Psalm 10 → 22
Reasoning: 8832 Output: 8047 Total: 16879
Argument
Short answer: Psalm 22 can be read as the theological and liturgical “answer” to the crisis posed in Psalm 10. Psalm 10 laments divine distance, hiddenness of God’s face, the unchecked arrogance of the rashaʿ, and the crushing of the ʿani/daḵ; it petitions God to arise as king and judge. Psalm 22 opens by intensifying the same crisis of distance (“why?”), then narrates deliverance, ends with a public vow of praise, and culminates in the worldwide recognition of YHWH’s kingship. The two psalms share a dense network of stylistic, lexical, and thematic links—several with identical or near-identical Hebrew forms—making Psalm 22 a logical sequel to Psalm 10. Details (weighted roughly by significance of match) A. Direct phrase-level or near-phrase-level matches (high significance) - “Hide his face” - Ps 10:11: הִסְתִּיר פָּנָיו (“he has hidden his face”). - Ps 22:25: וְלֹא־הִסְתִּיר פָּנָיו מִמֶּנּוּ (“he did not hide his face from him”). - Same phrase הִסְתִּיר פָּנָיו; in 10 it is the wicked’s claim that God hides; in 22 the psalmist affirms the opposite. Psalm 22 thus explicitly reverses the charge of Psalm 10. - Distance/“far” - Ps 10:1: לָמָה … תַּעֲמֹד בְּרָחוֹק (“Why do you stand far off?”). - Ps 22:2: רָחוֹק מִישׁוּעָתִי (“far from my salvation”); 22:12, 20: אַל־תִּרְחַק (“do not be far”) repeated. - Same root ר־ח־ק; 22 takes up and answers 10’s “far” complaint with two explicit “do not be far” pleas. - “Why?” - Ps 10:1: לָמָה. - Ps 22:2: לָמָה. - Identical interrogative launching both laments. 22 is a more intense reprise of 10’s opening question. - “Distress/trouble” (צָרָה) - Ps 10:1: לְעִתּוֹת בַּצָּרָה (“in times of trouble”). - Ps 22:12: כִּי־צָרָה קְרוֹבָה (“for trouble is near”). - Identical noun צָרָה framing the crisis in both. - “Seek/require” (דרש) and “seekers of YHWH” - Ps 10:4, 13: בַּל יִדְרֹשׁ; לֹא תִדְרֹשׁ (“he will not seek; You will not require”—the wicked deny God’s inquiry/accounting). - Ps 22:27: יְהַֽלְלוּ יְהוָה דֹּרְשָׁיו (“let the seekers of YHWH praise him”). - Same root דרש; 22 presents the positive community of “seekers” in answer to 10’s “non-seeking” rashaʿ. - “Afflicted/poor” (ʿani / ʿanav) - Ps 10:2, 9: עָנִי; 10:12: עֲנָוִים. - Ps 