Semantic Analysis: Psalms (Salmos)

Methodological Note on Original Language

The Psalms were composed in Biblical Hebrew (Masoretic Text), not Koine Greek. This analysis therefore gives the Hebrew original, transliteration, and semantic range for every load-bearing term. Where a psalm is directly quoted in the New Testament (e.g., Psalms 2, 8, 16, 22, 40, 45, 68, 69, 89, 102, 109, 110, 118), the Septuagint (LXX) Greek wording used by the Apostolic authors is also noted, since that is the textual form through which the New Testament writers received and applied the psalm — this is directly relevant to the “Messianic Prophecy in the Psalms” doctrine.

Two conventions carried forward from the baseline Romans Language Package apply throughout:

1. YHWH vs. Adonai/Kyrios. Hebrew distinguishes the divine personal name יְהוָה (YHWH) from אָדוֹן/אֲדֹנָי (adon/adonai, “lord/master”). Following Almeida-tradition Portuguese Bible convention (ARA, ACF, NVI), YHWH is rendered “SENHOR” in small capitals (versalete), while adonai/generic “lord” and NT κύριος (kyrios) are rendered “Senhor” (baseline term lord, Critical). Every occurrence of YHWH in Psalms must use the small-caps SENHOR form; this distinction is doctrinally load-bearing in Psalm 110 (see below) and must never be flattened.
2. Reuse of established baseline terms. Where a Hebrew term maps onto a concept already fixed in the Romans translation_memory.json (e.g., righteousness/justiça, salvation/salvação, covenant/aliança, holy/santo, law/lei, sin/pecado, glory/glória, messiah/Messias, holy_spirit/Espírito Santo), the baseline rendering is reused exactly, without substitution.

---

Core Passage: Psalm 23:1-6 — Verse-by-Verse Analysis

Psalm 23:1 — “מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר” (“A Psalm of David. The LORD is my shepherd; I shall not want.”)

Terms	Variants	Contextual theological meaning	PT rendering / risk
Psalm מִזְמוֹר mizmor ”a melody, a plucked song”	liturgical song genre-title, accompanied by stringed instrument psalm, song	Marks the poem as cultic/liturgical composition, meant to be sung, not merely read	”salmo” — Low risk; standard, unambiguous
LORD יְהוָה YHWH the divine personal covenant name (from הָיָה, “to be”)	God’s self-revealed, unique, personal name (Exod 3:14-15) LORD, Yahweh, Jehovah	Not a generic divine title but God’s own proper, covenant name — the God who has bound himself to his people	”SENHOR” (small caps) — Critical. Must never be rendered “Senhor” (regular case, = adonai) nor psychologized into “a força universal” or “o Alto” as used of impersonal spiritual sources in Kardecist/Umbanda cosmology. This is the personal covenant God, not an impersonal cosmic principle.
my shepherd רֹעִי ro’i (from רָעָה, ra’ah) “one who tends/grazes flocks”	shepherd, herdsman; figuratively, a ruler, guide, provider, protector of people (used of kings, of God, later of Messiah — Ezek 34, John 10) shepherd	God as the personal, attentive, provisioning Guide of his covenant people — the anchor image for the “Character of God as Shepherd” doctrine	”pastor” — Medium/High risk. In Brazil “pastor” is also the everyday title for a Protestant/Evangelical clergyman (pastor evangélico). This is not a doctrinal collision but a referential one: teaching must make explicit that Psalm 23’s Shepherd is God/Christ himself (cf. John 10:11, “o bom Pastor”), not a human minister, to avoid the image collapsing into mere pastoral-office language.
I shall not want / lack אֶחְסָר echsar (from חָסֵר, chaser) “to be lacking, in need, destitute”	lack, want, be without, be needy want, lack, need, be in need	Total sufficiency of provision under the Shepherd’s care — not prosperity-guaranteed abundance, but the absence of unmet essential need	”nada me faltará” — Medium risk. Must be taught carefully against a prosperity-gospel reading (common in some Brazilian Pentecostal streams) that would turn this into a guarantee of material wealth rather than sufficient provision within God’s care.

Psalm 23:2 — “בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי” (“He makes me lie down in green pastures; he leads me beside still waters.”)

Terms	Variants	Contextual theological meaning	PT rendering / risk
green pastures נְאוֹת דֶּשֶׁא ne’ot deshe ”pastures/dwellings of grass/sprouting vegetation”	lush grazing land green pastures, meadows	The Shepherd’s provision is not bare survival but flourishing rest in abundance	”verdes pastos” — Low risk
makes me lie down יַרְבִּיצֵנִי yarbitseni (from רָבַץ, ravats) “causes [me] to recline/crouch (as an animal at rest)“	animal repose, secure resting posture makes me lie down, causes me to rest	The image is of a flock secure enough under a shepherd’s watch to fully relax — trust expressed bodily	”faz-me repousar” — Low risk
still waters מֵי מְנֻחוֹת mey menuchot ”waters of resting-places/quietness”	calm, restful water sources (contrasted with dangerous rushing water) still waters, quiet waters, waters of rest	Restorative peace provided by God’s careful guidance, distinct from mere absence of danger	”águas tranquilas/de descanso” — Low/Medium; do not collapse into generic “tranquilidade emocional” divorced from the Shepherd’s active provision (cf. baseline peace note)
leads me gently יְנַהֲלֵנִי yenahaleni (from נָהַל, nahal) “leads gently/tends” (used of leading flocks and nursing mothers with children)	gentle, patient guiding at the pace of the weak leads, guides	Guidance suited to the follower’s frailty, not forced march — pastoral tenderness	”guia-me mansamente” — Low risk

Psalm 23:3 — “נַפְשִׁי יְשׁוֹבֵב יַנְחֵנִי בְמַעְגְּלֵי־צֶדֶק לְמַעַן שְׁמוֹ” (“He restores my soul; he leads me in paths of righteousness for his name’s sake.”)

