baseline’s Abba/Father intimacy notes) is useful but not mandatory.

Verse 4 — “גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא־אִירָא רָע כִּי־אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי”

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
valley of the shadow of death גֵּיא צַלְמָוֶת gei tsalmaveth ”valley/ravine of deep-shadow” (צַלְמָוֶת likely a compound intensive for “deepest darkness,” traditionally linked to מָוֶת, “death”)	a place of extreme danger, darkness, and mortal threat; possibly “deepest darkness” rather than a technical afterlife term valley of the shadow of death, darkest valley, deepest darkness	Not a description of the afterlife but of mortal danger and crisis in this present life through which the Shepherd walks WITH the sheep — the emphasis is presence-in-danger, not a doctrine of the intermediate state.	मृत्यु की छाया की तराई / अंधियारी तराई — HIGH risk. Must be framed as a single, real, this-life crisis traversed once under God’s accompanying presence — not a repeating cycle of death-and-return. Given the baseline’s documented caution that पुनर्जन्म must never attach to resurrection/new-birth/new-creation vocabulary, translator notes should make explicit that “walking through” the valley is a one-time journey with a personal God, guarding against any folk reading that assimilates it to a wheel-of-rebirth journey through successive deaths. Native-speaker + theologian review recommended given death-imagery density.
I will fear no evil לֹא־אִירָא רָע lo-ira ra ”I will not fear evil/harm”	fear, dread; רָע = evil, harm, calamity (broad term, not exclusively moral evil) I will fear no evil, I need not be afraid	Courage grounded in relationship (“for you are with me”), not in the absence of danger.	मैं किसी अनिष्ट/बुराई से न डरूँगा — Low risk.
you are with me אַתָּה עִמָּדִי attah imadi ”you [are] with me”	divine accompanying presence — the Immanuel theme running through the whole Bible you are with me, your presence is with me	The pivot of the whole psalm: the shift from third person (“he”) to second person (“you”) at the point of greatest danger — direct address deepens as the crisis deepens. This grammatical shift is theologically significant and should be preserved in translation register (आप used consistently for direct divine address per the AI requirements doc’s prayer-register rule).	तू मेरे साथ है / आप मेरे संग हैं — Medium risk (register decision, not lexical collision). Per the established AI requirements, respectful आप forms are used for God/Christ in prayer contexts. Psalm 23:4 is the psalm’s one sustained second-person direct address to God; this register shift is worth flagging for translators/reviewers so it is rendered with intentional warmth (per the AI requirements doc’s specific encouragement of warm relational language, alongside Romans 8 and Romans 12).
rod and staff שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ shivtekha u-mish’antekha ”your rod/club and your staff/support-stick”	two distinct shepherd’s tools: שֵׁבֶט = a rod/club for driving off predators and disciplining straying sheep; מִשְׁעֵנֶת = a staff for support and for guiding/retrieving sheep rod and staff, crook and staff	Protection (rod, defense against predators) and guidance/correction (staff, redirecting/rescuing) — both instruments of the Shepherd’s active, hands-on care, continuing the v.1 shepherd metaphor.	तेरी छड़ी और तेरी लाठी — Medium risk. Concrete pastoral tools, well understood agrarian imagery in Hindi. As part of the overarching शepherd metaphor, this inherits the same Krishna-cowherd caution flagged at v.1 (a शepherd’s rod/staff could evoke Krishna’s cowherd-staff/flute iconography in devotional art) — no separate escalation needed beyond the v.1 note, but reviewers should keep the two images (biblical rod-and-staff of protective discipline vs. Krishna’s flute of romantic-devotional charm) clearly distinct in any accompanying illustration or commentary.
they comfort me יְנַחֲמֻנִי yenachamuni from נָחַם, “to comfort, console”	to comfort, console, bring relief from distress they comfort me, they give me comfort	The Shepherd’s tools of correction are simultaneously tools of comfort — discipline and comfort are not opposites in this theology.	वे मुझे शान्ति/शांति देती हैं / वे मुझे धैर्य देती हैं — Low-Medium risk. Avoid words implying passive resignation (fatalistic comfort); this is active reassurance from a present, personal Shepherd.

Verse 5 — “תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה”

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
you prepare a table תַּעֲרֹךְ…שֻׁלְחָן ta’arokh…shulchan ”you arrange/set in order a table”	to arrange, set out (often military/battle-array terminology used metaphorically here of a banquet); שֻׁלְחָן = a table for a meal you prepare a table, you spread a table	The metaphor shifts from shepherd to royal host — God as gracious host providing a banquet even in the presence of danger; a shift also picked up in the doctrine of God as King.	तू मेरे लिये मेज़ बिछाता है — MEDIUM risk. Prefer मेज़ (table, neutral) over थाली (plate/platter), which carries a strong association with Hindu ritual food-offering (thali of prasad presented to a deity, or a devotee’s ritual meal-plate) — using थाली risks reversing the direction of the gift (in Hindu ritual, the worshipper typically offers the thali to the deity; here God is host, giving to the guest). Keep मेज़/भोज (banquet) framing so the direction of hospitality (from God to the believer) stays unambiguous.
in the presence of my enemies נֶגֶד צֹרְרָי neged tsorerai ”in front of / opposite my adversaries”	צֹרְרָי from צָרַר, “to bind, be hostile, oppose” — one who presses in hostility in the presence of my enemies, before my foes	Vindication and honor bestowed publicly, in full view of those hostile to the psalmist — an honor/shame reversal, not mere physical safety.	मेरे शत्रुओं के सामने — Low-Medium risk. Honor/shame dynamics are pronounced in Indian social context (per the baseline’s honor/shame routing rule for Romans 13-14/Galatians); flag for native speaker review to ensure the public-vindication nuance (not merely private safety) comes through.
you anoint my head with oil דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי dishanta vashemen roshi ”you make fat/oil my head” (דָּשֵׁן, “to make fat/anoint,” cognate to the “fatness/richness” root behind דֶּשֶׁא in v.2)	ceremonial anointing — of guests as gracious hospitality (perfumed oil for a banquet guest), and elsewhere of kings and priests for consecrated office (root שֶׁמֶן/מָשַׁח, the same root behind מָשִׁיחַ, “Messiah/Anointed One”) you anoint my head with oil, you refresh me with oil	Overlapping senses: gracious hospitality to an honored guest, AND (given the shared root with מָשִׁיחַ) a distant echo of royal/priestly consecration — the guest at God’s table is treated with the honor due to one set apart.	तू मेरे सिर पर तेल डालता/मलता है — CRITICAL risk. Grounded reason: “anointing with oil” (अभिषेक, abhishek) is a major live ritual practice in Hindu worship — the ceremonial pouring of oil, milk, water, or ghee over a deity’s image or a king’s head (rājā-abhishek) is understood in popular Hindu practice as a ritually efficacious act that itself confers or activates divine power/status. Because the very word “Messiah” (מָשִׁיחַ) shares this root and this curriculum’s Messianic Prophecy doctrine depends on it, translators must not render this so that anointing appears to be a self-performed ritual act generating divine favor. The Hindi must keep God as the sole agent doing the anointing (a gift bestowed, not a rite the worshipper performs on an image), consistent with the baseline’s propitiation caution against language implying the sinner/worshipper performs the ritual act. Theologian review required on every occurrence (also Ps 23:5; 45:7; 89:20; 133:2; 2:2/messiah references) with a mandatory translator note distinguishing divine bestowal from Hindu abhishek ritual efficacy.
my cup overflows כּוֹסִי רְוָיָה kosi revayah ”my cup [is] saturation/abundance”	רְוָיָה = fullness, saturation, abundant soaking my cup overflows, my cup runs over	Superabundant provision, not merely sufficiency — echoes v.1’s “I shall not want” at a higher pitch of blessing.	मेरा प्याला छलकता है / भरा हुआ है — Medium risk. प्याला (cup) may also evoke devotional/ritual vessels (e.g., a cup used in puja or bhakti contexts); the surrounding banquet-hospitality framing (see “table” above) should keep this clearly a guest’s cup at a host’s banquet, not a ritual offering-vessel. Also worth cross-referencing internally with Ps 116:13’s “cup of salvation” (כּוֹס יְשׁוּעוֹת) for terminological consistency across the curriculum.