22:25: עֱנוּת עָנִי; 22:27: עֲנָוִים. - Same nouns; 22:25 explicitly says God did not despise the affliction of the afflicted, answering 10:12 “do not forget the afflicted.” - “Abandon/leave” (עזב) - Ps 10:14: עָלֶיךָ יַעֲזֹב חֵלְכָה (“the helpless entrusts/leaves [himself] to You”). - Ps 22:2: לָמָה עֲזַבְתָּנִי (“why have You forsaken me?”). - Identical root עזב used paradoxically; Psalm 10’s righteous “leave” themselves to God while Psalm 22 complains God has “left” the suppliant—tension that Psalm 22 then resolves. - Lions/predator imagery - Ps 10:9: כְּאַרְיֵה בְסֻכּוֹ (“like a lion in his covert”), hunting the עָנִי. - Ps 22:14: אַרְיֵה טֹרֵף וְשֹׁאֵג; 22:22: מִפִּי אַרְיֵה. - Same noun אריה; 22 intensifies predator imagery begun in 10. - “YHWH as king” - Ps 10:16: יְהוָה מֶלֶךְ עוֹלָם וָעֶד (“YHWH is king forever”). - Ps 22:29: כִּי לַיְהוָה הַמְּלוּכָה וּמֹשֵׁל בַגּוֹיִם (“for to YHWH belongs the kingship; he rules over the nations”). - Same מלך word-family; 22 universalizes 10’s kingship assertion. - Nations (גּוֹיִם) - Ps 10:16: אָבְדוּ גוֹיִם מֵאַרְצוֹ (“nations have perished from his land”). - Ps 22:28–29: “all the ends of the earth” and “all the families of the nations” return and bow; YHWH rules “בַגּוֹיִם”. - Shared vocabulary; 22 narrates the nations’ turn to worship after the judgment implied in 10. B. Strong thematic and structural correspondences (medium significance, but cumulative) - Lament-to-praise arc: - Ps 10: Complaint of divine distance and hiddenness; description of the wicked’s predation; urgent petition: קוּמָה יְהוָה … נְשָׂא יָדֶךָ … שְׁבֹר זְרוֹעַ רָשָׁע. - Ps 22: Intensified complaint of abandonment; graphic description of enemies; urgent petitions; then pivot at 22:23–26 to public thanksgiving, vow-fulfillment (נְדָרַי אֲשַׁלֵּם), and universal praise. - Psalm 22 looks like the liturgical aftermath Psalm 10 hoped for: petition answered, vow paid, praise proclaimed. - God’s “hidden face” versus hearing: - Ps 10:11: “he has hidden his face … he will never see”; 10:12: “do not forget the afflicted.” - Ps 22:25: “He did not hide his face from him … when he cried to him, he heard.” - Exact theological reversal. - The afflicted now eat and rejoice: - Ps 10:8–10: the עָנִי/דַּךְ are hunted and crushed. - Ps 