詩編 12:5

聖書日本語

span data-lang="jpn" data-trans="kyb" data-ref="psa.12.1" class="versetxt"> 1 主よ、お助けください。神を敬う人は絶え、忠信な者は人の子らのなかから消えうせました。2 人はみなその隣り人に偽りを語り、へつらいのくちびると、ふたごころとをもって語る。3 主はすべてのへつらいのくちびると、大きな事を語る舌とを断たれるように。4 彼らは言う、「わたしたちは舌をもって勝を得よう、わたしたちのくちびるはわたしたちのものだ、だれがわたしたちの主人であるか」と。5 主は言われる、「貧しい者がかすめられ、乏しい者が嘆くゆえに、わたしはいま立ちあがって、彼らをその慕い求める安全な所に置こう」と。6 主のことばは清き言葉である。地に設けた炉で練り、七たびきよめた銀のようである。7 主よ、われらを保ち、とこしえにこの人々から免れさせてください。8 卑しい事が人の子のなかにあがめられている時、悪しき者はいたる所でほしいままに歩いています。

Bible Verse Review
  from Treasury of Scripure Knowledge

oppression: Psalms 10:12, Psalms 74:21, Psalms 74:22, Psalms 79:10, Psalms 79:11, Psalms 146:7, Psalms 146:8, Exodus 2:23, Exodus 2:24, Exodus 3:7-9, Judges 10:16, Proverbs 14:31, Proverbs 22:22, Proverbs 22:23, Ecclesiastes 4:1, Ecclesiastes 5:8, Isaiah 19:20, Ezekiel 18:12, Ezekiel 18:13, Ezekiel 18:18, James 5:4

now: Isaiah 33:10, Micah 7:8, Micah 7:9

puffeth at: or, would ensnare, Psalms 10:5, Job 5:15, Job 5:21

Reciprocal: Genesis 31:12 - I have seen Exodus 2:5 - when she Exodus 3:8 - I am Exodus 3:9 - and I have Exodus 6:1 - Now shalt Judges 2:18 - their groanings 2 Samuel 22:28 - afflicted Job 20:19 - Because Job 24:12 - groan Job 27:13 - the heritage Job 34:28 - they Job 35:9 - they make Psalms 3:7 - Arise Psalms 7:6 - Arise Psalms 9:18 - For the Psalms 10:9 - when Psalms 44:23 - Awake Psalms 55:3 - oppression Psalms 59:1 - defend me Psalms 72:2 - thy poor Psalms 73:8 - speak wickedly Psalms 102:1 - overwhelmed Psalms 103:6 - executeth Proverbs 22:16 - that oppresseth Proverbs 23:11 - General Proverbs 30:14 - to devour Isaiah 3:13 - standeth up Isaiah 21:2 - all the Isaiah 25:4 - thou hast Isaiah 29:19 - the poor Isaiah 31:2 - arise Jeremiah 30:17 - they Jeremiah 51:35 - The violence Lamentations 3:35 - turn Amos 4:1 - which oppress Amos 8:4 - swallow Zephaniah 3:8 - rise James 2:6 - Do

Gill's Notes on the Bible

For the oppression of the poor,.... The servants and people of God, who, for the most part, are poor in a temporal sense, and are all of them, and always, so in a spiritual sense, standing continually in need of fresh supplies of grace; and being often afflicted, as the word signifies, are mean and despicable in the eyes of the men of this world, and so oppressed by them, as the poor generally are by the rich; and as the people of Israel were oppressed by the Egyptians, so are the people of God by antichrist, and by his tyrannical laws and edicts, and by such haughty and insolent persons as before described;

for the sighing of the needy; who groan under their oppressions; being stripped of all good things, their friends, and worldly substance, they sigh inwardly, and cry unto the Lord, who sees their oppressions, hears their groans; and though he cannot be moved, as men are, by anything without himself, yet, according to his abundant mercy and sovereign will, he appears and exerts himself on the behalf of his people, and for their relief and assistance;

now will I arise, saith the Lord; to have mercy on the poor and needy, and to avenge them on their oppressors, and free them from them. And this the Lord promises to do "now", speedily, immediately; God arises in the most seasonable time, when his people are in the greatest straits, and in the utmost distress and herein displays his wisdom, power, and goodness. This is an answer to the petition of the psalmist in Psalms 12:1;