Verse 6 — “אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל־יְמֵי חַיָּי וְשַׁבְתִּי בְּבֵית־יְהוָה לְאֹרֶךְ יָמִים”

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
goodness טוֹב tov ”good, goodness”	that which is good, beneficial, morally and materially excellent goodness, good	God’s own character overflowing into the psalmist’s life; pairs with חֶסֶד as a fixed word-pair in covenant contexts.	भलाई — Low risk. Standard term, no significant collision.
mercy / covenant faithfulness חֶסֶד chesed ”steadfast, loyal love bound by covenant relationship”	Untranslatable by any single English or Hindi word: combines loyalty, faithful love, kindness, and mercy specifically WITHIN a covenant/relational bond — not generic pity toward a stranger mercy, lovingkindness, steadfast love, loyal love, covenant faithfulness	The capstone term of the psalm and of one of this curriculum’s eight named doctrines (Covenant Faithfulness/Hesed). God’s committed, relationship-bound loyalty—not a mood of compassion that could shift, but a settled covenant commitment—is what “pursues” the psalmist.	करुणा — CRITICAL risk; this curriculum’s single most important recurring term. Grounded reasons: (1) करुणा is the term long established in Hindi Bible tradition for chesed/mercy in Psalms (e.g., the refrain of Psalm 136, “उसकी करुणा सदा की है”), so it cannot simply be replaced without breaking continuity with the existing Hindi Bible reading tradition. (2) However, करुणा in Hindi religious usage (especially Buddhist-influenced usage, where karuṇā is one of the four sublime virtues/brahmaviharas to be cultivated through detached meditation) risks flattening chesed into a generic, impersonal compassion or an inner virtue the worshipper cultivates, rather than God’s own covenant-bound, relationship-specific, freely-committed loyalty. (3) दया (baseline: “compassion toward the miserable,” Medium risk, kept distinct from अनुग्रह) is closer in some respects but still under-carries the covenant/relational-bond dimension that is chesed’s defining feature. Rule for this curriculum: use करुणा as the default gloss (for continuity with the existing Hindi Bible tradition and for space-constrained refrains like Psalm 136), but wherever the covenantal dimension is the theological point being taught (Psalm 23:6; 89:1-2,24,28,33,49; 103:4,8,11,17; 136 as a teaching unit, not just a refrain-recitation) supplement with the compound वाचा की करुणा (“covenant-love/covenant-loyalty,” tying explicitly to the baseline covenant/वाचा entry) and an accompanying translator note distinguishing this from both generic pity and from a self-cultivated Buddhist-style compassion-virtue. Mandatory theologian review on every doctrinally load-bearing occurrence.
shall follow / pursue יִרְדְּפוּנִי yirdefuni from רָדַף, “to pursue, chase” (usually of an enemy pursuing prey)	to chase, hunt down, pursue relentlessly shall follow me, shall pursue me	A deliberately startling image: goodness and covenant-love “hunt down” the psalmist the way an enemy would hunt prey — God’s favor is relentless, not passive or occasional.	मेरे पीछे-पीछे चलती रहेंगी / मेरा पीछा करती रहेंगी — Medium risk. If a softer verb (merely “accompany” or “remain with”) is chosen instead of a pursuit-verb, the deliberate reversal of the “pursued/hunted” image is lost. Recommend retaining the pursuit nuance (पीछा करना) where natural Hindi register allows, with a translator note explaining the intentional hunting-metaphor reversal.
house of the LORD בֵּית־יְהוָה beit-YHWH ”house/temple of YHWH”	can denote the literal sanctuary/temple precincts (a common OT sense) OR, by extension, permanent covenant fellowship/dwelling with God (the sense dominant here, since a private worshipper’s “dwelling forever” in a specific building is not the primary point) house of the LORD, temple of the LORD, dwelling place of God	The psalm’s climax: not merely rescue from danger but permanent, secure covenant fellowship with the Shepherd-Host-King, extended without ending (“length of days”).	परमेश्वर का भवन / यहोवा के घर में — HIGH risk (context-sensitive; two forbidden options). Never मंदिर here — the baseline’s church entry already forbids मंदिर for New Testament ekklesia because of its Hindu-temple ritual-building connotation, and the same caution applies with even more force in an OT context where the referent could be mistaken for a literal ritual shrine one visits for puja. Also avoid धाम (dhām) — a term with strong Hindu pilgrimage-destination connotations (e.g., the Char Dham circuit) that would recast this verse as a pilgrimage-goal rather than an ongoing relational dwelling. Recommend घर (house/home, warm and relational) for this eschatological/relational sense in Psalm 23:6, reserving भवन (more formal “building”) for psalms that describe the literal Jerusalem temple architecture (Psalm 27:4; 84:1-4,10; 122:1,9). Theologian + native speaker review required to keep the two senses distinct across the curriculum.
for length of days / forever לְאֹרֶךְ יָמִים le’orekh yamim ”for length of days”	idiom for “continually, forever, throughout life and beyond” forever, all the days of my life, length of days	Extends the “all the days of my life” phrase from earlier in the verse into an unending future — the psalm ends by opening from lifelong confidence into eternal confidence.	सदा सर्वदा / सदा के लिये — Low-Medium risk. Standard Hindi eternity idiom; should be kept distinct in register from generic “a long life” so the eschatological (beyond-death) horizon is not lost, especially given this psalm’s placement as the doctrinal core passage.

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PART B — Whole-Book Chapter-by-Chapter Analysis (Psalms 1–150)

The Psalter is analyzed in its traditional five-book structure. Every chapter is addressed. Chapters that introduce no new load-bearing theological vocabulary beyond terms already fixed earlier in this document (or in the baseline) are stated explicitly as such, per the full-book coverage mandate.

BOOK I (Psalms 1–41)

Psalm 1 — The Righteous and the Wicked (named curriculum doctrine)

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
righteous (one) צַדִּיק tsaddiq ”one who is right/just”	a person whose conduct and standing conform to God’s righteous standard the righteous, the just, the righteous one	The stable, fruitful, blessed alternative to the wicked; foundational contrast opening the entire Psalter.	धर्मी — High risk. Reuses the adjectival form already embedded in the baseline’s Critical compound justification (धर्मी ठहराया जाना, “declared righteous”). धर्मी itself (without a bare धर्म) is therefore an established, safe morpheme in this Language Package; bare धर्म remains forbidden. Theologian review recommended given this word opens the whole book and sets the interpretive frame for every later righteous/wicked contrast.
wicked רָשָׁע rasha ”guilty, criminal, in the wrong”	one who violates God’s standard; morally and legally culpable before God the wicked, the ungodly, the guilty	The counter-example whose “way” (see below) ends in ruin — not a class marker but a moral-relational category anyone can move out of through repentance (cf. Psalm 51).	दुष्ट — Medium risk. Standard term; ensure it is not read as a permanent caste-like category (contra the baseline’s caste-sensitivity notes elsewhere) but as a moral-relational description that Psalm 51 shows can change.
way / path דֶּרֶךְ derekh ”road, way, journey”	a literal path; frequently, by extension, a whole manner/course of life way, path, course, conduct	Psalm 1 sets up the Psalter’s foundational “two ways” framework (way of the righteous vs. way of the wicked) that recurs throughout (Ps 1:6; 25:4; 119:1; 139:24, etc.).	मार्ग / राह — HIGH risk. Same collision flagged at Psalm 23:3 above: मार्ग readily evokes the Indian religious-pluralism framework of multiple co-equal spiritual paths (bhakti/jñāna/karma mārga). Psalm 1’s entire argument is that there are exactly TWO ways with two opposite, non-negotiable outcomes — the opposite of “many equally valid paths.” This is one of the highest-stakes translation choices in the whole curriculum’s introductory teaching (Psalm 1 as opening doctrine). Mandatory theologian review; a first-use translator note explicitly stating “two ways, not many paths” is required.
law of the LORD תּוֹרַת יְהוָה torat YHWH ”instruction/teaching of YHWH”	Torah — the whole corpus of God’s revealed instruction, not merely legal statutes the law of the LORD, the LORD’s instruction	The righteous one’s delight and constant meditation, contrasted with taking counsel from “the wicked” — reused exactly from the baseline.	व्यवस्था (reused from Romans baseline, Critical/High) — reuse exactly; never धर्म.
meditate הָגָה hagah ”to murmur, mutter, ponder”	to speak/think to oneself repeatedly, often audibly (ancient meditation was typically a low murmuring recitation) meditate, muse, ponder	Continuous internalization of God’s word, not a silent mystical technique.	मनन करना — Medium risk. Caution: मनन/ध्यान-adjacent vocabulary in Hindi religious usage often connotes yogic/meditative techniques for self-realization; frame this specifically as reflection on God’s revealed word (external, given content), not content-free contemplative emptying.
perish תֹּאבֵד to’ved (from אָבַד) “to be lost, destroyed, perish”	to be destroyed, come to nothing, be lost shall perish, will be destroyed	The wicked’s “way” (course of life) does not lead to a next cycle but to actual destruction/loss — a linear, final outcome.	नाश हो जाएगा — Medium risk. Keep as a final, linear outcome, not one stage in a cyclical process of death-and-rebirth.