Terms	Variants	Contextual theological meaning	PT rendering / risk
my soul נַפְשִׁי naphshi (from נֶפֶשׁ, nephesh) “my life/breath/self/whole living being”	the whole person as a living, breathing self — not a separable immortal substance soul, life, self, being	Hebrew nephesh denotes the entire living self (body-and-breath unity), not a Platonic soul that pre-exists or migrates	”alma” — Critical risk unique to Brazil. Kardecist Spiritism teaches “a alma” as an immortal, pre-existent, evolving spirit that survives death and reincarnates across many bodies. Every use of “alma” in Psalms must be taught with the clarification that nephesh = the whole living person restored by God in this life, not a Spiritist immortal essence progressing across incarnations. This term recurs dozens of times across the Psalter (e.g., 42:1-2, 63:1, 103:1, 116:7) and requires consistent handling.
restores יְשׁוֹבֵב yeshovev (from שׁוּב, shuv) “causes to return/turns back; revives, refreshes”	restoration, renewal, bringing back to a former or intended state restores, revives, refreshes	Whole-person renewal accomplished by God, not self-directed moral improvement or karmic self-correction	”restaura” — Medium risk; must not be softened into “melhora gradualmente,” which would echo a gradual self-improvement framing
paths of righteousness מַעְגְּלֵי־צֶדֶק ma’gelei tsedeq ”wagon-tracks/well-worn paths of tsedeq”	a guided, established course of right conduct paths of righteousness, right paths	The Shepherd actively guides the follower into right conduct; righteousness (see baseline righteousness, Critical) here is a guided gift-path, not self-achieved merit	”veredas/caminhos de justiça” — reuses baseline justiça (Critical). Must retain the sense that the path is Shepherd-led, not self-plotted — avoid any reading resembling a Kardecist “trilha de evolução espiritual” charted by the spirit’s own effort.
for his name’s sake לְמַעַן שְׁמוֹ lema’an shemo ”for the sake of his name/reputation”	motivation grounded in God’s own character/glory, not human merit for his name’s sake	God acts to display his own faithful character, not because the sheep earned it	”por amor do seu nome” — Low/Medium risk

Psalm 23:4 — “גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא־אִירָא רָע כִּי־אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי” (“Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.”)

Terms	Variants	Contextual theological meaning	PT rendering / risk
valley of the shadow of death גֵּיא צַלְמָוֶת gey tsalmavet ”valley of deep darkness / death-shadow” (compound of tsel, “shadow,” + mavet, “death,” or an intensive form meaning “deepest darkness”)	extreme danger, deepest darkness, near-death crisis — not necessarily literal death only valley of the shadow of death, darkest valley, deepest darkness	Any season of mortal danger or deep distress traversed under the Shepherd’s protection	”vale da sombra da morte” — Medium risk. Must be taught as present-life crisis under God’s real accompaniment, not as a description of an intermediate “spirit realm” transition between reincarnations.
I will fear no evil לֹא־אִירָא רָע lo-ira ra ”I will not fear harm/calamity”	fear, dread of danger/harm I will fear no evil	Confidence grounded in the Shepherd’s presence, not in the absence of danger	”não temerei mal algum” — Low risk
you are with me אַתָּה עִמָּדִי attah immadi ”you [are] with me”	covenant-presence formula (cf. “Immanuel,” Isa 7:14/Matt 1:23) you are with me	Personal divine accompaniment through danger, the ground of fearlessness	”tu estás comigo” — Medium risk; resonates with, but should not be conflated with, the Incarnation doctrine’s “Deus conosco” — a related but distinct theological register worth a brief teaching cross-reference
your rod and your staff שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ shivtekha u-mish’antekha ”your club/rod” (שֵׁבֶט, shevet — for defense and correction) “and your walking-staff” (מִשְׁעֵנֶת, mish’enet — for support and guiding)	a shepherd’s two tools: protective weapon and guiding/leaning staff rod and staff	God’s protection and guidance together comfort, not merely punishment; risk of the “rod” being read as punitive-only	”cajado e bordão” or “vara e cajado” — Medium risk; teaching note should clarify both instruments as shepherding tools of care, not primarily instruments of chastisement
comfort יְנַחֲמֻנִי yenachamuni (from נָחַם, nacham) “console, comfort, bring relief”	comfort, consolation, relief from grief comfort	Active divine consolation amid danger	”consolam-me/confortam-me” — Low risk

Psalm 23:5 — “תַּעֲרֹךְ לְפָנַי שֻׁלְחָן נֶגֶד צֹרְרָי דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי כּוֹסִי רְוָיָה” (“You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows.”)

Terms	Variants	Contextual theological meaning	PT rendering / risk
you prepare a table תַּעֲרֹךְ…שֻׁלְחָן ta’arokh…shulchan ”you arrange/set…a table”	hospitality, a formal meal for an honored guest prepare a table	The image shifts from shepherd to royal host; God as gracious host, honoring the guest even before hostile onlookers	”preparas…uma mesa” — Low risk
my enemies צֹרְרָי tsorerai (from צָרַר, tsarar) “those who are hostile/oppress me”	adversaries, foes, oppressors enemies, adversaries, foes	Divine favor displayed openly, undiminished by opposition	”meus adversários/inimigos” — Low risk
anoint my head with oil דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי dishanta ba-shemen roshi ”you make my head fat/richly anointed with oil” (from דָּשֵׁן, dashen, “to anoint richly,” distinct from the technical root מָשַׁח, mashach, that underlies “Messiah/mashiach”)	ceremonial anointing of an honored guest or festive occasion anoint my head with oil	Royal/festive honor and refreshment, thematically resonant with (but not the technical term for) messianic anointing	”unges a minha cabeça com óleo” — Medium risk; a teaching note should clarify this is festive-hospitality anointing, distinct from — though thematically connected to — the technical “Messias/Ungido” anointing terminology used elsewhere (see Psalm 2)
my cup overflows כּוֹסִי רְוָיָה kosi revayah ”my cup [is] saturation/abundance”	overflowing abundance my cup runs over, my cup overflows	Superabundant provision, not bare sufficiency	”o meu cálice transborda” — Low risk

Psalm 23:6 — “אַךְ טוֹב וָחֶסֶד יִרְדְּפוּנִי כָּל־יְמֵי חַיָּי וְשַׁבְתִּי בְּבֵית־יְהוָה לְאֹרֶךְ יָמִים” (“Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever.”)

