Psalm 9 → 69
Reasoning: 7296 Output: 9030 Total: 16326
Argument
Below is a set of mutually reinforcing arguments that Psalm 69 can be read as logically following Psalm 9. I arrange them from the strongest (rare/shared lexemes and tightly matched images) to broader thematic and form-level links. I privilege identical forms and roots and rarer vocabulary, per your criteria. 1) High‑salience lexical/root ties (rare or distinctive, and often in identical/same-class forms) - Root ט-ב-ע “to sink/drown”: - Ps 9:16 טָבְעוּ גוֹיִם “the nations sank” (Qal perf 3cp). - Ps 69:3 טָבַעְתִּי “I have sunk” (Qal perf 1cs); 69:15 אַל… אֶטְבָּעָה “let me not sink” (Qal impf coh/jussive). - This is a striking, relatively rare verb and the imagery is identical (being overwhelmed/sinking). Psalm 69 turns the fate of “the nations” in Ps 9 into the psalmist’s threatened fate, which is then reversed by prayer. - Root ש-ג-ב “be high, make secure/lofty”: - Ps 9:10–11 מִשְׂגָּב… מִשְׂגָּב “a high/secure refuge” (noun, twice). - Ps 69:30 תְּשַׂגְּבֵנִי “you will set me on high” (Hifil, 2ms + 1cs suffix). - Same root; in Ps 9 it names God’s character as a “stronghold,” in Ps 69 it becomes the anticipated result: “your salvation will set me on high.” That is a natural progression from description to petition/fulfilment. - Snare/trap lexicon (root י-ק-ש and its nouns): - Ps 9:16–17 בְּרֶשֶׁת… נוֹקֵשׁ “in a net… the wicked is ensnared.” - Ps 69:23 לְמוֹקֵשׁ “for a snare,” alongside לְפָח “for a trap.” - “Net/snare” language is not psalmically ubiquitous; the reuse here continues the judicial-reversal motif (enemies caught by what they lay), now cast as imprecation in Ps 69. - Zion/cities cluster, with a destruction→rebuilding sequence: - Ps 9:12 “Sing to YHWH, enthroned in Zion (יֹשֵׁב צִיּוֹן)”; 9:15 “in the gates of Daughter Zion (בְּשַׁעֲרֵי בַת־צִיּוֹן)”; 9:7 “you have uprooted cities (וְעָרִים נָתַשְׁתָּ).” - Ps 69:36 “God will save Zion (י֘וֹשִׁ֤יעַ צִיּוֹן) and build the cities of Judah (וְיִבְנֶה עָרֵי יְהוּדָה).” - Exactly the right “next step”: after the (enemy) cities are torn down (Ps 9), “the cities of Judah” are rebuilt (Ps 69). Zion—named in both—anchors the sequence. - Gate imagery (שַׁעַר): - Ps 9:15 “in the gates of Daughter Zion I will exult.” - Ps 69:13 “those who sit in the gate talk about me.” - The gate is the public/legal space; Ps 9 pictures public praise there; Ps 69 shows public scorn there—then looks to return to public praise (69:31–35). The social location is the same, the situation escalates from praise (9) to ostracism (69) to anticipated praise again (69:31–35). - Seekers/hopeful faithful (root ד-ר-ש “seek”): - Ps 9:11 “you have not forsaken those who seek you (דֹרְשֶׁיךָ).” - Ps 69:33 “seekers of God (דֹרְשֵׁי אֱלֹהִים).” - Same root, same group; Ps 69 explicitly addresses them (v. 33), echoing Ps 9’s assurance (v. 11). - The poor/humble cluster (synonymous set: אֶבְיוֹן/עָנִי/עֲנָוִים): - Ps 9:19 “the poor (אֶבְיוֹן) will not be forgotten forever”; 9:13 “he did not forget the cry of the humble/poor (עֲנָוִים).” - Ps 69:30 “but I am poor (עָנִי) and in pain”; 69:33 “the humble (עֲנָוִים) will see and rejoice”; 69:34 “YHWH hears the needy/poor (אֶבְיוֹנִים).” - The same lexical family, with the same theology: God notices and acts for the downtrodden. Ps 69 is an individual instantiation of Ps 9’s general promise. - Salvation lexicon (יְשׁוּעָה with 2ms suffix): - Ps 9:15 “I will rejoice in your salvation (בִּישׁוּעָתֶךָ).” - Ps 69:30 “your salvation, O God, will set me on high (יְשׁוּעָתְךָ… תְּשַׂגְּבֵנִי).” - Identical noun+suffix; Ps 69 explicitly links that salvation to שׂגב (see above). - Enemies (root א-ו-י-ב): - Ps 9:4, 14 “enemies” (אוֹיְבַי / מִשֹּׂנְאַי). - Ps 69:5, 19 “my haters/enemies” (שֹׂנְאַי / אֹיְבַי). - Common, but here tied to the same judicial reversal motif. 