Psalm 2 — Kingship and the Messianic King (named curriculum doctrine)

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
Anointed One מְשִׁיחוֹ (מָשִׁיחַ + suffix) meshicho (mashiach) “his anointed one”	the specific king consecrated by anointing; ultimately fulfilled in the Messiah/Christ his Anointed, his Christ, his Messiah	The nations’ rebellion is explicitly against both YHWH and “his Anointed” — establishing the Messianic King as co-object of the nations’ hostility and God’s own vindication, foundational for NT christology (Acts 4:25-26 quotes this verse directly of Jesus).	मसीह — reused exactly from baseline, Critical.
kings / rulers מַלְכֵי־אֶרֶץ / רוֹזְנִים malkhei-eretz / rozenim ”kings of the earth / rulers”	earthly political sovereigns kings, rulers, princes	Earthly kingship set in ironic, futile opposition to God’s installed King.	राजा / हाकिम — Medium risk. Standard terms for earthly rulers; no major collision, but establish राजा here as the baseline rendering carried forward for every royal/kingship reference in the curriculum (Psalms 2, 21, 24, 45, 72, 89, 93-100, 110, 145).
my king מַלְכִּי malki ”my king”	God’s own installed, legitimate ruler on Zion my king, my sovereign	God’s direct speech installing his King on Zion — the theological ground of the Messianic Kingship doctrine.	मेरा राजा — HIGH risk (escalated from Medium due to doctrinal linkage). When राजा refers to God’s own installed Anointed King (as opposed to a generic earthly king), the term intersects directly with the Critical baseline doctrine lordship_of_christ/kingship_of_jesus (यीशु का राजत्व). Theologian review required whenever राजा functions Messianically (Psalm 2, 24, 45, 72, 110, and NT fulfillment teaching drawing on them).
my son / begotten בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ beni attah, ani hayom yelidtikha ”you are my son; today I have begotten/fathered you”	יָלַד = to bear, beget, bring forth (usually of biological birth) “You are my Son; today I have begotten you”	One of the highest-doctrinal-stakes single verses in the entire Old Testament for Christology (quoted of Jesus at his baptism, transfiguration, and resurrection/enthronement in the NT; foundational to the Sonship of Christ doctrine already Critical in the baseline). “Today” most likely refers to the day of royal enthronement/installation, a legal-declarative “begetting” (adoption-as-heir language used of ANE royal coronations), not a claim that the Son’s personal existence began at that moment.	मैं ने आज तुझे जन्म दिया है — CRITICAL risk, mandatory theologian review on every occurrence. Grounded reason: a literal reading of “today I have begotten you” risks two opposite doctrinal errors simultaneously relevant to a Hindu-background and historically Trinitarian-sensitive audience: (1) suggesting the eternal Son came into existence at a point in time (the ancient Arian error, and also structurally similar to avatar-theology’s temporary/originated deity-descent already forbidden for incarnation in the baseline — देहधारण, never अवतार); (2) if softened away from “begotten” entirely, losing the real Father-Son relational language that grounds son_of_god (परमेश्वर का पुत्र, Critical in baseline). The Hindi rendering must be paired with a mandatory translator note explaining that “today…begotten” is royal-enthronement/declarative language (paralleling the baseline’s guidance on predestination/foreknowledge as relational-declarative, not originating, acts), not a statement about the eternal Son’s origin.
kiss the Son / do homage נַשְּׁקוּ־בַר nashqu-bar ”kiss the son” (בַּר is the Aramaic word for “son,” not the Hebrew בֵּן — a well-known textual/linguistic difficulty)	ANE gesture of submission/homage to a king (kissing hands, feet, or the royal signet) kiss the Son, do homage, pay honor	Call for the rebellious “kings of the earth” (v.2) to submit to God’s installed King — an act of homage, not romantic affection.	चूमकर भक्ति दिखाओ / अधीनता में झुक जाओ — Medium risk. Recommend rendering by the sense (submission/homage) rather than the literal kissing gesture, since a literal “kiss the son” could be culturally jarring or ambiguous in Hindi without explanation; a translator note on the ANE homage-gesture background (paralleling touching the feet of a sovereign or elder in Indian custom, a recognizable functional equivalent) is recommended for native speaker review.
take refuge חֹסֵי בוֹ chosei vo ”those who take refuge in him”	to seek protective shelter (root חסה, cognate to the מַחְסֶה, “refuge,” noun-family) those who trust in him, those who take refuge in him	Closing beatitude of Psalm 2 — the same refuge theology anchoring the Character of God as Refuge doctrine (see Psalm 46, 91 below).	जो उसकी शरण लेते हैं — see Refuge entry under Psalm 46/91 below for full risk analysis; High risk, reused.

Psalms 3–7 — Lament psalms; largely reuse established vocabulary (refuge, enemies, righteous/wicked, LORD). One additional term:

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
shield	מָגֵן (Ps 3:3)	magen	a hand-held defensive shield	God as personal protector in acute danger — first of several military/protective metaphors for God (also “fortress,” “buckler,” “horn of salvation,” see Ps 18)	ढाल — Low risk. Concrete, no collision; establishes a protective-military metaphor family distinct from, but complementary to, the refuge/rock family below.

Psalms 3–7 as a whole introduce no further new load-bearing terms; they model the Lament and Honest Prayer doctrine using vocabulary already fixed (enemies/शत्रु, righteous/धर्मी, wicked/दुष्ट, LORD/परमेश्वर).

Psalm 8 — Character of God / dignity of humanity (Messianic-adjacent via NT use)

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
son of man בֶּן־אָדָם ben-adam ”son of man,” i.e., “a human being”	idiomatic for “humankind, a mortal person” son of man, mankind, human beings	Originally a statement about humanity’s God-given dignity and dominion; the NT (Hebrews 2:6-9) applies it Messianically to Christ, who fulfills true humanity’s intended glory.	मनुष्य / मनुष्य का पुत्र — High risk. In the OT context, translate as generic “मनुष्य” (humankind); flag for theologian review wherever curriculum material draws the NT Messianic/Christological application (Hebrews 2), since at that point it intersects with son_of_god and messiah Critical doctrines and must not be confused with the distinct phrase “Son of Man” as a NT self-designation title of Jesus (a related but separate exegetical topic).
glory and honor כָּבוֹד וְהָדָר kavod vehadar ”glory and majesty/splendor”	dignity, honor, splendor bestowed by God glory and honor	God’s own attributes shared with humanity by divine grant, not attained by human achievement or self-divinization.	महिमा और ऐश्वर्य — High risk. महिमा reused exactly from baseline (Critical, tied to Deity of Christ doctrine). Note carefully per the baseline’s glorification entry: humanity’s God-given glory here must not drift toward Hindu divinization/self-realization language — it is bestowed dignity, not attained godhood.
dominion תַּמְשִׁילֵהוּ (from מָשַׁל) tamshilehu ”you have made him rule”	to rule, have dominion, govern dominion, rule, authority	Delegated stewardship-authority over creation, granted by God — ties to Kingship doctrine at the human level, distinct from but preparing for the Messianic King’s dominion (Ps 2, 72, 110).	अधिकार / प्रभुता — Medium risk.

Psalms 9–14 — largely reuse established vocabulary (wicked/righteous, refuge, judgment). One notable addition:

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
fool	נָבָל (Ps 14:1; also 53:1)	naval	morally/practically foolish, senseless — NOT primarily an intellectual category but a moral-spiritual one (“The fool says in his heart, there is no God”)	Denial of God’s existence framed as moral corruption, not neutral philosophical position — relevant to apologetic engagement with contemporary Indian secularism/atheism as well as functional polytheism.	मूर्ख — Low-Medium risk. Standard term; ensure teaching material frames this as practical/moral folly (living as if there is no God), not an insult to intellectual unbelievers generally.

Psalm 15 — Integrity for approaching God’s presence. Reuses established terms (holy hill / קֹדֶש, righteous / דֶּרֶך). No major new load-bearing term beyond what Psalm 1 and 23 have established; note only:

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
clean hands / blameless walk	נְקִי כַפַּיִם	neqi khapayim	Integrity of conduct required for temple/covenant fellowship — internalized, not merely ritual, purity	शुद्ध हाथ / निर्दोष चाल — Medium risk. As with the baseline’s caution on शुद्ध (ritual-purity connotation, reserved territory of पवित्र for moral holiness), ensure this is framed as moral integrity rather than ritual hand-washing purity (a live category in both Hindu and OT ritual practice) — the psalm’s own point is ethical, not ceremonial.