Terms	Variants	Contextual theological meaning	PT rendering / risk
goodness טוֹב tov ”good, goodness”	moral and material goodness, benefit goodness, good	God’s active benevolent provision	”bondade” — Low risk
mercy / lovingkindness חֶסֶד chesed ”steadfast covenant loyalty-love; loyal kindness”	covenant faithfulness, loyal love, mercy, kindness — a relational term combining loyalty and compassion, with no single English or Portuguese equivalent mercy, lovingkindness, steadfast love, unfailing love, kindness	The bedrock term of the “Covenant Faithfulness (Hesed)” doctrine: God’s freely-given, relationally-loyal, covenant-bound love that does not depend on the recipient’s merit	”amor leal” (primary rendering for this Language Package) with contextual gloss “misericórdia/bondade aliançal” where needed — High risk. No single Portuguese word captures the full semantic range (loyalty + mercy + covenant commitment); a one-word rendering like “misericórdia” alone risks losing the covenant-loyalty dimension, while “graça” must be avoided since that term is already fixed in the baseline TM for χάρις/charis (unmerited NT grace) and importing it here would blur two related-but-distinct concepts. See glossary entry for full rationale.
shall follow / pursue יִרְדְּפוּנִי yirdefuni (from רָדַף, radaph) “shall pursue/chase” — normally used of hostile pursuit (e.g., an enemy pursuing a fugitive)	pursue, chase, hunt, follow closely shall follow, shall pursue	A striking reversal: God’s covenant love “pursues” the psalmist the way an enemy would pursue prey — vivid, relentless, active grace	”me perseguirão” sounds unnaturally negative in Portuguese; “me acompanharão” is safe but flattens the vivid pursuit-image. Recommend “me perseguirão” retained with a translator’s note explaining the deliberate reversal, OR “hão de seguir-me de perto” as a softer compromise — Medium risk, flag for native speaker review to select final house style.
I shall dwell / return וְשַׁבְתִּי ve-shavti (from שׁוּב, shuv — same root as “restores” in v.3) “and I shall return/turn back” (traditionally rendered “dwell,” following ancient versions reading as if from יָשַׁב, yashav, “to dwell”)	return, turn back; traditionally, “to dwell, to remain” I will dwell, I will return	Perpetual, unbroken fellowship with God in his own house — Low text-critical risk (MT vs. versional tradition), no major doctrinal risk if “habitarei” is used per established tradition	”habitarei” — Low/Medium risk; note the minor text-critical nuance (shuv vs. yashav) for teacher awareness, not for lay-level translation change
house of the LORD בֵּית־יְהוָה beit-YHWH ”house of YHWH”	God’s dwelling place — tabernacle/temple, and by extension God’s own presence/household house of the LORD	Everlasting, personal fellowship with God — not a temporary way-station or one of many “spiritual colonies” en route to further incarnations, as in Kardecist afterlife cosmology (colônias espirituais)	“casa do SENHOR” — reuses the SENHOR/YHWH convention (Critical); the eternal-fellowship framing must be explicitly distinguished from Spiritist afterlife stage-theory.
forever לְאֹרֶךְ יָמִים le-orekh yamim ”for length of days”	perpetuity, unending duration forever, all my days, for length of days	Eternal, settled fellowship with God as the psalm’s climactic hope	”para todo o sempre” / “por longos dias” — Medium risk; teach as a settled eternal destiny, not an intermediate stage subject to further change/reincarnation

---

Chapter-by-Chapter Study: The Whole Book of Psalms

Format: each psalm is explicitly addressed. Where a psalm contributes no new load-bearing theological vocabulary, this is stated explicitly with a pointer to the terms it reuses. Anchor psalms (tied to the eight curriculum doctrines or otherwise densely load-bearing) receive full term treatment.

BOOK I (Psalms 1–41)

Psalm 1 — Anchor: The Righteous and the Wicked. New terms: אֶשֶׁר/בָּרוּךְ (esher/barukh, “blessed/happy”) — a state of flourishing favor, not mere emotional happiness; PT “bem-aventurado/feliz” (Low-Medium, avoid prosperity-gospel over-reading). תּוֹרָה (torah, “instruction/law”) — here delighted in, not a burden; reuses baseline law/“lei” (High) but note the positive-delight register here versus Paul’s law-cannot-justify register — flag for teacher integration. צַדִּיק (tsaddiq, “righteous [one]”) — reuses baseline righteousness root/“justo” (Critical). רָשָׁע (rasha, “wicked [one]”) — PT “ímpio” (Medium/High as the direct doctrinal foil to “justo”). Imagery term עֵץ שָׁתוּל (“tree planted”) — flourishing rootedness, Low risk.

Psalm 2 — Anchor: Kingship and the Messianic King; Messianic Prophecy. מָשִׁיחַ (mashiach, “anointed one”) — reuses baseline messiah/“Messias” (Critical). בֵּן (ben, “son,” v.7 “You are my Son”) — ties directly to baseline son_of_god (Critical); this psalm is quoted in Acts 13:33, Hebrews 1:5, 5:5 of Christ’s unique Sonship, not the adoptive “filhos de Deus” applied to believers. גּוֹיִם (goyim, “nations”) — Medium risk: here goyim means the political nations of the earth in rebellion, not the NT ethnē/“gentios” salvation-history category; avoid importing baseline gentiles freight uncritically — render “nações,” not “gentios,” in this context. נַשְּׁקוּ־בַר (“kiss the son,” v.12, a text-critical crux) — teacher note on the Hebrew/Aramaic ambiguity here, resolved messianically in NT reception.

Psalm 3 — Individual lament; no new theological vocabulary beyond reused נֶפֶשׁ (nephesh, “soul/self,” see core passage note) and אֱלֹהַי (“my God,” reuses god/“Deus,” Critical). Includes סֶלָה (Selah), a liturgical/musical notation, transliterated “Selá” throughout the Psalter — Low risk, retain untranslated per convention.

Psalm 4 — Reuses lament and trust vocabulary already catalogued (Ps 1, 3); no new terms.

Psalm 5 — Reinforces the righteous/wicked contrast of Psalm 1; no new terms.

Psalm 6 — Lament; physical and emotional anguish. Reuses נֶפֶשׁ (nephesh); no new terms.

Psalm 7 — Plea for vindication; reuses righteous/wicked vocabulary (Ps 1); no new terms.

