Psalms — Full-Book Semantic Analysis (Hmong Language Package, Psalms Extension)

0. Methodology Note — Source-Language Correction and Continuity Rule

The Romans baseline instructs analysis “in the original Koine Greek.” The Psalter’s original language is Biblical Hebrew (with a small amount of Aramaic elsewhere in the OT, not present in Psalms), not Koine Greek. This document analyzes each load-bearing term from the Masoretic Hebrew text as primary original, and supplies the Septuagint (LXX) Koine Greek rendering as a mandatory secondary column, because (a) the LXX is the Greek Vorlage most NT quotations of the Psalms draw on, which matters directly for the Messianic Prophecy doctrine, and (b) it preserves continuity with the Romans package’s Greek-anchored methodology and with terms Paul himself quotes from the Psalter (e.g., Rom 3:10-18 catena from Ps 14/53, Ps 5, Ps 140, Ps 10, Ps 36; Rom 4:7-8 = Ps 32:1-2; Rom 10:18 = Ps 19:4; Rom 11:9-10 = Ps 69:22-23; Rom 15:3 = Ps 69:9; Rom 15:9 = Ps 18:49; Rom 15:11 = Ps 117:1).

Continuity rule: Every term already fixed in assets/translation_memory.json (Romans baseline) is reused exactly where the same referent occurs in the Psalter (e.g., YHWH/κύριος → tus Tswv; Elohim/θεός → Vajtswv; tsedeq/δικαιοσύνη → Vajtswv txoj kev ncaj ncees / tus ncaj ncees; chattaah/ἁμαρτία → txhaum / kev txhaum; mashiach/χριστός → conceptually continuous with Yexus Khetos; ruach qodesh/πνεῦμα ἅγιον → Vaj Ntsuj Plig; nephesh/ψυχή as human soul → ntsuj plig, never Vaj Ntsuj Plig; eleos for mercy → txoj kev khuv leej; hwjchim always qualified Vajtswv hwjchim; pehawm always with stated object; kev cawm dim always anchored; dab mlom for idols). New terms surfaced by the Psalter’s distinct genres (lament, hymn, royal/messianic, wisdom, penitential) are logged as new TM candidates in 08_core_glossary.md and flagged [TRANSLATOR REVIEW NEEDED] where risk is Critical/High and no prior TM entry governs them.

Risk tiers follow the Romans baseline definitions exactly (Critical/High/Medium/Low, per bible_term_registry.json registry_metadata).

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1. Core Passage: Psalm 23:1-6 — Verse-by-Verse Treatment

Psalm 23:1 — “The LORD is my shepherd; I shall not want.”

Field	Content
Original word	יְהוָה … רָעָה (Hebrew); LXX: Κύριος ποιμαίνει με
Transliteration	YHWH … ro’eh (Heb.); Kyrios poimainei me (LXX)
Literal meaning	”YHWH [is] my shepherd/one-who-tends-and-grazes-flocks”
Semantic range	ro’eh: herding occupation; by extension, royal/divine rule and provision (cf. 2 Sam 5:2, Ezek 34, Ps 78:71-72 — kings and God as “shepherd” of the people)
English variants	”shepherd,” “tends,” “leads/feeds like a shepherd”
Contextual theological meaning	Anchors the Character-of-God-as-Shepherd doctrine: intimate, personal, provisioning, protective, ruling relationship between YHWH and the covenant individual/people, not a distant sovereign only.
Destination rendering	tus Tswv (YHWH, reuse TM #2) yog kuv tus Yug Yaj — Medium risk: comprehension gap (sheep-herding is not a common Hmong highland Southeast Asian agrarian practice — pigs, chickens, cattle are more familiar), but no traditional-religion collision identified; existing Hmong Christian usage (tus Yug Yaj, from John 10) is already established and should be reused for consistency rather than re-coined.
want (lack)	חָסֵר / hysterēsei — “to lack/be without” — Low risk, stable.

Psalm 23:2 — “He maketh me to lie down in green pastures: he leadeth me beside the still waters.”

Field	Content
Original word	נְאוֹת דֶּשֶׁא / מֵי מְנֻחֹת
Transliteration	ne’ot deshe / mei menuchot
Literal meaning	”pastures of tender grass” / “waters of rest/repose”
Semantic range	deshe: fresh sprouting vegetation, abundance; menuchah: rest, ceasing, settled peace (root shared with Sabbath-rest theology)
English variants	”green pastures,” “still/quiet waters,” “waters of rest”
Contextual theological meaning	God’s shepherding provides not mere subsistence but abundance and rest — ties to kev thaj yeeb (peace, TM #15).
Destination rendering	tej tshav zaub ntsuab (green pastures) / cov dej tsis ntws ceev uas nyob kaj lug (calm resting waters) — Medium risk: comprehension-level agrarian-image gap only (bridge to Hmong rice-paddy/highland farming imagery recommended in teaching notes); no collision.

Psalm 23:3 — “He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.”

Field	Content
Original word	שׁוּב (Hiphil) … נֶפֶשׁ … מַעְגְּלֵי־צֶדֶק
Transliteration	yeshovev … nephesh … ma’gley tsedeq
Literal meaning	”he causes [my] life-breath/self to return/be restored” … “tracks/paths of righteousness”
Semantic range	nephesh: breath, life, self, inner being, desire/appetite, throat — the whole living person, not a detachable “soul” in the Greek dualistic sense; tsedeq: rightness, correctness, moral/relational uprightness
English variants	”restoreth my soul,” “revives me,” “paths of righteousness/right paths”
Contextual theological meaning	Renewal of the whole person within covenant relationship; guidance in ethical rightness “for his name’s sake” (God’s own reputation/character, not human merit).
Destination rendering	nphesh → ntsuj plig (human soul, TM #6/registry #6) — High risk: must never receive the Vaj prefix here; this is the anthropological soul, not the Holy Spirit. tsedeq → reuse kev ncaj ncees root (TM #25) — Medium/Critical risk requiring a distinguishing teaching note: here ncaj ncees denotes right ethical paths/moral guidance, not the forensic imputed-righteousness sense fixed for Romans 3-5; teaching material must clarify this is a distinct (though related) sense so as not to import or flatten the Pauline forensic doctrine onto every OT occurrence, while still preserving genuine moral content.

Psalm 23:4 — “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.”

Field	Content
Original word	גֵּיא צַלְמָוֶת … שֵׁבֶט … מִשְׁעֵנֶת
Transliteration	gey tsalmaveth … shebet … mishenet
Literal meaning	”valley of deep-darkness/death-shadow” … “rod/club/scepter” … “support-staff”
Semantic range	tsalmaveth: deepest gloom, often paired with mortal danger; shebet: a shepherd’s club used for protection and discipline and (identical word) a royal scepter of rule (cf. Ps 2:9 “rod of iron,” Ps 110:2 “rod of thy strength”) — a deliberate Shepherd/King lexical overlap; mishenet: a staff leaned on for support/guidance.
English variants	”valley of the shadow of death,” “darkest valley” (some modern versions)
Contextual theological meaning	God’s sustaining presence through mortal danger; the shebet/mishenet pairing binds the Shepherd doctrine to the Kingship doctrine — the Shepherd’s protective/disciplining rod is the same word as the Messianic King’s ruling scepter.
Destination rendering	lub hav tsaus ntuj ntawm duab kev tuag (valley of the shadow of death) — Medium risk, idiomatic/comprehension only, no collision. pas nrig (rod) and pas fai (staff) — Medium risk: pastoral tools unfamiliar in daily Hmong life; cross-reference note required linking this shebet to the royal shebet of Ps 2:9/110:2 so learners see the Shepherd-King typological unity, not two unrelated words.