2) Image system carried forward and intensified - Pit/death vs deluge: - Ps 9:16 “the nations sink in the pit (שַׁחַת) they made”; 9:18 “the wicked return to Sheol (שְׁאוֹלָה)”; 9:14 “you who lift me up from the gates of death.” - Ps 69 develops this toward watery-underworld imagery: “I have sunk in deep mire” (בִּיוֵן מְצוּלָה), “in the depths of waters,” “let not the flood sweep over me,” “let not the pit/bore’s mouth (בְּאֵר פִּיהָ) shut over me” (69:3, 15–16). - In ANE poetics the pit/Sheol and the waters are overlapping domains of death/chaos. Ps 69 thus “amplifies” Ps 9’s descent-ascent imagery. - Snare/net reflexive justice: - Ps 9:16–17 the wicked fall into their own net; 69:23–25 prays their “table” become a trap and snare, with divine wrath poured out. Both use the same retributive logic; Ps 69 turns Ps 9’s observation into petition and curse. 3) Zion and city-building as the narrative hinge between the two - Ps 9 affirms: God enthroned in Zion, judges the nations, uproots cities (9:7–12). - Ps 69 consummates: God will save Zion and rebuild the cities of Judah; his servants’ seed will inherit and dwell there (69:36–37). - This is a natural historical sequence familiar in Israelite memory: victory/judgment over enemies (9) followed by restoration/rebuilding (69). “Uprooting cities” (נתשׁ) in 9:7 is answered by “building” (בנה) in 69:36; both are concrete verbs with strong covenant-historical resonance (compare the prophetic pair נתשׁ/לנטוע, להרוס/לבנות). 4) Formal/structural links that read well in sequence - Superscriptions: both are “לַמְנַצֵּחַ … לְדָוִד,” each with a tune/musical marker (“עַלְמוּת לַבֵּן” vs “עַל־שׁוֹשַׁנִּים”). This creates a clear editorial bridge: two Davidic compositions for the director, each marked by a performance note. - Hymn→lament→hymn arc: - Ps 9 is a mixed hymn of praise/confidence (vv. 2–3), with retrospective thanksgiving for judgment executed, and a communal exhortation to sing (vv. 12, 20–21). - Ps 69 is a full individual lament that moves into imprecation (vv. 23–29) and ends in a hymnic doxology with communal scope (vv. 31–37). That closing hymn effectively answers Ps 9’s earlier summons “Sing to YHWH, enthroned in Zion; proclaim his deeds among the peoples” (9:12) by expanding it: “Let heaven and earth praise him” (69:35) and “God will save Zion…” - Read back-to-back, they form a dramatic arc: praise for past judgment (Ps 9) → deep present crisis and plea (Ps 69) → renewed praise and Zion’s restoration (end of Ps 69). 5) The “seekers/poor” theology ties the audiences together - Ps 9 addresses and reassures “those who know your name… those who seek you” (9:11), and promises the “poor/afflicted” are not forgotten (9:13, 19). - Ps 69 self-identifies with that constituency: “I am poor” (69:30), “the humble will see and rejoice,” “YHWH hears the poor” (69:33–34), and again invokes “those who seek God” (69:33). The same people, the same divine posture, now applied to the speaker’s case. 6) “Name” praise and public proclamation recur - Ps 9:3 “I will sing praise to your name, O Most High”; 9:12 “Sing to YHWH… tell among the peoples his deeds.” - Ps 69:31 “I will praise the name of God with a song and magnify him with thanksgiving,” followed by a cosmic call to praise (69:35). - Identical object “the name,” same verbal field (זמר/הלל/גדל), same public orientation. 