Psalm 8 — Anchor: Messianic Prophecy (quoted Heb 2:6-8; 1 Cor 15:27). בֶּן־אָדָם (ben-adam, “son of man”) — humanity’s/Messiah’s dominion; ties to Christ’s self-designation “Filho do Homem,” High risk for teacher clarity distinguishing this title from son_of_god. כָּבוֹד וְהָדָר (kavod ve-hadar, “glory and honor”) — reuses baseline glory/“glória” (Medium/High).

Psalm 9–10 (one acrostic composition in the Hebrew tradition) — Righteous/wicked and divine judgment; new term שֹׁפֵט (shophet, “judge”) — Medium risk, God as personal Judge, distinct from an impersonal karmic “lei de causa e efeito” (cf. baseline providence note).

Psalm 11 — New term חָסָה (chasah, “to take refuge,” verbal root behind machaseh) — introduces the Refuge doctrine’s verbal form; PT “refugiar-se” — Medium risk.

Psalm 12 — Reuses righteous/wicked and speech-integrity vocabulary; no new terms.

Psalm 13 — Anchor: Lament and Honest Prayer. New term/formula עַד־אָנָה (ad-anah, “how long?”) — the classic lament interrogative addressed directly to God; PT “até quando, SENHOR?” — Medium/High risk: must be taught as a legitimate, faith-filled form of prayer, not irreverence or doubt, especially important given some Brazilian Pentecostal/prosperity streams that discourage voicing unresolved complaint to God.

Psalm 14 — New term נָבָל (naval, “fool,” one who denies God practically, not intellectually) — ties to wicked/righteous doctrine; PT “insensato/tolo” — Medium risk (distinguish from mere lack of intelligence).

Psalm 15 — Reuses righteous-conduct and holy vocabulary (Ps 1); no new terms.

Psalm 16 — Anchor: Messianic Prophecy (quoted Acts 2:25-31, resurrection proof-text). שְׁאוֹל (Sheol, “the realm of the dead”) — new term; PT “sepultura/Seol” — Medium/High risk: must not be equated with a Spiritist “plano espiritual” of ongoing existence and further incarnation; Sheol in this text is the state from which the Holy One is delivered by bodily resurrection, not a transit-stage of an evolving spirit. חָסִיד (chasid, “faithful/holy one,” from the chesed root) — new term tied to the Hesed doctrine; PT “o teu Santo/fiel” — reuses baseline holy/“santo” (Medium).

Psalm 17 — Reuses refuge and vindication vocabulary; no new terms.

Psalm 18 — Anchor: Character of God as Refuge. Cluster of divine refuge-titles: צוּר (tsur, “rock”), מְצוּדָה (metsudah, “stronghold/fortress”), מָגֵן (magen, “shield”), קֶרֶן יִשְׁעִי (qeren yish’i, “horn of my salvation,” reusing baseline salvation/“salvação,” Critical). PT renderings: “rocha,” “fortaleza,” “escudo” — Medium risk collectively; teach as titles for God’s personal protective character, not impersonal cosmic forces or amulet-like protective objects (a risk given the prevalence of protective religious objects/imagery in Brazilian folk-Catholic and Afro-Brazilian practice).

Psalm 19 — Praise through creation and Torah. New terms: עֵדוּת (edut, “testimony”) and מִשְׁפָּט (mishpat, “judgment/ordinance”) — legal-covenant vocabulary alongside reused תּוֹרָה (torah); PT “testemunho,” “juízos/preceitos” — High risk for teacher integration: this psalm frames Torah as sweet delight (v.10, “more to be desired…than gold… sweeter also than honey”), which must be taught alongside, not against, the Pauline “lei” material in the baseline package — the law’s inability to justify (Romans) and the law’s goodness as revelation (Psalms) are complementary, not contradictory.

Psalm 20–21 — Royal psalms (king departing for war; king’s coronation blessing); reuse Psalm 2’s kingship/messiah vocabulary. Psalm 21:4 “length of days forever” — eschatological hope language, Medium risk, avoid conflating with cyclical-existence hope.

Psalm 22 — Anchor: Messianic Prophecy (Christ’s cross-word, Matt 27:46; Mark 15:34). עֲזַבְתָּנִי (azavtani, “you have forsaken me”) — new term, Critical for teaching the reality of Christ’s cry of dereliction without implying a rupture in the Trinity’s eternal unity. Also “they have pierced my hands and feet” (textual tradition כָּארוּ/דָּקְרוּ) and “they divided my garments” — both directly fulfilled at the crucifixion (John 19:23-24); High/Critical risk requiring careful theologian handling given the doctrine’s centrality.

Psalm 23 — Core passage. See verse-by-verse treatment above.

Psalm 24 — Anchor: Kingship. New divine title יְהוָה צְבָאוֹת (YHWH tseva’ot, “LORD of hosts/armies”) — PT “SENHOR dos Exércitos” — Critical, reuses the YHWH/SENHOR convention; “Who is this King of glory?” reuses glory/“glória” and melek/“rei.”

Psalm 25 — Anchor: Covenant Faithfulness (Hesed). Chesed and אֱמֶת (emet, “truth/faithfulness”) paired repeatedly (“all the paths of the LORD are chesed and emet,” v.10). New term emet: PT “fidelidade/verdade” — Medium/High risk; must be taught as God’s reliable, truth-grounded loyalty, not abstract philosophical “truth.”

Psalm 26–27 — Refuge/confidence psalms. Psalm 27 introduces אוֹר (or, “light”) and יֶשַׁע (yesha, “salvation,” reuses baseline salvation/“salvação,” Critical) — “The LORD is my light and my salvation.”

Psalm 28 — Reuses shepherd vocabulary (“be their shepherd and carry them forever,” v.9) tied to Psalm 23/80.

Psalm 29 — Praise/theophany; new phrase קוֹל יְהוָה (“voice of the LORD”) — reuses baseline power_of_god/“poder de Deus” (Medium).

Psalm 30 — Lament-to-praise turn; reuses established lament and joy vocabulary; no new terms.

Psalm 31 — Refuge psalm; “into your hand I commit my spirit” (quoted by Christ, Luke 23:46) introduces רוּחַ (ruach, “spirit/breath”) — High risk in the Brazilian context: ruach must be distinguished from Kardecist “espíritos” (discarnate entities communicated with via mediums) and from Candomblé/Umbanda incorporated spirits; here it denotes the life-breath entrusted wholly to God, not an autonomous entity to be invoked or channeled.