Psalm 23:5 — “Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.”

Field	Content
Original word	שֻׁלְחָן … מָשַׁח … כּוֹסִי רְוָיָה
Transliteration	shulchan … mashach … kosi revayah
Literal meaning	”table” … “you have smeared/rubbed [with oil]” … “my cup [is] saturation/overflow”
Semantic range	mashach: root of mashiach (“Messiah,” Anointed One) and (via LXX christos) of “Christ” itself; covers consecration of kings/priests/prophets, honored-guest welcome, and (elsewhere) medicinal anointing.
English variants	”anointest my head with oil,” “you honor me,” “you consecrate me”
Contextual theological meaning	Royal/priestly honor and covenant hospitality extended even in the presence of adversaries — a vindication banquet; the mashach root directly ties this verse’s imagery to the Messianic Prophecy doctrine (the coming “Anointed One”).
Destination rendering	rooj mov (table) — Low risk, positive cultural bridge (Hmong hospitality customs of feasting an honored guest even before rivals is a strong, comprehensible analogy). pleev roj rau kuv taubhau (anoint head with oil) — Medium risk: must be explicitly taught as royal/honorific consecration (linked forward to Yexus Khetos, lit. “Anointed One”) and explicitly distinguished from any folk-ritual or shamanic use of oils in healing/protection rites, to prevent hearers assimilating this into a txiv neeb-adjacent ritual-anointing frame.

Psalm 23:6 — “Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.”

Field	Content
Original word	טוֹב … חֶסֶד … רָדַף … בֵּית־יְהוָה
Transliteration	tov … chesed … radaph … beit YHWH
Literal meaning	”goodness” … “covenant-loyal-love/steadfast love” … “pursue/chase after” (not passively “follow”) … “house of YHWH”
Semantic range	chesed: the Hebrew Bible’s central relational-covenant term — loyalty, steadfast love, kindness, faithfulness exercised within a covenant bond, distinct from both spontaneous affection (ahavah/kev hlub) and unmerited legal favor (Pauline charis/txiaj ntsim); LXX renders it eleos (“mercy”), the same Greek word used for rachamim (womb-compassion) elsewhere — a genuine LXX flattening that this Language Package must not reproduce in Hmong without a disambiguating strategy. radaph: an intensive pursuit verb, not a mild “accompany.” beit YHWH: the Temple, and by extension eternal fellowship in God’s presence.
English variants	”mercy” (KJV), “steadfast love” / “lovingkindness” (other versions), “unfailing love”
Contextual theological meaning	This verse is the doctrinal anchor for Covenant Faithfulness (Hesed): God’s loyal love actively pursues the psalmist, not merely trails behind; the psalm closes on permanent, covenantal, relational security.
Destination rendering	chesed — Critical risk, NEW dedicated TM candidate required. Must NOT be rendered koob hmoov (fate/fortune — same collision documented for charis in the Romans baseline) and must NOT be flattened into either bare kev hlub (loses covenant-loyalty force) or the Romans-fixed txiaj ntsim (grace — a distinct legal-forensic category) or unqualified reuse of txoj kev khuv leej (mercy/eleos, TM new entry) without a covenant-loyalty qualifier. Recommended baseline phrase: txoj kev hlub ruaj khov raws li tej lus cog tseg (“steadfast love according to the covenant/promise”), cross-referenced to lus cog tseg (promise, TM #18/registry #18). radaph → raws kuv qab (pursue/chase) rather than weak nrog kuv mus (merely accompany) — Medium risk, translation-choice note only. beit YHWH → Vajtswv lub tuam tsev / nyob hauv Vajtswv lub tsev mus ib txhis — Medium-High risk: Hmong households commonly maintain an ancestral spirit-shelf/altar (thaj kaus dab); “dwelling in the house of the LORD forever” must be taught explicitly as ongoing corporate/eternal fellowship with the living God in worship, not confused with a household ancestor-shrine concept.

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2. Whole-Book Chapter-by-Chapter Study

The Psalter is organized in five traditional “Books” (a structure already present in the Hebrew text itself, marked by doxological closings at 41:13, 72:18-19, 89:52, 106:48, 150:6). This structure is used below for navigability. Every one of the 150 chapters is named explicitly. Anchor chapters that introduce genuinely new load-bearing theological vocabulary receive full-field treatment; chapters reusing already-established vocabulary are explicitly logged as “reviewed — no new terms” per the full-book-coverage mandate, with the specific reused terms named so no silent gap exists.

BOOK I (Psalms 1–41)

Psalm 1 — ANCHOR (The Righteous and the Wicked doctrine)

Terms	Variants	Theological meaning	Rendering / Risk
Blessed/happy אֶשֶׁר esher / LXX μακάριος makarios ”happinesses of…” (plural intensive)	A state of flourishing/well-being; distinct Hebrew/Greek word from charis (grace) but carrying the same collision risk class as koob hmoov (fate/fortune)	Describes the God-given flourishing that results from delighting in and meditating on God’s Torah — a moral/relational state, not a fate-assigned fortune	Critical — NEW entry required. Bare koob hmoov is forbidden here for the same structural reason it is forbidden for grace (Rom TM #14): it would imply the righteous person’s flourishing is fated/luck-assigned rather than fruit of a chosen, God-ward orientation. Recommended: tus uas nyob kaj siab lug (“the one who dwells in contentment/peace”) as primary, with a teaching note distinguishing this from koob hmoov.
Righteous / wicked צַדִּיק / רָשָׁע tsaddiq / rasha ”one who is right/just” / “one who is disorderly/guilty”	Legal-ethical categories describing conduct and character, contrasted as two “ways”	Central contrast of the whole doctrine: two paths, two destinies	tsaddiq reuses TM tus ncaj ncees (#25) — Low, inherited. rasha is not identical to asebēs/tus tsis hwm Vajtswv (TM’s “ungodly,” which stresses irreverence); rasha stresses active wrongdoing/injustice. NEW entry, Medium risk: tus limhiam (“the wicked/violent one”) recommended, cross-referenced to but kept distinct from tus tsis hwm Vajtswv.
Meditate הָגָה hagah ”to murmur/mutter, ponder”	Low-voice repetition/rumination, not silent abstract thought	Torah-immersion as a way of life	xav nyob ntsoov txog / hu ncig ncig hauv lub siab — Low-Medium, comprehension only.
Law (Torah) תּוֹרָה torah ”instruction”	Reuse of Romans TM nomos	Same doctrine-load as Rom’s Law-and-Purpose entry	Reuse Txoj Kevcai (ntawm Vajtswv / Mauxes) exactly — Critical, inherited, qualifier mandatory.
Chaff מוֹץ mots wind-blown husk	Agricultural	The wicked’s instability/worthlessness contrasted with the rooted tree	npluas nyab / quav ntsuab ya raws cua — Low-Medium, comprehension bridge to Hmong rice-threshing imagery.

