Psalm 13 → 37
Reasoning: 11621 Output: 7980 Total: 19601
Argument
Psalm 37 is not a **tight verbal sequel** to Psalm 13 in the sense of sharing lots of rare identical words. But it is a **very plausible logical/theological sequel**: Psalm 13 states the crisis in compressed lament form, and Psalm 37 gives the mature wisdom answer to exactly that crisis. ## Bottom line **Psalm 13 asks:** - How long will YHWH seem absent? - How long will the enemy be “exalted over” me? - Will I die? - Will the enemy boast and rejoice over my collapse? - Can I still trust YHWH’s loyal love and salvation? **Psalm 37 answers:** - Do not fret over evildoers. - Their success is short-lived. - Trust in YHWH. - Wait quietly. - The righteous may stumble, but will not finally fall. - YHWH does not forsake his own. - The wicked are cut off; the righteous are saved. So Psalm 37 reads very naturally as a **sapiential expansion of the trust-resolution at the end of Psalm 13**. --- ## 1. Stronger Hebrew links Here are the better lexical/root connections. ### A. בטח “trust” **Psalm 13:6** וַאֲנִי **בְּחַסְדְּךָ בָטַחְתִּי** “But I have trusted in your steadfast love” **Psalm 37:3** **בְּטַח** בַּיהוָה “Trust in YHWH” **Psalm 37:5** וּ**בְטַח** עָלָיו “and trust in him” This is probably the single strongest link. Psalm 13 ends with first-person resolved trust; Psalm 37 opens its exhortation with the same root. That makes Psalm 37 feel like the communalized lesson drawn from Psalm 13’s individual experience. --- ### B. ישע “salvation” **Psalm 13:6** בִּ**ישׁוּעָתֶךָ** “in your salvation” **Psalm 37:39** וּ**תְשׁוּעַת** צַדִּיקִים מֵיְהוָה “The salvation of the righteous is from YHWH” **Psalm 37:40** וְ**יוֹשִׁיעֵם** “and he saves them” Again, this is a strong bridge. Psalm 13’s personal hope in YHWH’s salvation becomes Psalm 37’s general doctrine: YHWH is the salvation of the righteous. --- ### C. אור “light” **Psalm 13:4** הָ**אִירָה** עֵינַי “Light up my eyes” **Psalm 37:6** וְהוֹצִיא כָ**אוֹר** צִדְקֶךָ “He will bring forth your righteousness as the light” This is a very elegant continuation. In Psalm 13 the speaker begs for light so as not to die in darkness. In Psalm 37 YHWH brings the righteous person’s vindication out into the light, even “like the noonday” (כצהרים). The inner plea for light becomes public vindication in light. --- ### D. רום “be exalted / raise up” **Psalm 13:3** עַד־אָנָה **יָרוּם** אֹיְבִי עָלָי “How long shall my enemy be exalted over me?” **Psalm 37:34** וִ**ירוֹמִמְךָ** לָרֶשֶׁת אָרֶץ “He will exalt you to inherit the land” This is a particularly nice reversal. Psalm 13 fears the enemy’s elevation; Psalm 37 promises the righteous person’s elevation by YHWH. --- ### E. אויב “enemy” **Psalm 13:3, 5** אֹיְבִי “my enemy” **Psalm 37:20** אֹיְבֵי יְהוָה “the enemies of YHWH” Exact noun. Not rare, but meaningful. Psalm 13 sees the problem as “my enemy”; Psalm 37 reframes such opponents theologically as “YHWH’s enemies.” That is a wisdom move: the conflict is no longer merely personal. --- ### F. לב “heart” **Psalm 13:3** יָגוֹן בִּלְבָבִי “sorrow in my heart” **Psalm 13:6** יָגֵל לִבִּי “my heart shall rejoice” **Psalm 37:4** מִשְׁאֲלֹת לִבֶּךָ “the desires of your heart” **Psalm 37:31** תּוֹרַת אֱלֹהָיו בְּלִבּוֹ “the law of his God is in his heart” Exact noun, though common. In Psalm 13 the heart is the place of turmoil and then joy; in Psalm 37 it is the place of rightly ordered desire and internalized Torah. That looks like maturation. --- ### G. צרר / צרה **Psalm 13:5** צָרַי “my adversaries” **Psalm 37:39** בְּעֵת צָרָה “in time of trouble/distress” Same root-family. The adversaries of Psalm 13 create the “time of distress” from which Psalm 37 says YHWH delivers the righteous. --- ### H. מות “death” **Psalm 13:4** אִישַׁן הַמָּוֶת “I sleep the sleep of death” **Psalm 37:32** מְבַקֵּשׁ לַהֲמִיתוֹ “seeks to put him to death” Same root. Psalm 13 fears death; Psalm 37 describes the wicked seeking the righteous person’s death but insists YHWH will not abandon him. --- ### I. חסד / חסיד **Psalm 13:6** בְּ**חַסְדְּךָ** “in your steadfast love” **Psalm 37:28** אֶת־**חֲסִידָיו** “his faithful/loyal ones” Not the same form, but same root-family is likely in play. Psalm 13 trusts in YHWH’s חסד; Psalm 37 says YHWH does not forsake his חסידים. That is a covenantal match. --- ## 2. Thematic correspondences are even stronger than the lexical ones This is where the argument really becomes persuasive. ### A. “How long?” in Psalm 13 is answered by “not long” in Psalm 37 **Psalm 13** repeats עַד־אָנָה four times. **Psalm 37** answers with time-language: - מְהֵרָה “quickly” (v. 2) - וְעוֹד מְעַט “yet a little while” (v. 10) So Psalm 37 sounds like an answer to Psalm 13’s temporal anguish: **“How long?” → “Only a little while.”** That is one of the cleanest logical continuities. --- ### B. Psalm 13’s central problem is enemy triumph; Psalm 37’s whole theme is temporary wicked success Psalm 13 is disturbed because: - the enemy is “exalted over” the psalmist, - the enemy may say “I have prevailed,” - adversaries may rejoice at his collapse. Psalm 37 is almost entirely about that exact phenomenon in generalized form: - do not fret at evildoers, - do not envy their prosperity, - the wicked plot against the righteous, - but they wither, vanish, are cut off. So Psalm 37 reads like the wisdom answer to the emotional problem posed by Psalm 13. --- ### C. Psalm 13 fears collapse; Psalm 37 says the righteous will not finally fall **Psalm 13:5** כִּי אֶמּוֹט “when I am shaken / if I slip” **Psalm 37:24** כִּי־יִפֹּל לֹא־יוּטָל “though he fall, he will not be cast down” **Psalm 37:31** לֹא תִמְעַד אֲשֻׁרָיו “his steps do not slip” Not the same root, but the same danger-image. Psalm 37 directly answers the fear of Psalm 13: the righteous may stagger, but not be finally overthrown. --- ### D. Psalm 13 feels forgotten; Psalm 37 says the righteous are not forsaken **Psalm 13:2** תִּשְׁכָּחֵנִי נֶצַח “Will you forget me forever?” **Psalm 37:25** וְלֹא־רָאִיתִי צַדִּיק נֶעֱזָב “I have not seen the righteous forsaken” **Psalm 37:28** וְלֹא־יַעֲזֹב אֶת־חֲסִידָיו “He will not forsake his faithful ones” **Psalm 37:33** יְהוָה לֹא־יַעַזְבֶנּוּ בְיָדוֹ “YHWH will not leave him in his hand” Not the same verb as שכח, but the same theological concern. Psalm 37 speaks directly into the fear voiced in Psalm 13. --- ### E. Psalm 13 asks God to “look” and “answer”; Psalm 37 assumes God sees and acts Psalm 13 cries: - הַבִּיטָה “Look!” - עֲנֵנִי “Answer me!” Psalm 37 repeatedly assumes divine awareness and intervention: - יֹדֵעַ יְהוָה “YHWH knows” (v. 18) - רָאָה כִּי־יָבֹא יוֹמוֹ “He sees that his day is coming” (v. 13) - וְהוּא יַעֲשֶׂה “and he will act” (v. 5) Again, the lament’s desperate petition is met by the wisdom psalm’s calm assurance. --- ## 3. The form of Psalm 37 suits a “follow-on” from Psalm 13 ### A. Individual lament → communal wisdom instruction Psalm 13 is highly personal: - “forget **me**” - “my soul” - “my heart” - “my enemy” - “answer **me**” Psalm 37 turns that personal experience into generalized instruction: - “Trust in YHWH” - “Commit your way” - “Be still before YHWH” - “Wait for him” - “Do not fret” That is a very normal biblical progression: 1. crisis, 2. prayer, 3. trust, 4. teaching/testimony. Psalm 37 feels like what happens when the speaker of Psalm 13 has come through the crisis and now teaches others what he learned. --- ### B. Repetitive structure in both psalms Psalm 13 is structured by repeated **עַד־אָנָה** (“how long?”) four times. Psalm 37 is structured