Psalm 16 — Resurrection hope (quoted in Acts 2:25-31 of Christ’s resurrection)

Term	Original	Transliteration	Literal Meaning	Semantic Range	Contextual Theological Meaning	Hindi Rendering & Risk
Sheol / the grave	שְׁאוֹל	she’ol	the realm/abode of the dead	a shadowy, generalized underworld — not the developed heaven/hell of later revelation, but the place of the dead as such	Foundational OT hope, later shown by Peter (Acts 2) to be fulfilled specifically and uniquely in Christ’s bodily resurrection — “you will not abandon my soul to Sheol, nor let your Holy One see corruption.”	अधोलोक / शेओल (transliterated) — CRITICAL risk. Grounded reason: the common available Hindi word पाताल (“Patala”) is the actual proper name of a specific tier of the Hindu/Puranic cosmological underworld (home of Nagas and other beings in the traditional three-loka or seven-loka cosmology) — using पाताल would import a specific, named piece of Hindu cosmology wholesale into biblical death-theology. Rule: पाताल is forbidden; use अधोलोक (generic “lower realm”) or the transliteration शेओल, with a translator note on first use. Mandatory theologian review given the direct tie to Resurrection of Christ (already Critical in the baseline) and Messianic Prophecy.
Holy One	חֲסִידְ (also related to חֶסֶד root)	chasid	”one devoted/loyal [to God],” related to the חֶסֶד word-family	a person marked by covenant loyalty/faithfulness — here, per NT use, applied uniquely to Christ	पवित्र जन / भक्त — High risk. For the individual-Christological NT application (Acts 2), avoid भक्त (which in Hindi carries strong devotee-of-a-chosen-deity bhakti connotations that could subtly recast Christ as an exemplary devotee rather than the divine Holy One himself); prefer a phrase tied to पवित्र (established baseline holiness term) such as “तेरा पवित्र जन।” Theologian review recommended given the resurrection-doctrine linkage.

Psalms 17–18 — Refuge/rock/fortress cluster (extensive; anchors the Refuge doctrine together with Psalm 46 and 91)

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
rock צוּר (Ps 18:2,31,46) tsur ”rock, cliff”	a large, immovable rock formation providing a defensible position rock, my Rock	God as unshakeable, stable, and dependable — a divine title reused throughout the Psalter (18, 19:14, 62:2,6-7, 92:15, 95:1).	चट्टान — HIGH risk. Grounded reason: a natural alternative rendering for “fortress/stronghold” imagery is दुर्ग, which unfortunately is also the root of देवी दुर्गा (the goddess Durga, whose very name means “the inaccessible/the fort,” and who is one of the most widely venerated goddesses in North Indian Hindu practice, especially as a protector-warrior deity — functionally parallel to how this psalm-family presents YHWH as a protector). Rule: दुर्ग is forbidden for this entire refuge/fortress/rock term-family; use चट्टान (rock/cliff) and गढ़ (stronghold, see below) instead. Theologian review recommended for the Character of God as Refuge doctrine as a whole given how easily “God as fortress-protector” could be assimilated to Durga’s protector-goddess role.
fortress / stronghold מְצוּדָה / מָעוֹז (Ps 18:2; 31:2-3; 91:2) metsudah / ma’oz ”mountain-stronghold / place of strength”	a naturally fortified, hard-to-reach defensive position fortress, stronghold, refuge	Same protector theology as “rock,” intensifying the military-defense metaphor family.	गढ़ — HIGH risk; same दुर्ग-forbidding rule as above applies.
horn of my salvation קֶרֶן יִשְׁעִי (Ps 18:2) qeren yish’i ”the horn of my deliverance”	horn = ANE symbol of strength/power (as in an animal’s horn used for defense/attack) horn of my salvation, my strong deliverer	Vivid strength-metaphor tied directly to salvation (יֵשַׁע, cognate of יְשׁוּעָה) — reuses the baseline salvation term family.	मेरे उद्धार का सींग — Medium risk. उद्धार reused exactly from baseline (Critical). The horn-imagery itself is a concrete ANE metaphor with minimal Hindu-collision risk; native speaker review recommended only to confirm the metaphor communicates (horns are not a dominant Indian strength-symbol in the same way), possibly with an explanatory gloss.
deliverer מְפַלְטִי (Ps 18:2) mefalti ”my one who delivers/rescues”	to deliver, rescue, bring to safety deliverer, rescuer	Personal, active rescue — reinforces refuge theology.	मेरा छुड़ानेवाला — Medium risk. Ties to baseline redemption (छुटकारा) term family; keep consistent.

Psalm 19 — Revelation in creation and in the Law

Reuses established terms: תּוֹרָה (law/व्यवस्था, High/baseline) and כָּבוֹד (glory/महिमा, High/baseline). One additional term:

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
the heavens declare	הַשָּׁמַיִם מְסַפְּרִים	hashamayim mesaprim	General revelation (creation testifies to God) paired with special revelation (the Law, vv. 7-14) — two complementary modes of God’s self-disclosure.	आकाश वर्णन करता है — Low risk. No significant collision; standard creation-testimony language.

Psalms 20–21 — King/Messiah reuse (no new terms). Royal victory psalms reusing राजा and मसीह-adjacent anointing vocabulary already established.

Psalm 22 — Messianic Prophecy (named curriculum doctrine); the suffering king

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
forsaken עֲזַבְתָּנִי azavtani ”you have abandoned/left me”	to leave, abandon, forsake forsaken, abandoned	Quoted verbatim by Jesus on the cross (Matthew 27:46; Mark 15:34) — the psalm’s opening cry becomes the interpretive key to the crucifixion; must retain the full force of abandonment, not soften it into mere distance.	तू ने मुझे क्यों छोड़ दिया — CRITICAL risk. Directly load-bearing for both Lament and Honest Prayer doctrine (as the paradigm lament) and Messianic Prophecy doctrine (as fulfilled at the cross). Must not be softened; theologian review mandatory given its direct dominical quotation.
pierced (disputed reading) כָּארוּ (MT) vs. כָּאֲרִי (“like a lion,” an alternative reading reflected in some versions) (Ps 22:16) ka’aru / ka’ari ”they have pierced” (per the reading followed by LXX ὤρυξαν and most English translations) vs. “like a lion [at my hands and feet]” (a rival Masoretic-tradition reading)	textually disputed — the MT vocalization tradition and DSS/LXX witnesses diverge pierced, gouged / “like a lion”	Central to the Messianic Prophecy doctrine as a purported prophecy of crucifixion (hands and feet pierced); the textual variant is a well-known scholarly discussion.	छेदा गया है — CRITICAL risk, mandatory theologian review with an explicit textual-note flag. The translator/reviewer must be informed of the textual variant so the Hindi rendering and any accompanying study notes represent the interpretive choice transparently rather than presenting one reading as textually uncontested.
scorned / mocked לַעֲגוּ la’agu ”they mock/deride”	mockery, derision they mock me, they scorn me	Public shame-humiliation of the suffering figure — an honor/shame dynamic with strong resonance in Indian social contexts.	वे मेरी हँसी करते हैं — Medium risk; native speaker review recommended per the baseline’s honor/shame routing convention.

Psalm 23 — CORE PASSAGE. See Part A above for complete verse-by-verse treatment.

Psalm 24 — King of glory

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
King of glory	מֶלֶךְ הַכָּבוֹד	melekh hakavod	Combines the Kingship and Glory/Deity-of-Christ term families already established (राजा + महिमा); no new lexical item, but doctrinally significant combination.	महिमा का राजा — High risk (inherited from both component terms); theologian review recommended given the combination’s doctrinal weight for Kingship and Deity of Christ together.

Psalms 25–26 — reuse established vocabulary (covenant, uprightness, refuge); no new terms.

Psalm 27 — Refuge/dwelling reuse. “One thing I have desired… that I may dwell in the house of the LORD” directly echoes Psalm 23:6’s בֵּית־יְהוָה; apply the identical रendering-risk guidance given there (घर/भवन distinction, avoid मंदिर/धाम).

Psalms 28–31 — reuse established refuge/rock vocabulary; no new terms.

Psalm 32 — Confession and Forgiveness (preview of Psalm 51’s doctrine)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
forgiven	נְשׂוּי (from נָשָׂא, “to lift/carry away”)	nesui	”carried away, lifted off”	Sin as a burden physically removed by God, not merely overlooked — anticipates Psalm 51’s fuller confession theology.	क्षमा किया गया — High risk; see Psalm 51 for the full confession/forgiveness term-family analysis, which governs this and every later occurrence.
covered	כְּסוּי (from כָּסָה, “to cover”)	kesui	”covered over”	Sin hidden from view by God’s own gracious action (not self-concealment).	ढांपा गया — Medium risk. Must not imply the sinner’s own concealment/denial (which the psalm elsewhere condemns, v.3-5) — this is God’s gracious covering, the opposite of self-concealment.

Psalm 33 — Praise and Worship (named doctrine); new song

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
new song	שִׁיר חָדָש	shir chadash	Fresh praise appropriate to a fresh act of God’s deliverance; recurs at Ps 40:3, 96:1, 98:1, 144:9, 149:1.	नया गीत — Low risk. No collision; establishes a recurring “new song” motif across the Praise/Worship doctrine passages.

