Psalm 10 → 25
Reasoning: 9600 Output: 6085 Total: 15685
Argument
Short answer: Read Psalm 25 as the personal, faith-and-Torah response to the crisis described in Psalm 10. Psalm 10 paints the world in which the arrogant trap the poor and claim that God hides his face; Psalm 25 answers with a suppliant who puts his eyes on YHWH, asks for rescue from the very “net,” and chooses the LORD’s covenant “ways” and “judgments” that the wicked scorned. Stronger, rarer, and form-level links (most probative first) - Shared rare noun רֶשֶׁת “net” in precisely the same sense: - Ps 10:9 בְּרִשְׁתּוֹ “in his net” (what the wicked set to catch the poor). - Ps 25:15 מֵרֶשֶׁת “from the net” (what the petitioner asks to be freed from). This is a highly specific, concrete image that ties the two scenes together; in 10 the net is set, in 25 the victim looks to YHWH to be pulled out. - “Face” motif reversed: - Ps 10:11 הִסְתִּיר פָּנָיו “He has hidden his face.” - Ps 10:1 תַּעֲלִים לְעִתּוֹת בַּצָּרָה “You hide yourself in trouble.” - Ps 25:16 פְּנֵה־אֵלַי “Turn to me.” The complaint of hiddenness in 10 becomes a plea for God to turn his face toward the sufferer in 25. - “See” + “affliction/trouble” collocation, with the identical noun עָמָל “toil/trouble”: - Ps 10:14 רָאִיתָ… עָמָל… תַּבִּיט “You have seen… trouble… you look.” - Ps 25:18 רְאֵה עָנְיִי וַעֲמָלִי “See my affliction and my trouble.” Same key noun and same seeing verb; in 10 the psalmist asserts God has seen, in 25 he asks God to look—progressing the dialogue. - Identical justice-word מִשְׁפָּט “judgment/justice” with opposite subjects: - Ps 10:5 מָרוֹם מִשְׁפָּטֶיךָ מִנֶּגְדּוֹ “Your judgments are far (aloof) from him” (the wicked). - Ps 25:9 יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט “He guides the humble in justice.” 25 answers the problem of 10: the wicked treat God’s judgments as distant; the humble are actively guided into them. - Same “ways/paths” word-family דֶּרֶךְ/אֹרְחוֹת: - Ps 10:5 דְּרָכָיו “his ways” (the wicked). - Ps 25:4–5 דְּרָכֶיךָ… אֹרְחוֹתֶיךָ “Your ways… your paths,” 25:8, 12–13, 21 repeat the theme. 25 deliberately counter-poses the “ways” of the wicked in 10 with YHWH’s “ways” that the suppliant seeks and learns. - Afflicted/humble lexemes: - Ps 10:2, 9, 12, 18 עָנִי/יָתוֹם/דַּךְ/חֵלְכָה “afflicted, orphan, crushed, helpless.” - Ps 25:9 עֲנָוִים “humble,” 25:16–18 יָחִיד וְעָנִי… עָנְיִי “lonely and afflicted… my affliction.” Same semantic field; in 25 the speaker aligns himself with those 10 defended. - “Lift” root נ-ש-א, answering imperative with response: - Ps 10:12 נְשָׂא יָדֶךָ “Lift your hand!” - Ps 25:1 נַפְשִׁי אֶשָּׂא “I lift up my soul.” The suppliant in 25 reciprocates the lifting requested of God in 10. - “Land” theme with ethical outcome: - Ps 10:18 בַּל־יוֹסִיף עוֹד לַעֲרֹץ אֱנוֹשׁ מִן־הָאָרֶץ “that mortal no longer terrify from the land.” - Ps 25:13 וְזַרְעוֹ יִירַשׁ אָרֶץ “his seed will inherit the land.” Removal of the violent man from the land in 10 complements the righteous inheriting the land in 25. - “Always”/temporal framing: - Ps 10:5 בְּכָל־עֵת “at all times” (ways of the wicked). - Ps 25:5, 15 כָּל־הַיּוֹם; תָּמִיד “all the day; continually” (waiting and eyes toward YHWH). The “constancy” of wicked action is met by constancy of trust. Stylistic/formal similarities - Alphabetic acrostic family: Psalm 10 is the continuation/completion of the acrostic of Psalm 9; Psalm 25 is itself an acrostic. Both are individual laments embedded in acrostic craft, a marked stylistic link within Book I. - Lament-to-trust structure: Psalm 10 moves complaint → petition → confidence (vv. 16–18). Psalm 25 is a classic lament with trust, confession, instruction, and petition. As a pair they map a full lament cycle: crisis (10) followed by a posture of faith and discipleship (25). - Courtroom/forensic vocabulary: מִשְׁפָּט “judgment,” “enemies,” “to seek/inquire” (10:13 דָּרַשׁ; 25 turns to instruction/teaching instead), “do not remember/forget” (10:12 אַל־תִּשְׁכַּח vs. 25:6–7 זְכֹר… אַל־תִּזְכֹּר). The memory/forgetting toggles are typical lament diction and they are sequenced meaningfully from 10 to 25. Idea-level continuities and inversions - Eyes and gaze: - In 10 the wicked’s eyes lie in wait for the poor (10:8–9). - In 25 the suppliant’s eyes are “always to YHWH” (25:15). Shift from predatory gaze to Godward gaze. - Fear of God vs. denial of divine oversight: - 10:4, 13 the wicked refuses to “seek” God and claims “you will not call to account.” - 25:12–14 centers on יִרְאַת יְהוָה, “Who fears the LORD?” Those who fear receive instruction and God’s “secret/counsel” and covenant. The ethic of reverence answers the impiety of 10. - From indictment of others to confession of self: - 10 denounces the rasha‘ and asks God to break his arm (10:15). - 25 repeatedly asks forgiveness (25:7, 11, 18) and pledges integrity (25:21). After the external wrong is named (10), the worshiper turns inward (25). A plausible life-setting sequence - 10 reflects the experience of social violence—ambush in the countryside, predation on the vulnerable, the sense of divine hiddenness. This fits village and road insecurity in Iron Age Israel/Judah. - 25 reads like the follow-up trip to the sanctuary: the afflicted one presents himself before YHWH, “lifts up his soul,” asks to be taught the divine way, confesses sins (a standard step in temple petitions), and prays for rescue from the very snare his oppressors set. The psalm closes with a communal intercession (25:22), matching the national horizon that ended Psalm 10 (10:16–18). Further lexical ties (medium weight) - נֶפֶשׁ “soul”: 10:3 נַפְשׁוֹ (of the wicked), 25:1, 13, 20 the suppliant’s נֶפֶשׁ. - לֵב “heart”: 10:6, 11, 13 “he said in his heart” vs. 10:17 “You prepare their heart”; 25:17 “the troubles of my heart have enlarged.” - עוֹלָם: 10:16 “forever and ever”; 25:6 “your mercies are from of old.” Both invoke God’s time horizon over against the momentary triumph of the wicked. - Enemies: 10:5 צוֹרְרָיו; 25:2, 19 אוֹיְבַי. The hostile pressure remains, but the stance shifts from denunciation (10) to trust and protection (25:20). Bottom line - The most decisive textual bridges are the rare, concrete net image (רֶשֶׁת), the face/hiddenness reversal (הִסְתִּיר פָּנָיו → פְּנֵה־אֵלַי), the “see + trouble (עָמָל)” pairing, and the “ways/justice” vocabulary turned from the wicked’s ways (10) to YHWH’s ways (25). Add to these the acrostic form, the move from social complaint to personal confession and guidance, and the land/heritage outcome. Read this way, Psalm 25 is a tightly logical liturgical and theological sequel to Psalm 10.
Evaluation
Score: 7.2
Evaluated at: 2025-12-08T04:08:33 (UTC)
Evaluator model: gpt-5
Evaluator version: v2
Reasoning: 4224 Output: 6926 Total: 11150
Checklist
- Has verse refs: Yes
- Factual error detected: No
- Only generic motifs: No
- Counterargument considered: No
- LXX/MT numbering acknowledged: No
Vocabulary specificity: 5.5 / 10
Multiple precise links (רשת, face-hidden/turn, ראה+עָמָל, מִשְׁפָּט/דֶרֶךְ) with verse refs and coherent sequence. However, motifs are common; ‘net’ not unique; acrostic/formal appeal doesn’t prove sequencing; no counterarguments.
