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 gracious unto me, Elohim,” at the beginning, but also שׁאף applied in the same way (Psa 57:4; Psa 56:2.), in common with Psa 56:1-13; in common with Ps 7, <, כבודי = נפשׁי (Psa 57:9; Psa 7:6); the comparison of one's enemies to lions and lionesses (Psa 57:5; Psa 7:3); the figure of the sword of the tongue (Psa 57:5; Psa 59:8, cf. Psa 52:4); with Psa 52:1-9 the poetical expression הוות (Psa 57:2; Psa 52:4); with Ps 22 the relation of the deliverance of the anointed one to the redemption of all peoples (Psa 57:10; Psa 22:28.). Also with Psa 36:1-12 it has one or two points of contact, viz., the expression “refuge under the shadow of God's wings” (Psa 57:2, Psa 36:8), and in the measuring of the mercy and truth of God by the height of the heavens (Psa 57:11, Psa 36:6). Yet, on the other hand, it has a thoroughly characteristic impress. Just as Psa 56:1-13 delighted in confirming what was said by means of the interrogatory הלא (Psa 57:9, 14), so Psa 57:1-11 revels in the figure epizeuxis, or an emphatic repetition of a word (Psa 57:2, Psa 57:4, Psa 57:8, Psa 57:9). Psa 108:1-13 (which see) is a cento taken out of Psa 57:1-11 and Psa 60:1-12. The strophe-schema of Psa 57:1-11 is the growing one: 4. 5. 6;