Psalm 10 → 107
Reasoning: 10112 Output: 8178 Total: 18290
Argument
Short answer: Psalm 107 can be read as the narrative, theological, and lexical “answer” to Psalm 10. Psalm 10 asks why God seems far in “times of trouble,” details the violence of the wicked against the poor, and petitions God to arise, break the power of the oppressor, and vindicate the humble. Psalm 107 repeatedly shows what it looks like when God does arise: those in “trouble” cry out, and the Lord delivers them in concrete scenes (desert, prison, sickness, sea), humbles the arrogant, exalts the needy, and elicits public thanksgiving. The two psalms share several striking Hebrew lexemes and motifs (some relatively rare) that tighten the link. Key lexical correspondences (rarer words and tighter matches first) - נאץ “to spurn”: Ps 10:3 נִאֵץ יהוה (the wicked spurns YHWH); Ps 107:11 נָאֲצוּ עֲצַת עֶלְיוֹן (they spurned the counsel of the Most High). Same root, both perfect forms, both about rejecting God; in 107 that rebellion is answered by divine discipline and rescue. - עֹזֵר “helper”: Ps 10:14 יָתוֹם… אַתָּה הָיִיתָ עוֹזֵר “You have been the helper of the orphan”; Ps 107:12 וְאֵין עֹזֵר “and there was no helper.” 107 dramatizes the human helplessness 10 assumes; YHWH then becomes the effective helper when they cry. - בַצָּר/בַּצָּרָה “in trouble/distress”: Ps 10:1 לְעִתּוֹת בַּצָּרָה “at times of trouble”; Ps 107:6, 13, 19, 28 בַּצַּר לָהֶם “in their trouble” (refrain). Same trouble-term frames the petition (Ps 10) and the repeated rescues (Ps 107). - שָׁבַר “break”: Ps 10:15 שְׁבֹר זְרוֹעַ רָשָׁע “break the arm of the wicked”; Ps 107:16 שִׁבַּר דַּלְתוֹת נְחֹשֶׁת “he broke bronze gates.” The request to break oppressive power (10) is answered by God breaking the hardware of oppression (107). - צָר/צֹרֵר “foe/adversary”: Ps 10:5 כָּל־צוֹרְרָיו “all his adversaries”; Ps 107:2 מִיַּד־צָר “from the hand of the foe.” Shared enemy vocabulary links the wicked’s pressure (10) to the redeemed being snatched from that hand (107). - ראה “to see”: Ps 10:11 בַּל־רָאָה לָנֶצַח “he will never see,” i.e., the wicked claims God won’t see; Ps 10:14 רָאִיתָ “you have seen”; Ps 107:24 הֵמָּה רָאוּ מַעֲשֵׂי יְהוָה, and 107:42 יִרְאוּ יְשָׁרִים “the upright will see.” 10 asserts God does see; 107 shows visible, public deeds that people see—countering the wicked’s denial. - פֶּה/לָשׁוֹן “mouth/tongue” and speech ethics: Ps 10:7 “his mouth is full of cursing, deceit, oppression… under his tongue mischief and iniquity”; Ps 