by repeated imperatives and refrains: - **אַל־תִּתְחַר** (“do not fret”) three times - repeated **trust/wait/do good** - repeated **יִירְשׁוּ־אָרֶץ** (“inherit the land”) So both psalms use repetition as a shaping device. The difference is meaningful: Psalm 13 repeats anxiety; Psalm 37 repeats discipline. --- ### C. Disorder → order Psalm 13 is short, compressed, agitated. Psalm 37 is alphabetic/acrostic, extended, ordered, reflective. That contrast itself can support the sequence: - Psalm 13 gives the raw experience of disorientation. - Psalm 37 gives the ordered, alphabetized wisdom that makes sense of such experience. In other words, Psalm 37 is what lament looks like once it has been processed into instruction. --- ## 4. Psalm 37 especially expands Psalm 13:6 The most natural bridge is that **Psalm 13 ends where Psalm 37 begins**. **Psalm 13:6** - בְּחַסְדְּךָ בָטַחְתִּי - יָגֵל לִבִּי בִּישׁוּעָתֶךָ Then Psalm 37 elaborates that very stance: - **בְּטַח** בַּיהוָה - וְהִתְעַנַּג עַל־יְהוָה - גּוֹל עַל־יְהוָה דַּרְכֶּךָ - דּוֹם לַיהוָה - קַוֵּה אֶל־יְהוָה - וּתְשׁוּעַת צַדִּיקִים מֵיְהוָה So Psalm 13 ends with personal trust in חסד and ישועה; Psalm 37 unpacks what that trust looks like in practice. --- ## 5. A Davidic-life argument Since both are marked **לְדָוִד**, one plausible historical-literary argument is: - **Psalm 13** sounds like the urgent cry of a David under immediate threat: enemy pressure, fear of death, divine hiddenness. - **Psalm 37** sounds like the voice of an older David reflecting on that kind of experience: - “I was young, and now I am old” (v. 25) - do not seize matters violently - wait for YHWH - he will exalt you in due time That fits the David-Saul pattern especially well: - enemy temporarily exalted, - temptation to take action, - but the right response is patient trust until YHWH acts. So Psalm 37 can be heard as the seasoned lesson learned from the sort of crisis voiced in Psalm 13. --- ## 6. Ancient Israelite life sequence A broader cultural sequence also works: 1. A person is threatened by enemies and fears death. 2. He laments at the sanctuary or before God. 3. He confesses trust before deliverance is fully visible. 4. Later that experience becomes wisdom for the community. Psalm 13 fits stage 1–3. Psalm 37 fits stage 4. That makes Psalm 37 a natural “after” to Psalm 13, even if not a close lexical echo. --- ## 7. If I were ranking the best arguments ### Strongest 1. **בטח**: Psalm 13’s “I trusted” → Psalm 37’s repeated “trust.” 2. **Thematic answer**: “How long?” → “soon / a little while.” 3. **Enemy success** in Ps 13 → **temporary prosperity of wicked** in Ps 37. 4. **ישע**: personal salvation → salvation of the righteous. 5. **רום**: enemy exalted over me → YHWH will exalt you. 6. **Light imagery**: “light my eyes” → “bring out your righteousness as light.” ### Moderate 7. **Forsaken/forgotten** theme: Psalm 13’s fear answered by Psalm 37’s “not forsaken.” 8. **Fall/slip** imagery: אֶמּוֹט vs יִפֹּל / תִמְעַד. 9. **אויב** and **צרר/צרה** links. 10. **לב** as inner locus of distress/desire/Torah. ### Weaker but still useful 11. Shared Davidic superscription. 12. Repetitive structuring devices. 13. Movement from lament to wisdom/testimony. --- ## Conclusion So the best case is: - **Not**: Psalm 37 follows Psalm 13 because they share lots of rare identical vocabulary. They do not. - **Yes**: Psalm 37 follows Psalm 13 because it reads like the **wisdom resolution** to Psalm 13’s complaint, and that resolution is supported by several good Hebrew bridges, especially **בטח**, **ישע**, **אור**, **רום**, and the enemy/distress motifs. If you want, I can also turn this into a **scored intertextual comparison**, with each link weighted by lexical strength exactly along the criteria you gave.
