시편 6:12의 주석

on the sheminith A harp of eight strings, known as sheminith, and so we find (in I Chron. 15: 21): “So-and-so and his sons on the sheminith to conduct.”

For the Chief Musician, with Neginoth, on the Sheminith. A Psalm of David. – Already we have explained the sense of Neginoth and Sheminith and the other kinds of musical instruments in the Psalm Answer me when I call (Ps. iv.). There are some (Targum ad loc.) who interpret Sheminith as a lyre which had eight strings, and the Psalm as being recited to the accompaniment of this music. The Haggadic interpretation (Babli, Menahoth 43 b) (applies it) to circumcision, which was performed on the eighth day, but this is far-fetched. This Psalm possibly was uttered by David with reference to his sickness; it is also possible likewise that it was uttered in the language of anyone crushed by sickness, for David composed many of the Psalms which combine prayer and supplication that they might be suitable for any suppliant; and such, I think, is the case in this Psalm. And some say (Ibn Ezra ad loc.) that it was uttered with reference to the Exile, for Israel in exile was like those who are sick and crushed.

O Lord, rebuke me not in Thine anger: – If Thou dost rebuke me for mine iniquity, let it not be in Thine anger. He means "gently," so that I may be able to bear it; as Jeremiah the Prophet says (Jer. 10:24): " O Lord, correct me, but with judgement," etc.

Neither chasten me in Thy hot displeasure: – A duplication of the sense in different words in accordance with the idiom of the language.

languish אמלל, devastated, and poor in strength, konfondouc in Old French, confounded, perplexed as “these feeble Jews (האמללים),” of Ezra (Neh. 3:34).

Have mercy upon me, Lord, for I am feeble (withered): – אֻמְלַל (feeble, withered) has the force of an adjective although written with a pathah; and a similar example is (the passage): "A heart deceived (הוּתַל) hath turned him aside" (Is. 44:20); and it (אֻמְלַל) has the sense of "uprooting" and "cutting off," as (in the passage): "And she that hath many children is withered away" (languisheth) (1 Sam. 2:5); "these feeble Jews" (Neh. 3:34); "she that hath borne seven is withered away" (languisheth) (Jer. 15:9); and (other) similar passages.

O Lord, heal me; for my bones are vexed He means his body. He says my bones, because they are the foundation of the body; or he speaks of the pain of his limbs.

and You, O Lord, how long will You look on and not heal [me]?

My soul also is sore vexed: – My bones are vexed and my soul also is sore vexed with respect to my fear and anxiety that I shall die from this sickness.

And Thou (ואת), – written (Kethib) without he (ה), but to be read (Keri) with he (ה); but it is without significance, for it is found (written) without he; thus (for example): "And if Thou (אַתְּ) deal thus with me" (Num. 11:15).

O Lord, how long – wilt Thou crush me with sickness and not heal me?

Return, O Lord from Your anger.

Return (שוב֫ה): – The accent is milra', of which this is one of five instances.

rescue my soul from my illness.

O Lord, deliver my soul: – and its interpretation (is): Turn from Thy fierce wrath upon me, and, Turn, deliver my soul that I die not of this sickness.

Save me for Thy loving-kindness' sake – not for my righteousness, for I know that I am guilty.

For in death there is no remembrance of Thee: In Sheol who shall give Thee thanks? – If I die, I shall not remember Thee in death, neither shall I give Thee thanks; and if Thou healest me, I will give Thee thanks before the eyes of all. As Hezekiah (Is. 38:18) says: "For Sheol cannot praise Thee, death cannot celebrate Thee" etc.; and David says (Ps. 118:17): "I shall not die, but live, and declare the works of the Lord." For the body after the departure of the spirit is as a dumb stone, and it descends to Sheol; but the spirit ascends and praises and glorifies for ever without ceasing. But the righteous longs to live to do the will of God while he is yet alive in order to increase the reward of his soul in the world to come.

every night I sully my bed Heb. אשׂחה an expression of (Lam. 3:45): “scum (סחי) and refuse”; (Isa. 5:25), “and their corpses were like spittle (כסוחה).” I sully my bed with tears. Menachem (p. 172), however, associated it with (Isa. 25:11): “as the swimmer (השׂחה) spreads out [his hands] to swim (לשׂחות),” and with (Ezek. 47:5), “water to swim in (שׂחו).”

