Psalm 10 14

Psalm 10:14 kjv

Thou hast seen it; for thou beholdest mischief and spite, to requite it with thy hand: the poor committeth himself unto thee; thou art the helper of the fatherless.

Psalm 10:14 nkjv

But You have seen, for You observe trouble and grief, To repay it by Your hand. The helpless commits himself to You; You are the helper of the fatherless.

Psalm 10:14 niv

But you, God, see the trouble of the afflicted; you consider their grief and take it in hand. The victims commit themselves to you; you are the helper of the fatherless.

Psalm 10:14 esv

But you do see, for you note mischief and vexation, that you may take it into your hands; to you the helpless commits himself; you have been the helper of the fatherless.

Psalm 10:14 nlt

But you see the trouble and grief they cause.
You take note of it and punish them.
The helpless put their trust in you.
You defend the orphans.

Psalm 10 verses

Psalm 10 14 Meaning

Psalm 10:14 declares God's profound awareness and active engagement with the suffering of the afflicted. It asserts that the Most High not only perceives the distress and anguish of those who are oppressed but also thoughtfully considers how to intervene and bring recompense or deliverance. In response to this divine attentiveness, the helpless victim entrusts their fate to Him, finding Him to be the unfailing helper, particularly for the most vulnerable like the fatherless. This verse stands as a powerful assurance of divine justice and providence in the face of human wickedness.

Psalm 10 14 Context

Psalm 10 is a passionate lament, expressing profound anguish over the seemingly unrestrained success of the wicked and the apparent delay of God's justice. The psalm vividly portrays the arrogant and ruthless nature of the wicked, who persecute the poor, deny God's existence or intervention, and believe they will never fall. This narrative contrasts sharply with the psalmist's understanding of a righteous God. Verse 14 serves as a turning point and a confident declaration of faith within this lament. It shifts from describing the wicked's oppressive actions and their false sense of security (Ps 10:1-11) to affirming God's undeniable presence, His omniscient awareness of injustice, and His unwavering commitment to intercede for the vulnerable, thereby offering a theological foundation for the psalmist's subsequent plea for God to rise up and act (Ps 10:12-18). Historically, ancient Near Eastern societies often failed to protect the weakest members, such as orphans and widows, making God's explicit declaration as their helper a powerful affirmation against prevailing indifference and exploitation.

Psalm 10 14 Word analysis

• But you, God:

  • (וְאַתָּה, v'attah) - "But you," marks a strong contrast. It sharply separates God's nature and actions from the wicked's beliefs and deeds described in previous verses.
  • (אֵל, 'El) - "God," refers to the supreme, mighty God. The use of 'El' rather than YHWH (LORD) here emphasizes His divine power and strength in contrast to human weakness and wickedness.

• see:

  • (רָאִיתָ, ra'ita) - From the verb ra'ah, "to see." This isn't merely a casual glance but denotes profound observation, understanding, and awareness. It refutes the wicked's claim that God "does not see" (Ps 10:11) by affirming God's comprehensive, all-encompassing knowledge of every affliction.

• trouble:

  • (עָמָל, 'amal) - "Toil, trouble, mischief, pain, misery." It refers to affliction and suffering, but also often carries the connotation of oppressive labor, unjust gain, or moral evil (e.g., iniquity). It implies suffering caused by the evil actions of others.

• and grief:

  • (וָכַעַס, vach'as) - "And vexation, anger, indignation." It signifies the distress and deep emotional pain resulting from the trouble. Some interpretations suggest it could also hint at God's own "anger" or "indignation" against the wickedness He witnesses.

• you consider it:

  • (תַּבִּיט, tabbit) - From the verb nabat, "to look closely, to observe attentively, to contemplate." This indicates intentional, purposeful attention with a view to action. God does not just perceive but contemplates the implications of the suffering, deliberating how to respond justly.

• to take it in hand:

  • (לָתֵת, lathet) - Literally "to give." In this context, it often implies to give recompense, to render payment, or to deliver what is due—whether punishment to the wicked or relief to the afflicted. The implied "hand" signifies divine action and authority in dispensing justice. It means God intends to act directly.