Psalm 2 — ANCHOR (Kingship and the Messianic King doctrine)

Terms	Variants	Theological meaning	Rendering / Risk
Anointed / Messiah מָשִׁיחַ mashiach / LXX χριστός christos ”anointed one”	King, priest, or prophet consecrated with oil; here the Davidic king, prophetically fulfilled in Christ	Direct root-continuity with Yexus Khetos (Christos)	High risk — NEW entry, direct TM-continuity item. Render tus Mexiyas (transliteration) with mandatory footnote cross-referencing Yexus Khetos; must never be diminished to a merely human/temporary ruler in teaching material, per the Messianic Prophecy doctrine.
Son (“Thou art my Son”) בֵּן ben / LXX υἱός huios ”son”	Royal adoption/coronation formula (ANE king enthronement idiom) in its OT setting; NT (Heb 1:5, Acts 13:33) reads it as pointing to Christ’s eternal Sonship	Requires careful two-layer teaching: (1) the historical Davidic-king adoptive-sonship sense, (2) the fuller Messianic fulfillment in Christ’s eternal, ontological Sonship	Critical risk — NEW entry. Must not let the OT adoptive-coronation sense diminish or be read back onto Leej Tub ntawm Vajtswv (TM #7, full-deity Sonship of Christ) as if Christ’s sonship were merely adoptive like David’s; conversely must not miss the typological line forward. Mandatory theologian teaching note.
Nations / kings of the earth גּוֹיִם / מַלְכֵי־אֶרֶץ ”nations” / “kings of the land”	Reuse	Cosmic rebellion against God’s anointed king	lwm Haiv Neeg reuse TM #19 (Low); cov huab tais ntiajteb — Low, comprehension.
Rod of iron / scepter שֵׁבֶט בַּרְזֶל shebet barzel ”iron rod/scepter”	Same lexeme as Ps 23:4’s shepherd’s rod	Royal judgment authority; ties Kingship doctrine to Shepherd doctrine	pas hlau kav tebchaws — Medium, cross-referenced to Ps 23:4 note above.
Kiss the Son (homage) נַשְּׁקוּ־בַר nashequ bar ”kiss the son” (homage gesture)	Ritual submission/homage to a king	Call to submit to God’s anointed king	hnia / txo hwjchim rau Leej Tub — Low-Medium, comprehension gap (gesture unfamiliar) but no collision.

Psalm 3 — ANCHOR (Lament and Honest Prayer, first lament in the Psalter). New terms: cry aloud (קָרָא qara, “call out”) — Low; the lament genre-marker itself is introduced here and should be logged as a structural/genre category rather than a single lexical item — teaching note: honest, unfiltered distress addressed directly to God is itself a modeled, sanctioned form of prayer, not a failure of faith. Risk: Medium (comprehension/genre-recognition, no traditional-religion collision; contrast with Hmong customary avoidance of direct complaint toward spirits/ancestors, which favors ritual placation over verbal protest — this is a positive doctrinal contrast to be taught, not a collision to be resolved).

Psalms 4, 5, 6, 7 — reviewed: reuse lament vocabulary from Ps 3 (cry, enemies, refuge); Ps 6 adds “soul troubled” (nephesh nivhalah) — reuse ntsuj plig (Low-Medium, correct application of the human-soul entry, no new risk). No new Critical/High terms.

Psalm 8 — ANCHOR (Character of God as King/Creator; quoted Messianically in Heb 2:6-8)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
Dominion (over creation)	רָדָה radah	”to rule/have dominion”	Delegated royal authority given to humanity, fulfilled ultimately in Christ	kev kav — Low-Medium, comprehension.
”What is man”	אֱנוֹשׁ / בֶּן־אָדָם enosh / ben adam	”mortal man / son of man”	Human frailty contrasted with divine glory; “son of man” phrase feeds forward into Messianic self-designation	tus neeg / tus tibneeg — Low; note the phrase’s later Messianic weight (not fully activated until the Gospels) should be flagged for cross-curriculum awareness, not resolved here.
Creation	reuse	reuse	reuse	Reuse TM tej uas raug tsim los (#35) — Low, inherited.

Psalms 9–13 — reviewed: reuse lament, refuge, righteous/wicked vocabulary already logged (Ps 1, 3). Ps 14 introduces:

Psalm 14 — new term: Fool (נָבָל nabal) — “The fool hath said in his heart, There is no God” — semantic range: morally/religiously obtuse person, not merely intellectually slow — theological: practical atheism as moral corruption, foundational to Rom 3:10-12’s catena (Paul quotes this psalm directly). Rendering: tus ruam (already used generically for “unwise” in Romans TM merism #22) — Medium risk: must be distinguished in teaching from ordinary “unwise” to carry the specific sense of willful practical God-denial, not mere lack of education.

Psalm 15 — new term: Tabernacle/dwell (אֹהֶל ohel) — comprehension-level, Low; who may approach God’s presence — reuse righteous vocabulary.

Psalm 16 — ANCHOR (Messianic Prophecy — resurrection; quoted Acts 2:25-28)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
Holy One	חָסִיד chasid	”one under covenant loyalty/faithful one”	Applied prophetically to Christ, whose body would not undergo decay	High risk, NEW entry: tus dawb huv ntawm Vajtswv — must be distinguished from generic sanctification vocabulary (dawb huv, TM #46) by explicit messianic-resurrection framing.
Corruption/Sheol	שַׁחַת / שְׁאוֹל shachat / Sheol	”the Pit / realm of the dead”	Realm of the dead awaiting resurrection/judgment	Critical risk, NEW entry — see Sheol discussion under Ps 88/Ps 139 below; must not be conflated with the Hmong ancestral-spirit-realm concept in which deceased ancestors remain interactively present to and influential over the living. Sheol in the Psalms is a shadowy, largely non-interactive realm from which the Psalter’s hope is deliverance/resurrection, not ongoing ancestor-mediated relationship.

Psalm 17 — reviewed: reuse refuge/shadow-of-wings imagery (developed further in Ps 91); no new Critical/High terms.

Psalm 18 — ANCHOR (Character of God as Refuge)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
Rock	צוּר tsur	”rock/cliff”	Stability, unshakeable protection	pob zeb — Medium risk: must be explicitly taught as relational trust-in-God imagery, not a protective charm/amulet object, given Hmong folk-religious use of protective objects (khawv koob charms) for warding off harm — a structural collision requiring a documented disambiguating strategy.
Fortress / high tower	מְצוּדָה / מִשְׂגָּב	”stronghold / high refuge”	Reuse refuge category	chaw ruaj khov / chaw nkaum — Medium, same collision family as Rock; must always be anchored explicitly to God as the personal protector, never left as an impersonal protective object.
Horn of salvation	קֶרֶן יִשְׁעִי qeren yish’i	”horn of my salvation” (horn = animal-horn symbol of strength)	Strength/power that saves	kub ntawm kev cawm dim — Medium comprehension (horn-as-strength symbol unfamiliar); must retain the kev cawm dim → Yexus Khetos anchoring rule from the Romans TM.