Evaluation
Score: 4.0
Evaluated at: 2026-04-28T03:19:17 (UTC)
Evaluator model: gpt-5.4
Evaluator version: v2
Evaluator prompt version: v2
Reasoning: 1034 Output: 8728 Total: 9762
Checklist
- Has verse refs: Yes
- Factual error detected: No
- Only generic motifs: No
- Counterargument considered: No
- LXX/MT numbering acknowledged: Yes
Vocabulary specificity: 3.0 / 10
Flags: generic
Accurate verse-anchored links (especially בטח, ישע), but they rely mostly on common Psalter vocabulary and a broad lament→wisdom trajectory; no distinctive editorial/structural signal overcomes H0.
Generation prompt
Consider Psalm 13 and Psalm 37 (reproduced below). What arguments could you make to justify that Psalm 37 logically follows on from Psalm 13? 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 13:
Psalm 13
1. לַמְנַצֵּ֗חַ
מִזְמ֥וֹר
לְדָוִֽד׃
2. עַד־
אָ֣נָה
יְ֭הוָה
תִּשְׁכָּחֵ֣נִי
נֶ֑צַח
עַד־
אָ֓נָה ׀
תַּסְתִּ֖יר
אֶת־
פָּנֶ֣יךָ
מִמֶּֽנִיt
3. עַד־
אָ֨נָה
אָשִׁ֪ית
עֵצ֡וֹת
בְּנַפְשִׁ֗י
יָג֣וֹן
בִּלְבָבִ֣י
יוֹמָ֑ם
עַד־
אָ֓נָה ׀
יָר֖וּם
אֹיְבִ֣י
עָלָֽי׃
4. הַבִּ֣יטָֽה
עֲ֭נֵנִי
יְהוָ֣ה
אֱלֹהָ֑י
הָאִ֥ירָה
עֵ֝ינַ֗י
פֶּן־
אִישַׁ֥ן
הַמָּֽוֶת׃
5. פֶּן־
יֹאמַ֣ר
אֹיְבִ֣י
יְכָלְתִּ֑יו
צָרַ֥י
יָ֝גִ֗ילוּ
כִּ֣י
אֶמּֽוֹט׃
6. וַאֲנִ֤י ׀
בְּחַסְדְּךָ֣
בָטַחְתִּי֮
יָ֤גֵ֥ל
לִבִּ֗י
בִּֽישׁוּעָ֫תֶ֥ךָ
אָשִׁ֥ירָה
לַיהוָ֑ה
כִּ֖י
גָמַ֣ל
עָלָֽי׃
Psalm 37:
Psalm 37
1. לְדָוִ֨ד ׀
אַל־
תִּתְחַ֥ר
בַּמְּרֵעִ֑ים
אַל־
תְּ֝קַנֵּ֗א
בְּעֹשֵׂ֥י
עַוְלָֽה׃
2. כִּ֣י
כֶ֭חָצִיר
מְהֵרָ֣ה
יִמָּ֑לוּ