7) Judicial frame carried over, now personalized - Ps 9 is courtroom-saturated: “you have executed my judgment and cause,” “you sat on the throne judging in righteousness” (vv. 5–9). - Ps 69 picks up the judicial logic as plea and curse: “Pour out your indignation,” “add iniquity to their iniquity; let them not come into your righteousness” (vv. 25, 28), “let them be blotted out of the book of life” (v. 29). The same judge now is being asked to act in the individual’s case. Even “דֹרֵשׁ דָּמִים” (“the One who seeks blood,” Ps 9:13) fits the move from public justice to avenging present wrongs in Ps 69 (69:20–22). 8) Social-location continuity: the city gate - Ps 9 envisions praise “in the gates of Daughter Zion” after rescue (9:15). - Ps 69 names the gate as the place where civic elites mock him (69:13), but anticipates being restored to worship and communal favor (69:31–37). The social scene is the same; the narrative simply moves from celebration (9) to scandal (69) to greater celebration. 9) Memory/erasure motif - Ps 9:7 “their memory perished” (אָבַד זִכְרָם) concerning the enemy. - Ps 69:29 “let them be blotted out of the book of life… not written with the righteous.” - Both pronounce obliteration on the wicked—Ps 9 in historical memory, Ps 69 in heavenly record—tight thematic continuity, escalating the sanction. 10) Mythic underlay (Sheol/deeps) is sustained - Ps 9’s “Sheol” (9:18) and “gates of death” (9:14) belong to the underworld motif. - Ps 69’s “depths,” “flood,” “pit’s mouth,” “mire,” and “deep waters” are the same mythic space in watery idiom. The psalmist is being drawn toward the same realm from which Ps 9’s speaker was lifted. How all this yields a logical sequence - Historically/cultically: Ps 9 celebrates divine victory over enemies (including the dismantling of hostile cities) and enthronement in Zion; Ps 69, read next, voices the plea of a righteous sufferer amid scorn in that same public sphere, then projects forward to a rebuilt Judah and secure Zion. That is a familiar Israelite storyline: judgment on adversaries → distress of the faithful amid social upheaval → restoration/rebuilding. - Literarily: Ps 9’s programmatic summons to sing and to proclaim God’s deeds among the peoples (9:12) is taken up and broadened at the end of Ps 69 (69:31–37), answering the call with concrete commitments (“I will praise the name of God… with thanksgiving”), a wider choir (“heaven and earth, the seas”), and a more specific horizon (“God will save Zion and build the cities of Judah”). - Lexically: rare/shared roots (טבע; שׂגב; יקש/מוקש; דרש; the poor-terms cluster; the gate/city/Zion cluster) chain the two poems; several occur in identical or closely parallel forms and functions. Those are the strongest markers of editorial or thematic stitching. - Theologically: both psalms turn on the same convictions—YHWH as righteous judge, refuge for the downtrodden, avenger of blood, enthroned in Zion; the second psalm personalizes and intensifies the first’s themes and moves them toward eschatological restoration. In short: if you were to place Psalm 69 after Psalm 9, you could argue that 69 deliberately picks up Psalm 9’s diction (especially טבע, שׂגב, דרש, the poor/humble set), its imagery set (pit/Sheol→waters), its social location (the gate), and its Zion/city horizon, and then carries the story forward from judgment over enemies and public praise (Ps 9) to the sufferer’s plea and imprecations, climaxing in the promised rebuilding of Zion’s cities (Ps 69). The combination of rare shared roots (טבע; שׂגב; יקש/מוקש), identical thematic actors (seekers, poor), and the destruction→rebuilding of cities anchored in Zion provides the strongest case for a logical, even editorially coherent, progression from Psalm 9 to Psalm 69.