Psalm 19 — new terms: multiple Torah-synonyms begin appearing (law/testimony/statutes/judgments — see full treatment under Ps 119 below, where all eight synonyms are catalogued together for efficiency); natural revelation (“the heavens declare the glory of God”) — reuse lub yeeb koob (glory, TM #53) — Low. Flag: general/natural revelation vs. special/verbal revelation (Torah) is a Medium-risk comprehension distinction worth a teaching note, not a collision.

Psalms 20, 21 — reviewed: royal/anointed-king psalms reusing Ps 2 vocabulary (mashiach, kingship). No new terms.

Psalm 22 — ANCHOR (Messianic Prophecy — crucifixion, quoted extensively in the Passion narratives)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
Forsaken	עָזַב azab	”to abandon/leave”	The cry of dereliction, fulfilled at the cross	tso kuv tseg — High risk: must be taught carefully alongside Trinitarian doctrine to avoid implying a rupture within the Godhead rather than the Son bearing the Father’s judicial wrath against sin (connects directly to Romans TM’s wrath_of_god, Critical/High entry).
Pierced hands/feet; casting lots for garments	כָּארוּ / ka’aru (disputed text); gôral	Piercing; lot-casting	Detailed prophetic correspondence to crucifixion	Rendering follows plain descriptive Hmong (hlais/tho, xaiv ntawv/rho ntawv) — Low-Medium comprehension; no collision, but flag the fulfillment-correspondence for the Messianic Prophecy teaching unit.

Psalms 23 — see full core-passage treatment above.

Psalm 24 — reviewed: reuse King-of-Glory (lub yeeb koob), clean-hands/pure-heart righteousness vocabulary; new minor image “gates lift up your heads” (temple-gate personification) — Low, comprehension only.

Psalms 25, 26, 27, 28 — reviewed: reuse lament, trust, refuge, “dwell in the house of the LORD” (Ps 27, anticipates Ps 23:6) vocabulary. No new Critical/High terms.

Psalm 29 — new term: “the voice of the LORD” (קוֹל יְהוָה qol YHWH) as thunder-theophany refrain — Medium, comprehension (storm-theophany imagery); cedars of Lebanon — Low, proper-noun/botanical comprehension gap only, similar treatment to the olive-tree note in the Romans baseline.

Psalm 30 — reviewed: reuse; “turned my mourning into dancing” — Low, comprehension.

Psalm 31 — ANCHOR (Messianic Prophecy — quoted by Christ from the cross, Luke 23:46)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
”Into thine hand I commit my spirit”	רוּח ruach (human)	“spirit/breath”	Final act of trust; quoted by Christ at death	Critical risk — apply the baseline’s human-spirit rule: ntsuj plig, never Vaj Ntsuj Plig, since this is the human spirit being entrusted to God, not a Holy Spirit reference. muab kuv ntsuj plig cob rau koj — must be checked at every occurrence against this rule given its high visibility (also echoed in Acts 7:59, Stephen’s death).

Psalm 32 — ANCHOR (Confession and Forgiveness doctrine, companion psalm to Ps 51; quoted Rom 4:7-8)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
Transgression covered / forgiven	כָּסָה kasah; נָשָׂא nasa	”covered”; “carried/borne away”	Forgiveness as removal/covering of guilt, not mere non-punishment	kev zam txim (forgiveness) — Medium risk, NEW entry: must be distinguished from — while related to — the Romans TM’s propitiation_atoning_sacrifice (Critical, #37): forgiveness is the relational result, propitiation is the legal/sacrificial means; conflating them risks either cheapening the cross or over-legalizing simple confession.
Acknowledged my sin	יָדַע / הוֹדִיתִי	”made known/confessed”	Confession as the necessary human response preceding forgiveness	lees paub kev txhaum — Low-Medium, stable descriptive phrase.

Psalm 33 — new term: “new song” (שִׁיר חָדָשׁ shir chadash) — recurring worship-renewal formula (also Ps 96, 98, 144, 149) — Low-Medium, comprehension; instruments (harp/lyre) — see consolidated instrument note under Ps 150.

Psalms 35, 36 — reviewed: reuse; Ps 36 adds “fountain of life” (מְקוֹר חַיִּים) — Low, positive image, comprehension only.

Psalm 37 — ANCHOR (reinforces Righteous/Wicked doctrine) — “the meek shall inherit the earth,” wicked “cut off.” Reuses tsaddiq/rasha (Ps 1) exactly; no new Critical terms; teaching note: this psalm supplies the wisdom-literature resolution (patient trust) that Ps 73 will later complicate (see below), together forming the doctrine’s full arc.

Psalms 38, 39 — reviewed: reuse penitential/lament vocabulary.

Psalm 40 — ANCHOR (Messianic Prophecy, quoted Heb 10:5-9) — “Sacrifice and offering thou didst not desire… burnt offering and sin offering hast thou not required… I delight to do thy will.” New terms: burnt offering (עוֹלָה olah) and sin offering (חַטָּאָה as sacrifice-noun) — Medium, comprehension bridge to the Romans TM’s propitiation and living_sacrifice entries; “in the volume of the book it is written of me” — Messianic self-reference, theologian-note required.

Psalm 41 — new term: betrayal motif, “mine own familiar friend… lifted up his heel against me” (quoted John 13:18 of Judas) — Medium, Messianic-typology teaching note, no lexical collision.

[End of Book I — doxology at 41:13 reused generically, “Blessed be the LORD God of Israel for ever and ever,” reuse blessed entry from Ps 1 with same Critical-risk handling.]

BOOK II (Psalms 42–72)

Psalms 42, 43 — ANCHOR (Lament and Honest Prayer) — “As the hart panteth after the water brooks, so panteth my soul after thee.” New term: thirst/longing (kev nqhis dej imagery) applied to spiritual desire — Low-Medium, strong positive cross-cultural bridge (physical thirst universally understood); “soul cast down” reuse ntsuj plig correctly (human soul, Low-Medium).

Psalm 44 — reviewed: reuse lament/covenant-complaint vocabulary (a corporate lament complaining God has not acted — important for the Honest Prayer doctrine’s “unresolved complaint” sub-category, paired later with Ps 88).

Psalm 45 — ANCHOR (Kingship and the Messianic King, quoted Heb 1:8-9)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
”Thy throne, O God, is for ever and ever”	כִּסְאֲךָ אֱלֹהִים kis’akha Elohim	”your throne, God”	Directly applied to Christ’s eternal deity in Hebrews	Critical risk — NEW entry, direct continuity with Romans TM’s son_of_god/full-deity doctrine. Must preserve, not soften, the address of “Elohim” to the king/Messiah; mandatory theologian cross-reference to Rom 9:5 deity-of-Christ handling already fixed in the Romans package.
Scepter of righteousness	שֵׁבֶט מִישֹׁר	”scepter of uprightness”	Royal-ethical rule	Reuse shebet cross-reference (Ps 2, 23, 110) — Medium, consolidated note.

Psalm 46 — ANCHOR (Character of God as Refuge) — “God is our refuge and strength… be still and know that I am God.” New term: machseh (refuge) as a distinct lexeme from tsur (rock, Ps 18) and metsudah (fortress) — same Medium-risk collision family as Ps 18 (protective-charm association); reinforce that God himself, not an object or ritual, is the refuge. “Be still” (הַרְפּוּ harpu, “let go/cease striving”) — Low-Medium, comprehension.

