Table of Contents
Psalm 39
Psalm 39
1 I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
2 I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
3 My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,
4 Lord, make me to know mine end, and the measure of my days, what it is: that I may know how frail I am.
5 Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.
6 Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
7 And now, Lord, what wait I for? my hope is in thee.
8 Deliver me from all my transgressions: make me not the reproach of the foolish.
9 I was dumb, I opened not my mouth; because thou didst it.
10 Remove thy stroke away from me: I am consumed by the blow of thine hand.
11 When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.
12 Hear my prayer, O Lord, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.
13 O spare me, that I may recover strength, before I go hence, and be no more.
Notes
Cross Reference
Concordance
Commentary
Rashi
Verse 1
<html><b>to Jeduthun</b> The name of one of the singers, and there was also a musical instrument called Jeduthun. According to the Midrash Aggadah (Song Rabbah 4:1 [4]): concerning the edicts (דתות) and concerning the distressing laws and decrees that are decreed upon Israel.</html>
Verse 2
<html><b>I said, “I will guard my ways, etc.”</b> As for uswe had in mind to watch ourselves with all the troubles that come upon us, neither to criticize nor speak harshly of the Divine Attribute of Justice although the wicked who oppress us are before us. <b>a muzzle</b> Heb. מחסם, as (in Deut. 25:4): “You shall not muzzle (תחסם) an ox, amuzelment in Old French. And I made myself mute in silence many days. We also were silent from “good,” even from words of Torah, because of their fear of them, our pain was so intense and frightening. When we were silent, our heart was hot within us and in the thought of our heart it burns in us like fire. That causes us to speak with our tongue (in silencenot in all editions) before You, and this is what we say, “O Lord, let us know our end.” How long will we be in distress, and let us know when we will be over it.</html>
Verse 6
<html><b>Behold…handbreadths</b> The days of man are measured like a thing that is measured with handbreadths; so are man’s days limited. <b>and my old age</b> Heb. וחלדי, and our old age is as nothing before you. חלד is an expression of rust (חלודה), rodijjl in Old French; rust, old age. <b>every man</b> his life and his condition are a life of vanity.</html>
Verse 7
<html><b>but in darkness</b> Heb. בצלם, in darkness. Dunash explained it as an expression of darkness (צלמות) (Teshuvoth Dunash p. 89), but Menachem (p. 150) explained it as an actual image, as (in Gen. 9: 6) “for in the image of God He made man.” His view is impossible, however. <b>all that they stir is but vanity</b> All their stirring and lust. <b>he gathers</b> grain in the field all the days of the harvest. <b>yet he knows not who will bring them in</b> He does not know who will gather them into the house; perhaps he will die before the ingathering.</html>
Verse 8
<html><b>And now, what have I hoped</b> What is the request that I ask and hope from You? It is only that You save me from my transgressions.</html>
Verse 9
<html><b>do not make me the reproach of</b> the ignoble Esau. Bring afflictions and pains upon him too, so he will not be able to say to me, “You are suffering, and we are not suffering.” This prayer was instrumental in bringing about the pains of illnesses upon the nations.</html>
Verse 10
<html><b>because You have done it</b> For You brought upon us trouble more than all nations.</html>
Verse 11
<html><b>from the fear of Your hand</b> Heb. מתגרת, from the fear of Your blows. תגרת is an expression of (Num. 22:3): “And Moab became terrified (וַיָגָר).” The “tav” is a defective radical in the word, like תנובה, produce; תלונה, complaint; תקומה, restoration; תכונה, characteristic. This is how Menachem explained it, but I maintain that תגרת is not an expression of מָגוֹר, fear, because he should have said תגוּרה as he says from: וישב (and he returned) תשוּבה, [from] ויקם, וירם and וילן: תקוּמה, תרוּמה and תלוּנה, so he should say from ויגר, תגוּלה, or מגוּרה as (above 31:14, Jer. 20:3): “terror (מגור) from all sides”; (Isa. 66:4) “and their fears (ומגורתם) I will bring.” Thus you learn that מתגרת is nothing but as (II Chron. 25:19), “Why should you provoke (תתגרה) disaster?”; (Deut. 2:5), “Do not provoke (תתגרו) them,” in which case the verb is גרה like קוה, to hope; אוה, to desire; צוה, to command, of which the noun is תקוה, תאוה, מצוה. So one says from גרה, תגרה, and this is its explanation: from the blows of Your hand, with which You fight me, I perish.</html>
Verse 12
<html><b>With rebukes</b> that are written in the Torah for our iniquities that we have sinned before You and for which You chastised us. <b>You have caused his flesh to decay</b> You have caused our flesh to decay like a moth-eaten garment. Heb. חמודו means his flesh, which is his desire (חמדתו).</html>
Verse 14
<html><b>Turn away from me</b> Loosen Your hand from smiting me. <b>that I may recover</b> Heb. ואבלגה,that I regain my strength.</html>