Evaluation
Score: 7.5
Evaluated at: 2025-12-05T03:36:17 (UTC)
Evaluator model: gpt-5
Evaluator version: v2
Reasoning: 4352 Output: 9854 Total: 14206
Checklist
- Has verse refs: Yes
- Factual error detected: No
- Only generic motifs: No
- Counterargument considered: No
- LXX/MT numbering acknowledged: No
Vocabulary specificity: 7.0 / 10
Multiple precise Hebrew lexical overlaps (טבע; שׂגב; מוקש/רשת; ישועתך; דרש; Zion/gates) and coherent progression. No errors. However, many motifs are common, and Ps 9 pairs structurally with 10.
Prompt
Consider Psalm 9 and Psalm 69 (reproduced below). What arguments could you make to justify that Psalm 69 logically follows on from Psalm 9? Consider stylistic similarities, similarities of form, similarities of vocab or ideas, shared roots (if you're doing the search in Hebrew), connections to sequences of events common in ancient Israelite life, mythology or history shared by the two psalms.
Rarer words are more significant than commoner words. Identical forms are more significant than similar forms. The same word class is more significant than different word classes formed from the same root. Identical roots are more significant than suppletive roots.
Psalm 9:
Psalm 9
1. לַ֭מְנַצֵּחַ
עַלְמ֥וּת
לַבֵּ֗ן
מִזְמ֥וֹר
לְדָוִֽד׃
2. אוֹדֶ֣ה
יְ֭הוָה
בְּכָל־
לִבִּ֑י
אֲ֝סַפְּרָ֗ה
כָּל־
נִפְלְאוֹתֶֽיךָ׃
3. אֶשְׂמְחָ֣ה
וְאֶעֶלְצָ֣ה
בָ֑ךְ
אֲזַמְּרָ֖ה
שִׁמְךָ֣
עֶלְיֽוֹן׃
4. בְּשׁוּב־
אוֹיְבַ֥י
אָח֑וֹר
יִכָּשְׁל֥וּ
וְ֝יֹאבְד֗וּ
מִפָּנֶֽיךָ׃