Psalm 32 — Anchor: Confession and Forgiveness (companion to Psalm 51). New terms: פֶּשַׁע (pesha, “transgression/rebellion”) and reused חַטָּאה (chattah, “sin,” baseline sin/“pecado,” Medium-High); כִּסָּה (kissah, “covered,” forgiveness imagery) — PT “perdoado/coberto” — High risk, ties directly to the Confession/Forgiveness doctrine’s core claim that forgiveness is God’s decisive covering of sin in this life, not a debt gradually worked off across future incarnations.

Psalm 33 — Praise + hesed (“the earth is full of the chesed of the LORD,” v.5); reuses established hesed vocabulary.

Psalm 34 — “Taste and see that the LORD is good” (reuses tov); refuge vocabulary reused; no new terms.

Psalm 35 — Imprecatory/lament vocabulary reused; no new terms.

Psalm 36 — Hesed anchor extension: “Your chesed, O LORD, extends to the heavens” plus new image מְקוֹר חַיִּים (mekor chayim, “fountain of life”) — PT “fonte da vida” — Medium risk, ties to eternal-life hope, distinct from any notion of a self-renewing cycle of lives.

Psalm 37 — Anchor: The Righteous and the Wicked (wisdom register). New term עָנָו/עֲנָוִים (anav/anavim, “meek/humble”) — “the meek shall inherit the land” (quoted Matt 5:5); PT “mansos/humildes” — Medium risk, ties eschatological inheritance to humility rather than achieved merit.

Psalm 38 — Lament, sin and physical affliction linked; reuses pecado/lament vocabulary; no new terms.

Psalm 39 — Lament on human mortality and transience (“my days are like a handbreadth”); no new terms beyond established lament vocabulary.

Psalm 40 — Anchor: Messianic Prophecy (quoted Heb 10:5-9). “Sacrifice and offering you have not desired… I delight to do your will” — ties directly to Christ’s obedience fulfilling and surpassing the sacrificial system; High/Critical risk requiring theologian handling given its direct Christological application in Hebrews.

Psalm 41 — Betrayal by a close friend (quoted John 13:18 of Judas) — brief Messianic note; reuses established vocabulary otherwise.

BOOK II (Psalms 42–72)

Psalm 42–43 (one composition) — Anchor: Lament and Honest Prayer. New term תַּעֲרֹג (ta’arog, from עָרַג, arag, “to pant/long intensely”) — “As the deer pants for water, so my soul pants for you” — PT “suspira/anseia” — Medium risk; introduces the self-address refrain “Why are you cast down, O my soul?” — a model of honest internal dialogue in prayer, important for the doctrine’s teaching on processing distress before God rather than suppressing it.

Psalm 44 — Communal lament (“you have rejected and disgraced us”); reuses lament vocabulary; no new terms.

Psalm 45 — Anchor: Kingship / Messianic Prophecy (quoted Heb 1:8-9). “Your throne, O God, is forever” — אֱלֹהִים (Elohim) applied to the Davidic king, taken up by Hebrews as address to the Son — Critical, direct textual basis for the Deity of Christ doctrine; requires theologian-level handling to avoid either overclaiming (reading later Christology naively back into the original royal-wedding setting) or underclaiming (missing the NT’s deliberate christological use).

Psalm 46 — Anchor: Character of God as Refuge. “God is our refuge and strength… Be still and know that I am God” — מַחְסֶה וָעֹז (machaseh va’oz, “refuge and strength”) — reuses/extends the refuge vocabulary of Psalm 18/91; PT “refúgio e fortaleza” — Medium risk.

Psalm 47 — Kingship/praise (“God is King over all the earth”) — reuses מֶלֶךְ (melek)/“rei.”

Psalm 48 — Zion/city-of-God psalm; proper-name vocabulary, Low risk.

Psalm 49 — Wisdom psalm on death and redemption. New term פָּדָה/גְּאֻלָּה (padah/ge’ulah, “to redeem/redemption”) — PT “redimir/redenção” — High risk, ties to salvation; must be distinguished from a Kardecist “resgate cármico” (paying off karmic debt across lifetimes) — redemption here is God’s decisive rescue, not the self’s gradual debt-payment.

Psalm 50 — Covenant lawsuit contrasting sacrifice with obedience; reuses covenant/sacrifice vocabulary; no new theological terms.

Psalm 51 — Anchor: Confession and Forgiveness (core doctrinal passage). New terms: חָנַן (chanan, root of “be gracious to me,” חָנֵּנִי, channeni) — an OT root conceptually adjacent to, but distinct from, baseline grace/“graça” (χάρις is the NT term fixed in TM; chanan is its OT conceptual precursor, not to be merged into the same lexical slot without a teaching note). רַחֲמִים (rachamim, “compassion,” from a root meaning “womb”) — PT “compaixão/misericórdia” — Medium/High. מָחָה (machah, “to wipe/blot out”) and כָּבַס (kabas, “to launder/wash thoroughly”) and טָהַר (taher, “to be clean/pure,” ritual-purity term applied morally) — image cluster for total removal of guilt; PT “apagar,” “lavar,” “purificar” — High risk collectively, since these must be taught as God’s decisive, once-for-all cleansing rather than either (a) a Catholic-culture expectation of ongoing priestly-mediated absolution through repeated sacramental confession, or (b) a Kardecist “reforma íntima” of self-directed moral reprogramming achieved through the spirit’s own effort across lifetimes. בָּרָא (bara, “create,” the Genesis creation-verb) in “create in me a clean heart” — Critical: moral renewal is described with the vocabulary of ex nihilo creation, not incremental self-improvement. רוּחַ קָדְשֶׁךָ (ruach qodshekha, “your Holy Spirit,” v.11) — one of only two OT occurrences of this exact phrase; reuses baseline holy_spirit/“Espírito Santo” (Critical); teach as an early anticipation of the fuller NT Trinitarian revelation, without overclaiming full NT Trinitarian precision was available to the psalmist. לֵב נִשְׁבָּר וְנִדְכֶּה (“a broken and contrite heart”) contrasted with ritual sacrifice — the doctrinal center of this psalm: inward repentance over external ritual, directly relevant to both Catholic sacramentalism and Kardecist self-effort critiques above.