Psalm 34 — Goodness of God / fear of the LORD

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
taste and see that the LORD is good	טַעֲמוּ וּרְאוּ	ta’amu ur’u	Experiential, personal knowledge of God’s goodness (טוֹב, reused from Ps 23:6) — invitational, not merely propositional.	चख कर देखो कि यहोवा भला है — Low-Medium risk. Standard idiom; no significant collision.
fear of the LORD	יִרְאַת יְהוָה	yirat YHWH	Reverent awe combined with trust and obedience — not terror, and not the ritual fear of appeasing an unpredictable deity.	यहोवा का भय / परमेश्वर का भय — Medium risk. Must be glossed (as is standard practice even in English-language teaching) as reverent awe, not servile terror or superstitious ritual-appeasement fear of an unpredictable deity (a live category in Indian folk religious practice regarding capricious spirits/deities).

Psalms 35–40 — reuse established lament/refuge/praise vocabulary; no new load-bearing terms beyond the “new song” motif already noted at Psalm 33/40:3.

Psalm 41 — no new load-bearing vocabulary; reuses lament and blessing terms established in Psalms 1-40.

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BOOK II (Psalms 42–72)

Psalms 42–43 — Longing for God (paired psalm); reintroduces נֶפֶשׁ

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
as the deer pants / my soul thirsts	כְּאַיָּל תַּעֲרֹג…נַפְשִׁי	ke’ayal ta’arog…naphshi	Intense spiritual longing for God’s presence itself, using נֶפֶשׁ (see Psalm 23:3 above for the full Critical-risk analysis of this term).	मेरा मन/प्राण [परमेश्वर के लिये] प्यासा है — CRITICAL risk (same rule as Psalm 23:3): never आत्मा; use प्राण or मन. This paired psalm’s refrain “Why are you cast down, O my soul?” (42:5,11; 43:5) is a defining example of the self-address genre-feature flagged above — priority occurrence for theologian review.

Psalm 44 — reuses established lament/covenant vocabulary; no new terms.

Psalm 45 — Royal wedding psalm; deity of the king (“Your throne, O God”)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
your throne, O God	כִּסְאֲךָ אֱלֹהִים	kis’akha Elohim	”your throne, God”	Addressed to the Davidic king in terms applicable, per the NT (Hebrews 1:8), uniquely and ultimately to the divine Son — a direct textual bridge to the Deity of Christ doctrine.	तेरा सिंहासन, हे परमेश्वर — CRITICAL risk (doctrinal linkage, not lexical collision). सिंहासन itself poses minimal lexical collision, but the verse’s direct NT application to Christ’s deity (Hebrews 1:8) makes this Critical by doctrinal weight, following the same pattern the baseline uses for terms like condemnation (plain vocabulary, Critical status due to doctrinal linkage). Mandatory theologian review whenever this verse is used to teach the Messianic King / Deity of Christ doctrine.

Psalm 46 — Refuge and Strength (anchors the Character of God as Refuge doctrine together with Ps 18, 91)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
refuge	מַחְסֶה	machaseh	”shelter, place of refuge”	God as the place one flees to for safety in crisis — the psalm’s opening thesis (“God is our refuge and strength”).	शरण — HIGH risk. Grounded reason: शरण is also the operative word in both (a) Hindu bhakti devotional vocabulary of “taking refuge” in a chosen deity or guru (śaraṇāgati, self-surrender to Krishna/Vishnu/a guru as the path to liberation) and (b) the Buddhist formula of “taking refuge” in the Three Jewels (Buddham saraṇaṃ gacchāmi). Both are structurally similar acts of refuge-seeking but in a pluralist or non-theistic framework where the object of refuge is one choice among several, or an impersonal path rather than a personal covenant God. The Hindi rendering must retain शरण (it is the natural, and honestly the closest, Hindi word) but requires a translator note on first use (Psalm 2:12; 46:1) distinguishing covenant-relational refuge in the one true personal God from refuge-taking as one devotional option among many available deities/paths. Theologian review required for the doctrine as a whole.
strength	עֹז	oz	”strength, might”	God’s active power to protect, not a passive attribute	सामर्थ्य — reused exactly from the baseline power_of_god entry (never शक्ति), High risk (inherited).

Psalm 47 — Kingship of God over all the earth. Reuses established राजा/kingship vocabulary; no new terms beyond what Psalm 2 has already established.

Psalms 48–49 — largely reuse established vocabulary. One addition:

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
ransom	פִּדְיוֹן (Ps 49:8)	pidyon	The price/means of buying back a life from death — no human ransom suffices (“no one can ransom his own life”).	छुटकारे का दाम / छुटकारा — reused exactly from the baseline redemption entry, High risk (inherited). Never मुक्ति/मोक्ष.

Psalm 50 — Covenant lawsuit; true sacrifice

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
sacrifice of thanksgiving	זֶבַח תּוֹדָה	zevach todah	God desires genuine gratitude and covenant faithfulness over mere ritual sacrifice — an internal-vs-ritual contrast that anticipates Psalm 51:16-17.	धन्यवाद का बलिदान — Medium risk. धन्यवाद reused exactly from baseline (Low risk); बलिदान (sacrifice) carries the same caution as the baseline’s living_sacrifice entry — distinguish from बलि/यज्ञ merit-earning ritual offering; this is a heart-response, not a transaction.

Psalm 51 — Confession and Forgiveness (named curriculum doctrine; the Psalter’s central penitential text)

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
transgressions פְּשָׁעַי pesha’ai ”my rebellions/breaches [of covenant]“	פֶּשַׁע = a willful breach of relationship/rebellion, distinct from general חֵטְא (missing the mark) transgressions, rebellions, trespasses	Emphasizes the relational-covenantal dimension of sin (a breach of covenant loyalty) alongside the baseline’s general sin (पाप).	अपराध — Medium-High risk. New term, distinct from पाप (baseline, reused for general sin/hamartia). अपराध captures the sense of a specific offense/breach against another party (fitting पֶּשַׁע’s covenant-breach nuance); avoid अधर्म (already rejected in the baseline sin entry).
iniquity עֲוֹנִי avoni ”my crookedness/guilt”	עָוֹן = moral crookedness/perversion and the guilt that results from it iniquity, guilt, guilty perversity	The inward moral corruption underlying specific transgressions — the root condition, not just individual acts.	मेरा दोष / मेरी बुराई — Medium risk. New term; दोष (fault/guilt) works well without carrying अधर्म’s forbidden baseline association.
wash me כַּבְּסֵנִי kabbeseni ”launder/scrub me [as cloth]“	intensive laundering imagery — vigorous cleansing, not a light rinse wash me, launder me, scrub me clean	Vivid image of thorough, decisive cleansing performed BY God on the sinner, not a self-administered ritual bath.	मुझे धो दे — Medium risk. Must retain God as the sole active agent (He washes; the psalmist does not wash himself) — avoid any phrasing suggesting self-administered ritual ablution (स्नान), which the baseline’s baptism entry has already flagged as a forbidden ritual-bathing association for a related term.
purify / cleanse (with hyssop) תְחַטְּאֵנִי בְאֵזוֹב techate’eni be’ezov ”de-sin me with hyssop”	ritual purification language drawn from OT sacrificial/purification rites (hyssop used in cleansing rituals, e.g., Leviticus 14, Numbers 19), applied here metaphorically to inward moral cleansing purge me, cleanse me	Deliberately borrows OT ritual-purification vocabulary and applies it to an inward, moral, God-performed cleansing — the OT’s own move from ritual to heart-purity, which the psalm itself makes explicit in vv. 16-17.	मुझे शुद्ध कर — HIGH risk. Grounded reason: शुद्ध is exactly the word the baseline’s holy/sanctification entries caution against because of its strong ritual-purity connotation (शुद्धि, ritual cleansing familiar from both Hindu and OT purification-rite practice). Here, however, the Hebrew text ITSELF is deliberately using ritual-purification vocabulary (hyssop) but redirecting it toward inward moral-spiritual cleansing performed by God — so शुद्ध is contextually appropriate PROVIDED the surrounding material makes the redirection explicit (as vv.16-17 do). Mandatory translator note: “this borrows ritual-cleansing language but the psalm itself insists (v.16-17) that God desires a broken spirit, not ritual performance — the cleansing is moral/relational, accomplished by God, not a rite performed by the sinner.” Theologian review required.
create in me a clean heart לֵב טָהוֹר בְּרָא־לִי lev tahor bera-li ”create for me a pure/clean heart”	בָּרָא = the specific verb of Genesis 1’s creation ex nihilo — not “repair” or “improve” but a fresh, divine, creative act create in me a clean heart	The strongest possible verb choice: the psalmist does not ask God to improve an existing heart but to CREATE, ex nihilo, a new one — ties directly to the baseline’s creator/new_creation term family.	मेरे लिये शुद्ध मन उत्पन्न कर / सृजन कर — CRITICAL risk. बारा (create) must be rendered with the same creative-agency verb-family used for सृजनहार (Creator, baseline High risk) — उत्पन्न करना or सृजन करना — never a verb suggesting self-improvement, self-purification, or a yogic/meditative attainment of inner purity by the practitioner’s own effort. This is God’s exclusive creative act; theologian review mandatory given the direct tie to both Confession/Forgiveness and Creation doctrine.
right/steadfast spirit רוּחַ נָכוֹן ruach nakhon ”a firm/steadfast spirit”	נָכוֹן = established, firm, steadfast a right spirit, a steadfast spirit	An inner constancy and stability granted by God, distinct from the Holy Spirit himself (see next entry) though related.	स्थिर मन / दृढ़ आत्मा — Medium risk. Context must distinguish this human “spirit/disposition” sense of רוּחַ from the divine Holy Spirit sense in the very next verse — see below.
your Holy Spirit רוּחַ קָדְשְׁךָ ruach qodshekha ”your spirit of holiness”	the personal, divine Spirit of God (an early, less fully unfolded OT witness to what the NT reveals more completely as the third Person of the Trinity) your Holy Spirit	”Do not take your Holy Spirit from me” — one of only a handful of explicit OT “Holy Spirit” references; ties directly to the baseline’s Critical holy_spirit doctrine, understood here with appropriate progressive-revelation nuance (fuller Trinitarian personhood is revealed later).	तेरा पवित्र आत्मा — CRITICAL risk (reused exactly from baseline). Theologian review required with a translator note noting the progressive-revelation context: the OT does not yet unfold the full NT Trinitarian doctrine of the Spirit’s personhood, but the term must not for that reason be softened toward an impersonal force — पवित्र आत्मा (never ब्रह्म/परमात्मा, per baseline) is maintained consistently across both Testaments in this curriculum.
restore to me the joy of your salvation הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ hashivah li seson yish’ekha ”return to me the joy of your salvation/deliverance”	יֶשַׁע/יְשׁוּעָה = salvation/deliverance family restore to me the joy of my salvation	Reuses the baseline salvation term (उद्धार) in a confession/restoration context — sin does not destroy salvation itself but can rob its felt joy, which God restores.	तेरे उद्धार का हर्ष मुझे लौटा दे — High risk (उद्धार reused exactly, Critical inherited).
broken spirit / contrite heart רוּחַ נִשְׁבָּרָה…לֵב־נִשְׁבָּר וְנִדְכֶּה ruach nishberah…lev-nishbar venidkeh ”a broken spirit…a broken and crushed heart”	נִשְׁבָּר = shattered, broken; נִדְכֶּה = crushed, contrite a broken spirit, a broken and contrite heart	The psalm’s climactic redefinition of true sacrifice: not ritual performance (v.16) but genuine inward brokenness over sin — God’s own desired “sacrifice.”	टूटा हुआ मन, दुःखित और चूर हृदय — Medium-High risk. Must be distinguished from voluntary ascetic self-mortification (tapasya) — a live and honored category in Indian religious practice where physical/mental self-affliction is performed AS a religious achievement that earns merit or purification. This verse’s “brokenness” is a genuine, Spirit-produced posture of repentance and humility, not a self-inflicted or self-performed ascetic technique; translator note recommended.