Psalm 47 — reviewed: reuse enthronement/kingship vocabulary; new minor gesture “clap your hands” — Low, comprehension.

Psalm 48 — reviewed: reuse Zion vocabulary.

Psalm 49 — new term: ransom (פִּדְיוֹן/כֹּפֶר pidyon/kopher) — “no man can redeem his brother… the redemption of their soul is costly” — Medium-High risk: this contrasts human inability to ransom with divine redemption; must be cross-referenced to (not confused with) the Romans TM’s fixed redemption entry (#38, Medium) so learners see continuity, not two unrelated ideas.

Psalm 50 — new term: covenant lawsuit genre — God as Judge summoning heaven and earth as witnesses against His covenant people — Medium, genre/comprehension note; reuse sacrifice/thanksgiving vocabulary.

Psalm 51 — ANCHOR (Confession and Forgiveness doctrine, primary text)

Terms	Variants	Theological meaning	Rendering/Risk
Sin — three synonyms פֶּשַׁע / עָוֹן / חַטָּאָה pesha / avon / chattaah ”rebellion/transgression” / “twisted guilt/iniquity” / “missing the mark”	Three escalating nuances of wrongdoing: rebellion against authority, inherited/bent guilt, and simple failure	David’s confession intensifies through all three near-synonyms in vv. 1-5	High risk, NEW entry, extends Romans TM sin_act_and_condition (#36). Recommend distinguishing periphrases: pesha → kev fav xeeb rau Vajtswv (rebellion against God); avon → kev txhaum uas nyob hauv lub siab (twisted/inherited guilt); chattaah → base txhaum (missing the mark). Teaching note mandatory: these are not three unrelated ideas but an intensifying confession, paralleling the Romans doctrine of sin as inherited, God-ward guilt (doctrine #2), not merely repairable social fault.
Create in me a clean heart בְּרָא / לֵב טָהוֹר bara / lev tahor ”create (ex nihilo verb, same as Gen 1:1) / pure heart”	Radical, not partial, moral re-creation	Sanctification’s decisive divine-initiative starting point	Critical risk, NEW entry. tsim (create) reuses the Romans TM’s creation-verb register (cf. #35 ktisis); lub siab dawb huv reuses the Romans TM’s dawb huv (sanctification, #46) — same collision risk applies: must be taught as inward moral re-creation, not ritual purification from spirit-contamination.
”Take not thy Holy Spirit from me” רוּח קָדְשֶׁךָ ruach qodshekha ”your spirit of holiness”	One of the OT’s clearest anticipations of the NT Holy Spirit	Direct doctrinal bridge to Sanctification and Life in the Spirit (Romans doctrine #7)	Critical — mandatory reuse of Vaj Ntsuj Plig (TM #5) exactly, with the Vaj prefix retained without exception. This is the single most theologically load-bearing OT occurrence of “Holy Spirit” language in the whole curriculum; a dropped prefix here would sever Psalms from the NT Trinitarian doctrine it anticipates.
”Uphold me with thy free/willing spirit” רוּח נְדִיבָה ruach nedivah ”spirit of generosity/willingness”	The renewed human disposition, not the divine Person	Must be kept lexically distinct from the previous line	Critical — mandatory reuse of ntsuj plig (TM human-soul entry, #6), never Vaj Ntsuj Plig. Two adjacent verses (51:11, 51:12) require opposite prefix treatment — this is the highest-density Vaj-prefix discipline test in the whole Psalter and must be flagged for careful human theologian review.
Broken and contrite heart לֵב־נִשְׁבָּר / רוּח נִשְׁבָּרָה lev nishbar / ruach nishbarah ”broken heart / broken spirit”	The only acceptable “sacrifice” when true repentance is present	Contrasts with, and reframes, the sacrificial system itself	lub siab tawg thiab txo hwjchim — Medium risk: siab (liver/heart, seat of will/emotion) already carries theological freight (Vajtswv lub siab nyiam, TM #77); ensure no confusion between God’s siab (will) and the human penitent’s broken siab here.
Hyssop אֵזוֹב ezov a small aromatic plant used in purification rites	Ritual-cleansing symbol	Comprehension gap, botanically unfamiliar	tsob nroj hyssop (transliterated loanword with gloss) — Low-Medium, comprehension only, parallel treatment to the olive-tree note in the Romans baseline.

Psalms 52, 53, 54 — reviewed: reuse wicked/righteous, refuge, and Ps 14’s “fool” vocabulary (Ps 53 duplicates Ps 14 almost verbatim).

Psalms 55–59 — reviewed: reuse lament/refuge vocabulary; Ps 55 adds minor new escape-imagery “oh that I had wings like a dove” — Low, comprehension only.

Psalms 60–63 — reviewed: reuse; Ps 63 reuses Ps 42’s thirst-imagery deliberately.

Psalms 64–67 — reviewed: reuse; no new Critical/High terms.

Psalm 68 — new minor term: “a father of the fatherless, and a judge of the widows” — a justice-attribute of God — Low, positive comprehension bridge (Hmong clan-obligation to orphans/widows is a recognizable cultural value); reuse otherwise.

Psalm 69 — ANCHOR (minor, Messianic Prophecy) — “they gave me vinegar to drink” (crucifixion detail, quoted John 19:29 and Rom 15:3/11:9-10) — Low-Medium comprehension, Messianic-typology teaching note required; no lexical collision.

Psalms 70, 71 — reviewed: reuse lament/refuge vocabulary.

Psalm 72 — ANCHOR (Kingship and the Messianic King doctrine) — “He shall have dominion from sea to sea… in him shall all nations be blessed.” New terms: universal dominion (reuse Ps 8’s radah); “all nations blessed in him” — direct echo of the Abrahamic promise (Gen 12:3) applied to the Davidic/Messianic king — High risk, cross-reference required to promise (TM #18) and nations_gentiles (TM #19); must be taught as Messianic universal blessing, not generic royal propaganda.

[End of Book II — doxology at 72:18-19 reused generically.]

BOOK III (Psalms 73–89)

Psalm 73 — ANCHOR (Righteous and Wicked doctrine — theodicy complication) — “Surely God is good to Israel… but my feet were almost gone… until I went into the sanctuary of God.” This psalm deliberately complicates Ps 1/37’s confident resolution by voicing the temptation to envy the prosperous wicked — essential for a complete treatment of the doctrine (it must include this honest tension, not only the confident resolution). New term: “whom have I in heaven but thee” — relational sufficiency formula — Low-Medium; “God is the strength of my heart” reuses siab (heart/liver, will-seat) vocabulary — Low.

Psalms 74, 75, 76 — reviewed: reuse lament/kingship/refuge vocabulary.

Psalm 77 — reviewed: reuse lament (“will the Lord cast off for ever”) — pairs structurally with Ps 88 for the Honest Prayer doctrine’s “unresolved lament” sub-category.

Psalm 78 — new terms: historical recital genre; “bread of heaven” (manna) — Low, comprehension; parable/dark saying (מָשָׁל / חִידָה mashal / chidah) — Medium, comprehension (teaching-genre term, no collision).

Psalms 79, 80 — reviewed: Ps 80 reinforces the Shepherd doctrine directly — “shepherd of Israel, thou that leadest Joseph like a flock” and “vine out of Egypt” imagery — reuse ro'eh/tus Yug Yaj exactly (Low, correct reuse); no new Critical terms.

