Psalm 10 → 92
Reasoning: 10688 Output: 6041 Total: 16729
Argument
Short claim: Read as a story, Psalm 92 can be heard as the answer to Psalm 10. Psalm 10 pleads for God to stop the arrogant wicked who think God does not see or judge; Psalm 92 is the public Sabbath hymn of the one delivered, celebrating that God’s deep plan has in fact prevailed: the wicked who briefly flourished have been destroyed, the righteous are flourishing, and YHWH is exalted forever. Thematic and form-critical continuity - From lament to praise. Ps 10 is an individual lament (vv. 1–15 complaint and petition; vv. 16–18 confidence). Ps 92 is a hymn/wisdom-thanksgiving. That movement (lament → praise) is the most common “logical” sequence in Israelite prayer. - Hiddenness answered by manifestation. Ps 10 opens with “Why do you stand far off… hide… in times of trouble?” (10:1); the wicked act “in secret places” (10:8–9). Ps 92 is explicitly public: “A psalm, a song for the Sabbath” (92:1), with music (92:4) and repeated “to declare” (להגיד, 92:3,16). - Petition fulfilled. Ps 10 asks: “Arise… break the arm of the wicked… seek out his wickedness till you find none” (10:12,15). Ps 92 declares it realized: “Behold your enemies, YHWH… your enemies will perish; all workers of iniquity will be scattered” (92:10), framed as permanent judgment (92:8 “to destroy them forever”). - Confidence crowned. Ps 10’s confession “YHWH is King for ever and ever” (10:16) is mirrored by Ps 92’s “You are on high forever, YHWH” (92:9) and its closing judicial doxology, “to declare that YHWH is upright… there is no injustice in him” (92:16). Shared vocabulary and roots (rarer/identical forms weighted more heavily) High-salience links - מרוֹם “exalted/on high” is identical in form in both: Ps 10:5 “מָרוֹם מִשְׁפָּטֶיךָ” and Ps 92:9 “וְאַתָּה מָרוֹם לְעוֹלָם יְהוָה.” In Ps 10 God’s judgments are “on high” and outside the wicked’s view; in Ps 92 God himself is confessed as “on high forever.” - אבד “perish” (same root, same semantic field, near-identical form). Ps 10:16 “אָבְדוּ גוֹיִם מֵאַרְצוֹ”; Ps 92:10 “יֹאבֵדוּ… יִתְפָּרְדוּ כָּל־פֹּעֲלֵי אָוֶן.” Ps 92 reads as the outcome Ps 10 asked for. - נבט Hifil “look.” Ps 10:14 “תַּבִּיט” (you [God] look); Ps 92:12 “וַתַּבֵּט עֵינִי” (my eye has looked). Same binyan, and the sensory motif flips: in Ps 10 God is urged to “look,” in Ps 92 the suppliant testifies “my eye looked” on the downfall of foes. - אזן “ear.” Ps 10:17 “תַּקְשִׁיב אָזְנֶךָ” (your ear will attend); Ps 92:12 “תִּשְׁמַעְנָה אָזְנָי” (my ears will hear). The plea that God hear is matched by the delivered one hearing of his enemies’ fate. - און “iniquity,” tightly clustered. Ps 10:7 “עָמָל וָאָוֶן”; Ps 92 twice uses the more marked phrase “פֹּעֲלֵי אָוֶן” (92:8,10). The same moral target of Ps 10 is explicitly named in Ps 92’s judgment declarations. Moderate-salience links (same root or strong semantic echo) - רשׁע “wicked.” Dense in Ps 10 (vv. 2–4,13,15) and central in Ps 92’s wisdom contrast (92:8). Ps 92 reframes the wicked’s apparent success: “בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֵשֶׂב… לְהִשָּׁמְדָם עֲדֵי־עַד” (their flourishing is precisely to set up their destruction forever), answering Ps 10:5–11’s portrait of unpunished arrogance. - דרשׁ “require, call to account.” In Ps 10 the wicked say “לֹא תִדְרֹשׁ” (10:13) and “בַּל־יִדְרֹשׁ” (10:4); the psalmist prays “תִּדְרֹשׁ רִשְׁעוֹ” (10:15). Ps 92’s conclusion “לְהַגִּיד כִּי־יָשָׁר יְהוָה… וְ[אין/לֹא] עַוְלָתָה בּוֹ” is the public answer: God has, in fact, “required” the wicked and is free of any failure of justice. - חש״ב “think, plan.” Ps 10:2 uses both “בִּמְזִמּוֹת” (schemes) and the verb “חָשָׁבוּ”; Ps 92:6 praises “מַחְשְׁבֹתֶיךָ” (your