Psalms 58:1

For the music director; according to the al-tashcheth style; ²  a prayer ³  of David. Do you rulers really pronounce just decisions? ⁴  Do you judge people ⁵  fairly?

For the director of music. \i1 To the tune of "Do Not Destroy". Of David. A miktam.\i0 Do you rulers indeed speak justly? Do you judge uprightly among men?

<<For the choir director; set to Al-tashheth. A Mikhtam of David.>> Do you indeed speak righteousness, O gods? Do you judge uprightly, O sons of men?

<<For the choir director: A psalm of David, to be sung to the tune "Do Not Destroy!">> Justice––do you rulers know the meaning of the word? Do you judge the people fairly?

Is this any way to run a country? Is there an honest politician in the house?

<To the chief music-maker; put to Al-tashheth. Michtam. Of David.> Is there righteousness in your mouths, O you gods? are you upright judges, O you sons of men?

Do you indeed decree what is right, you gods? Do you judge people fairly?

<<To the Chief Musician. Set to "Do Not Destroy." A Michtam of David.>> Do you indeed speak righteousness, you silent ones? Do you judge uprightly, you sons of men?

For the music director; according to the al-tashcheth style; ²  a prayer ³  of David. Do you rulers really pronounce just decisions? ⁴  Do you judge people ⁵  fairly?

¹ 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.

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 57, 59, and 75.

³ 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.”

⁴ 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.

⁵ 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.)