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Psalm 57

Praise and Assurance under Persecution

To the leader: Do Not Destroy. Of David. A Miktam, when he fled from Saul, in the cave.


Be merciful to me, O God, be merciful to me,

for in you my soul takes refuge;

in the shadow of your wings I will take refuge,

until the destroying storms pass by.


I cry to God Most High,

to God who fulfills his purpose for me.


He will send from heaven and save me,

he will put to shame those who trample on me. Selah

God will send forth his steadfast love and his faithfulness.



I lie down among lions

that greedily devour human prey;

their teeth are spears and arrows,

their tongues sharp swords.



Be exalted, O God, above the heavens.

Let your glory be over all the earth.



They set a net for my steps;

my soul was bowed down.

They dug a pit in my path,

but they have fallen into it themselves. Selah


My heart is steadfast, O God,

my heart is steadfast.

I will sing and make melody.


Awake, my soul!

Awake, O harp and lyre!

I will awake the dawn.


I will give thanks to you, O Lord, among the peoples;

I will sing praises to you among the nations.


For your steadfast love is as high as the heavens;

your faithfulness extends to the clouds.



Be exalted, O God, above the heavens.

Let your glory be over all the earth.

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.

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