107:42 “וְכָל־עַוְלָה קָפְצָה פִּיהָ” “all iniquity has shut its mouth,” and the redeemed “give thanks,” “sacrifice thank-offerings,” and “tell” God’s works (vv. 8, 21–22, 31–32). The abusive mouth of the wicked (10) gives way to the silenced mouth of injustice and the public thanksgiving of the redeemed (107). - עָנִי/אֶבְיוֹן and עֳנִי “the poor/afflicted”: Ps 10:2, 9 “the poor” (עָנִי), v. 14 “the orphan… the helpless (חֵלְכָה)”; Ps 107:10 “prisoners of affliction (עֳנִי),” v. 41 “he sets the needy (אֶבְיוֹן) on high from affliction (מֵעֹנִי).” Same semantic field; 107 depicts the vindication for the very social group 10 pleads for. - לְעוֹלָם “forever”: Ps 10:16 יְהוָה מֶלֶךְ עוֹלָם וָעֶד; Ps 107:1 כִּי לְעוֹלָם חַסְדּוֹ. God’s kingship “forever” (10) grounds his enduring covenant love celebrated in 107. - אֶרֶץ/אֲרָצוֹת “land(s)”: Ps 10:16 “nations perish from his land”; Ps 107:3 “gathered them from the lands,” then settlement language (vv. 4, 7, 36–38). Judgment on nations in God’s land (10) plausibly precedes the ingathering/settlement of the redeemed (107). Form and plot progression - Genre progression that makes narrative sense: - Psalm 10 is a lament: complaint of divine distance (10:1), description of predatory wicked, petition for God to arise (10:12), break the oppressor (10:15), and vindicate the afflicted/orphan (10:17–18). - Psalm 107 is communal thanksgiving: call to give thanks (107:1–3), four rescue panels with a fixed refrain (vv. 4–9; 10–16; 17–22; 23–32), and a wisdom epilogue (vv. 33–43). - Read together: 107 reads like the liturgical answer to 10’s petitions—trouble, cry, divine intervention, public praise. - The four panels in 107 concretize the abstract victims in 10: - The hunted poor (10) become wanderers in trackless desert (107:4–9), prisoners in chains (10’s “net” answered by 107’s “bonds… he snapped,” vv. 10–16), those wasting away (10’s “he murders the innocent,” 107’s “sick, at death’s gates,” vv. 17–22), and those imperiled by chaotic waters (vv. 23–32). - Each panel pivots on the cry “they cried out in their trouble,” which is the enacted form of 10:12, 17 “arise… you have heard the desire of the humble.” - Mouths and assemblies: - The wicked’s noisy mouth in 10 is replaced by public thanksgiving and narration “בְרִנָּה” and praise “in the assembly of the people” and “in the seat of elders” (107:31–32). This is precisely the kind of public vindication 10 wants when injustice is silenced (107:42). Theological-throughline and reversal motifs - From apparent divine absence to manifest deliverance: - 10:1 “Why do you stand far off… hide in times of trouble?” - 107 answers with repeated interventions in “trouble,” climaxing in visible, communal praise and settled life. - From the boasts of the wicked to the humiliation of the powerful and the elevation of the poor: - 10:6 “I shall not be moved, generation to generation,” and 10:5 “he puffs at all his foes.” - 107:40 “He pours contempt on princes and makes them wander in a trackless waste,” while 107:41 “He sets the needy on high… and makes families like a flock.” The false perpetuity claimed by the wicked transfers to the restored poor. - From predation to protection: - 10’s hunter imagery (“ambush,” “net,” “kills the innocent”) is reversed by 107’s liberation imagery (“snaps their bonds,” “breaks gates/bars of iron,” “leads them by a straight way,” “brings them to their desired haven”). Connections to Israel’s lived story and shared mytho-history - Psalm 10 voices the perennial experience of the vulnerable in Israel—ambushed in villages (10:8), trapped by stronger hands, with no human “helper.” It culminates in a kingship confession (10:16) and a plea for judicial intervention (10:18). - Psalm 107 stages a “new exodus” composite: - Wilderness wandering to city (vv. 4–7), - Release from captivity (vv. 10–16), - Healing from covenant curses (vv. 17–22), - Mastery over the sea (vv. 23–32), - Re-creation of the land (vv. 33–38), humiliation of the proud (v. 40), and exaltation of the needy (v. 41). - That sequence looks like the historical logic of restoration: judge the arrogant and enemy powers (anticipated in 10:15–16), then gather and settle the redeemed (107:3, 36–38), publicly vindicating the afflicted (107:41–42) and eliciting wisdom reflection (107:43). Point-for-point “petition → answer” samples - Petition: “Arise, YHWH… do not forget the afflicted” (10:12). Answer: “Let the redeemed of YHWH say so… whom he redeemed from the hand of the foe… they cried in their trouble and he delivered them” (107:2, 6 and refrain). - Petition: “Break the arm of the wicked” (10:15). Answer: “He broke bronze gates and cut through iron bars” (107:16). - Petition: “You have heard the desire of the humble… to judge the orphan and the crushed” (10:17–18). Answer: “He sets the needy on high from affliction… the upright see and rejoice, and all injustice shuts its mouth” (107:41–42). Why these particular links carry weight - Several ties are lexically specific and relatively