Mazmur 10:14
Konteks10:14 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
Mazmur 37:28
Konteks37:28 For the Lord promotes 8 justice,
and never abandons 9 his faithful followers.
They are permanently secure, 10
but the children 11 of evil men are wiped out. 12
Mazmur 78:4
Konteks78:4 we will not hide from their 13 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 14
about his strength and the amazing things he has done.
Mazmur 127:1
KonteksA song of ascents, 16 by Solomon.
127:1 If the Lord does not build a house, 17
then those who build it work in vain.
If the Lord does not guard a city, 18
then the watchman stands guard in vain.
[10:14] 1 tn Heb “you see.” One could translate the perfect as generalizing, “you do take notice.”
[10:14] 2 tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”
[10:14] 3 tn Here the imperfect emphasizes God’s typical behavior.
[10:14] 4 tn Heb “destruction and suffering,” which here refers metonymically to the wicked, who dish out pain and suffering to their victims.
[10:14] 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.
[10:14] 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).
[10:14] 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).
[37:28] 8 tn Heb “loves.” The verb “loves” is here metonymic; the
[37:28] 9 tn The imperfect verbal form draws attention to this generalizing statement.
[37:28] 10 tn Or “protected forever.”
[37:28] 11 tn Or “offspring”; Heb “seed.”
[37:28] 12 tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
[78:4] 13 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
[78:4] 14 tn Heb “to a following generation telling the praises of the
[127:1] 15 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.
[127:1] 16 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[127:1] 17 sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
[127:1] 18 sn The city symbolizes community security, which is the necessary framework for family security.
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