Psalms 52–62 — reuse established refuge/wicked/trust vocabulary; no major new terms, apart from a reinforcement of the rock/refuge theology at Psalm 62 (“God alone is my rock and my salvation”) — apply the established चट्टान/शरण rendering rules from Psalms 18/46 above (never दुर्ग).

Psalm 63 — Thirsting for God. Reuses נֶפֶשׁ (“my soul thirsts for you”) — apply the Critical रendering rule established at Psalm 23:3/42 (प्राण/मन, never आत्मा).

Psalms 64–68 — reuse established lament/praise/kingship vocabulary; no new load-bearing terms.

Psalm 69 — Messianic suffering (quoted repeatedly in the NT Passion narratives)

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
zeal for your house	קִנְאַת בֵּיתְךָ	qinat beitekha	Quoted of Jesus’s temple action (John 2:17) — zeal for God’s honor, not personal ambition.	तेरे भवन के लिये जलन/उत्साह — High risk; theologian review recommended given direct NT Messianic application.
reproach / gall and vinegar allusions	חֶרְפָּה…חֹמֶץ	cherpah…chomets	Anticipates the mockery and physical suffering of the crucifixion narrative (offered vinegar, John 19:29-30 allusion).	निन्दा…सिरका — High risk; flag for Messianic Prophecy doctrine theologian review alongside Psalm 22.

Psalms 70–71 — reuse established lament/refuge vocabulary; no new terms.

Psalm 72 — Messianic Kingship (royal/Solomonic, with ultimate Messianic fulfillment)

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
dominion from sea to sea	וְיֵרְדְּ מִיָּם עַד־יָם	veyered miyam ad-yam	Universal, all-encompassing righteous kingship — reuses राजा/kingship terms already established, now extended to global, not merely national, scope.	समुद्र से समुद्र तक अधिकार — High risk (inherited kingship-doctrine weight); ties directly to the Messianic King doctrine’s global dimension, complementing Psalm 2’s more adversarial framing and Psalm 110’s priestly framing.

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BOOK III (Psalms 73–89)

Psalm 73 — The prosperity of the wicked (reuses Psalm 1’s righteous/wicked vocabulary); no new terms.

Psalms 74–77 — reuse established lament vocabulary describing God’s mighty acts; no new load-bearing terms.

Psalm 78 — Historical recital; covenant unfaithfulness. Reuses established covenant (वाचा) and hesed (करुणा) vocabulary in an extended historical-narrative form; no new terms, but note for curriculum design that this is a key text for teaching Covenant Faithfulness (Hesed) against the backdrop of Israel’s repeated unfaithfulness — God’s חֶסֶד as constant despite human failure.

Psalms 79–83 — reuse established lament/covenant vocabulary; no new terms.

Psalm 84 — Longing for God’s dwelling place

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
how lovely is your dwelling place	מַה־יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ	mah-yedidot mishkenotekha	Reuses and intensifies the בֵּית־יְהוָה theology of Psalm 23:6/27:4 with the added term מִשְׁכָּן (dwelling-place/tabernacle).	तेरा निवास स्थान कैसा प्रिय है — Medium risk; apply the same घर/भवन distinction rule established at Psalm 23:6 (avoid मंदिर/धाम).
courts of the LORD	חַצְרוֹת יְהוָה	chatsrot YHWH	Temple courtyards — a place of pilgrimage-longing (relevant background for the Songs of Ascents, Ps 120-134, below).	यहोवा के आँगन — Low-Medium risk.

Psalms 85–87 — reuse established covenant/lament vocabulary; no new terms.

Psalm 88 — The darkest lament (no resolution). Introduces no new load-bearing vocabulary, but is doctrinally essential to flag explicitly: Psalm 88 is the Psalter’s paradigm case for the Lament and Honest Prayer doctrine because it ends without resolution or praise, unlike nearly every other lament in the book. Curriculum material must not force a false resolution onto the Hindi rendering; the honest, unresolved darkness must be preserved exactly as in the source, since softening it would misrepresent the doctrine that Scripture itself models prayer that does not always resolve within the text.

Psalm 89 — Davidic Covenant and Hesed (major hesed text)

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
I will not violate my covenant / hesed to David forever	חַסְדֵּי…לְעוֹלָם	chasdei…le’olam	The most extended single meditation in the Psalter on God’s חֶסֶד as covenant-bound, irrevocable commitment to the Davidic line — directly underlies the NT’s confidence in the Messianic promise’s certainty.	मेरी करुणा / वाचा की करुणा सदा के लिये — CRITICAL risk (same hesed rule as Psalm 23:6, intensified here since covenant-fidelity is the psalm’s explicit, sustained subject, not an incidental mention). Mandatory theologian review; recommend the वाचा की करुणा compound throughout this psalm rather than bare करुणा.

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BOOK IV (Psalms 90–106)

Psalm 90 — The eternality of God (Moses’ prayer)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
from everlasting to everlasting	מֵעוֹלָם עַד־עוֹלָם	me’olam ad-olam	”from age to age”	God’s eternity contrasted with human transience (“our years… are soon gone”) — grounds the Character of God doctrine in God’s timeless, unchanging nature.	अनादि से अनन्तकाल तक — Medium risk. अनन्त reused consistently with the baseline eternal_life entry’s अनन्त morpheme; avoid any suggestion of cyclical cosmic time (yuga-cycle cosmology) — this is linear, unending divine eternity framing mortal, linear human life, not one phase within a repeating cosmic cycle.

Psalm 91 — Refuge under God’s wings (anchors Character of God as Refuge alongside 46, 18)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
shadow of the Almighty	בְּצֵל שַׁדַּי	betsel Shaddai	”in the shadow of Shaddai”	שַׁדַּי, an ancient divine title of uncertain etymology traditionally rendered “Almighty,” emphasizing overwhelming, sufficient power/provision	shadow of the Almighty
wings	כְּנָפָיו	kenafav	”his wings”	protective, parental, sheltering imagery (cf. a hen gathering chicks, Matt 23:37)	under his wings, in the shelter of his wings

Psalms 92–94 — reuse established kingship/Sabbath vocabulary; no major new terms.

