Psalm-52

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Tanakh versions:

Throughout this site I may use any of the following three versions of the TaNaKh: 1. “Jewish Publication Society” (JPS-1917), 2. Mechon-Mamre.org” (MEC), and 3. “Sefaria.org” (SEF).

Colour coded details of the - TaNaKh:

1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.

*The Ketuvim - Includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Open Thou mine eyes, that I may behold

wondrous things out of Thy Law!

Tehillim - Psalm 119:18..

(JPS-1917 version of the Tanakh).

Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once was pre the “Masoretic Text”.

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Remember the following truth from our beloved Torah!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

However, sadly both the later priests as well as our rabbis of long ago have shamefully disobeyed this command of אֱלֹהִים יְהוָה - the LORD Elohim, בָּרוּךְ שֵׁם קָדוֹשׁוֹ - ‘Baruch Shem Kadosho’ – ‘Blessed be His Holy Name!’

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“Tehillim - Psalm 52”

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

ntroduction

Introduction:

Psalm 52 is a sharp oracle against a treacherous enemy (traditionally Doeg the Edomite) that contrasts deceitful speech with steadfast trust in אֱלֹהִים - Elohim (God); it moves from denunciation to confident trust and ends with a vow of praise.

Let us now read Tehillim - Psalm Chapter 52: (JPS-1917 version of the Tanakh).

1. “For the Leader. Maschil of David;
2. when Doeg the Edomite came and told Saul, and said unto him: ‘David is come to the house of Ahimelech’.
3. Why boastest thou thyself of evil, O mighty man? The mercy of אֱלֹהִים - Elohim endureth continually.
4. Thy tongue deviseth destruction; like a sharp razor, working deceitfully.
5. Thou lovest evil more than good; falsehood rather than speaking righteousness. Selah
6. Thou lovest all devouring words, the deceitful tongue.
7. אֱלֹהִים - Elohim will likewise break thee for ever, He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living. Selah
8. The righteous also shall see, and fear, and shall laugh at him:
9. ‘Lo, this is the man that made not אֱלֹהִים - Elohim his stronghold; but trusted in the abundance of his riches, and strengthened himself in his wickedness’.
10. But as for me, I am like a leafy olive-tree in the house of אֱלֹהִים - Elohim;
I trust in the mercy of אֱלֹהִים - Elohim for ever and ever.
11. I will give Thee thanks for ever, because Thou hast done it; and I will wait for Thy name, for it is good, in the presence of Thy saints”.

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Let us now look at the ‘verse by verse’ item with explanations:

Verse 1. “For the Leader. Maschil of David; when Doeg the Edomite came and told Saul, and said unto him: ‘David is come to the house of Ahimelech’”.

Explanation: The superscription gives historical context, this is a didactic (maschil) poem tied to a specific betrayal; it frames the Psalm as both personal and instructive.

Verse 2. “Why boastest thou thyself of evil, O mighty man? The mercy of אֱלֹהִים - Elohim endureth continually”.

Explanation: The Psalm opens with a rebuke: the boastful “mighty man” trusts power and riches while ignoring אֱלֹהִים - Elohim’s enduring mercy.

Verse 3. “Thy tongue deviseth destruction; like a sharp razor, working deceitfully”.

Explanation: Speech is weaponized imagery of a razor stresses how words can wound and cut with precision.

Verse 4. “Thou lovest evil more than good; falsehood rather than speaking righteousness. Selah”.

Explanation: The Psalmist diagnoses moral preference: the enemy chooses falsehood over truth; the Selah invites reflection.

Verse 5. “Thou lovest all devouring words, the deceitful tongue”.

Explanation: Repetition intensifies the charge: the enemy delights in destructive speech as a habit.

Verse 6. “אֱלֹהִים - Elohim will likewise break thee for ever; He will take thee up, and pluck thee out of thy tent, and root thee out of the land of the living. Selah”.

Explanation: Divine retribution is pictured as total uprooting, אֱלֹהִים - Elohim will reverse the enemy’s security and remove him permanently.

Verse 7. “The righteous also shall see, and fear, and shall laugh at him”:

Explanation: The righteous witness אֱלֹהִים - Elohim’s justice; their fear of אֱלֹהִים - Elohim leads to a sober, even ironic, laughter at the downfall of the deceitful.

Verse 8. “‘Lo, this is the man that made not אֱלֹהִים his stronghold; but trusted in the abundance of his riches, and strengthened himself in his wickedness’”.

Explanation: The psalmist explains the reason for judgment: misplaced trust in wealth and wickedness rather than in אֱלֹהִים.

Verse 9. “But as for me, I am like a leafy olive-tree in the house of אֱלֹהִים; I trust in the mercy of אֱלֹהִים - Elohim for ever and ever”.

Explanation: The poet contrasts himself with the enemy, an olive tree in אֱלֹהִים - Elohim’s house symbolizes flourishing under divine care and continual trust.

Verse 10. “I will give Thee thanks for ever, because Thou hast done it; and I will wait on Thy name, for it is good, before Thy saints”.

Explanation: The Psalm closes with a vow of perpetual thanksgiving and public witness: deliverance leads to ongoing praise in the assembly.

My Closing message:

Psalm 52 teaches that words reveal the heart: deceit brings ruin, but trust in אֱלֹהִים - Elohim produces stability and public praise. Use it to teach speech ethics (guarding the tongue), theology of retribution (אֱלֹהִים - Elohim judges hypocrisy), and the pastoral posture of trusting אֱלֹהִים - Elohim amid betrayal.

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This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two or three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with hundreds of studies!

Remember what אֱלֹהִים - Elohim, blessed be He, said the following via several of our prophets...

“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi - Malachi 3:7. (JPS).

And Remember ...

Enjoy your Sabbath Rest, Shabbat Shalom!

אֲנִי יְהוָה אֱלֹהֵיכֶם, בְּחֻקּוֹתַי לֵכוּ; וְאֶת-מִשְׁפָּטַי שִׁמְרוּ, וַעֲשׂוּ אוֹתָם

וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ לְאוֹת, בֵּינִי וּבֵינֵיכֶם-לָדַעַת, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם

“I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem; walk in My statutes, and keep Mine ordinances, and do them; and hallow My Sabbaths, and they shall be a sign between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem”. Yechezkel - Ezekiel 20:19-20. (JPS).

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“Hebraic Studies” motto is as follows;

“The More Torah, the More Life”

For אֱלֹהִים יְהוָה - the LORD Elohim, Blessed be His Sanctified Name,

He is the one who gave us our Life!”

May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your daily תְּפִלָּה - Tefeelah’s (Prayers) and regular בְּרָכָה - Be’ra’chah’s (blessings) before food and drinks, etc!

שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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