5. כִּֽי־
עָ֭שִׂיתָ
מִשְׁפָּטִ֣י
וְדִינִ֑י
יָשַׁ֥בְתָּ
לְ֝כִסֵּ֗א
שׁוֹפֵ֥ט
צֶֽדֶק׃
6. גָּעַ֣רְתָּ
ג֭וֹיִם
אִבַּ֣דְתָּ
רָשָׁ֑ע
שְׁמָ֥ם
מָ֝חִ֗יתָ
לְעוֹלָ֥ם
וָעֶֽד׃
7. הָֽאוֹיֵ֨ב ׀
תַּ֥מּוּ
חֳרָב֗וֹת
לָ֫נֶ֥צַח
וְעָרִ֥ים
נָתַ֑שְׁתָּ
אָבַ֖ד
זִכְרָ֣ם
הֵֽמָּה׃
8. וַֽ֭יהוָה
לְעוֹלָ֣ם
יֵשֵׁ֑ב
כּוֹנֵ֖ן
לַמִּשְׁפָּ֣ט
כִּסְאֽוֹ׃
9. וְה֗וּא
יִשְׁפֹּֽט־
תֵּבֵ֥ל
בְּצֶ֑דֶק
יָדִ֥ין
לְ֝אֻמִּ֗ים
בְּמֵישָֽׁtרִים׃
10. וִ֘יהִ֤י
יְהוָ֣ה
מִשְׂגָּ֣ב
לַדָּ֑ךְ
מִ֝שְׂגָּ֗ב
לְעִתּ֥וֹת
בַּצָּרָֽה׃
11. וְיִבְטְח֣וּ
בְ֭ךָ
יוֹדְעֵ֣י
שְׁמֶ֑ךָ
כִּ֤י
לֹֽא־
עָזַ֖בְתָּ
דֹרְשֶׁ֣יךָ
יְהוָֽה׃
12. זַמְּר֗וּ
לַ֭יהוָה
יֹשֵׁ֣ב
צִיּ֑וֹן
הַגִּ֥ידוּ
בָ֝עַמִּ֗ים
עֲלִֽילוֹתָֽיו׃
13. כִּֽי־
דֹרֵ֣שׁ
דָּ֭מִים
אוֹתָ֣ם
זָכָ֑ר
לֹֽא־
שָׁ֝כַ֗ח
צַעֲקַ֥ת
עניים
עֲנָוִֽים׃
14. חָֽנְנֵ֬נִי
יְהוָ֗ה
רְאֵ֣ה
עָ֭נְיִי
מִשֹּׂנְאָ֑י
מְ֝רוֹמְמִ֗י
מִשַּׁ֥עֲרֵי
מָֽוֶת׃
15. לְמַ֥עַן
אֲסַפְּרָ֗ה
כָּֽל־
תְּהִלָּ֫תֶ֥יךָ
בְּשַֽׁעֲרֵ֥י
בַת־
צִיּ֑וֹן
אָ֝גִ֗ילָה
בִּישׁוּעָתֶֽךָ׃
16. טָבְע֣וּ
ג֭וֹיִם
בְּשַׁ֣חַת
עָשׂ֑וּ
בְּרֶֽשֶׁת־
ז֥וּ
טָ֝מָ֗נוּ
נִלְכְּדָ֥ה
רַגְלָֽם׃
17. נ֤וֹדַ֨ע ׀
יְהוָה֮
מִשְׁפָּ֢ט
עָ֫שָׂ֥ה
בְּפֹ֣עַל
כַּ֭פָּיו
נוֹקֵ֣שׁ
רָשָׁ֑ע
הִגָּי֥וֹן
סֶֽלָה׃
18. יָשׁ֣וּבוּ
רְשָׁעִ֣ים
לִשְׁא֑וֹלָה
כָּל־
גּ֝וֹיִ֗ם
שְׁכֵחֵ֥י
אֱלֹהִֽים׃
19. כִּ֤י
לֹ֣א
לָ֭נֶצַח
יִשָּׁכַ֣ח
אֶבְי֑וֹן
תִּקְוַ֥ת
ענוים
עֲ֝נִיִּ֗ים
תֹּאבַ֥ד
לָעַֽד׃
20. קוּמָ֣ה
יְ֭הוָה
אַל־
יָעֹ֣ז
אֱנ֑וֹשׁ
יִשָּׁפְט֥וּ
ג֝וֹיִ֗ם
עַל־
פָּנֶֽיךָ׃
21. שִׁ֘יתָ֤ה
יְהוָ֨ה ׀
מוֹרָ֗ה
לָ֫הֶ֥ם
יֵדְע֥וּ
גוֹיִ֑ם
אֱנ֖וֹשׁ
הֵ֣מָּה
סֶּֽלָה׃
Psalm 69:
Psalm 69
1. לַמְנַצֵּ֬חַ
עַֽל־
שׁוֹשַׁנִּ֬ים