22:27: יוֹאכְלוּ עֲנָוִים וְיִשְׂבָּעוּ (“the afflicted will eat and be satisfied”). - Concrete reversal of fortunes. - Enemies who surround/ambush: - Ps 10:8–9: יֵשֵׁב בְּמַאְרַב … בַּמִּסְתָּר … יֶאֱרֹב (“he sits in ambush … in secret … he lies in wait”). - Ps 22:13, 17: סְבָבוּנִי … הִקִּיפוּנִי (“they surrounded me … encircled me”). - Same scenario of encirclement; 22 elaborates it with animal imagery. - From “orphan and crushed” to “families of the nations” and “fathers” - Ps 10:14, 18: God as helper of the יָתוֹם; to judge the יָתוֹם וָדַּךְ. - Ps 22:5–11: ancestral trust (אֲבֹתֵינוּ … מִבֶּטֶן אִמִּי) and the worship of “all the families of the nations” (כָּל־מִשְׁפְּחוֹת גּוֹיִם). - Familial imagery develops from the plight of the fatherless to restored familial order and worldwide family worship. - Generational scope - Ps 10:6: לְדֹר וָדֹר. - Ps 22:31–32: יְסֻפַּר … לַדּוֹר … לְעַם נוֹלָד. - Shared דור vocabulary; 22 envisions transmission to later generations of the deliverance that 10 prayed for. - Mouth/tongue derision and speech - Ps 10:7: “his mouth is full of cursing and deceit … under his tongue trouble and iniquity.” - Ps 22:8–9: “all who see me mock me … they wag the head”; 22:14 “they have opened their mouth against me.” - The hostile speech described in 10 appears in 22 as direct mockery of the sufferer. C. Narrative logic: how 22 “answers” 10 - Problem posed (Ps 10): Why is God far and hiding his face while the rashaʿ prospers and hunts the ʿani? Petition: Arise, lift Your hand, break the wicked’s arm; vindicate the orphan and crushed; establish Your kingship. - Resolution (Ps 22): The sufferer endures the full force of that crisis (distance, encirclement, derision), pleads “do not be far,” and is answered (22:22). God did not hide his face (22:25). The afflicted now eat and are satisfied (22:27). The psalmist pays vows in the assembly (22:26), and the outcome is global acknowledgment of YHWH’s kingship among the nations (22:28–32). This is exactly the theological trajectory implied by 10:16–18. D. Ancient Israelite life and cultic sequence (form-critical fit) - Both are individual laments. Psalm 10 ends with confidence in divine kingship and justice but no explicit thank-offering scene; Psalm 22 provides the