thoughts) as deep (עָמְקוּ). Human plotting is set against divine counsel, and Ps 92 interprets the opaque providence that Ps 10 struggles with as deep wisdom the “כסיל” fails to understand. - Height/depth pairing. Ps 10:5 “מָרוֹם מִשְׁפָּטֶיךָ מִנֶּגְדּוֹ” (your judgments are too high for him); Ps 92:6 “מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ.” The same axis of “too high/too deep” frames why fools misread reality in both psalms. - Enemies/foes. Ps 10:5 “כָּל־צוֹרְרָיו” (his adversaries); Ps 92:10 “אֹיְבֶיךָ… אֹיְבֶיךָ יֹאבֵדוּ” and 92:12 “בַּקָּמִים עָלַי מְרֵעִים.” The arrogant snort of Ps 10:5 (“יָפִיחַ בָּהֶם”) is reversed by the rout of enemies in Ps 92. - Power imagery. Ps 10:15 “שְׁבֹר זְרוֹעַ רָשָׁע” (break the arm of the wicked). Ps 92:11 “וַתָּרֶם כִּרְאֵים קַרְנִי” (you raised my horn like the wild ox). God’s action both destroys wicked strength and exalts the righteous. Motifs that “answer” Ps 10 point by point - Sight/hearing: In Ps 10 the wicked assert “שָׁכַח אֵל… בַּל־רָאָה לָנֶצַח” (10:11). The psalmist counters “רָאִיתָ… תַּבִּיט” (10:14) and “שָׁמַעְתָּ… תַּקְשִׁיב אָזְנֶךָ” (10:17). Ps 92 then turns these verbs into testimony: “וַתַּבֵּט עֵינִי… תִּשְׁמַעְנָה אָזְנָי” (92:12). - Time: Ps 10 laments “לְעִתּוֹת בַּצָּרָה” (times of trouble) and the wicked’s presumption “לְדוֹר וָדוֹר” (10:6). Ps 92’s daily frame “בַּבֹּקֶר… וּבַלֵּילוֹת” (92:3) and its triple “forever” vocabulary (“עֲדֵי־עַד,” 92:8; “לְעוֹלָם,” 92:9) answer with a steady, liturgical rhythm and an eternal horizon. - Status of the righteous vs. the wicked: Ps 10’s “עני/חלכאה/יתום” oppressed by the predator (lion, nets: 10:8–10) are answered by Ps 92’s arboreal imagery: “צַדִּיק כַּתָּמָר יִפְרָח… כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה… שְׁתוּלִים בְּבֵית יְהוָה… יַפְרִיחוּ… דְּשֵׁנִים וְרַעֲנַנִּים” (92:13–15). The hunted become planted and flourishing in God’s courts. Stylistic/form echoes - Ps 10’s climactic kingship/judgment formula (10:16–18) matches Ps 92’s closing “judicial doxology” (92:16). Both end by asserting God’s just rule over time and nations, a classic form-critical “resolution.” - Ps 10 is rich in imperatives (קוּמָה… שְׁבֹר…), Ps 92 in perfects/participles (שִׂמַּחְתַּנִי… וַתָּרֶם… יִפְרָח… יִשְׂגֶּה), precisely what you expect if 92 follows as “after” the prayer is answered. Liturgical/historical plausibility - Ps 92 is marked “for the Sabbath,” the public weekly service where Israel celebrated YHWH’s kingship and justice. It is easy to imagine Ps 10 as weekday plea and Ps 92 as Sabbath thanksgiving for the same crisis, especially since Ps 92 thematizes how the wicked’s brief flourishing leads to their permanent destruction and the righteous’ permanent planting in the temple. - Ps 10 already pivots to praise (“YHWH is King forever,” 10:16), so a move into a set-piece hymn like Ps 92 is a natural liturgical sequel. Summary of the logical flow you can argue 1) Ps 10: “Why are you far? The wicked prosper and say you do not see or require; arise and break their arm; you are King forever; hear the humble; judge the fatherless.” 2) Ps 92: “It is good to thank you; your deeds gladden; your thoughts are deep though fools miss it; when the wicked sprout, it is so they may be destroyed forever; you are on high forever; you have exalted my horn; my eyes/ears now see/hear my vindication; the righteous flourish in your house; to declare that YHWH is upright and no injustice is in him.” Taken together, the shared lexicon (מרום; אבד; נבט/אזן; און/רשע), mirrored sensory and “height/depth” motifs, and the standard lament→praise progression make a strong case that Psalm 92 can be read as the logical follow-on and fulfillment of Psalm 10.
