詩編 109:6

聖書日本語

span data-lang="jpn" data-trans="kyb" data-ref="psa.109.1" class="versetxt"> 1 わたしのほめたたえる神よ、もださないでください。2 彼らは悪しき口と欺きの口をあけて、わたしにむかい、偽りの舌をもってわたしに語り、3 恨みの言葉をもってわたしを囲み、ゆえなくわたしを攻めるのです。4 彼らはわが愛にむくいて、わたしを非難します。しかしわたしは彼らのために祈ります。5 彼らは悪をもってわが善に報い、恨みをもってわが愛に報いるのです。6 彼の上に悪しき人を立て、訴える者に彼を訴えさせてください。7 彼がさばかれるとき、彼を罪ある者とし、その祈を罪に変えてください。8 その日を少なくし、その財産をほかの人にとらせ、9 その子らをみなしごにし、その妻をやもめにしてください。10 その子らを放浪者として施しをこわせ、その荒れたすまいから追い出させてください。11 彼が持っているすべての物を債主に奪わせ、その勤労の実をほかの人にかすめさせてください。12 彼にいつくしみを施す者はひとりもなく、またそのみなしごをあわれむ者もなく、13 その子孫を絶えさせ、その名を次の代に消し去ってください。14 その父たちの不義は主のみ前に覚えられ、その母の罪を消し去らないでください。15 それらを常に主のみ前に置き、彼の記憶を地から断ってください。16 これは彼がいつくしみを施すことを思わず、かえって貧しい者、乏しい者を責め、心の痛める者を殺そうとしたからです。17 彼はのろうことを好んだ。のろいを彼に臨ませてください。彼は恵むことを喜ばなかった。恵みを彼から遠ざけてください。18 彼はのろいを衣のように着た。のろいを水のようにその身にしみこませ、油のようにその骨にしみこませてください。19 またそれを自分の着る着物のようにならせ、常に締める帯のようにならせてください。20 これがわたしを非難する者と、わたしに逆らって悪いことを言う者の主からうける報いとしてください。21 しかし、わが主なる神よ、あなたはみ名のために、わたしを顧みてください。あなたのいつくしみの深きにより、わたしをお助けください。22 わたしは貧しく、かつ乏しいのです。わたしの心はわがうちに傷ついています。23 わたしは夕日の影のように去りゆき、いなごのように追い払われます。24 わたしのひざは断食によってよろめき、わたしの肉はやせ衰え、25 わたしは彼らにそしられる者となりました。彼らはわたしを見ると、頭を振ります。26 わが神、主よ、わたしをお助けください。あなたのいつくしみにしたがって、わたしをお救いください。27 主よ、これがあなたのみ手のわざであること、あなたがそれをなされたことを、彼らに知らせてください。28 彼らはのろうけれども、あなたは祝福されます。わたしを攻める者をはずかしめ、あなたのしもべを喜ばせてください。29 わたしを非難する者にはずかしめを着せ、おのが恥を上着のようにまとわせてください。30 わたしはわが口をもって大いに主に感謝し、多くの人のなかで主をほめたたえます。31 主は貧しい者の右に立って、死罪にさだめようとする者から彼を救われるからです。

Bible Verse Review
  from Treasury of Scripure Knowledge

Set thou: Dr. Sykes, Michaelis, and others, contend that these imprecations are those of David's enemies against himself; and they would render, "Set, say they, a wicked," etc, but this is rendered highly improbable by the Psalms 109:8, being applied by St. Peter to the traitor Judas, of whom David was certainly not a type. - See Psalms 109:20. Bp. Horsley and others, however, render the verbs in the future tense, the first verb alone being in the imperative; justly considering the Psalmist as merely uttering prophetic denunciations of God's displeasure against sinners. Matthew 27:4

and let: Zechariah 3:1, John 13:2, John 13:27

Satan: or, an adversary, Matthew 5:25

Reciprocal: Leviticus 26:16 - appoint 1 Kings 2:33 - return upon Psalms 5:10 - let Psalms 40:15 - desolate Psalms 41:10 - that Psalms 55:15 - Let death Jeremiah 20:12 - let me Matthew 4:10 - Satan Matthew 26:24 - but Mark 14:21 - but Luke 22:22 - but John 6:71 - for John 17:12 - that 1 Corinthians 5:5 - deliver 1 Peter 5:8 - your Revelation 12:9 - and Satan