canonical next step: vow-fulfillment and public thanksgiving in the temple assembly (נְדָרַי אֲשַׁלֵּם … בְּקָהָל רָב), a standard sequence in Israelite liturgy (lament → petition → deliverance → vow-fulfillment → public praise). - “Ayelet ha-Shachar” (22:1) invokes dawn. Read against 10’s long “night” of hiddenness and distance, 22 marks the liturgical “dawn” when deliverance is told to the congregation and to the nations. E. Additional shared lexemes or motifs (lower–medium significance, still cumulative) - Heart: Ps 10:6, 11 “אָמַר בְּלִבּוֹ”; Ps 22:15 “הָיָה לִבִּי כַּדּוֹנָג.” - Hand: Ps 10:12 “נְשָׂא יָדֶךָ”; Ps 22:21 “מִיַּד־כֶּלֶב.” - The earth/dust: Ps 10:18 “מִן־הָאָרֶץ”; Ps 22:16 “לַעֲפַר־מָוֶת,” 22:30 “כָּל־יוֹרְדֵי עָפָר.” - Encircling enemies and animal imagery: lion in both; 22 adds dogs, bulls, wild oxen, but the predator-prey frame is shared. - Kingship climax: 10:16 asserts; 22:29–32 enacts and globalizes. Why this matters for “logical sequence” - Linguistically, Psalm 22 deliberately reuses key, sometimes identical, phrases from Psalm 10 (לָמָה; בְּרָחוֹק / אַל־תִּרְחַק; הִסְתִּיר פָּנָיו; עָנִי/עֲנָוִים; דרש; צָרָה), often to reverse or fulfill them. - Formally, Psalm 22 supplies the vow-fulfillment and public praise that Psalm 10’s petitions anticipate. - Theologically, Psalm 22 resolves Psalm 10’s central doubt: God’s face is not ultimately hidden from the afflicted; he hears and acts. The result is not only personal restoration but also the universal recognition of YHWH’s reign that Psalm 10 already proclaims. Taken together, these stylistic, lexical, and thematic continuities strongly justify reading Psalm 22 as a logical follow-on to Psalm 10: it takes up 10’s words, intensifies the crisis, and then delivers its resolution in Israel’s liturgical and royal-theological key.
Evaluation
Score: 7.0
Evaluated at: 2025-12-08T04:04:03 (UTC)
Evaluator model: gpt-5
Evaluator version: v2
Reasoning: 3712 Output: 8897 Total: 12609
Checklist
- Has verse refs: Yes
- Factual error detected: No
- Only generic motifs: No
- Counterargument considered: No
- LXX/MT numbering acknowledged: No
Vocabulary specificity: 4.5 / 10