uncommon in Psalms (e.g., נאץ; the noun-participle עֹזֵר; the strong reversal “קָפְצָה פִּיהָ”; the compact “בַצָּר” refrain), enhancing the claim that 107 is crafted as the experiential resolution to the crisis articulated in 10. - The shift in verbal mood is exactly what one expects: imperatives and pleas in 10; perfects and jussives of praise in 107. - The closing wisdom line of 107:43 invites readers to “observe these things and ponder the loyal-loves of YHWH,” i.e., to discern in the rescues of 107 the kind of answer 10 had begged for. Conclusion If you read the Psalter not only sequentially but thematically, Psalm 107 can plausibly be set as the theological and liturgical sequel to Psalm 10: the lament about predatory injustice, divine distance, and the desperate need for God to act is met by a hymn that catalogs God’s concrete rescues in “times of trouble,” humbles the proud, exalts the poor, stabilizes life in the land, and turns corrupt mouths into closed mouths while opening the mouths of the redeemed in thanksgiving. The shared vocabulary and motifs (especially נאץ, עֹזֵר, בַצָּר, שָׁבַר, צָר/צֹרֵר, the mouth motif, and the poor’s vindication) make that case more than merely thematic.
Evaluation
Score: 6.5
Evaluated at: 2025-12-11T03:41:27 (UTC)
Evaluator model: gpt-5
Evaluator version: v2
Reasoning: 3456 Output: 9012 Total: 12468
Checklist
- Has verse refs: Yes
- Factual error detected: No
- Only generic motifs: No
- Counterargument considered: No
- LXX/MT numbering acknowledged: No
Vocabulary specificity: 4.0 / 10
Accurate, verse-grounded links (נאץ, עֹזֵר, בַצַּר refrain, mouth motif, שׁבר) with petition→answer framing. But lexemes are fairly common, no editorial signals, and wide Book-distance; alternative explanations (generic lament→thanksgiving) remain plausible.
Prompt
Consider Psalm 10 and Psalm 107 (reproduced below). What arguments could you make to justify that Psalm 107 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 107:
Psalm 107
1. הֹד֣וּ
לַיהוָ֣ה
כִּי־
ט֑וֹב
כִּ֖י
לְעוֹלָ֣ם
חַסְדּֽוֹ׃
2. יֹ֭אמְרוּ
גְּאוּלֵ֣י
יְהוָ֑ה
אֲשֶׁ֥ר
גְּ֝אָלָ֗ם
מִיַּד־
צָֽר׃
3. וּֽמֵאֲרָצ֗וֹת
קִ֫בְּצָ֥ם
מִמִּזְרָ֥ח
וּמִֽמַּעֲרָ֑ב
מִצָּפ֥וֹן
וּמִיָּֽם׃
4. תָּע֣וּ
בַ֭מִּדְבָּר
בִּישִׁימ֣וֹן
דָּ֑רֶךְ
עִ֥יר
מ֝וֹשָׁ֗ב
לֹ֣א
מָצָֽאוּ׃
5. רְעֵבִ֥ים
גַּם־
צְמֵאִ֑ים
נַ֝פְשָׁ֗ם
בָּהֶ֥ם
תִּתְעַטָּֽף׃
6. וַיִּצְעֲק֣וּ
אֶל־
יְ֭הוָה
בַּצַּ֣ר
לָהֶ֑ם
מִ֝מְּצֽוּקוֹתֵיהֶ֗ם
יַצִּילֵֽם׃
7. וַ֭יַּֽדְרִיכֵם
בְּדֶ֣רֶךְ
יְשָׁרָ֑ה
לָ֝לֶ֗כֶת
אֶל־
עִ֥יר
מוֹשָֽׁב׃
8. יוֹד֣וּ
לַיהוָ֣ה
חַסְדּ֑וֹ