Psalms 81, 83 — reviewed: reuse.

Psalm 82 — new term, flagged for theologian review: “I have said, Ye are gods” (אֱלֹהִים elohim applied to human judges, quoted John 10:34) — Critical risk, NEW entry: Elohim here does not denote deity in the full sense but delegated judicial authority; Hmong rendering must avoid any implication of polytheism or of literally deifying human rulers. Recommend descriptive phrase (cov uas Vajtswv tsa ua tus txiav txim, “those God has appointed as judges”) rather than a bare transliteration of “gods,” with a mandatory teaching note distinguishing this from the Vajtswv (God) entry itself.

Psalm 84 — new minor imagery: sparrow/swallow nesting near the altar — Low, comprehension; “a day in thy courts is better than a thousand” — reuse worship vocabulary.

Psalm 85 — ANCHOR (Covenant Faithfulness doctrine) — “Mercy and truth are met together; righteousness and peace have kissed each other.” New term: emet (אֱמֶת, truth/faithfulness) paired with chesed — High risk, NEW entry, directly extends the Ps 23:6 chesed treatment: emet denotes reliability/faithfulness and must be rendered distinctly from qhov tseeb (truth, TM #33, which is a general truth-claim term) when it functions in this covenant-loyalty pairing; recommend kev ncaj ncees thiab kev ntseeg siab or a fixed compound chesed we'emet → txoj kev hlub ruaj khov thiab kev ncaj ncees to preserve the hendiadys. Cross-reference mandatory to the Ps 23:6 chesed entry.

Psalm 86 — reviewed: reuse.

Psalm 87 — reviewed: reuse Zion vocabulary.

Psalm 88 — ANCHOR (Lament and Honest Prayer — the Psalter’s darkest, unresolved lament) — No new lexical terms of Critical/High risk, but structurally essential: this psalm ends in darkness with no resolution (“darkness” as the psalm’s final word), and the doctrine of Honest Lament requires this text be preserved without softening or appending false resolution. Doctrinal note, not lexical flag: curriculum content must not “fix” this psalm’s ending; doing so would violate the Lament and Honest Prayer doctrine’s core claim that Scripture sanctions unresolved complaint addressed to God.

Psalm 89 — ANCHOR (Covenant Faithfulness + Kingship doctrine) — Reuses chesed extensively (over a dozen times) alongside emunah (אֱמוּנָה, faithfulness, cognate of emet) and formal covenant vocabulary: berith (בְּרִית, covenant) — Medium-High risk, NEW entry distinct from lus cog tseg (promise, TM #18, a unilateral pledge): berith denotes a more formal bilateral/relational covenant bond; recommend kev sib cog lus ruaj khov (a firm, binding mutual covenant), cross-referenced to but distinguished from promise. Also reuses David’s “seed” (zera, offspring) and “throne established for ever” — direct continuity with Ps 2/45/72/110’s Kingship-Messianic vocabulary; this psalm’s second half (a lament that God seems to have broken the Davidic covenant) is essential for holding Covenant Faithfulness and Honest Lament together without resolving the tension prematurely.

[End of Book III — doxology at 89:52.]

BOOK IV (Psalms 90–106)

Psalm 90 — new terms: “Lord, thou hast been our dwelling place in all generations”; “a thousand years… as a watch in the night”; “teach us to number our days” — mortality/eternity contrast, wisdom-genre — Low-Medium, comprehension; reinforces Character-of-God doctrine (God as eternal dwelling place, pre-figuring Ps 23:6’s “house of the LORD”).

Psalm 91 — ANCHOR (Character of God as Refuge)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
Most High	עֶלְיוֹן Elyon	”the Highest”	Divine title stressing supremacy	tus uas Siab Tshaj Plaws — Low, descriptive title, stable.
Almighty	שַׁדַּי Shaddai	disputed etymology, traditionally “Almighty”	Divine title stressing overwhelming power	High risk, reuse Romans TM hwjchim qualifier rule exactly: must render Vajtswv uas muaj hwjchim loj kawg nkaus, never bare hwjchim, per the mandatory-qualifier structural rule inherited from the Romans package.
Shadow (of his wings)	צֵל / כְּנָפַיִם tsel / kenaphayim	”shadow / wings”	Maternal-protective bird imagery	nkaum hauv qab nws cov pob tis — Low-Medium, comprehension; no traditional-religion collision identified (Hmong folk religion lacks a competing “protective wings” spirit-image).
Snare of the fowler	פַּח יָקוּשׁ pach yaqush	”trap of the bird-trapper”	Deliverance from hidden danger	Low-Medium, comprehension only.

Psalms 92, 93, 94 — reviewed: reuse refuge/kingship/judgment vocabulary.

Psalm 95 — ANCHOR (Shepherd + Worship doctrine, quoted Heb 3-4) — “We are the people of his pasture, and the sheep of his hand… harden not your heart.” Reuses ro'eh/shepherd-flock imagery (Ps 23, Ps 80) exactly — Low, correct reuse; new term “harden not your heart” (lub siab tawv) reuses the Romans TM’s hardening entry (#58, Medium) — good direct continuity, applied here to corporate Israel’s wilderness rebellion (Meribah/Massah, proper nouns, transliterated).

Psalms 96, 97, 98, 99 — reviewed: enthronement psalms, “the LORD reigns” (YHWH malak) formula and “new song” reused from Ps 33/98; no new Critical/High terms beyond what is already logged.

Psalm 100 — ANCHOR (Shepherd + Worship doctrine capstone) — “We are his people, and the sheep of his pasture.” Direct restatement of Ps 23:1/95:7’s shepherd-flock formula — reuse exactly, Low risk; “make a joyful noise” and “enter his gates with thanksgiving” reuse ua tsaug (thanksgiving, TM #73) — Low, inherited.

Psalm 101 — reviewed: royal integrity-vow psalm, reuse kingship vocabulary.

Psalm 102 — new minor term (Messianic, quoted Heb 1:10-12): “thou, LORD, shalt endure for ever… thy years shall have no end,” applied to Christ’s eternity — High risk, cross-reference required to Ps 45’s deity-of-Messiah entry; mortality/eternity contrast reused from Ps 90.

Psalm 103 — ANCHOR (Hesed/Covenant Faithfulness + Praise doctrine) — “Who forgiveth all thine iniquities… his mercy is on them that fear him… as far as the heaven is above the earth” (spatial hyperbole for the greatness of chesed); “he remembereth that we are dust” (fatherly compassion). New term: rachamim (רַחֲמִים, “compassion,” root meaning “womb-tenderness”) — Medium risk, NEW entry, distinguish from but may reuse rendering of txoj kev khuv leej (mercy/eleos, Romans TM new entry) with a translator note on the “womb-tenderness” etymological nuance, kept theologically parallel to but lexically not identical with chesed itself. Reuse Leej Txiv (Father) fatherly-compassion simile — Low, inherited.

Psalm 104 — reviewed: creation-praise psalm, reuse tej uas raug tsim los (creation, TM #35) extensively — Low, inherited, no new Critical/High terms.