Psalm 52–53 — Wicked/fool vocabulary (Ps 53 parallels Ps 14); reuses established terms; no new terms.

Psalm 54–55 — Lament/refuge; reuses established vocabulary; no new terms.

Psalm 56–57 — Refuge and hesed (“in God I trust… Your chesed is great unto the heavens,” Ps 57:10) — reuses established vocabulary.

Psalm 58–59 — Imprecatory psalms calling for divine judgment on the wicked; reuses righteous/wicked vocabulary. Pastoral note (Medium/High risk): imprecatory prayer must be taught as an appeal to God’s justice, not sanction for personal vengeance — relevant to the Lament/Honest Prayer doctrine’s full scope.

Psalm 60 — Communal lament/refuge; reuses established vocabulary; no new terms.

Psalm 61 — Refuge psalm; new image כְּנָפָיו (kenafav, “his wings”) — “I will take refuge under the shelter of your wings” — PT “sombra das tuas asas” — Medium risk; a brief note distinguishing this maternal-bird protection imagery from feather/wing symbolism sometimes present in Afro-Brazilian religious iconography is worthwhile for teacher awareness, though the collision risk is lower than for Critical terms.

Psalm 62 — Refuge; new verb בָּטַח (batach, “to trust”) ties to baseline faith/“fé” (High) — “trust in him at all times.”

Psalm 63 — “My soul thirsts for you” (reuses nephesh); “your chesed is better than life” (reuses hesed); no new terms.

Psalm 64–65 — Reuses established vocabulary (refuge, praise, harvest thanksgiving); no new terms.

Psalm 66–67 — Praise with mission-to-nations language (“let the peoples praise you”) — reuses baseline mission/“missão” (Medium).

Psalm 68 — Anchor: Messianic Prophecy (quoted Eph 4:8). עָלָה (alah, “to ascend”) — new term tied to Christ’s ascension and the giving of gifts; reuses baseline spiritual_gifts/“dons espirituais” (High) — must be distinguished, as in the baseline, from Kardecist mediunidade and Candomblé/Umbanda gifts of incorporation.

Psalm 69 — Anchor: Messianic Prophecy (quoted John 2:17; John 15:25; John 19:28; Rom 15:3). “Zeal for your house has consumed me”; “they gave me vinegar to drink” — directly fulfilled at the crucifixion; High/Critical, requires theologian handling.

Psalm 70 — Short lament; reuses established vocabulary; no new terms.

Psalm 71 — Refuge in old age; reuses established vocabulary; no new terms.

Psalm 72 — Anchor: Kingship and the Messianic King. “May he have dominion from sea to sea… all nations shall serve him” — the ideal righteous king’s universal reign, read messianically; new paired term מִשְׁפָּט וּצְדָקָה (mishpat u-tsedaqah, “justice and righteousness”) — reuses baseline righteousness/“justiça” (Critical); High risk overall given the doctrine’s centrality.

BOOK III (Psalms 73–89)

Psalm 73 — Wisdom psalm questioning the prosperity of the wicked. New term חֵלֶק (cheleq, “portion/inheritance,” “God is my portion forever”) — PT “porção/herança” — Medium risk; must be distinguished from a Kardecist karmic “resgate”-style accounting of what one is owed across lives — the psalmist’s “portion” is relational communion with God, not a ledger balance.

Psalm 74 — Communal lament (temple destroyed); reuses lament vocabulary; no new terms.

Psalm 75–76 — Divine judgment/kingship; reuses established vocabulary; no new terms.

Psalm 77 — Lament, remembering God’s past works; reuses established vocabulary; no new terms.

Psalm 78 — Historical recital psalm (Exodus, wilderness); reuses covenant/“aliança” (High); largely proper-noun/historical-narrative vocabulary, Low risk.

Psalm 79 — Communal lament (temple destroyed); reuses established vocabulary; no new terms.

Psalm 80 — Anchor: Character of God as Shepherd (extends the core doctrine outside Psalm 23). “Give ear, O Shepherd of Israel, you who lead Joseph like a flock” — reuses רָעָה/“pastor.” New phrase פָּנִים (panim, “face,” “let your face shine”) — priestly-blessing resonance (cf. Num 6:25) — PT “haja o teu rosto/a tua face resplandecer” — Medium risk.

Psalm 81–83 — Festival/judgment psalms; Psalm 82’s “gods”/“sons of the Most High” (אֱלֹהִים applied to human judges, quoted John 10:34) is a minor but notable Christological cross-reference; otherwise reuses established vocabulary.

Psalm 84 — “How lovely is your dwelling place”; temple-longing and refuge imagery reused; no new terms.

Psalm 85 — Hesed/emet pairing: “chesed and emet will meet; righteousness and peace will kiss” — reuses hesed, emet, righteousness/“justiça,” and peace/“paz” (Medium).

Psalm 86 — Hesed/refuge lament; reuses established vocabulary; no new terms.

Psalm 87 — Zion psalm; proper-noun vocabulary, Low risk.

Psalm 88 — Anchor: Lament and Honest Prayer (the Psalter’s darkest, unresolved lament). “You have put me in the depths of the pit, in the regions dark and deep” — no turn to praise or resolution by the psalm’s end. High risk for doctrinal teaching importance: this psalm licenses unresolved cries to God without a forced positive conclusion, directly counter to any theological tendency (whether prosperity-gospel positivity-only culture or Kardecist optimistic self-improvement narrative) that cannot tolerate an honest, unresolved cry to God as legitimate faith.

Psalm 89 — Anchor: Covenant Faithfulness, Kingship, Messianic Promise (Davidic Covenant). Extended meditation on God’s chesed/covenant oath to David (“I will not violate my covenant… his line shall endure forever,” vv. 28-37), followed by lament over its apparent failure (vv. 38-51). Reuses covenant/“aliança” (High) and messiah/“Messias” (v.38, “your anointed,” Critical). High/Critical risk overall, given the density of doctrine converging in a single psalm.

BOOK IV (Psalms 90–106)

Psalm 90 — “Lord, you have been our dwelling place in all generations… teach us to number our days.” New term מָעוֹן (ma’on, “dwelling place”) — refuge-adjacent; contrasts God’s eternity with human transience — Medium risk, ties to the “Character of God” doctrine’s eternality dimension.