וּכְיֶ֥רֶק
דֶּ֝֗שֶׁא
יִבּוֹלֽוּן׃
3. בְּטַ֣ח
בַּֽ֭יהוָה
וַעֲשֵׂה־
ט֑וֹב
שְׁכָן־
אֶ֝֗רֶץ
וּרְעֵ֥ה
אֱמוּנָֽה׃
4. וְהִתְעַנַּ֥ג
עַל־
יְהוָ֑ה
וְיִֽתֶּן־
לְ֝ךָ֗
מִשְׁאֲלֹ֥ת
לִבֶּֽךָ׃
5. גּ֣וֹל
עַל־
יְהוָ֣ה
דַּרְכֶּ֑ךָ
וּבְטַ֥ח
עָ֝לָ֗יו
וְה֣וּא
יַעֲשֶֽׂה׃
6. וְהוֹצִ֣יא
כָא֣וֹר
צִדְקֶ֑ךָ
וּ֝מִשְׁפָּטֶ֗ךָ
כַּֽצָּהֳרָֽיִם׃
7. דּ֤וֹם ׀
לַיהוָה֮
וְהִתְח֢וֹלֵ֫ל
ל֥וֹ
אַל־
תִּ֭תְחַר
בְּמַצְלִ֣יחַ
דַּרְכּ֑וֹ
בְּ֝אִ֗ישׁ
עֹשֶׂ֥ה
מְזִמּֽוֹת׃
8. הֶ֣רֶף
מֵ֭אַף
וַעֲזֹ֣ב
חֵמָ֑ה
אַל־
תִּ֝תְחַ֗ר
אַךְ־
לְהָרֵֽעַ׃
9. כִּֽי־
מְ֭רֵעִים
יִכָּרֵת֑וּן
וְקֹוֵ֥י
יְ֝הוָ֗ה
הֵ֣מָּה
יִֽירְשׁוּ־
אָֽרֶץ׃
10. וְע֣וֹד
מְ֭עַט
וְאֵ֣ין
רָשָׁ֑ע
וְהִתְבּוֹנַ֖נְתָּ
עַל־
מְקוֹמ֣וֹ
וְאֵינֶֽנּוּ׃
11. וַעֲנָוִ֥ים
יִֽירְשׁוּ־
אָ֑רֶץ
וְ֝הִתְעַנְּג֗וּ
עַל־
רֹ֥ב
שָׁלֽוֹם׃
12. זֹמֵ֣ם
רָ֭שָׁע
לַצַּדִּ֑יק
וְחֹרֵ֖ק
עָלָ֣יו
שִׁנָּֽיו׃
13. אֲדֹנָ֥י
יִשְׂחַק־
ל֑וֹ
כִּֽי־
רָ֝אָ֗ה
כִּֽי־
יָבֹ֥א
יוֹמֽוֹ׃
14. חֶ֤רֶב ׀
פָּֽתְח֣וּ
רְשָׁעִים֮
וְדָרְכ֢וּ
קַ֫שְׁתָּ֥ם
לְ֭הַפִּיל
עָנִ֣י
וְאֶבְי֑וֹן
לִ֝טְב֗וֹחַ
יִשְׁרֵי־
דָֽרֶךְ׃
15. חַ֭רְבָּם
תָּב֣וֹא
בְלִבָּ֑ם
וְ֝קַשְּׁתוֹתָ֗ם
תִּשָּׁבַֽרְנָה׃
16. טוֹב־
מְ֭עַט
לַצַּדִּ֑יק
מֵ֝הֲמ֗וֹן
רְשָׁעִ֥ים
רַבִּֽים׃
17. כִּ֤י
זְרוֹע֣וֹת
רְ֭שָׁעִים
תִּשָּׁבַ֑רְנָה
וְסוֹמֵ֖ךְ
צַדִּיקִ֣ים
יְהוָֽה׃
18. יוֹדֵ֣עַ
יְ֭הוָה
יְמֵ֣י
תְמִימִ֑ם
וְ֝נַחֲלָתָ֗ם
לְעוֹלָ֥ם
תִּהְיֶֽה׃
19. לֹֽא־
יֵ֭בֹשׁוּ
בְּעֵ֣ת
רָעָ֑ה
וּבִימֵ֖י
רְעָב֣וֹן
יִשְׂבָּֽעוּ׃
20. כִּ֤י
רְשָׁעִ֨ים ׀
יֹאבֵ֗דוּ
וְאֹיְבֵ֣י
יְ֭הוָה
כִּיקַ֣ר
כָּרִ֑ים
כָּל֖וּ
בֶעָשָׁ֣ן
כָּֽלוּ׃
21. לֹוֶ֣ה
רָ֭שָׁע
וְלֹ֣א
יְשַׁלֵּ֑ם
וְ֝צַדִּ֗יק
חוֹנֵ֥ן