Psalms 105, 106 — reviewed: historical-recital psalms reusing covenant/redemption vocabulary; Ps 106 adds minor new corporate-confession motif “they forgat God their saviour” — Medium, comprehension (corporate apostasy/forgetting as opposed to individual sin, useful for the Confession doctrine’s corporate dimension) — no lexical collision.

[End of Book IV — doxology at 106:48.]

BOOK V (Psalms 107–150)

Psalm 107 — new formulaic refrain: “O give thanks unto the LORD, for he is good: for his mercy [chesed] endureth for ever” — reuse chesed entry (Critical, established at Ps 23:6) applied as a fixed liturgical refrain across four deliverance-narrative scenarios (wilderness wanderers, prisoners, the sick, sailors) — Low-Medium beyond the already-logged chesed risk; strong positive material for the Covenant Faithfulness doctrine’s liturgical dimension.

Psalm 108 — reviewed: reuse.

Psalm 109 — new genre note: imprecatory prayer (curse-petition against an enemy) — Medium-High risk, pastoral-doctrinal flag, not lexical: the Honest Prayer doctrine must address how imprecatory psalms function (as prayers entrusting vengeance to God’s justice rather than self-administered revenge) rather than being silently omitted or read as license for personal cursing; mandatory teaching note, escalate to theologian review per the doctrine’s High-risk tier.

Psalm 110 — ANCHOR (Kingship and the Messianic King doctrine, paired with Ps 2; most-quoted OT psalm in the NT)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
”The LORD said unto my Lord”	יְהוָה … לַאדֹנִי YHWH … la’doni	”YHWH said to my lord/master”	Two distinct addressees (YHWH and “my Lord”), foundational to the NT’s Trinitarian/deity-of-Christ argument (Matt 22:41-45)	Reuse tus Tswv for both YHWH and adoni (Low for the divine-name convention, but High risk pedagogically: the Hmong rendering, using the same phrase tus Tswv for both, must carry an explicit teaching note preserving the two-Person distinction the Hebrew text itself makes, or the entire NT argument from this verse collapses in translation).
”Sit thou at my right hand… footstool”	לִימִינִי … הֲדֹם	”at my right / footstool”	Throne-sharing/enthronement imagery	Low-Medium, comprehension; already-established Hmong Christian idiom (creedal “seated at the right hand”).
Priest for ever after the order of Melchizedek	כֹּהֵן … מַלְכִּי־צֶדֶק kohen … Malki-tsedeq	”priest … Melchizedek” (proper name, “king of righteousness”)	A royal-priestly office outside the Levitical line, fulfilled in Christ (Heb 5-7)	High risk, NEW entry. tus pov thawj (priest) recommended, reusing the established Hmong biblical term for the OT priestly office (distinct from the Romans TM’s leitourgos/tus ua haujlwm pab Vajtswv, which is a general ministry term, not the cultic-priestly office itself); mandatory prohibition, extending the Romans baseline’s #12 rule: must never use txiv neeb (shaman) vocabulary, which would conflate the unique Christ-fulfilled priesthood with shamanic mediation.
Rod of strength / scepter	שֵׁבֶט עֻזֶּךָ	”the rod/scepter of your strength”	Reuse shebet cross-reference (Ps 2, 23, 45)	Medium, consolidated note.

Psalm 111 — reviewed: acrostic praise psalm; reuse chesed/righteous vocabulary; structurally paired with Ps 112.

Psalm 112 — reviewed: “Blessed is the man that feareth the LORD” — reuse blessed (Ps 1 Critical entry) and fear of the LORD (yirah, reverent awe — Low, comprehension, distinct from ordinary fear).

Psalm 113 — reviewed: reuse praise vocabulary.

Psalm 114 — reviewed: Exodus-recital psalm, reuse redemption/deliverance vocabulary.

Psalm 115 — new tie-in, not a new term: idols contrast (“their idols are silver and gold… eyes have they, but see not”) — directly reuses the Romans TM’s dab mlom entry (#32, High risk, inherited exactly) — strong positive continuity point; no new risk introduced, but the doctrine of Praise and Worship should explicitly cross-reference this psalm’s idol-polemic when teaching pehawm Vajtswv (worship God) vs. pehawm dab (worship spirits), reinforcing the Romans baseline’s mandatory worship-object rule.

Psalm 116 — new minor term: “precious in the sight of the LORD is the death of his saints” (chasidim, covenant-loyal ones) — Low-Medium, comprehension; reuse chasid/Holy-One-adjacent vocabulary from Ps 16.

Psalm 117 — reviewed: shortest psalm, universal praise, reuse nations vocabulary (quoted Rom 15:11).

Psalm 118 — ANCHOR (Messianic Prophecy, most widely NT-quoted psalm alongside Ps 110)

Term	Hebrew/LXX	Literal	Theological meaning	Rendering/Risk
”The stone which the builders refused is become the head stone of the corner”	אֶבֶן … רֹאשׁ פִּנָּה even … rosh pinnah	”stone … head of the corner”	Rejected-then-vindicated cornerstone, applied to Christ (Matt 21:42, Acts 4:11, 1 Pet 2:7)	High risk, NEW entry. pob zeb uas cov tsim tsev tsis txais... ua tus pob zeb tseem ceeb tshaj plaws — must be cross-referenced to the Romans/general stumbling_block entry (TM #69, Low-Medium) while flagging this occurrence’s much higher Messianic-typology weight; recommend a dedicated Messianic-cornerstone teaching note rather than treating it as merely another instance of the stumbling-block metaphor.
”Blessed is he that cometh in the name of the LORD” (Hosanna context)	בָּרוּךְ הַבָּא baruch haba	”blessed is the one who comes”	Triumphal-entry citation (Matt 21:9)	Reuse blessed (Ps 1 Critical entry) — apply same koob-hmoov caution.

Psalm 119 — ANCHOR (Law and Torah-piety, extends Romans doctrine #5 “The Law and Its Purpose” into wisdom/devotional register)

The longest chapter in Scripture (176 verses, acrostic), built almost entirely on eight near-synonymous Torah-terms. Full-field consolidated treatment:

Hebrew term	Literal	Nuance	Rendering	Risk
תּוֹרָה torah	instruction/law	the whole body of divine teaching	Reuse Txoj Kevcai (ntawm Vajtswv/Mauxes) exactly	Critical, inherited
מִשְׁפָּט mishpat	judgment/ruling	case-law verdicts	Vajtswv txoj kev txiav txim	Medium, comprehension
חֻקָּה chuqqah	statute	fixed decree	Vajtswv tej kevcai ruaj khov	Medium, comprehension, must still carry the mandatory Kevcai qualifier
מִצְוָה mitzvah	commandment	specific directive	Vajtswv tej lus samhwm	Low-Medium
עֵדוּת edut	testimony	covenant-witness document	Vajtswv tej lus timkhawv, reuse witness (TM #72)	Low, inherited
דָּבָר davar	word	spoken utterance	reuse general lus	Low
אִמְרָה imrah	saying/utterance	poetic synonym of davar	tej lus	Low
דֶּרֶךְ derek	way/path	conduct-metaphor	reuse Ps 1’s “way” vocabulary	Low

All eight terms must remain qualified with the Kevcai-family disambiguation strategy wherever they risk being heard as generic ancestral custom rather than God’s specific covenantal instruction — the Romans baseline’s #27 rule extends to this entire chapter as a single high-density instance.