Prompt
Consider Psalm 10 and Psalm 25 (reproduced below). What arguments could you make to justify that Psalm 25 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 25:
Psalm 25
1. לְדָוִ֡ד
אֵלֶ֥יךָ
יְ֝הוָ֗ה
נַפְשִׁ֥י
אֶשָּֽׂא׃
2. אֱֽלֹהַ֗י
בְּךָ֣
בָ֭טַחְתִּי
אַל־
אֵב֑וֹשָׁה
אַל־
יַֽעַלְצ֖וּ
אֹיְבַ֣י
לִֽי׃
3. גַּ֣ם
כָּל־
ק֭וֹיֶtךָ
לֹ֣א
יֵבֹ֑שׁוּ
יֵ֝בֹ֗שׁוּ
הַבּוֹגְדִ֥ים
רֵיקָֽם׃
4. דְּרָכֶ֣יךָ
יְ֭הוָה
הוֹדִיעֵ֑נִי
אֹ֖רְחוֹתֶ֣יךָ
לַמְּדֵֽנִי׃
5. הַדְרִ֘יכֵ֤נִי
בַאֲמִתֶּ֨ךָ ׀
וְֽלַמְּדֵ֗נִי
כִּֽי־
אַ֭תָּה
אֱלֹהֵ֣י
יִשְׁעִ֑י
אוֹתְךָ֥
קִ֝וִּ֗יתִי
כָּל־
הַיּֽוֹם׃
6. זְכֹר־
רַחֲמֶ֣יךָ
יְ֭הוָה
וַחֲסָדֶ֑יךָ
כִּ֖י
מֵעוֹלָ֣ם
הֵֽמָּה׃
7. חַטֹּ֤אות
נְעוּרַ֨י ׀
וּפְשָׁעַ֗י
אַל־
תִּ֫זְכֹּ֥ר
כְּחַסְדְּךָ֥
זְכָר־
לִי־
אַ֑תָּה
לְמַ֖עַן
טוּבְךָ֣
יְהוָֽה׃
8. טוֹב־
וְיָשָׁ֥ר
יְהוָ֑ה
עַל־
כֵּ֤ן
יוֹרֶ֖ה
חַטָּאִ֣ים
בַּדָּֽרֶךְ׃
9. יַדְרֵ֣ךְ
עֲ֭נָוִים
בַּמִּשְׁפָּ֑ט
וִֽילַמֵּ֖ד
עֲנָוִ֣ים
דַּרְכּֽוֹ׃
10. כָּל־
אָרְח֣וֹת
יְ֭הוָה
חֶ֣סֶד
וֶאֱמֶ֑ת
לְנֹצְרֵ֥י
בְ֝רִית֗וֹ
וְעֵדֹתָֽיו׃
11. לְמַֽעַן־
שִׁמְךָ֥
יְהוָ֑ה
וְֽסָלַחְתָּ֥
לַ֝עֲוֺנִ֗י
כִּ֣י
רַב־
הֽוּא׃
12. מִי־
זֶ֣ה
הָ֭אִישׁ
יְרֵ֣א
יְהוָ֑ה
י֝וֹרֶ֗נּוּ
בְּדֶ֣רֶךְ
יִבְחָֽר׃
13. נַ֭פְשׁוֹ
בְּט֣וֹב
תָּלִ֑ין
וְ֝זַרְע֗וֹ
יִ֣ירַשׁ
אָֽרֶץ׃
14. ס֣וֹד
יְ֭הוָה
לִירֵאָ֑יו
וּ֝בְרִית֗וֹ
לְהוֹדִיעָֽם׃
15. עֵינַ֣י
תָּ֭מִיד
אֶל־
יְהוָ֑ה
כִּ֤י
הֽוּא־
יוֹצִ֖יא
מֵרֶ֣שֶׁת
רַגְלָֽי׃
16. פְּנֵה־
אֵלַ֥י
וְחָנֵּ֑נִי
כִּֽי־
יָחִ֖יד
וְעָנִ֣י
אָֽנִי׃
17. צָר֣וֹת
לְבָבִ֣י
הִרְחִ֑יבוּ
מִ֝מְּצֽוּקוֹתַ֗י
הוֹצִיאֵֽנִי׃
18. רְאֵ֣ה
עָ֭נְיִי
וַעֲמָלִ֑י
וְ֝שָׂ֗א
לְכָל־
חַטֹּאותָֽי׃
19. רְאֵֽה־
אוֹיְבַ֥י
כִּי־
רָ֑בּוּ
וְשִׂנְאַ֖ת
חָמָ֣ס
שְׂנֵאֽוּנִי׃
20. שָׁמְרָ֣ה
נַ֭פְשִׁי
וְהַצִּילֵ֑נִי
אַל־
אֵ֝ב֗וֹשׁ
כִּֽי־
חָסִ֥יתִי
בָֽךְ׃
21. תֹּם־
וָיֹ֥שֶׁר
יִצְּר֑וּנִי
כִּ֝֗י
קִוִּיתִֽיךָ׃
22. פְּדֵ֣ה
אֱ֭לֹהִים
אֶת־
יִשְׂרָאֵ֑ל
מִ֝כֹּ֗ל
צָֽרוֹתָיו׃