Psalm 91 — Anchor: Character of God as Refuge. “He who dwells in the shelter of the Most High… my refuge and my fortress.” New divine titles: עֶלְיוֹן (Elyon, “Most High”) and שַׁדַּי (Shaddai, “Almighty”) — PT “Altíssimo,” “Todo-Poderoso” — Medium/High risk. High risk pastoral note: this psalm is quoted by Satan to tempt Christ (Matt 4:6), and is frequently misapplied in Brazilian Pentecostal prosperity-and-protection preaching as a guarantee against all harm; must be taught as covenant trust in God’s character, not a magical protection formula or health-and-wealth guarantee.

Psalm 92–93 — Kingship/praise (“The LORD reigns… your throne is established from of old”); reuses kingdom_of_god/“reino de Deus” concept (Medium) via the verb מָלַךְ (malak, “to reign”).

Psalm 94 — Refuge/vengeance; reuses established vocabulary; no new terms.

Psalm 95 — Kingship/worship call: “we are the sheep of his hand” (reuses shepherd vocabulary); “do not harden your hearts” (quoted Heb 3–4) — new tie to faith/persistence doctrine, Medium risk.

Psalm 96–98 — Anchor cluster: Praise and Worship (Enthronement Psalms). “Sing to the LORD a new song… the LORD reigns… he will judge the world with righteousness” — reuses established praise-verb field (see Ps 100, 111-118 below) and righteousness/“justiça” (Critical).

Psalm 99 — Kingship/holiness: “The LORD reigns; let the peoples tremble… Holy is he” — reuses baseline holy/“santo” (Medium).

Psalm 100 — Anchor: Praise and Worship + Character of God as Shepherd. “It is he who made us, and we are his; we are his people, and the sheep of his pasture.” New term תּוֹדָה (todah, “thanksgiving,” “Enter his gates with thanksgiving”) — reuses baseline thanksgiving/“ação de graças” (Low) though from a distinct Hebrew root, worth noting for teacher completeness.

Psalm 101 — Royal psalm, king’s personal integrity vow; reuses kingship vocabulary; no new terms.

Psalm 102 — Anchor: Messianic Prophecy (quoted Heb 1:10-12, applied to the eternal Son). “You laid the foundations of the earth… you are the same, and your years have no end” — a psalm not obviously messianic on its surface, but applied christologically by the author of Hebrews to affirm the Son’s eternal, unchanging deity. Medium/High risk: an important teaching point about the NT’s hermeneutical method of applying OT divine-attribute texts to Christ; misexplained, this can either be missed entirely or overclaimed as an explicit self-conscious messianic psalm in its original setting.

Psalm 103 — Anchor: Covenant Faithfulness (Hesed) + Confession and Forgiveness. “Who forgives all your iniquity, who heals all your diseases… as a father shows compassion to his children… as far as the heavens are above the earth, so great is his chesed.” New term עָוֹן (avon, “iniquity/guilt”) alongside reused חַטָּאה (chattah); reuses רַחוּם וְחַנּוּן (rachum ve-chanun, “compassionate and gracious,” from the Psalm 51 root cluster) and חֶסֶד (hesed). A dense doctrinal anchor for both named doctrines.

Psalm 104 — Creation praise; reuses glory/creation vocabulary; no new theologically load-bearing risk terms beyond general nature imagery.

Psalm 105–106 — Historical/covenant recital psalms. Psalm 105 (covenant with Abraham, reuses covenant/“aliança”); Psalm 106 (national confession of sin, reuses sin/“pecado” and confession vocabulary from Ps 32/51).

BOOK V (Psalms 107–150)

Psalm 107 — Anchor: Covenant Faithfulness (Hesed refrain). “Oh give thanks to the LORD, for he is good, for his chesed endures forever” — the first occurrence of a liturgical refrain repeated at Psalms 118 and (26 times) 136. Establishes the doctrine’s central liturgical formula.

Psalm 108 — Reuses hesed/refuge vocabulary; no new terms.

Psalm 109 — Imprecatory lament (quoted Acts 1:20 of Judas) — brief Messianic/lament note; reuses established imprecatory-psalm pastoral caution (see Ps 58-59).

Psalm 110 — Anchor: Kingship and the Messianic King; the single most doctrinally dense psalm in the Psalter for this curriculum. “The LORD said to my Lord, Sit at my right hand… You are a priest forever after the order of Melchizedek.” Critical risk: the Hebrew text distinguishes יְהוָה (YHWH, “SENHOR”) from אָדֹנִי (adoni, “my lord,” referring to the coming Davidic king/Messiah). Jesus himself uses this distinction to press his hearers on the Messiah’s deity (Matt 22:41-46); the NT (Acts 2:34-35, Heb 1:13) identifies the “my Lord” figure with Christ, who is thus both David’s son and David’s Lord. This is the key convergence point of the Lordship of Christ and Deity of Christ baseline doctrines with the Kingship curriculum doctrine — the SENHOR/Senhor typographic distinction from the Preliminary Note above is not a stylistic nicety here but doctrinally load-bearing. New term מַלְכִּי־צֶדֶק (Malki-Tsedeq, Melchizedek, “king of righteousness”) — proper name/title reused extensively in Hebrews 5–7; PT “Melquisedeque” — Medium risk (requires OT/NT bridging background, cf. Genesis 14).

Psalm 111–113 — Hallel psalms (praise cluster). Psalm 111 (hesed/covenant remembrance, reuses established vocabulary); Psalm 112 (righteous-person description mirroring Psalm 1, reuses established vocabulary); Psalm 113 (“who is like the LORD our God, who looks far down,” reuses established vocabulary).

Psalm 114 — Historical Exodus praise psalm; reuses established vocabulary; no new terms.

Psalm 115 — Idols versus the living God: “Their idols are silver and gold, the work of human hands.” New term עֲצַבִּים/פְּסִילִים (atsabim/pesilim, “idols/carved images”) — PT “ídolos” — High risk given Brazilian religious plurality: this psalm’s exclusive-monotheism polemic must be taught pastorally and carefully, without triumphalist or contemptuous tone toward Afro-Brazilian Candomblé/Umbanda images or Catholic devotional images of saints, while still preserving the text’s clear claim that God alone, not any crafted image, is to be worshiped (cf. baseline god entry’s note on orixá/saint syncretism).