Multiple precise, verified phrase-level links (e.g., הסתיר פניו; ברחוק/אל־תִּרְחַק; צָרָה; עָנִי; עזב; אריה) and a coherent reversal/praise arc. However, vocabulary is common, no editorial marker, 9–10 pairing unaddressed, many intervening psalms.
Prompt
Consider Psalm 10 and Psalm 22 (reproduced below). What arguments could you make to justify that Psalm 22 logically follows on from Psalm 10? 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 10:
Psalm 10
1. לָמָ֣ה
יְ֭הוָה
תַּעֲמֹ֣ד
בְּרָח֑וֹק
תַּ֝עְלִ֗ים
לְעִתּ֥וֹת
בַּצָּרָֽה׃
2. בְּגַאֲוַ֣ת
רָ֭שָׁע
יִדְלַ֣ק
עָנִ֑י
יִתָּפְשׂ֓וּ ׀
בִּמְזִמּ֖וֹת
ז֣וּ
חָשָֽׁבוּ׃
3. כִּֽי־
הִלֵּ֣ל
רָ֭שָׁע
עַל־
תַּאֲוַ֣ת
נַפְשׁ֑וֹ
וּבֹצֵ֥עַ
בֵּ֝רֵ֗ךְ
נִ֘אֵ֥ץ ׀
יְהוָֽה׃
4. רָשָׁ֗ע
כְּגֹ֣בַהּ
אַ֭פּוֹ
בַּל־
יִדְרֹ֑שׁ
אֵ֥ין
אֱ֝לֹהִ֗ים
כָּל־
מְזִמּוֹתָֽיו׃
5. יָ֘חִ֤ילוּ
דרכו
דְרָכָ֨יו ׀
בְּכָל־
עֵ֗ת
מָר֣וֹם
מִ֭שְׁפָּטֶיךָ
מִנֶּגְדּ֑וֹ
כָּל־
צ֝וֹרְרָ֗יו
יָפִ֥יחַ
בָּהֶֽם׃
6. אָמַ֣ר
בְּ֭לִבּוֹ
בַּל־
אֶמּ֑וֹט
לְדֹ֥ר
וָ֝דֹ֗ר
אֲשֶׁ֣ר
לֹֽא־
בְרָֽע׃
7. אָלָ֤ה ׀
פִּ֣יהוּ
מָ֭לֵא
וּמִרְמ֣וֹת
וָתֹ֑ךְ
תַּ֥חַת
לְ֝שׁוֹנ֗וֹ
עָמָ֥ל
וָאָֽוֶן׃
8. יֵשֵׁ֤ב ׀
בְּמַאְרַ֬ב
חֲצֵרִ֗ים
בַּֽ֭מִּסְתָּרִים
יַהֲרֹ֣ג
נָקִ֑י
עֵ֝ינָ֗יו
לְֽחֵלְכָ֥ה
יִצְפֹּֽנוּ׃
9. יֶאֱרֹ֬ב
בַּמִּסְתָּ֨ר ׀
כְּאַרְיֵ֬ה
בְסֻכֹּ֗ה
יֶ֭אֱרֹב
לַחֲט֣וֹף
עָנִ֑י
יַחְטֹ֥ף
עָ֝נִ֗י
בְּמָשְׁכ֥וֹ
בְרִשְׁתּֽוֹ׃
10. ודכה
יִדְכֶּ֥ה
יָשֹׁ֑חַ
וְנָפַ֥ל
בַּ֝עֲצוּמָּ֗יו
חלכאים
חֵ֣יל
כָּאִֽים׃
11. אָמַ֣ר
בְּ֭לִבּוֹ
שָׁ֣כַֽח
אֵ֑ל
הִסְתִּ֥יר
פָּ֝נָ֗יו
בַּל־
רָאָ֥ה
לָנֶֽצַח׃
12. קוּמָ֤ה
יְהוָ֗ה
אֵ֭ל
נְשָׂ֣א
יָדֶ֑ךָ
אַל־
תִּשְׁכַּ֥ח
עניים
עֲנָוִֽים׃
13. עַל־
מֶ֤ה ׀
נִאֵ֖ץ
רָשָׁ֥ע ׀
אֱלֹהִ֑ים
אָמַ֥ר
בְּ֝לִבּ֗וֹ
לֹ֣א
תִדְרֹֽשׁ׃
14. רָאִ֡תָה
כִּֽי־
אַתָּ֤ה ׀
עָ֘מָ֤ל
וָכַ֨עַס ׀
תַּבִּיט֮
לָתֵ֢ת
בְּיָ֫דֶ֥ךָ
עָ֭לֶיךָ
יַעֲזֹ֣ב
חֵלֶ֑כָה
יָ֝ת֗וֹם
אַתָּ֤ה ׀
הָיִ֬יתָ
עוֹזֵֽר׃
15. שְׁ֭בֹר
זְר֣וֹעַ
רָשָׁ֑ע
וָ֝רָ֗ע
תִּֽדְרוֹשׁ־
רִשְׁע֥וֹ
בַל־
תִּמְצָֽא׃
16. יְהוָ֣ה
מֶ֭לֶךְ
עוֹלָ֣ם
וָעֶ֑ד
אָבְד֥וּ
ג֝וֹיִ֗ם
מֵֽאַרְצֽוֹ׃
17. תַּאֲוַ֬ת
עֲנָוִ֣ים
שָׁמַ֣עְתָּ
יְהוָ֑ה
תָּכִ֥ין
לִ֝בָּ֗ם
תַּקְשִׁ֥יב
אָזְנֶֽךָ׃
18. לִשְׁפֹּ֥ט
יָת֗וֹם
וָ֫דָ֥ךְ
בַּל־
יוֹסִ֥יף
ע֑וֹד
לַעֲרֹ֥ץ
אֱ֝נ֗וֹשׁ
מִן־
הָאָֽרֶץ׃
Psalm 22:
Psalm 22
1. לַ֭מְנַצֵּחַ
עַל־
אַיֶּ֥לֶת
הַשַּׁ֗חַר
מִזְמ֥וֹר
לְדָוִֽד׃
2. אֵלִ֣י
אֵ֭לִי
לָמָ֣ה
עֲזַבְתָּ֑נִי
רָח֥וֹק
מִֽ֝ישׁוּעָתִ֗י
דִּבְרֵ֥י
שַׁאֲגָתִֽי׃
3. אֱֽלֹהַ֗י
אֶקְרָ֣א
י֭וֹמָם
וְלֹ֣א
תַעֲנֶ֑ה
וְ֝לַ֗יְלָה
וְֽלֹא־
דֽוּמִיָּ֥ה
לִֽי׃
4. וְאַתָּ֥ה
קָד֑וֹשׁ
י֝וֹשֵׁ֗ב
תְּהִלּ֥וֹת
יִשְׂרָאֵֽל׃
5. בְּ֭ךָ
