Study

8. Awake up, my tongue David here expresses, in poetical terms, the ardor with which his soul was inspired. He calls upon tongue, psaltery, and harp, to prepare for the celebration of the name of God. The word כבוד, cabod, which I have translated tongue, some have rendered glory; but although this is its more common signification, it bears the other in the sixteenth psalm, and in numerous places of Scripture. The context proves this to be its signification here, David intimating that he would celebrate the praises of God both with the voice and with instrumental music. He assigns the first place to the heart, the second to declaration with the mouth, the third to such accompaniments as stimulate to greater ardor in the service. It matters little whether we render the verb אעירה, airah, I will be awaked, or transitively, I will awake myself by dawn of day. ³⁴⁵³⁴⁵     Hammond reads, “I will awaken the morning.” Dr Geddes, Archbishop Secker, Street, and Fry, give a similar version. “The verb אעירח,” says Street, “is in the Hiphil conjugation; and therefore transitive; and the word השחר is the objective case after it.” As to translating שחר, early, Archbishop Secker says, “שחר is not elsewhere used adverbially, nor, I believe, with an ellipsis of כ;” and he observes, that “‘I will awaken the morning’ is more grammatical and poetical.” A similar thought frequently occurs in poetry. Thus Ovid says, “Non vigil ales ibi cristati cantibus oris evocat auroram.” “The cock by crowing calls not up the morning there.” And in Milton’s Allegro we meet with the following couplet: —
   “Oft listening how the hound and horn
Cheerly rouse the slumbering morn.” But one who is really awaked to the exercise of praising God, we are here taught will be unremitting in every part of the duty.