God’s loyal love protects me all day long! 5
it is as effective as a sharp razor, O deceiver. 7
52:3 You love evil more than good,
lies more than speaking the truth. 8 (Selah)
and the tongue that deceives.
he will uproot you from the land of the living. (Selah)
52:6 When the godly see this, they will be filled with awe,
and will mock the evildoer, saying: 14
He trusted in his great wealth
and was confident about his plans to destroy others.” 16
I continually 19 trust in God’s loyal love.
2 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
3 tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”
sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).
4 tn Heb “Why do you boast in evil?”
5 tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.
6 tn Heb “destruction your tongue devises.”
7 tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.
8 tn Or “deceit more than speaking what is right.”
9 tn Heb “you love all the words of swallowing.” Traditionally בַּלַּע (bala’) has been taken to mean “swallowing” in the sense of “devouring” or “destructive” (see BDB 118 s.v. בָּלַע). HALOT 135 s.v. III *בֶּלַע proposes a homonym here, meaning “confusion.” This would fit the immediate context nicely and provide a close parallel to the following line, which refers to deceptive words.
10 tn The adverb גַּם (gam, “also; even”) is translated here in an adversative sense (“yet”). It highlights the contrastive correspondence between the evildoer’s behavior and God’s response.
11 tn Heb “will tear you down forever.”
13 tn Heb “from [your] tent.”
14 tn Heb “and the godly will see and will fear and at him will laugh.”
15 tn The imperfect verbal form here draws attention to the ongoing nature of the action. The evildoer customarily rejected God and trusted in his own abilities. Another option is to take the imperfect as generalizing, “[here is the man who] does not make.”
16 tn Heb “he was strong in his destruction.” “Destruction” must refer back to the destructive plans mentioned in v. 2. The verb (derived from the root עָזַז, ’azaz, “be strong”) as it stands is either an imperfect (if so, probably used in a customary sense) or a preterite (without vav [ו] consecutive). However the form should probably be emended to וַיָּעָז (vayya’az), a Qal preterite (with vav [ו] consecutive) from עָזַז. Note the preterite form without vav (ו) consecutive in the preceding line (וַיִּבְטַח, vayyivtakh, “and he trusted”). The prefixed vav (ו) was likely omitted by haplography (note the suffixed vav [ו] on the preceding עָשְׁרוֹ, ’oshro, “his wealth”).
18 tn Or “luxuriant, green, leafy.”
19 tn Or, hyperbolically, “forever and ever.”
20 tn Or, hyperbolically, “forever.”
21 tn Or “for.”
22 tn Heb “you have acted.” The perfect verbal form (1) probably indicates a future perfect here. The psalmist promises to give thanks when the expected vindication has been accomplished. Other options include (2) a generalizing (“for you act”) or (3) rhetorical (“for you will act”) use.
23 tn Or “wait.”
24 tn Heb “your name.” God’s “name” refers here to his reputation and revealed character.
25 tn Heb “for it is good in front of your loyal followers.”