Psalm 116 — Hallel psalm; new term חֲסִידָיו (chasidav, “his covenant-faithful/holy ones,” from the chesed root) — reuses baseline saints/“santos” (Critical) with the added nuance of its explicit chesed-root derivation, worth noting for teacher completeness on the corporate-not-canonized sense.

Psalm 117 — Shortest psalm; praise + hesed extended to all nations; reuses established vocabulary.

Psalm 118 — Anchor: Messianic Prophecy + Praise and Worship. “The stone that the builders rejected has become the cornerstone” (quoted Matt 21:42; Acts 4:11; 1 Pet 2:7) — new image cluster אֶבֶן/פִּנָּה (even/pinnah, “stone/corner[stone]”); “Blessed is he who comes in the name of the LORD” (בָּא בְּשֵׁם יְהוָה, the “Hosanna” text of Matt 21:9) — both High/Critical risk given direct messianic fulfillment; also carries the hesed refrain from Psalm 107/136.

Psalm 119 — Anchor: The Righteous and the Wicked / Torah devotion (the Psalter’s longest chapter, an acrostic on God’s word). Dense cluster of near-synonyms for divine revelation: תּוֹרָה (torah), דָּבָר (davar, “word”), אִמְרָה (imrah, “saying”), מִשְׁפָּט (mishpat, “judgment/ordinance”), חֻקָּה/חֹק (chuqqah/choq, “statute/decree”), מִצְוָה (mitsvah, “commandment”), עֵדוּת (edut, “testimony”), פִּקּוּד (piqqud, “precept”). High risk for teacher integration: this is the single densest concentration of “law” vocabulary in Scripture, framed entirely as delight, not burden; must be taught in careful balance with the baseline’s Pauline law/“lei” material (High), which stresses the law’s inability to justify — both are true within their respective contexts and must not be allowed to cancel each other out in teaching.

Psalm 120–134 (Songs of Ascent, pilgrimage psalms) — grouped treatment, each explicitly noted:

• Ps 120 — lament of a sojourner among hostile speech; reuses established vocabulary.
• Ps 121 — new term עֵזֶר (ezer, “help”) — “my help comes from the LORD… he who keeps you will not slumber”; PT “socorro/ajuda” — Low/Medium risk.
• Ps 122 — “pray for the peace of Jerusalem” — reuses baseline peace/“paz.”
• Ps 123–124 — refuge vocabulary reused; no new terms.
• Ps 125 — righteous/wicked vocabulary reused; no new terms.
• Ps 126 — restoration from exile, joy/weeping; reuses established vocabulary.
• Ps 127 — “unless the LORD builds the house”; reuses established vocabulary.
• Ps 128 — blessing on family/household; reuses established vocabulary.
• Ps 129 — affliction by enemies; reuses established vocabulary.
• Ps 130 — Anchor: Confession and Forgiveness (companion to Psalm 51). “Out of the depths I cry to you, O LORD!… But with you there is forgiveness [סְלִיחָה-root, reuses סָלַח/salach forgiveness vocabulary from Ps 51]… for with the LORD there is chesed, and with him is plentiful פְּדוּת (pedut, “redemption”).” High risk, reinforces the doctrine’s core claim of decisive, waited-for divine forgiveness.
• Ps 131 — humility psalm; reuses established vocabulary.
• Ps 132 — Anchor: Kingship (Davidic Covenant). “The LORD swore to David a sure oath… your throne I will establish” — reuses Davidic covenant vocabulary from Psalm 89/110.
• Ps 133 — brotherly unity and hesed; reuses established vocabulary.
• Ps 134 — brief praise doxology; reuses established vocabulary.

Psalm 135–136 — Anchor: Covenant Faithfulness (Hesed capstone). Psalm 136’s 26-fold refrain “for his chesed endures forever” is the definitive liturgical text for this doctrine across the entire curriculum; reuses all established hesed vocabulary at maximal density.

Psalm 137 — Exilic lament (“By the rivers of Babylon”); reuses established lament vocabulary; imprecatory closing verses carry the same pastoral caution noted at Psalms 58-59/109.

Psalm 138 — Thanksgiving/hesed psalm; reuses established vocabulary; no new terms.

Psalm 139 — Meditation on God’s omniscience and omnipresence: “You have searched me and known me… in your book were written all the days [that were formed for me].” High risk teaching point: v.16’s “written before any of them came to be” language must be handled with the same care the baseline gives providence/election (High/Critical) — God’s intimate personal knowledge and purposive care, not an impersonal predetermined “karmic script” governing a spirit’s course across lives.

Psalm 140–142 — Laments/refuge; reuses established vocabulary; no new terms.

Psalm 143 — Lament; “my spirit faints… teach me to do your will” — reuses רוּחַ (ruach, “spirit,” High risk per Ps 31 note above).

Psalm 144 — Royal/refuge psalm; reuses established vocabulary; no new terms.

Psalm 145 — Anchor: Kingship + Praise and Worship + Covenant Faithfulness (capstone convergence). “The LORD is gracious and merciful… slow to anger and abounding in chesed… Your kingdom is an everlasting kingdom.” New term מַלְכוּת (malkut, “kingdom”) — reuses baseline kingdom_of_god/“reino de Deus” (Medium); reuses the chanan/rachum/chesed cluster from Psalms 51/103.

Psalm 146–150 — Anchor cluster: Praise and Worship (the Psalter’s concluding Final Hallel, each psalm framed by “Hallelujah”). הַלְלוּיָה (Halleluyah) — transliterated “Aleluia” throughout per the baseline’s established-transliteration convention (alongside “Amém”). Ps 146 (“do not put your trust in princes,” reuses batach/trust); Ps 147 (“he heals the brokenhearted,” reuses established healing/compassion vocabulary); Ps 148 (cosmic praise of all creation, reuses established vocabulary); Ps 149 (“let the chasidim/saints rejoice,” reuses chasid/chesed and saints/“santos” cluster); Ps 150 (capstone doxology, new term נְשָׁמָה, neshamah, “breath,” related to the nephesh/ruach field — “let everything that has breath praise the LORD,” PT “tudo quanto respira” — Low/Medium risk, closes the book’s praise trajectory).

---

This document must be loaded alongside 08_core_glossary.md and the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json before any Phase 2 Psalms segment translation begins.