I am weary with my groaning; Every night make I my bed to swim; I melt my couch with my tears. – For I groan and am anxious on account of my sickness and weep until I make my bed swim every night, because at night the sickness is grievous, and a man laments and weeps on account of his sickness. Or he weeps at night because the household is asleep and no one sees him. And lo ! he is weary with groaning and with weeping. And as for what he says: I make to swim and I water - it is by way of exaggeration and hyperbole. And the interpretation of אשחה (I make to swim) is (to be derived) from (such passages) as: "as he that swimmeth (השחה) spreadeth out his hands to swim (לשׂחות)" (Is. 25:11); or from the Targum (rendering) of "and he washed (וירחץ)" (Gen. 43:31), which is ואסתי. And the interpretation of אמסה (I melt) is (to be gathered) from (such passages) as: " they made the heart of the people melt (המסיו)" (Josh. 14:8); "and like a moth Thou makest his beauty to melt away (ותמס)" (Ps. 39:12). These (instances) are from verbs lamed he of the hifil conjugation. And there are many (cases) of double 'ayin verbs of this signification, as: "They have made my heart to melt (הֵמַסּוּ)" (Deut. 1:28); "and the heart of the people melted (וַיִּמָּס)" (Josh. 7:8).

I wet my couch with my tears I moisten and wet as with water.

is dimmed Heb. עשׁשׁה, an expression of a lantern (עשׁשׁית), an eye which has impaired vision and seems to see through glass [held] before its eyes. Menachem (p. 139) defines it as an expression of decay, and so every expression of עשׁ, like (below 31:1 1) “and my bones are wasted away (עשׁשׁו).”

Decayed: – (The word) עָשְֽׁשָׁה ("is moth-eaten") is of the same origin (as עָשׁ, "moth"; cf) "the moth (עָשׁ) shall devour them" (Is. 1. 9), as if he had said "decays."

it has aged Heb. עתקה. My eye has aged and become old in that its light has dimmed. Menachem (p. 139) associated it with (Gen. 12:8): “And he moved (ויעתק) from there to the mountain.”

because of vexation is mine eye: – And the reason why I weep is because of the vexation with which I am vexed against my enemies, who rejoice at my sickness. And the interpretation of (the word rendered)

because of all my adversaries Because of the troubles that distress me.

it is removed (עתקה) – may be gathered from "And the rock is removed (יעתק) out of its place" (Job 14:18). The expressions decayed ("moth-eaten") and removed (ועתקה ועשׁשׁה) are used hyperbolically. And the explanation of with (ב) all my adversaries is "on account of" (בעבור) all my adversaries. And there are some (Targum, Rashi ad loc.) who explain עתקה in the sense of "is grown old (נת ישנה)," in accordance with the Targum rendering of ישׁן ("the old store") in Lev. 25:22 by עתיק.

Depart from me, all ye workers of iniquity; For the Lord hath heard the voice of my weeping. – He said this on recovering from his sickness, or even during his sickness; and (then) he is speaking of the future by the Holy Spirit. And every sick man who prays by this Psalm is able to say this, for he is confident that God will hear his prayer if he prays with a broken and contrite heart.

The Lord hath heard my supplication; The Lord will receive my prayer. – "He will" as though "He has received." And the reason for He will (is): on this and every occasion when my prayer comes to Him, He will accept it with favour.

shall be ashamed and very frightened, etc. What is the meaning of “they shall return and be ashamed” a second time? Said Rabbi Johanan: In the future the Holy One, blessed be He, will judge the wicked of the nations of the world and sentence them to Gehinnom. Because they will complain to Him, He will take them back and again show them their records, and He returns them to Gehinnom. This is a double embarrassment. Rabbi Shmuel bar Nachmani says: In the future, every nation will call to its god, but it will not answer. Consequently, they will call to the Holy One, blessed be He. He will say to them, “Had you called Me first, I would have answered you. Now you have made the idols of primary importance and Me of secondary import. Therefore, I will not answer,” for it is stated (below 18:42): “They pray, but no one saves them.” This refers to the idols, and afterward, “to the Lord, but He answered them not.” Therefore, it is said: “they shall return and be ashamed.”

All my enemies shall be ashamed and sore vexed: – When I am healed all my enemies who were looking for my death shall be ashamed and vexed.

in a moment In a short time.

They shall return, they shall be ashamed in a moment: – When they see that their scheme has not come about, they shall return to me to be at peace with me, and in that moment there shall be shame to them because of me.