לְדָוִֽד׃
2. הוֹשִׁיעֵ֥נִי
אֱלֹהִ֑ים
כִּ֤י
בָ֖אוּ
מַ֣יִם
עַד־
נָֽפֶשׁ׃
3. טָבַ֤עְתִּי ׀
בִּיוֵ֣ן
מְ֭צוּלָה
וְאֵ֣ין
מָעֳמָ֑ד
בָּ֥אתִי
בְמַעֲמַקֵּי־
מַ֝֗יִם
וְשִׁבֹּ֥לֶת
שְׁטָפָֽתְנִי׃
4. יָגַ֣עְתִּי
בְקָרְאִי֮
נִחַ֢ר
גְּר֫וֹנִ֥י
כָּל֥וּ
עֵינַ֑י
מְ֝יַחֵ֗ל
לֵאלֹהָֽי׃
5. רַבּ֤וּ ׀
מִשַּׂעֲר֣וֹת
רֹאשִׁי֮
שֹׂנְאַ֢י
חִ֫נָּ֥ם
עָצְמ֣וּ
מַ֭צְמִיתַי
אֹיְבַ֣י
שֶׁ֑קֶר
אֲשֶׁ֥ר
לֹא־
גָ֝זַ֗לְתִּי
אָ֣ז
אָשִֽׁיב׃
6. אֱֽלֹהִ֗ים
אַתָּ֣ה
יָ֭דַעְתָּ
לְאִוַּלְתִּ֑י
וְ֝אַשְׁמוֹתַ֗י
מִמְּךָ֥
לֹא־
נִכְחָֽדוּ׃
7. אַל־
יֵ֘בֹ֤שׁוּ
בִ֨י ׀
קֹוֶיךָ֮
אֲדֹנָ֥י
יְהוִ֗ה
צְבָ֫א֥וֹת
אַל־
יִכָּ֣לְמוּ
בִ֣י
מְבַקְשֶׁ֑יךָ
אֱ֝לֹהֵ֗י
יִשְׂרָאֵֽל׃
8. כִּֽי־
עָ֭לֶיךָ
נָשָׂ֣אתִי
חֶרְפָּ֑ה
כִּסְּתָ֖ה
כְלִמָּ֣ה
פָנָֽי׃
9. מ֖dוּזָר
הָיִ֣יתִי
לְאֶחָ֑י
וְ֝נָכְרִ֗י
לִבְנֵ֥י
אִמִּֽי׃
10. כִּֽי־
קִנְאַ֣ת
בֵּיתְךָ֣
אֲכָלָ֑תְנִי
וְחֶרְפּ֥וֹת
ח֝וֹרְפֶ֗יךָ
נָפְל֥וּ
עָלָֽי׃
11. וָאֶבְכֶּ֣ה
בַצּ֣וֹם
נַפְשִׁ֑י
וַתְּהִ֖י
לַחֲרָפ֣וֹת
לִֽי׃
12. וָאֶתְּנָ֣ה
לְבוּשִׁ֣י
שָׂ֑ק
וָאֱהִ֖י
לָהֶ֣ם
לְמָשָֽׁל׃
13. יָשִׂ֣יחוּ
בִ֭י
יֹ֣שְׁבֵי
שָׁ֑עַר
וּ֝נְגִינ֗וֹת
שׁוֹתֵ֥י
שֵׁכָֽר׃
14. וַאֲנִ֤י
תְפִלָּתִֽי־
לְךָ֨ ׀
יְהוָ֡ה
עֵ֤ת
רָצ֗וֹן
אֱלֹהִ֥ים
בְּרָב־
חַסְדֶּ֑ךָ
עֲ֝נֵ֗נִי
בֶּאֱמֶ֥ת
יִשְׁעֶֽךָ׃
15. הַצִּילֵ֣נִי
מִ֭טִּיט
וְאַל־
אֶטְבָּ֑עָה
אִנָּצְלָ֥ה
מִ֝שֹּֽׂנְאַ֗י
וּמִמַּֽעֲמַקֵּי־
מָֽיִם׃
16. אַל־
תִּשְׁטְפֵ֤נִי ׀
שִׁבֹּ֣לֶת
מַ֭יִם
וְאַל־
תִּבְלָעֵ֣נִי
מְצוּלָ֑ה
וְאַל־
תֶּאְטַר־
עָלַ֖י
בְּאֵ֣ר
פִּֽיהָ׃
17. עֲנֵ֣נִי
יְ֭הוָה
כִּי־
ט֣וֹב
חַסְדֶּ֑ךָ
כְּרֹ֥ב
רַ֝חֲמֶ֗יךָ
פְּנֵ֣ה
אֵלָֽי׃
18. וְאַל־
תַּסְתֵּ֣ר
פָּ֭נֶיךָ
מֵֽעַבְדֶּ֑ךָ
כִּֽי־