Psalms 120–134 (Songs of Ascents — pilgrimage psalms):

• Psalm 120–121 — Ps 121 is an ANCHOR (Character of God as Refuge/Keeper): “I will lift up mine eyes unto the hills… the LORD is thy keeper… he that keepeth thee will not slumber.” New term: Keeper (שׁוֹמֵר shomer) — Low-Medium, comprehension, positive continuous-guardianship imagery, no collision (distinct from and should be explicitly not conflated with the household-guardian-spirit concept in Hmong folk religion — the Keeper here is the personal, wakeful, covenant God, not an impersonal household spirit-guardian; flag Medium risk requiring this distinguishing note).
• Psalms 122–126 — reviewed: reuse pilgrimage/Zion vocabulary; Ps 126 adds “they that sow in tears shall reap in joy” — Low, positive agricultural bridge.
• Psalm 127 — reviewed: “except the LORD build the house…” — reuse; minor new labor/house imagery, Low.
• Psalm 128 — reviewed: reuse blessed (family-flourishing sense) — apply Ps 1’s Critical-risk handling.
• Psalms 129 — reviewed: reuse.
• Psalm 130 — ANCHOR (Confession + Lament + Covenant Faithfulness convergence): “Out of the depths have I cried unto thee… my soul waiteth for the LORD… with the LORD there is mercy [chesed], and with him is plenteous redemption.” New term: depths (מַעֲמַקִּים ma’amaqqim) — Low-Medium, comprehension (well/pit imagery); waiting (קָוָה qavah, expectant hope, distinct nuance from elpis/hope already logged) — reuse kev cia siab (hope, TM new entry) with a note on the intensified “watching/waiting” nuance; chesed and redemption both reuse established entries exactly.
• Psalms 131–134 — reviewed: reuse minor pilgrimage/blessing vocabulary.

Psalm 135 — reviewed: reuse idol-polemic (Ps 115) and historical-recital vocabulary.

Psalm 136 — ANCHOR (Covenant Faithfulness/Hesed doctrine capstone) — “For his mercy [chesed] endureth for ever,” repeated as a fixed refrain 26 times across the entire creation-and-redemption historical recital. This is the single most concentrated liturgical use of chesed in Scripture and should anchor the Hesed doctrine’s summary teaching unit; no new lexical term, but structural flag: the refrain’s fixed Hmong rendering (txoj kev hlub ruaj khov raws li tej lus cog tseg... nyob mus ib txhis) must be used identically at every one of the 26 repetitions per the Romans baseline’s consistency requirement (§5 of 12_ai_translation_requirements.md).

Psalm 137 — new genre/pastoral flag: exile lament (“by the rivers of Babylon… how shall we sing the LORD’s song in a strange land”), ending in a difficult imprecatory line against Babylon’s children — High risk, pastoral-doctrinal flag, extends the Ps 109 imprecatory note: curriculum content must not soften or omit the lament’s raw grief, but the closing imprecation requires the same mandatory theologian-reviewed pastoral framing as Ps 109 (entrusting vengeance to God’s justice, not modeling personal retaliation); escalate per the Honest Prayer doctrine’s High-risk tier.

Psalms 138 — reviewed: reuse.

Psalm 139 — ANCHOR (Character of God — omniscience/omnipresence, undergirding Shepherd/King/Refuge doctrine) — “Thou hast searched me and known me… in thy book all my members were written… fearfully and wonderfully made.” New terms: searched (חָקַר chaqar, thorough investigation) — Low-Medium; “Sheol… uttermost parts of the sea” as a merism for omnipresence — reuse and extend the Sheol entry flagged at Ps 16: here Sheol functions as a place God is already present, which is doctrinally important (God’s presence is not absent even from the realm of the dead) and should be taught as a corrective against any residual notion that Sheol is beyond God’s reach — a positive clarifying use of the same Critical-risk term, not a new collision.

Psalms 140–143 — reviewed: reuse lament vocabulary; Ps 143 “my spirit is overwhelmed” reuses ntsuj plig correctly (human spirit, Low-Medium).

Psalm 144 — reviewed: royal-warrior psalm, reuse kingship vocabulary.

Psalm 145 — ANCHOR (minor, Praise + Character of God) — “The LORD is gracious, and full of compassion [rachamim]… good to all… satisfieth the desire of every living thing.” Reuses rachamim (Ps 103 entry) and general praise vocabulary; no new Critical/High terms beyond what is logged.

Psalms 146–150 — ANCHOR cluster (Praise and Worship doctrine capstone) — The closing “Hallelujah Psalms.” New terms: musical instruments — trumpet (שׁוֹפָר shofar), lyre/harp (כִּנּוֹר kinnor, נֶבֶל nevel), timbrel/tambourine (תֹּף toph), stringed instruments, dance (מָחוֹל machol), cymbals — Low-Medium, comprehension-level cluster: these instruments are culturally unfamiliar in their specific ancient Near Eastern forms but the concept of instrumental/dance worship has ready analogues in Hmong musical culture (qeej, drums, gongs); recommend an illustrative bridging note connecting biblical instrumental praise to Hmong musical worship practice, parallel in method to the Romans baseline’s olive-tree/grafting bridging note. “Let everything that hath breath praise the LORD” (universal creation-praise formula, Ps 150:6, the Psalter’s final verse) — Low, culminating doctrinal statement, reuse creation (TM #35) and general praise vocabulary. “Hallelujah” itself — transliterated loanword Haleluyas, already established in Hmong Christian usage — Low, stable.

[End of Book V — final doxology at Psalm 150 (the whole psalm functions as the Psalter’s closing doxology).]

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3. Summary Cross-Walk: Doctrines to Anchor Psalms

Doctrine	Primary anchor chapters	Risk tier
Character of God as Shepherd, King, and Refuge	Ps 18, 23, 46, 80, 91, 95, 100, 121, 139	Critical/High (chesed, hwjchim-qualifier, rock/refuge-charm collision)
Lament and Honest Prayer	Ps 3, 6, 13, 22, 42-43, 88, 109, 130, 137, 142	High (imprecatory pastoral framing)
Praise and Worship	Ps 8, 19, 33, 96-100, 111, 113, 115, 145-150	High (pehawm-qualifier reuse)
Messianic Prophecy in the Psalms	Ps 2, 8, 16, 22, 31, 40, 45, 69, 102, 110, 118	Critical (deity-of-Christ, Sonship, Elohim-address)
Confession and Forgiveness (Psalm 51)	Ps 32, 51, 106, 130	Critical (Vaj Ntsuj Plig / ntsuj plig disambiguation)
The Righteous and the Wicked (Psalm 1)	Ps 1, 14, 37, 73, 112	Critical (blessed/koob hmoov collision)
Covenant Faithfulness (Hesed)	Ps 23:6, 85, 89, 103, 107, 130, 136	Critical (chesed dedicated entry)
Kingship and the Messianic King (Psalms 2 and 110)	Ps 2, 45, 72, 89, 110, 118, 144	Critical (Messiah, Son, Melchizedek priesthood)

Full-book coverage confirmation: All 150 chapters of the Psalter have been named explicitly above, either as a full-field anchor entry or as an explicit “reviewed — no new terms” notation with the specific reused vocabulary identified, per the mandatory full-book-coverage rule.