Psalms 95–100 — “The LORD reigns” cluster (Kingship doctrine climax in Book IV)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
the LORD reigns	יְהוָה מָלָךְ	YHWH malakh	”YHWH has become king / YHWH reigns”	Declarative, present-tense kingship proclamation (Ps 93:1; 96:10; 97:1; 99:1) — the theological climax of the Kingship doctrine’s non-Messianic (directly-divine) strand, complementing Psalm 2/72/110’s Messianic strand.	यहोवा राज्य करता है — HIGH risk (doctrinal weight, low lexical collision). राज्य करना ties consistently to the baseline’s kingdom_of_god entry (परमेश्वर का राज्य); theologian review recommended for this cluster given its direct pairing with the Messianic Kingship texts elsewhere in the curriculum — teaching material should make the relationship between God’s own eternal reign and the Messianic King’s derived, installed reign explicit.
worship / bow down	הִשְׁתַּחֲוּוּ (Ps 95:6; 96:9)	hishtachavu	”prostrate oneself”	physical prostration as an act of worship-submission	worship, bow down, prostrate

Psalm 100 — Thanksgiving/entering God’s gates. Reuses established thanksgiving (धन्यवाद) and shepherd (“we are his people, the sheep of his pasture,” reinforcing Psalm 23) vocabulary; no new terms.

Psalms 101–102 — reuse established vocabulary; no new terms.

Psalm 103 — Hesed and fatherly compassion

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
as a father pities his children	כְּרַחֵם אָב עַל־בָּנִים	keracham av al-banim	”like a father’s compassion for sons”	Combines the established baseline father term (पिता, Critical) with a tender-compassion simile, deepening the relational, non-abstract character of God’s hesed.	जैसा पिता अपने बच्चों पर दया करता है — HIGH risk (पिता reused exactly from baseline, Critical inherited). Note this verse’s דया (compassion) here can appropriately use दया rather than करुणा since the immediate image is parental compassion, not the covenant-loyalty technical sense of חֶסֶד itself (which appears elsewhere in the same psalm, vv.4,8,11,17, and there requires the करुणा/वाचा की करुणा rule).
heal	רָפָא	rapha	”to heal, make whole”	physical and, by extension, spiritual restoration	who heals all your diseases

Psalm 104 — Creation psalm. Reuses established creator/creation vocabulary (सृजनहार, baseline High risk); no new terms beyond what Genesis-adjacent creation teaching in the baseline already covers.

Psalms 105–106 — Historical recital; covenant remembering. Reuses established covenant (वाचा) and hesed (करुणा) vocabulary in extended historical narrative form; no new terms.

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BOOK V (Psalms 107–150)

Psalm 107 — “His hesed endures forever” refrain begins. Reuses established hesed vocabulary (करुणा/वाचा की करुणा); no new terms, but flag as the introduction of the refrain-form that climaxes at Psalm 136.

Psalm 108 — reuses established vocabulary; no new terms.

Psalm 109 — Imprecatory psalm (cursing of the enemy)

This psalm introduces a genre-level pastoral-handling flag rather than a single new lexical term: extended imprecation calling down curses on an enemy and his family. Risk: High (pastoral/genre-level, not lexical). Grounded reason: Indian folk religious practice includes a live category of ritually-invoked personal curses (तांत्रिक श्राप, invoked through mantra or ritual specialists) intended to harm a specific enemy — a Hindu-background reader could easily misread OT imprecatory prayer as functionally the same practice, rather than as a covenant-lawsuit appeal to God’s own justice, addressed TO God rather than performed AS a self-effective ritual act. This connects to, but is distinct from, the baseline Galatians extension’s caution about अनाथेमा/श्राप as God’s judicial verdict rather than liftable ritual curse-magic. Recommend a mandatory translator/teaching note on Psalm 109 and Psalm 137’s closing verses (see below) distinguishing biblical imprecatory prayer (an appeal to God for justice) from self-effective ritual cursing.

Psalm 110 — Kingship and the Messianic King (named curriculum doctrine); king-priest

Terms	Variants	Contextual Theological Meaning	Hindi Rendering & Risk
The LORD said to my Lord נְאֻם יְהוָה לַאדֹנִי ne’um YHWH la’doni ”an oracle of YHWH to my lord”	two distinct Hebrew words underlie the single English capitalized/uncapitalized “LORD…Lord” convention: יְהוָה (the covenant name) and אֲדֹנִי (adoni, “my lord/master”) The LORD said to my Lord	The most-quoted OT verse in the NT (Matthew 22:44 and parallels; Acts 2:34-35; Hebrews 1:13); Jesus himself uses it to argue that the Messiah is David’s Lord, not merely David’s descendant — foundational to both the Lordship of Christ and Deity of Christ doctrines, both already Critical in the baseline.	यहोवा ने मेरे प्रभु से कहा — CRITICAL risk, mandatory theologian review. The Hindi must preserve the two-referent distinction: יְהוָה → परमेश्वर (per the established god/YHWH baseline rendering; a translator note flagging this as specifically the covenant name is recommended here given the verse’s argumentative weight) and אֲדֹנִי → प्रभु (reused exactly from the baseline lord entry, Critical). Collapsing both into a single undifferentiated “प्रभु” would destroy the very distinction the verse (and Jesus’s own argument from it) depends on.
at my right hand לִימִינִי limini ”at my right hand”	position of highest honor and authority, co-regency at my right hand	Enthronement language depicting the Messianic King’s exaltation to share God’s own throne-authority — ties to Ascension/exaltation Christology developed later in the NT.	मेरे दाहिने हाथ पर — High risk; theologian review recommended given the co-regency implication for the Deity/Lordship of Christ doctrines.
priest forever, after the order of Melchizedek כֹּהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק kohen le’olam al-divrati Malki-Tsedeq ”a priest forever, according to my word/order, Melchizedek”	כֹּהֵן = a consecrated mediator of sacrifice and blessing between God and people priest forever after the order of Melchizedek	Combines kingship AND priesthood in a single figure — a combination forbidden to the ordinary Davidic line under the Law (kings and priests were normally distinct, even opposed, offices) — directly foundational to the NT’s presentation of Christ as the unique king-priest (developed at length in Hebrews 5-7).	मलिकिसिदक की रीति पर सदा का याजक — HIGH risk. याजक (priest) must be used rather than पुजारी. Grounded reason: पुजारी in contemporary Hindi denotes a Hindu temple ritual functionary, frequently understood within a caste-based priestly lineage (traditionally Brahmin); using पुजारी for the biblical כֹּהֵן/priest office would import caste-priesthood assumptions entirely foreign to (and in the case of Melchizedek, explicitly prior to and outside of) the Israelite priestly system. याजक is the established Hindi Christian term reserved for the biblical priestly office and must be used consistently. Melchizedek’s proper name transliterates as मलिकिसिदक. Theologian review mandatory given the direct linkage to Christ’s unique priesthood, a doctrine adjacent to (and reinforcing) the already-Critical Lordship/Deity/Sonship of Christ cluster.
the LORD has sworn and will not relent נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם nishba YHWH velo yinachem ”YHWH has sworn and will not change his mind”	שְׁבוּעָה = a formal, binding oath the LORD has sworn	An irrevocable divine oath grounding the king-priest’s permanent, unchangeable office — ties to the certainty/unconditionality already established for promise in the baseline (never वरदान).	यहोवा ने शपथ खाई है, और वह न पछताएगा — Medium risk. शपथ (oath) is a standard, non-collision-prone term; ensure it is framed (per the baseline’s promise caution) as God’s own unconditional, unilateral commitment, not a boon exchanged for devotion.

Psalms 111–115 — reuse established praise/hallelujah vocabulary. Psalm 115 reintroduces idolatry-contrast vocabulary:

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
their idols are silver and gold	עֲצַבֵּיהֶם כֶּסֶף וְזָהָב	atsabeihem kesef vezahav	Direct polemic contrasting the living, acting God with lifeless, humanly-made images — highly relevant pastoral material for a Hindu-majority context with widespread devotional image (मूर्ति) veneration.	उनकी मूरतें चान्दी और सोने की हैं — reuses the baseline idolatry entry (मूर्तिपूजा), High risk (inherited). Per the baseline’s own guidance, handle pastorally but do not soften the biblical claim; theologian and native-speaker joint review recommended given the direct cultural proximity of this material to living devotional practice among Hindu-background readers and their families.

Psalm 116 — Salvation and the cup

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
cup of salvation(s)	כּוֹס־יְשׁוּעוֹת	kos-yeshu’ot	Combines the established כּוֹס (cup, Ps 23:5) and יְשׁוּעָה (salvation, baseline उद्धार Critical) term-families; a liturgical drink-offering of thanksgiving for deliverance.	उद्धार का कटोरा/प्याला — HIGH risk (उद्धार Critical, inherited). Cross-reference internally with Ps 23:5’s “my cup overflows” for terminological consistency; theologian review recommended given the salvation-term linkage and later Eucharistic resonance relevant to other curricula.