• The victim:

  • (חֵלֶכָה, chelekah) - "The poor man," "the unfortunate one," "the helpless one," "the wretched one." This term designates someone brought low, dispossessed, or utterly vulnerable. It's a poignant depiction of those who are truly without means or protection.

• commits himself to you:

  • (יַעֲזֹב, ya'azov) - From azav, "to leave, to forsake, to abandon." In this context, it describes the victim's ultimate act of trust and dependence. They "abandon" or "commit" their dire situation entirely into God's care, relinquishing their own powerlessness in exchange for God's mighty intervention.

• you are the helper:

  • (עוֹזֵר, ozer) - "Helper, supporter, one who assists." This emphasizes God's active role as a rescuer and protector. It's a core aspect of His character, especially towards the downtrodden.

• of the fatherless:

  • (יָתוֹם, yatom) - "Orphan, fatherless." In ancient Israel, the fatherless, along with widows and sojourners, represented the most unprotected and easily exploited members of society. Their specific mention highlights God's unique and profound care for those utterly dependent and vulnerable.

• Words-group by words-group analysis:

  • "But you, God, see the trouble and grief; you consider it to take it in hand.": This phrase establishes God's absolute awareness and intentional will to act. It directly contradicts the wicked's arrogant belief that God is oblivious or indifferent. God’s "seeing" is active observation, and "considering it to take it in hand" signifies His righteous intent to bring about justice and redress. It portrays God as an engaged and just judge.
  • "The victim commits himself to you; you are the helper of the fatherless.": This highlights the interaction between human trust and divine providence. The desperate act of a helpless person surrendering their situation to God is met with God's pre-existing character as a compassionate and effective helper. It underscores that God's assistance is particularly directed toward those who have nowhere else to turn, affirming His covenantal faithfulness to the weak.

Psalm 10 14 Bonus section

• The stark contrast of "But you, God" (וְאַתָּה, v'attah) sets this verse apart as the spiritual turning point of the psalm, pivoting from human observation of wickedness to divine reality. It emphasizes God's person and action against human doubt and the wicked's delusion.
• The Hebrew verb nabat ("to consider") often implies an attentive, piercing gaze that not only comprehends but also acts upon what it sees, differentiating it from ra'ah ("to see"). God's consideration leads directly to action.
• In the ancient Near East, kings and gods were sometimes depicted as patrons of the fatherless, widows, and poor. Psalm 10:14 elevates YHWH's commitment above all others, positioning Him as the supreme and utterly dependable protector, unlike fallible human rulers or indifferent idols.
• This verse underpins the theological foundation for the justice motif that runs throughout the Old Testament prophets and laws. God’s character as the defender of the weak is why injustice is so abhorrent to Him and will ultimately be judged.

Psalm 10 14 Commentary

Psalm 10:14 serves as a profound theological counter-statement to the despair and disbelief articulated throughout the preceding verses of the psalm. While the wicked proclaim God's indifference or absence, the psalmist declares the absolute certainty of God's active observation and imminent intervention. God's "seeing" is not mere passive witness but a comprehensive knowledge that encompasses the full depth of the "trouble" (suffering and injustice) and "grief" (pain and indignation). This comprehensive seeing leads to "considering" – an intentional and purposeful deliberation with the aim "to take it in hand," implying a direct, powerful act of recompense or deliverance.

This verse offers immense comfort to those suffering under oppression. It affirms that the plight of the "victim" – the poor, the helpless, the abandoned – does not go unnoticed or unaddressed by the divine. The climax of the verse underscores this: the vulnerable individual who "commits himself" (i.e., surrenders, entrusts, abandons their situation) to God will find Him to be the ever-present and faithful "helper." The mention of "the fatherless" is paradigmatic; it symbolizes all those who are utterly unprotected and dependent on God's mercy and justice, revealing a core attribute of God's character throughout Scripture. This verse teaches that our act of desperate trust activates God’s pre-existing readiness to help, ensuring that divine justice is not just a concept, but a responsive reality.