Evaluation
Score: 6.0
Evaluated at: 2025-12-11T03:25:36 (UTC)
Evaluator model: gpt-5
Evaluator version: v2
Reasoning: 3392 Output: 6881 Total: 10273
Checklist
- Has verse refs: Yes
- Factual error detected: No
- Only generic motifs: No
- Counterargument considered: No
- LXX/MT numbering acknowledged: No
Vocabulary specificity: 3.5 / 10
Accurate, text-anchored links (מרום; אבד; הִבִּיט/אֹזֶן; פֹּעֲלֵי אָוֶן) and motif flips support a plausible lament→praise sequel, but vocabulary is common, no editorial markers, and canonical distance/counterpoints unaddressed.
Prompt
Consider Psalm 10 and Psalm 92 (reproduced below). What arguments could you make to justify that Psalm 92 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 92:
Psalm 92
1. מִזְמ֥וֹר
שִׁ֗יר
לְי֣וֹם
הַשַׁבָּֽת׃
2. ט֗וֹב
לְהֹד֥וֹת
לַיהוָ֑ה
וּלְזַמֵּ֖ר
לְשִׁמְךָ֣
עֶלְיֽוֹן׃
3. לְהַגִּ֣יד
בַּבֹּ֣קֶר
חַסְֽדֶּ֑ךָ
וֶ֝אֱמֽוּנָתְךָ֗
בַּלֵּילֽוֹת׃
4. עֲֽלֵי־
עָ֭שׂוֹר
וַעֲלֵי־
נָ֑בֶל
עֲלֵ֖י
הִגָּי֣וֹן
בְּכִנּֽוֹר׃
5. כִּ֤י
שִׂמַּחְתַּ֣נִי
יְהוָ֣ה
בְּפָעֳלֶ֑ךָ
בְּֽמַעֲשֵׂ֖י
יָדֶ֣יךָ
אֲרַנֵּֽן׃
6. מַה־
גָּדְל֣וּ
מַעֲשֶׂ֣יךָ
יְהוָ֑ה
מְ֝אֹ֗ד
עָמְק֥וּ
מַחְשְׁבֹתֶֽיךָ׃
7. אִֽישׁ־
בַּ֭עַר
לֹ֣א
יֵדָ֑ע
וּ֝כְסִ֗יל
לֹא־
יָבִ֥ין
אֶת־
זֹֽאת׃
8. בִּפְרֹ֤חַ
רְשָׁעִ֨ים ׀
כְּמ֥וֹ
עֵ֗שֶׂב
וַ֭יָּצִיצוּ
כָּל־
פֹּ֣עֲלֵי
אָ֑וֶן
לְהִשָּֽׁמְדָ֥ם
עֲדֵי־
עַֽד׃
9. וְאַתָּ֥ה
מָר֗וֹם
לְעֹלָ֥ם
יְהוָֽה׃
10. כִּ֤י
הִנֵּ֪ה
אֹיְבֶ֡יךָ
יְֽהוָ֗ה
כִּֽי־
הִנֵּ֣ה
אֹיְבֶ֣יךָ
יֹאבֵ֑דוּ
יִ֝תְפָּרְד֗וּ
כָּל־
פֹּ֥עֲלֵי
אָֽוֶן׃
11. וַתָּ֣רֶם
כִּרְאֵ֣ים
קַרְנִ֑י
בַּ֝לֹּתִ֗י
בְּשֶׁ֣מֶן
רַעֲנָֽן׃
12. וַתַּבֵּ֥ט
עֵינִ֗י
בְּשׁ֫וּרָ֥י
בַּקָּמִ֖ים
עָלַ֥י
מְרֵעִ֗ים
תִּשְׁמַ֥עְנָה
אָזְנָֽי׃
13. צַ֭דִּיק
כַּתָּמָ֣ר
יִפְרָ֑ח
כְּאֶ֖רֶז
בַּלְּבָנ֣וֹן
יִשְׂגֶּֽה׃
14. שְׁ֭תוּלִים
בְּבֵ֣ית
יְהוָ֑ה
בְּחַצְר֖וֹת
אֱלֹהֵ֣ינוּ
יַפְרִֽיחוּ׃
15. ע֭וֹד
יְנוּב֣וּן
בְּשֵׂיבָ֑ה
דְּשֵׁנִ֖ים
וְרַֽעֲנַנִּ֣ים
יִהְיֽוּ׃
16. לְ֭הַגִּיד
כִּֽי־
יָשָׁ֣ר
יְהוָ֑ה
צ֝וּרִ֗י
וְֽלֹא־
עלתה
עַוְלָ֥תָה
בּֽוֹ׃