Discovery BoxPsalms 10:14 
Context10:14 You have taken notice, 1
for 2 you always see 3 one who inflicts pain and suffering. 4
The unfortunate victim entrusts his cause to you; 5
you deliver 6 the fatherless. 7
Psalms 17:1
ContextA prayer of David.
17:1 Lord, consider my just cause! 9
Pay attention to my cry for help!
Listen to the prayer
I sincerely offer! 10
Psalms 35:19
Context35:19 Do not let those who are my enemies for no reason 11 gloat 12 over me!
Do not let those who hate me without cause carry out their wicked schemes! 13
Psalms 65:8
Context65:8 Even those living in the most remote areas are awestruck by your acts; 14
you cause those living in the east and west to praise you. 15
Psalms 88:8
Context88:8 You cause those who know me to keep their distance;
you make me an appalling sight to them.
I am trapped and cannot get free. 16
Psalms 104:13
Context104:13 He waters the mountains from the upper rooms of his palace; 17
the earth is full of the fruit you cause to grow. 18
1 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
2 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
3 tn Here the imperfect emphasizes God’s typical behavior.
4 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
5 tn Heb “to give into your hand, upon you, he abandons, [the] unfortunate [one].” The syntax is awkward and the meaning unclear. It is uncertain who or what is being given into God’s hand. Elsewhere the idiom “give into the hand” means to deliver into one’s possession. If “to give” goes with what precedes (as the accentuation of the Hebrew text suggests), then this may refer to the wicked man being delivered over to God for judgment. The present translation assumes that “to give” goes with what follows (cf. NEB, NIV, NRSV). The verb יַעֲזֹב (ya’azov) here has the nuance “entrust” (see Gen 39:6; Job 39:11); the direct object (“[his] cause”) is implied.
6 tn Or “help.”
7 tn Heb “[for] one who is fatherless, you are a deliverer.” The noun יָתוֹם (yatom) refers to one who has lost his father (not necessarily his mother, see Ps 109:9).
sn The fatherless. Because they were so vulnerable and were frequently exploited, fatherless children are often mentioned as epitomizing the oppressed (see Pss 68:5; 82:3; 94:6; 146:9; as well as Job 6:27; 22:9; 24:3, 9; 29:12; 31:17, 21).
8 sn Psalm 17. The psalmist asks God to intervene on his behalf because his life is threatened by dangerous enemies. He appeals to divine justice, for he is certain of his own innocence. Because he is innocent, he expects to encounter God and receive an assuring word.
9 tn Heb “hear,
10 tn Heb “Listen to my prayer, [made] without lips of deceit.”
11 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
12 tn Heb “rejoice.”
13 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
14 tn Heb “and the inhabitants of the ends fear because of your signs.” God’s “signs” are the “awesome acts” (see v. 5) he performs in the earth.
15 tn Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening” refers to the sunrise and sunset, that is, the east and the west.
16 tn Heb “[I am] confined and I cannot go out.”
17 tn Heb “from his upper rooms.”
18 tn Heb “from the fruit of your works the earth is full.” The translation assumes that “fruit” is literal here. If “fruit” is understood more abstractly as “product; result,” then one could translate, “the earth flourishes as a result of your deeds” (cf. NIV, NRSV, REB).
