35:23 Rouse yourself, wake up 1 and vindicate me! 2
My God and Lord, defend my just cause! 3
44:23 Rouse yourself! Why do you sleep, O Lord?
Wake up! 4 Do not reject us forever!
57:8 Awake, my soul! 5
Awake, O stringed instrument and harp!
I will wake up at dawn! 6
65:11 You crown the year with your good blessings, 7
and you leave abundance in your wake. 8
108:2 Awake, O stringed instrument and harp!
I will wake up at dawn! 9
1 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
2 tn Heb “for my justice.”
3 tn Heb “for my cause.”
4 sn Wake up! See Ps 35:23.
5 tn Heb “glory,” but that makes little sense in the context. Some view כָּבוֹד (kavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (kÿvediy, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 30:12; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.”
6 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.
7 tn Heb “your good,” which refers here to agricultural blessings.
8 tn Heb “and your paths drip with abundance.”
9 tn BDB 1007 s.v. שַׁחַר takes “dawn” as an adverbial accusative, though others understand it as a personified direct object. “Dawn” is used metaphorically for the time of deliverance and vindication the psalmist anticipates. When salvation “dawns,” the psalmist will “wake up” in praise.