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 4]]; Psa 149:7, is to be written בּלעמּים with Lamed raphatum and Metheg before it); his vocation extends beyond Israel, and the events of his life are to be for the benefit of mankind. Here we perceive the self-consciousness of a comprehensive mission, which accompanied David from the beginning to the end of his royal career (vid., Psa 18:50). What is expressed in v. 11 is both motive and theme of the discourse among the peoples, viz., God's mercy and truth which soar high as the heavens (Psa 36:6). That they extend even to the heavens is only an earthly conception of their infinity (cf. Eph 3:18). In the refrain, v. 12, which only differs in one letter from Psa 57:6, the Psalm comes back to the language of prayer. Heaven and earth have a mutually involved history, and the blessed, glorious end of this history is the sunrise of the divine doxa over both, here prayed for. Cry for Vengeance upon Those Who Pervert Justice  Their teeth, said Psa 57:1-11, are spear and arrows, and their tongue a sharp sword; Psa 58:1-11 prays: crush their teeth in their mouth. This prominent common thought has induced the collector to append the one Michtam of David, to be sung altashcheth, to the other. Psa 58:1-11, however, belongs to another period, viz., to the time of Absalom. The incomparable boldness of the language does not warrant us in denying it to David.