וְ֝נִפְלְאוֹתָ֗יו
לִבְנֵ֥י
אָדָֽם׃
9. כִּי־
הִ֭שְׂבִּיעַ
נֶ֣פֶשׁ
שֹׁקֵקָ֑ה
וְנֶ֥פֶשׁ
רְ֝עֵבָה
מִלֵּא־
טֽוֹב׃
10. יֹ֭שְׁבֵי
חֹ֣שֶׁךְ
וְצַלְמָ֑וֶת
אֲסִירֵ֖י
עֳנִ֣י
וּבַרְזֶֽל׃
11. כִּֽי־
הִמְר֥וּ
אִמְרֵי־
אֵ֑ל
וַעֲצַ֖ת
עֶלְי֣וֹן
נָאָֽצוּ׃
12. וַיַּכְנַ֣ע
בֶּעָמָ֣ל
לִבָּ֑ם
כָּ֝שְׁל֗וּ
וְאֵ֣ין
עֹזֵֽר׃
13. וַיִּזְעֲק֣וּ
אֶל־
יְ֭הוָה
בַּצַּ֣ר
לָהֶ֑ם
מִ֝מְּצֻֽקוֹתֵיהֶ֗ם
יוֹשִׁיעֵֽם׃
14. יֽ֭וֹצִיאֵם
מֵחֹ֣שֶׁךְ
וְצַלְמָ֑וֶת
וּמוֹסְר֖וֹתֵיהֶ֣ם
יְנַתֵּֽק׃
15. יוֹד֣וּ
לַיהוָ֣ה
חַסְדּ֑וֹ
וְ֝נִפְלְאוֹתָ֗יו
לִבְנֵ֥י
אָדָֽם׃
16. כִּֽי־
שִׁ֭בַּר
דַּלְת֣וֹת
נְחֹ֑שֶׁת
וּבְרִיחֵ֖י
בַרְזֶ֣ל
גִּדֵּֽעַ׃
17. אֱ֭וִלִים
מִדֶּ֣רֶךְ
פִּשְׁעָ֑ם
וּֽ֝מֵעֲוֺ֥נֹתֵיהֶ֗םt
יִתְעַנּֽוּ׃
18. כָּל־
אֹ֭כֶל
תְּתַעֵ֣ב
נַפְשָׁ֑ם
וַ֝יַּגִּ֗יעוּ
עַד־
שַׁ֥עֲרֵי
מָֽוֶת׃
19. וַיִּזְעֲק֣וּ
אֶל־
יְ֭הוָה
בַּצַּ֣ר
לָהֶ֑ם
מִ֝מְּצֻֽקוֹתֵיהֶ֗ם
יוֹשִׁיעֵֽם׃
20. יִשְׁלַ֣ח
דְּ֭בָרוֹ
וְיִרְפָּאֵ֑ם
וִֽ֝ימַלֵּ֗ט
מִשְּׁחִיתוֹתָֽם׃
8
21. יוֹד֣וּ
לַיהוָ֣ה
חַסְדּ֑וֹ
וְ֝נִפְלְאוֹתָ֗יו
לִבְנֵ֥י
אָדָֽם׃
8
22. וְ֭יִזְבְּחוּ
זִבְחֵ֣י
תוֹדָ֑ה
וִֽיסַפְּר֖וּ
מַעֲשָׂ֣יו
בְּרִנָּֽה׃
8
23. יוֹרְדֵ֣י
הַ֭יָּם
בָּאֳנִיּ֑וֹת
עֹשֵׂ֥י
מְ֝לָאכָ֗ה
בְּמַ֣יִם
רַבִּֽים׃
8
24. הֵ֣מָּה
רָ֭אוּ
מַעֲשֵׂ֣י
יְהוָ֑ה
וְ֝נִפְלְאוֹתָ֗יו
בִּמְצוּלָֽה׃
8
25. וַיֹּ֗אמֶר
וַֽ֭יַּעֲמֵד
ר֣וּחַ
סְעָרָ֑ה
וַתְּרוֹמֵ֥ם
גַּלָּֽיו׃
8
26. יַעֲל֣וּ
שָׁ֭מַיִם
יֵרְד֣וּ
תְהוֹמ֑וֹת
נַ֝פְשָׁ֗ם
בְּרָעָ֥ה
תִתְמוֹגָֽג׃
27. יָח֣וֹגּוּ
וְ֭יָנוּעוּ
כַּשִּׁכּ֑וֹר
וְכָל־
חָ֝כְמָתָ֗ם
תִּתְבַּלָּֽע׃
28. וַיִּצְעֲק֣וּ
אֶל־
יְ֭הוָה
בַּצַּ֣ר
לָהֶ֑ם
וּֽ֝מִמְּצֽוּקֹתֵיהֶ֗ם
יוֹצִיאֵֽם׃
29. יָקֵ֣ם
סְ֭עָרָה
לִדְמָמָ֑ה
וַ֝יֶּחֱשׁ֗וּ
גַּלֵּיהֶֽם׃
30. וַיִּשְׂמְח֥וּ
כִֽי־
יִשְׁתֹּ֑קוּ
וַ֝יַּנְחֵ֗ם
אֶל־
מְח֥וֹז
חֶפְצָֽם׃
31. יוֹד֣וּ
לַיהוָ֣ה
חַסְדּ֑וֹ
וְ֝נִפְלְאוֹתָ֗יו
לִבְנֵ֥י
אָדָֽם׃
32. וִֽ֭ירֹמְמוּהוּ
בִּקְהַל־
עָ֑ם
וּבְמוֹשַׁ֖ב
זְקֵנִ֣ים
יְהַלְלֽוּהוּ׃
33. יָשֵׂ֣ם
נְהָר֣וֹת
לְמִדְבָּ֑ר
וּמֹצָ֥אֵי
מַ֝֗יִם
לְצִמָּאֽוֹן׃
34. אֶ֣רֶץ
פְּ֭רִי
לִמְלֵחָ֑ה
מֵ֝רָעַ֗ת
יֹ֣שְׁבֵי
בָֽהּ׃
35. יָשֵׂ֣ם
מִ֭דְבָּר
לַֽאֲגַם־
מַ֑יִם
וְאֶ֥רֶץ
צִ֝יָּ֗ה
לְמֹצָ֥אֵי
מָֽיִם׃
36. וַיּ֣וֹשֶׁב
שָׁ֣ם
רְעֵבִ֑ים
וַ֝יְכוֹנְנ֗וּ
עִ֣יר
מוֹשָֽׁב׃
37. וַיִּזְרְע֣וּ
שָׂ֭דוֹת
וַיִּטְּע֣וּ
כְרָמִ֑ים
וַ֝יַּעֲשׂ֗וּ
פְּרִ֣י
תְבֽוּאָה׃
38. וַיְבָרֲכֵ֣ם
וַיִּרְבּ֣וּ
מְאֹ֑ד
וּ֝בְהֶמְתָּ֗ם
לֹ֣א
יַמְעִֽיט׃
39. וַיִּמְעֲט֥וּ
וַיָּשֹׁ֑חוּ
מֵעֹ֖צֶר
רָעָ֣ה
וְיָגֽוֹן׃
8
40. שֹׁפֵ֣ךְ
בּ֭וּז
עַל־
נְדִיבִ֑ים
וַ֝יַּתְעֵ֗ם
בְּתֹ֣הוּ
לֹא־
דָֽרֶךְ׃
41. וַיְשַׂגֵּ֣ב
אֶבְי֣וֹן
מֵע֑וֹנִי
וַיָּ֥שֶׂם
כַּ֝צֹּ֗אן
מִשְׁפָּחֽוֹת׃
42. יִרְא֣וּ
יְשָׁרִ֣ים
וְיִשְׂמָ֑חוּ
וְכָל־
עַ֝וְלָ֗ה
קָ֣פְצָה
פִּֽיהָ׃
43. מִי־
חָכָ֥ם
וְיִשְׁמָר־
אֵ֑לֶּה
וְ֝יִתְבּֽוֹנְנ֗וּ
חַֽסְדֵ֥י
יְהוָֽה׃