בָּטְח֣וּ
אֲבֹתֵ֑ינוּ
בָּ֝טְח֗וּ
וַֽתְּפַלְּטֵֽמוֹ׃
6. אֵלֶ֣יךָ
זָעֲק֣וּ
וְנִמְלָ֑טוּ
בְּךָ֖
בָטְח֣וּ
וְלֹא־
בֽוֹשׁוּ׃
7. וְאָנֹכִ֣י
תוֹלַ֣עַת
וְלֹא־
אִ֑ישׁ
חֶרְפַּ֥ת
אָ֝דָ֗ם
וּבְז֥וּי
עָֽם׃
8. כָּל־
רֹ֭אַי
יַלְעִ֣גוּ
לִ֑י
יַפְטִ֥ירוּ
בְ֝שָׂפָ֗ה
יָנִ֥יעוּ
רֹֽאשׁ׃
9. גֹּ֣ל
אֶל־
יְהוָ֣ה
יְפַלְּטֵ֑הוּ
יַ֝צִּילֵ֗הוּ
כִּ֘י
חָ֥פֵֽץ
בּֽוֹ׃
10. כִּֽי־
אַתָּ֣ה
גֹחִ֣י
מִבָּ֑טֶן
מַ֝בְטִיחִ֗י
עַל־
שְׁדֵ֥י
אִמִּֽי׃
11. עָ֭לֶיךָ
הָשְׁלַ֣כְתִּי
מֵרָ֑חֶם
מִבֶּ֥טֶן
אִ֝מִּ֗י
אֵ֣לִי
אָֽתָּה׃
12. אַל־
תִּרְחַ֣ק
מִ֭מֶּנִּי
כִּי־
צָרָ֣ה
קְרוֹבָ֑ה
כִּי־
אֵ֥ין
עוֹזֵֽר׃
13. סְ֭בָבוּנִי
פָּרִ֣ים
רַבִּ֑ים
אַבִּירֵ֖י
בָשָׁ֣ן
כִּתְּרֽוּנִי׃
14. פָּצ֣וּ
עָלַ֣י
פִּיהֶ֑ם
אַ֝רְיֵ֗ה
טֹרֵ֥ף
וְשֹׁאֵֽג׃
15. כַּמַּ֥יִם
נִשְׁפַּכְתִּי֮
וְהִתְפָּֽרְד֗וּ
כָּֽל־
עַצְמ֫וֹתָ֥י
הָיָ֣ה
לִ֭בִּי
כַּדּוֹנָ֑ג
נָ֝מֵ֗ס
בְּת֣וֹךְ
מֵעָֽי׃
16. יָ֘בֵ֤שׁ
כַּחֶ֨רֶשׂ ׀
כֹּחִ֗י
וּ֭לְשׁוֹנִי
מֻדְבָּ֣ק
מַלְקוֹחָ֑י
וְֽלַעֲפַר־
מָ֥וֶת
תִּשְׁפְּתֵֽנִי׃
17. כִּ֥י
סְבָב֗וּנִי
כְּלָ֫בִ֥ים
עֲדַ֣ת
מְ֭רֵעִים
הִקִּיפ֑וּנִי
כָּ֝אֲרִ֗י
יָדַ֥י
וְרַגְלָֽי׃
18. אֲסַפֵּ֥ר
כָּל־
עַצְמוֹתָ֑י
הֵ֥מָּה
יַ֝בִּ֗יטוּ
יִרְאוּ־
בִֽי׃
19. יְחַלְּק֣וּ
בְגָדַ֣י
לָהֶ֑ם
וְעַל־
לְ֝בוּשִׁ֗י
יַפִּ֥ילוּ
גוֹרָֽל׃
20. וְאַתָּ֣ה
יְ֭הוָה
אַל־
תִּרְחָ֑ק
אֱ֝יָלוּתִ֗י
לְעֶזְרָ֥תִי
חֽוּשָׁה׃
21. הַצִּ֣ילָה
מֵחֶ֣רֶב
נַפְשִׁ֑י
מִיַּד־
כֶּ֝֗לֶב
יְחִידָתִֽי׃
22. ה֭וֹשִׁיעֵנִי
מִפִּ֣י
אַרְיֵ֑ה
וּמִקַּרְנֵ֖י
רֵמִ֣ים
עֲנִיתָֽנִי׃
23. אֲסַפְּרָ֣ה
שִׁמְךָ֣
לְאֶחָ֑י
בְּת֖וֹךְ
קָהָ֣ל
אֲהַלְלֶֽךָּ׃
24. יִרְאֵ֤י
יְהוָ֨ה ׀
הַֽלְל֗וּהוּ
כָּל־
זֶ֣רַע
יַעֲקֹ֣ב
כַּבְּד֑וּהוּ
וְג֥וּרוּ
מִ֝מֶּ֗נּוּ
כָּל־
זֶ֥רַע
יִשְׂרָאֵֽל׃
25. כִּ֤י
לֹֽא־
בָזָ֨ה
וְלֹ֪א
שִׁקַּ֡ץ
עֱנ֬וּת
עָנִ֗י
וְלֹא־
הִסְתִּ֣יר
פָּנָ֣יו
מִמֶּ֑נּוּ
וּֽבְשַׁוְּע֖וֹ
אֵלָ֣יו
שָׁמֵֽעַ׃
26. מֵ֥אִתְּךָ֗
תְּֽהִלָּ֫תִ֥י
בְּקָהָ֥ל
רָ֑ב
נְדָרַ֥י
אֲ֝שַׁלֵּ֗ם
נֶ֣גֶד
יְרֵאָֽיו׃
27. יֹאכְל֬וּ
עֲנָוִ֨ים ׀
וְיִשְׂבָּ֗עוּ
יְהַֽלְל֣וּ
יְ֭הוָה
דֹּ֣רְשָׁ֑יו
יְחִ֖י
לְבַבְכֶ֣ם
לָעַֽד׃
28. יִזְכְּר֤וּ ׀
וְיָשֻׁ֣בוּ
אֶל־
יְ֭הוָה
כָּל־
אַפְסֵי־
אָ֑רֶץ
וְיִֽשְׁתַּחֲו֥וּ
לְ֝פָנֶ֗יךָ
כָּֽל־
מִשְׁפְּח֥וֹת
גּוֹיִֽם׃
29. כִּ֣י
לַ֭יהוָה
הַמְּלוּכָ֑ה
וּ֝מֹשֵׁ֗ל
בַּגּוֹיִֽם׃
30. אָכְל֬וּ
וַיִּֽשְׁתַּחֲוּ֨וּ ׀
כָּֽל־
דִּשְׁנֵי־
אֶ֗רֶץ
לְפָנָ֣יו
יִ֭כְרְעוּ
כָּל־
יוֹרְדֵ֣י
עָפָ֑ר
וְ֝נַפְשׁ֗וֹ
לֹ֣א
חִיָּֽה׃
31. זֶ֥רַע
יַֽעַבְדֶ֑נּוּ
יְסֻפַּ֖ר
לַֽאדֹנָ֣י
לַדּֽוֹר׃
32. יָ֭בֹאוּ
וְיַגִּ֣ידוּ
צִדְקָת֑וֹ
לְעַ֥ם
נ֝וֹלָ֗ד
כִּ֣י
עָשָֽׂה׃