Psalms 57:1

Psalm 57 ¹ 

For the music director; according to the al-tashcheth style; ²  a prayer ³  of David, written when he fled from Saul into the cave. ⁴ 

57:1 Have mercy on me, O God! Have mercy on me!

For in you I have taken shelter. ⁵ 

In the shadow of your wings ⁶  I take shelter

until trouble passes.

Psalms 58:1

Psalm 58 ⁷ 

For the music director; according to the al-tashcheth style; ⁸  a prayer ⁹  of David.

58:1 Do you rulers really pronounce just decisions? ¹⁰ 

Do you judge people ¹¹  fairly?

[57:1]  ¹ sn Psalm 57. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.

[57:1]  ² tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 58-59, 75.

[57:1]  ³ tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56, 58-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[57:1]  ⁴ sn According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3.

[57:1]  ⁵ tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

[57:1]  ⁶ sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).

[58:1]  ⁷ sn Psalm 58. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.

[58:1]  ⁸ tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the heading to Pss 57, 59, and 75.

[58:1]  ⁹ tn The precise meaning of the Hebrew word מִכְתָּם (miktam) which also appears in the heading to Pss 16 and 56-57, 59-60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

[58:1]  ¹⁰ tn Heb “Really [in] silence, what is right do you speak?” The Hebrew noun אֵלֶם (’elem, “silence”) makes little, if any, sense in this context. Some feel that this is an indictment of the addressees’ failure to promote justice; they are silent when they should make just decisions. The present translation assumes an emendation to אֵלִם (’elim), which in turn is understood as a defectively written form of אֵילִים (’elim, “rulers,” a metaphorical use of אַיִל, ’ayil, “ram”; see Exod 15:15; Ezek 17:13). The rhetorical question is sarcastic, challenging their claim to be just. Elsewhere the collocation of דָּבַר (davar, “speak”) with צֶדֶק (tsedeq, “what is right”) as object means “to speak the truth” (see Ps 52:3; Isa 45:19). Here it refers specifically to declaring what is right in a legal setting, as the next line indicates.

[58:1]  ¹¹ tn Heb “the sons of mankind.” The translation assumes the phrase is the object of the verb “to judge.” Some take it as a vocative, “Do you judge fairly, O sons of mankind?” (Cf. NASB; see Ezek 20:4; 22:2; 23:36.)