Psalm 117 — shortest psalm; praise to all nations. Reuses established praise/nations (अन्यजाति, baseline) vocabulary; no new terms.

Psalm 118 — The rejected stone become cornerstone (Messianic Prophecy)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
the stone the builders rejected has become the chief cornerstone	אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה	even ma’asu habonim hayetah lerosh pinah	”the stone the builders rejected has become the head of the corner”	Quoted by Jesus of himself (Matthew 21:42) and repeatedly by the apostles (Acts 4:11; 1 Peter 2:7) — a distinct image from, though thematically related to, the baseline’s stumbling_stone entry (ठोकर का पत्थर, Medium): here the rejected stone becomes the very foundation, an image of vindication-through-rejection rather than an obstacle causing offense.	जिस पत्थर को राजगीरों ने निकम्मा ठहराया, वह भवन के सिरे का प्रधान पत्थर हो गया — CRITICAL risk. Requires a NEW, distinct glossary entry from stumbling_stone (they are complementary but not identical images); theologian review mandatory given direct, repeated dominical and apostolic self-application to Christ, making this a core Messianic Prophecy text.

Psalm 119 — Torah/law vocabulary cluster (longest chapter in the Bible)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
law/instruction	תּוֹרָה	torah	reused exactly	व्यवस्था — reused exactly from baseline, High/Critical (inherited).
commandment	מִצְוָה	mitzvah	”a commanded thing”	a specific divine command	आज्ञा — Low-Medium risk. Standard general term; already used informally elsewhere in the curriculum (baseline obedience_of_faith entry family); no significant new collision.
statute	חֻקָּה / חֹק	chuqqah / choq	”an inscribed/engraved decree”	a fixed, binding decree	विधि — Medium risk. New term for this word-family; विधि (ordinance/prescribed rule) is standard, minimal collision, though it can also denote a Hindu ritual procedure (vidhi as in “puja vidhi,” a prescribed ritual method) — a minor collision worth a brief note but not escalation, since context (God’s own revealed word, not a ritual technique) sufficiently disambiguates.
judgment / ordinance	מִשְׁפָּט	mishpat	”judgment, legal ordinance”	God’s just legal rulings/ordinances, a distinct concept from धार्मिकता (righteousness as standing)	न्याय — Medium risk. Distinct sense from the baseline’s rejection of न्याय as an alternative for righteousness/dikaiosynē — here न्याय legitimately renders mishpat’s own “justice/legal ruling” sense, a different Hebrew word occupying a different semantic slot; no contradiction with the baseline rule, since that rule specifically concerns righteousness/dikaiosynē, not mishpat.
precept	פִּקּוּד	piqqud	”an entrusted charge/precept”	a specific divine charge or instruction entrusted to the believer	उपदेश / आदेश — Low risk. Minor synonym within the already-established law/instruction family; no independent collision risk.

Psalms 120–134 — Songs of Ascents (pilgrimage psalms). As a collection, these largely reuse established vocabulary (help/सहायता, refuge/शरण, house of the LORD/घर-भवन per the Ps 23:6 rule, brotherly unity/भाईचारे का प्रेम reused from baseline). Individually noted new terms:

Term	Psalm	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
my help	Ps 121:1-2	עֶזְרִי	ezri	God as the active source of help for the pilgrim’s journey — complements refuge theology with a journey/traveling emphasis.	मेरी सहायता — Low risk.
unless the LORD builds the house	Ps 127:1	אִם־יְהוָה לֹא־יִבְנֶה בַיִת	im-YHWH lo-yivneh vayit	Human effort without divine initiative is futile — a direct grace-vs-works-adjacent teaching point relevant to the curriculum’s broader grace themes carried from Romans/Galatians.	यहोवा के बिना घर बनाना व्यर्थ है — Medium risk. व्यर्थ echoes the baseline’s died_in_vain/futility vocabulary family; consistent usage recommended.
how good and pleasant it is when brothers dwell in unity	Ps 133:1	הִנֵּה מַה־טּוֹב וּמַה־נָּעִים שֶׁבֶת אַחִים גַּם־יָחַד	hinneh mah-tov umah-na’im shevet achim gam-yachad	Communal, covenant-family unity — reuses the baseline brotherly_love entry (भाईचारे का प्रेम).	भाईचारे का प्रेम — reused exactly, Medium risk (inherited).

(Psalm 130’s “out of the depths” and its hope/waiting vocabulary are treated below in sequence for numbering completeness.)

Psalm 130 — Out of the depths

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
out of the depths	מִמַּעֲמַקִּים	mima’amaqim	Extreme distress, echoing lament’s honest starting point (ties to Psalm 88’s doctrine-anchor role).	गहराई से — Low-Medium risk.
I wait / hope	קִוִּיתִי	qivviti	Active, expectant trust while still in unresolved distress — not passive resignation nor fatalistic acceptance.	मैं आशा रखता हूँ / बाट जोहता हूँ — Medium risk. Must not be rendered with vocabulary suggesting karma-determined patience or fatalistic acceptance of an impersonal outcome; this is personal, relational, expectant trust directed at a God who forgives (v.4) and redeems (v.7-8, छुटकारा, baseline High risk reused).

Psalm 135 — reuses established praise/historical-recital vocabulary; no new terms.

Psalm 136 — Hesed refrain (26 repetitions; the Psalter’s most concentrated hesed text)

Applies the full Critical-risk hesed analysis established at Psalm 23:6 and intensified at Psalm 89, across every one of its 26 refrain-lines (“for his hesed endures forever,” כִּי לְעוֹלָם חַסְדּוֹ). Risk: Critical, mandatory theologian review of the refrain as a teaching unit (not necessarily line-by-line, given the sheer repetition, but the doctrinal explanation accompanying the psalm as a whole must be reviewed). Recommend करुणा for the recitable refrain (continuity with Hindi Bible tradition) with the वाचा की करुणा compound and full doctrinal explanation given once, prominently, in accompanying teaching material — not 26 times.

Psalm 137 — Exile lament; imprecatory closing verses

Largely historical/narrative (no major new theological term), but its closing imprecation (“happy is he who repays you… who dashes your infants against the rock”) requires the same pastoral-handling flag established at Psalm 109 above. Risk: High (genre-level pastoral handling). Recommend the identical translator/teaching note used at Psalm 109, distinguishing covenant-lawsuit imprecation addressed to God from self-effective ritual curse-invocation.

Psalm 138 — reuses established thanksgiving/covenant vocabulary; no new terms.

Psalm 139 — Omniscience and omnipresence of God (Character of God doctrine)

Term	Original	Transliteration	Contextual Theological Meaning	Hindi Rendering & Risk
you have searched me and known me	חֲקַרְתַּנִי וַתֵּדָע	chaqartani vateda	Exhaustive, personal divine knowledge of the individual — a relational omniscience, not an impersonal cosmic awareness (contra a pantheistic “all is known within the impersonal All” framing).	तू ने मुझे जांचा और जान लिया है — Medium-High risk. Frame as the personal God’s relational knowledge of an individual, distinct from an impersonal, undifferentiated cosmic consciousness in which the “knower” and “known” are ultimately non-distinct (an implicit advaitic contrast worth a brief translator note, though the term itself carries no direct Hindu-vocabulary collision).

Psalms 140–144 — reuse established lament/refuge vocabulary; no new terms.

Psalm 145 — Praise; hesed and compassion of God. Reuses established hesed (करुणा) and दया (compassion) vocabulary established at Psalm 103; no new terms.

Psalms 146–150 — Hallelujah psalms (Praise and Worship doctrine climax)

Term	Original	Transliteration	Literal Meaning	Contextual Theological Meaning	Hindi Rendering & Risk
Hallelujah / Praise the LORD	הַלְלוּ־יָה	hallelu-Yah	”praise Yah[weh]!”	The Psalter’s own summary liturgical command, closing the entire book on this note five times in a row.	हल्लेलूयाह — Low risk; transliterate per the established AI requirements doc convention (Amen/Hallelujah both transliterated: आमीन, हल्लेलूयाह).
everything that has breath	כֹּל הַנְּשָׁמָה	kol han’shamah	”all breath/breathing beings”	נְשָׁמָה = breath, related to but distinct from נֶפֶשׁ; the Psalter’s final, universal summons to praise.	जिस जिस में प्राण है — Low-Medium risk. Consistent with the प्राण (never आत्मा) rule established for נֶפֶשׁ throughout this document; प्राण here similarly avoids the आत्मा/advaita collision at the Psalter’s climactic final verse.

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Coverage Confirmation

All 150 psalms have been addressed above, either through direct term-level analysis or through explicit statement that the chapter/range introduces no new load-bearing theological vocabulary beyond terms already fixed earlier in this document or in the baseline Romans/Galatians Language Package. No chapter has been silently omitted.