rejected here in view of Psa 51:12, Psa 78:37, Psa 112:7 : it is not appropriate to the emphatic repetition of the word. His evening mood which found expression in Psa 57:4, was hope of victory; the morning mood into which David here transports himself, is certainty of victory. He calls upon his soul to awake (כּבודי as in Psa 16:9; 30:13), he calls upon harp and cithern to awake (הנּבל וכנּור with one article that avails for both words, as in Jer 29:3; Neh 1:5; and עוּרה with the accent on the ultima on account of the coming together of two aspirates), from which he has not parted even though a fugitive; with the music of stringed instruments and with song he will awake the not yet risen dawn, the sun still slumbering in its chamber: אעירה, expergefaciam (not expergiscar), as e.g., in Sol 2:7, and as Ovid (Metam. xi. 597) says of the cock, evocat auroram.[1]
His song of praise, however, shall not resound in a narrow space where it is scarcely heard; he will step forth as the evangelist of his deliverance and of his Deliverer in the world of nations (בעמּים; and the parallel word, as also in [[Bible_(King_James)/Psalms|Psa 108:
- ↑ With reference to the above passage in the Psalms, the Talmud, B. Berachoth 3b, says, “A cithern used to hang above David's bed; and when midnight came, the north wind blew among the strings, so that they sounded of themselves; and forthwith he arose and busied himself with the Tôra until the pillar of the dawn (עמוד השׁחר) ascended.” Rashi observes, “The dawn awakes the other kings; but I, said David, will awake the dawn (אני מעורר את השׁחר).”