וְנוֹתֵֽן׃
22. כִּ֣י
מְ֭בֹרָכָיו
יִ֣ירְשׁוּ
אָ֑רֶץ
וּ֝מְקֻלָּלָ֗יו
יִכָּרֵֽתוּ׃
23. מֵ֭יְהוָה
מִֽצְעֲדֵי־
גֶ֥בֶר
כּוֹנָ֗נוּ
וְדַרְכּ֥וֹ
יֶחְפָּֽץ׃
24. כִּֽי־
יִפֹּ֥ל
לֹֽא־
יוּטָ֑ל
כִּֽי־
יְ֝הוָ֗ה
סוֹמֵ֥ךְ
יָדֽוֹ׃
25. נַ֤עַר ׀
הָיִ֗יתִי
גַּם־
זָ֫קַ֥נְתִּי
וְֽלֹא־
רָ֭אִיתִי
צַדִּ֣יק
נֶעֱזָ֑ב
וְ֝זַרְע֗וֹ
מְבַקֶּשׁ־
לָֽחֶם׃
26. כָּל־
הַ֭יּוֹם
חוֹנֵ֣ן
וּמַלְוֶ֑ה
וְ֝זַרְע֗וֹ
לִבְרָכָֽה׃
27. ס֣וּר
מֵ֭רָע
וַעֲשֵׂה־
ט֗וֹב
וּשְׁכֹ֥ן
לְעוֹלָֽם׃
28. כִּ֤י
יְהוָ֨ה ׀
אֹ֘הֵ֤ב
מִשְׁפָּ֗ט
וְלֹא־
יַעֲזֹ֣ב
אֶת־
חֲ֭סִידָיו
לְעוֹלָ֣ם
נִשְׁמָ֑רוּ
וְזֶ֖רַע
רְשָׁעִ֣ים
נִכְרָֽת׃
29. צַדִּיקִ֥ים
יִֽירְשׁוּ־
אָ֑רֶץ
וְיִשְׁכְּנ֖וּ
לָעַ֣ד
עָלֶֽיהָ׃
30. פִּֽי־
צַ֭דִּיק
יֶהְגֶּ֣ה
חָכְמָ֑ה
וּ֝לְשׁוֹנ֗וֹ
תְּדַבֵּ֥ר
מִשְׁפָּֽט׃
31. תּוֹרַ֣ת
אֱלֹהָ֣יו
בְּלִבּ֑וֹ
לֹ֖א
תִמְעַ֣ד
אֲשֻׁרָיו׃c
32. צוֹפֶ֣ה
רָ֭שָׁע
לַצַּדִּ֑יק
וּ֝מְבַקֵּ֗שׁ
לַהֲמִיתוֹ׃
33. יְ֭הוָה
לֹא־
יַעַזְבֶ֣נּוּ
בְיָד֑וֹ
וְלֹ֥א
יַ֝רְשִׁיעֶ֗נּוּ
בְּהִשָּׁפְטֽוֹ׃
34. קַוֵּ֤ה
אֶל־
יְהוָ֨ה ׀
וּשְׁמֹ֬ר
דַּרְכּ֗וֹ
וִֽ֭ירוֹמִמְךָ
לָרֶ֣שֶׁת
אָ֑רֶץ
בְּהִכָּרֵ֖ת
רְשָׁעִ֣ים
תִּרְאֶֽה׃
35. רָ֭אִיתִי
רָשָׁ֣ע
עָרִ֑יץ
וּ֝מִתְעָרֶ֗ה
כְּאֶזְרָ֥ח
רַעֲנָֽן׃
36. וַ֭יַּֽעֲבֹר
וְהִנֵּ֣ה
אֵינֶ֑נּוּ
וָֽ֝אֲבַקְשֵׁ֗הוּ
וְלֹ֣א
נִמְצָֽא׃
37. שְׁמָר־
תָּ֭ם
וּרְאֵ֣ה
יָשָׁ֑ר
כִּֽי־
אַחֲרִ֖ית
לְאִ֣ישׁ
שָׁלֽוֹם׃
38. וּֽ֭פֹשְׁעִים
נִשְׁמְד֣וּ
יַחְדָּ֑ו
אַחֲרִ֖ית
רְשָׁעִ֣ים
נִכְרָֽתָה׃
39. וּתְשׁוּעַ֣ת
צַ֭דִּיקִים
מֵיְהוָ֑ה
מָֽ֝עוּזָּ֗ם
בְּעֵ֣ת
צָרָֽה׃
40. וַֽיַּעְזְרֵ֥ם
יְהוָ֗ה
וַֽיְפַלְּ֫טֵ֥ם
יְפַלְּטֵ֣ם
מֵ֭רְשָׁעִים
וְיוֹשִׁיעֵ֑ם
כִּי־
חָ֥סוּ
בֽוֹ׃