Awake, my soul! Awake, harp and lyre! I will awaken the dawn.
Awake, my glory! Awake, harp and lyre! I will awaken the dawn.
Wake up, my soul! Wake up, O harp and lyre! I will waken the dawn with my song.
"Wake up, soul! Wake up, harp! wake up, lute! Wake up, you sleepyhead sun!"
You are my glory; let the instruments of music be awake; I myself will be awake with the dawn.
Awake, my soul! Awake, O harp and lyre! I will awake the dawn.
Awake, my glory! Awake, lute and harp! I will awaken the dawn.
|NET © [draft] ITL|
|NET © Notes||
1 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.”
2 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.