119:147 I rise before dawn. The poet’s first thought as he awakens is the Lord. His prayer is frequent as well as fervent.
119:147 I rise early The word qadam has the sense of “arise” or “awaken” (vv. 147, 148).
119:147 Weigle writes, “This is a description of the devotional habits of a pious (man) who rises before dawn to begin his day with meditation and prayer.” Our motto should be, “No Bible, no breakfast.”
147.—“I prevented the dawning of the morning, and cried.” He was up before the sun, and began his pleadings before the dew began to leave the grass. Whatever is worth doing is worth doing speedily. This is the third time that he mentions that he cried. He cried, and cried, and cried again. His supplications had become so frequent, fervent, and intense, that he might hardly be said to be doing anything else from morning to night but crying unto his God. So strong was his desire after salvation that he could not rest in his bed; so eagerly did he seek it that at the first possible moment he was on his knees. “I hoped in thy word.” Hope is a very powerful means of strengthening us in prayer. Who would pray if he had no hope that God would hear him? Who would not pray when he has a good hope of a blessed issue to his entreaties? His hope was fixed upon God’s word, and this is a sure anchorage, because God is true, and in no case has he ever run back from his promise, or altered the thing that has gone forth from his mouth. He who is diligent in prayer will never be destitute of hope. Observe that as the early bird gets the worm, so the early prayer is soon refreshed with hope.
147. I have prevented the twilight. The Hebrew noun נשף, nesheph, is in this place improperly translated by crepusculum, twilight; for it rather signifies the dawn of morning. But as the Latins derive the word crepusculum from creperus, which signifies doubtful or uncertain, so that it may signify the doubtful and intermediate time between light and darkness, I have not been particularly nice in the selection of the term: only let my readers understand that the evening twilight commencing with sunset is not here denoted, but the imperfect light which precedes the rising of the sun. David then expresses the most eager haste when ho says, that he prevented the dawn of the morning by his prayers. The verb cry always conveys the idea of earnestness; referring, as it does, not so much to the loudness of the voice as to the vehemency and ardour of the mind. In mentioning his haste, his object is the better to set forth his perseverance; for he tells us, that although he betook himself to prayer with such promptitude, yet he did not immediately become weary of that exercise, like the unbelieving, who, if God does not suddenly grant them their requests, murmur and complain against him. Thus, in conjoining patience of hope with earnestness of desire, he shows what is the true manner of praying; even as Paul, in Philip. 4:6, when he exhorts us to “let our requests be made known unto God with thanksgiving,” admonishes us, while engaged in the exercise of prayer, to bridle our turbulent affections, because one of the ends of prayer is to nourish our hope. Nor is the mention made of the word in the close of the verse superfluous; for it is only by having the Word of God continually before our eyes, that we can bridle the wanton impetuosity of our corrupt nature.
Ver. 147.—I prevented the dawning of the morning, and cried (comp. ver. 62). Evening, morning, and noonday were the three usual times of prayer (Ps. 55:17). The writer could not wait for morning. Either he woke up to pray at midnight, or at any rate he anticipated the dawn, and began his morning prayer while it was still dark. I hoped in thy Word. Hope was so strong in him that it did not suffer him to rest.
 Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 849). Ligonier Ministries.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 746). Thomas Nelson.