Gill's Notes on the Bible

Set thou a wicked man over him,.... Or "them", as the Syriac version; over everyone of his adversaries, and all of them: and which may be interpreted, as it is by Cocceius, of tyrannical princes and governors, set over the Jews, as Tiberius, Caius, Claudius, Nero, c. and their deputies, Pilate, Felix, Festus, Florus all wicked men, and which were a judgment on them for their usage of Christ. Though here some single person is designed, even Judas, notorious for his enmity and ingratitude to Christ; and by the wicked one set over him may be meant Satan, as in the next clause, as he is sometimes called,

Matthew 13:38, into whose hands and power Judas was put, under whose influence he was; who entered into him, took possession of him, and put it into his heart to betray his Master, John 13:2.

And let Satan stand at his right hand; to direct and influence him, to solicit and tempt him to do the evil he did, and to accuse him for it when done; see Zechariah 3:1.

Barnes' Notes on the Bible

Set thou a wicked man over him - This commences the imprecatory part of the psalm, extending to Psalms 109:20. The first thing that the psalmist asks is, that his foe might be subjected to the evil of having a man placed over him like himself: a man regardless of justice, truth, and right; a man who would respect character and propriety no more than he had himself done. It is, in fact, a prayer that he might be punished “in the line of his offences.” It cannot be wrong that a man should be treated as he treats others; and it cannot be in itself wrong to desire that a man should be treated according to his character and deserts, for this is the object of all law, and this is what all magistrates and legislators are endeavoring to secure.

And let Satan stand at his right hand - As his counselor and adviser. The language would be properly applicable to one who had been a counselor or adviser to a king in the administration of the government; and the prayer is, that he might know what it was to have such a one as his counselor and adviser. The language used would seem to make it not improbable that David here refers particularly to someone who had occupied this position in reference to himself, and who had betrayed his trust; who had given him crafty and malignant counsel; who had led him into bad measures; who had used his position to promote his own interests at the expense of his master’s. David had such counselors, as anyone in authority may have. The prayer, then, would be, that such a man might be punished in his own line; that he might know what it was to have a bad and wicked adviser. The word rendered “Satan” - שׂטן śâṭân - is in the margin rendered “adversary.” In the Septuagint it is διάβολος diabolos; in the Vulgate, “diabolus.” See the notes at Job 1:6, for its meaning. The prayer here seems not to be that the devil or Satan might stand near him as his counselor; but that a man - a real adversary - an accuser - one with a malignant heart - one who would make use of his position to accomplish his own purposes, and to betray the interests of his master, might give him counsel, as seems to have been done in the case of David.

Clarke's Notes on the Bible

Verse Psalms 109:6. Let Satan stand at his right hand. — As the word שטן satan means an adversary simply, though sometimes it is used to express the evil spirit Satan, I think it best to preserve here its grammatical meaning: "Let an adversary stand at his right hand:" i.e., Let him be opposed and thwarted in all his purposes.

All the Versions have devil, or some equivocal word. The ARABIC has [Arabic] eblees, the chief of the apostate spirits; but the name is probably corrupted from the GREEK διαβολος diabolos; from which the LATIN diabolus. the ITALIAN diavolo, the SPANISH diablo, the FRENCH diable, the IRISH or CELTIC diabal, the DUTCH duivel, the GERMAN teufel, the ANGLO-SAXON deofal, and the ENGLISH devil, are all derived. The original, διαβολος, comes from δια βαλλειν to shoot or pierce through.