צַר־
לִ֝֗י
מַהֵ֥ר
עֲנֵֽנִי׃
19. קָרְבָ֣ה
אֶל־
נַפְשִׁ֣י
גְאָלָ֑הּ
לְמַ֖עַן
אֹיְבַ֣י
פְּדֵֽנִי׃
20. אַתָּ֤ה
יָדַ֗עְתָּ
חֶרְפָּתִ֣י
וּ֭בָשְׁתִּי
וּכְלִמָּתִ֑י
נֶ֝גְדְּךָ֗
כָּל־
צוֹרְרָֽי׃
21. חֶרְפָּ֤ה ׀
שָֽׁבְרָ֥ה
לִבִּ֗י
וָֽאָ֫נ֥וּשָׁה
וָאֲקַוֶּ֣ה
לָנ֣וּד
וָאַ֑יִן
וְ֝לַמְנַחֲמִ֗ים
וְלֹ֣א
מָצָֽאתִי׃
22. וַיִּתְּנ֣וּ
בְּבָרוּתִ֣י
רֹ֑אשׁ
וְ֝לִצְמָאִ֗י
יַשְׁק֥וּנִי
חֹֽמֶץ׃
23. יְהִֽי־
שֻׁלְחָנָ֣ם
לִפְנֵיהֶ֣ם
לְפָ֑ח
וְלִשְׁלוֹמִ֥ים
לְמוֹקֵֽשׁ׃
24. תֶּחְשַׁ֣כְנָה
עֵ֭ינֵיהֶם
מֵרְא֑וֹת
וּ֝מָתְנֵ֗יהֶם
תָּמִ֥יד
הַמְעַֽד׃
25. שְׁפָךְ־
עֲלֵיהֶ֥ם
זַעְמֶ֑ךָ
וַחֲר֥וֹן
אַ֝פְּךָ֗
יַשִּׂיגֵֽם׃
26. תְּהִי־
טִֽירָתָ֥ם
נְשַׁמָּ֑ה
בְּ֝אָהֳלֵיהֶ֗ם
אַל־
יְהִ֥י
יֹשֵֽׁב׃
27. כִּֽי־
אַתָּ֣ה
אֲשֶׁר־
הִכִּ֣יתָ
רָדָ֑פוּ
וְאֶל־
מַכְא֖וֹב
חֲלָלֶ֣יךָ
יְסַפֵּֽרוּ׃
28. תְּֽנָה־
עָ֭וֺן
עַל־
עֲוֺנָ֑ם
וְאַל־
יָ֝בֹ֗אוּ
בְּצִדְקָתֶֽךָ׃
29. יִ֭מָּחֽוּ
מִסֵּ֣פֶר
חַיִּ֑ים
וְעִ֥ם
צַ֝דִּיקִ֗ים
אַל־
יִכָּתֵֽבוּ׃
30. וַ֭אֲנִי
עָנִ֣י
וְכוֹאֵ֑ב
יְשׁוּעָתְךָ֖
אֱלֹהִ֣ים
תְּשַׂגְּבֵֽנִי׃
31. אֲהַֽלְלָ֣ה
שֵׁם־
אֱלֹהִ֣ים
בְּשִׁ֑יר
וַאֲגַדְּלֶ֥נּוּ
בְתוֹדָֽה׃
32. וְתִיטַ֣ב
לַֽ֭יהוָה
מִשּׁ֥וֹר
פָּ֗ר
מַקְרִ֥ן
מַפְרִֽיס׃
33. רָא֣וּ
עֲנָוִ֣ים
יִשְׂמָ֑חוּ
דֹּרְשֵׁ֥י
אֱ֝לֹהִ֗ים
וִיחִ֥י
לְבַבְכֶֽtם׃
34. כִּֽי־
שֹׁמֵ֣עַ
אֶל־
אֶבְיוֹנִ֣ים
יְהוָ֑ה
וְאֶת־
אֲ֝סִירָ֗יו
לֹ֣א
בָזָֽה׃
35. יְֽ֭הַלְלוּהוּ
שָׁמַ֣יִם
וָאָ֑רֶץ
יַ֝מִּ֗ים
וְֽכָל־
רֹמֵ֥שׂ
בָּֽם׃
36. כִּ֤י
אֱלֹהִ֨ים ׀
י֘וֹשִׁ֤יעַ
צִיּ֗וֹן
וְ֭יִבְנֶה
עָרֵ֣י
יְהוּדָ֑ה
וְיָ֥שְׁבוּ
שָׁ֝֗ם
וִירֵשֽׁוּהָ׃
37. וְזֶ֣רַע
עֲ֭בָדָיו
יִנְחָל֑וּהָ
וְאֹהֲבֵ֥י
שְׁ֝מ֗וֹ
יִשְׁכְּנוּ־
בָֽהּ׃