I will set [him] in safety [from him that] puffeth at him; or "in salvation" i; in Christ the Saviour. All God's people are put into the hands of Christ, and are preserved in him; there they are in safety, for out of his hands none can pluck them; and being built on him, the Rock, they are safe, notwithstanding the waves and winds of temptation, persecution, c. come with ever so much force upon them. Here it seems to signify, that God would deliver his poor and needy from their oppressions, and put them into a comfortable, prosperous, safe, and happy situation, in which they will be out of the reach of their enemies as will be the witnesses, when they shall ascend to heaven, Revelation 11:11; even out of the reach of him that "puffeth at" them, despises them, and treats them with the utmost scorn and contempt; see Psalms 10:5. Or that "breathes", or "let him breathe" k threatenings and slaughters; as Saul did against the disciples of Christ, Acts 9:1; or that "lays snares for him" l, as the wicked do for the righteous; or that "speaks unto him" in such haughty and insolent language as before expressed. Some make this clause a proposition of itself, "he puffeth at him"; meaning either that he that is secure, safety puffs at his enemy, despises him, as he has been despised by him; or God, who breathes upon him, and whose breath is as a stream of brimstone, which kindles in him a fire of divine wrath, which is unquenchable; or else the sense is, God will "speak to himself", or "to him" m; in which sense the word is used Habakkuk 2:4; that is, good and comfortable words to the poor; or "he will give him refreshment", or "rest": which he will determine in himself to speak to him: or "he shall have breathing", or "let him breathe" n: he shall have times of refreshing from the Lord, and rest from adversity, from the oppositions and persecutions of his enemies.

i בישע "in salute", Pagninus, Montanus, Mariana, Vatablus, Junius, Tremeliius, Piscator so Ainsworth. k יפיח לו "spiret vel spirabit sibi", De Dieu. l "Qui ponit ei laqueum", Munster; "qui laqueum injicit illis", Heb. "illi", Muis; so Kimchi. m "Loquetur sibi vel ei", Vatablus. n "Respirationem dabit illi", Cloppenburgius; so Ainsworth, and some in Michaelis.

Barnes' Notes on the Bible

For the oppression of the poor - That is, on account of the wrong done to the poor in the manner specified above - by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated on them by the abuse of this power. The reference is to the wrongs done when no confidence could be placed in men’s words; when they uttered words of “vanity” and “flattery” Psalms 12:2; when promises were made only to be broken, and obligations assumed never to be fulfilled. In such a state of things the “poor” were the most likely to suffer. In performing service for others - in daily labor on a farm or in a mechanical employment - they would depend for support, on the promises made by their employers; and when their pay was withheld, they and their families must suffer. Compare James 5:4. Rich men, having other resources, would not thus suffer; but the poor must always suffer when there is in the community a disregard of the obligation of promises. In like manner, the poor would be most likely to “be taken in by the acts of unprincipled men, and to be deceived in their small dealings with them. Other classes of the community would be on their guard; but the poor, unacquainted with the arts of cunning men, are always liable - though on a small scale, yet of importance to them - to be wronged by the false statements and promises of those against whom they can have no redress.

For the sighing of the needy ... - The word “needy” here is synonymous with “poor.” It refers to those in humble circumstances, who were especially liable to be wronged by deceitful statements and promises.

I will set him in safety - I will make him safe. I will save him from the evils which they thought to bring upon him. The general idea is, that God is the vindicator of the poor and the oppressed.

From him that puffeth at him - Prof. Alexander renders this, “I will place in safety him that shall pant for it.” Gesenius renders it, “whom they puffed at; that is, the oppressed.” The language in the original is difficult. It may mean either “he pants for it,” or “he puffs at him;” and the meaning can only be determined by the connection. That would rather seem to be what is indicated in our common version; to wit, that the persons referred to as oppressing the poor and needy, “puffed” at them; that is, they looked upon them with contempt, and felt that with a puff of their breath they could blow them away. They regarded them as insignificant and worthless. By this construction, also, the connection with the main statement will be best preserved - that the injury referred to in the psalm was done by “words,” by the breath of the mouth - thus indicating that by a “word” or a “breath” they could destroy them.

Clarke's Notes on the Bible

Verse Psalms 12:5. For the oppression of the poor — This seems to refer best to the tribulations which the poor Israelites suffered while captives in Babylon. The Lord represents himself as looking on and seeing their affliction; and, hearing their cry, he determines to come forward to their help.

Now will I arise — I alone delivered them into the hands of their enemies, because of their transgressions; I alone can and will deliver them from the hands of their enemies; and the manner of their deliverance shall show the power and influence of their God.

From him that puffeth at him. — Here is much interpolation to make out a sense. Several of the versions read, "I will give him an open salvation." My work shall be manifest.