Psalm 52, continued
Verses 8-11 [6-9]
“(The) just (one)s will see and will fear,
and upon him they will laugh.”
The first part of the Psalm (vv. 3-7 [1-5]) presented a harsh polemic, inspired by both prophetic and Wisdom tradition, against the wicked (cf. the previous week’s study). The specific focus of the polemic was the false and deceitful speech of the wicked—their words may sound good, but they are belied by the action and intention of such people. In particular, their confession of loyalty to YHWH (and His covenant) is false. The section concluded with an imprecatory declaration regarding the fate of the wicked, and it is this fate (death and permanent dwelling in the grave) which is in view as we begin the second part of the Psalm. The suffixed preposition wyl*u* (“upon him,” i.e., at him) refers to the wicked person (and his fate).
There is obvious wordplay in the first line combining the similar sounding verbal phrases “and they will see” (War=y]w+, w®yir°û) with “and they will fear” (War*yy]w+, w®yîr¹°û). Viewing the miserable fate of the wicked brings fear, but also laughter (vb qj^v*). This may seem an inappropriate response for the righteous, to laugh at the punishment and suffering that awaits the wicked; perhaps it should be understood in the sense of rejoicing at the establishment of YHWH’s justice, made manifest through the punishment meted out, deservedly, to the wicked.
The 3+2 meter of this couplet establishes the rhythm of the remainder of the Psalm, which follows a 3+2 meter more consistently than in the first part.
“See—the strong (one who) would not set
(the) Mightiest (as) his safe place,
but sought protection in (the) abundance of his riches
and would be strong in his downfall!”
This pair of 3+2 couplets represents, apparently, the mocking words of the righteous, and should be associated—however inappropriate it may seem to us—with their laughter at the wicked. Overall, the tone fits the harsh polemic of the first half of the Psalm, and builds on the Wisdom-themed contrast between the righteous and the wicked in the second half. The righteous person trusts in YHWH, while the wicked person trusts instead in their earthly wealth and power. This contrast here is expressed both in negative and positive terms:
- He would not make YHWH his “safe/secure place” (zoum*), i.e., the place where finds protection, but instead…
- He “sought protection” (vb jf^B*) in his riches
The verb jf^B* is used frequently in the Psalms, denoting seeking (and finding) protection; implied is the trust one has in that protection. This usage has, as its background and context, the ancient covenant idea—specifically, the protection which YHWH (the Sovereign) is obligated to provide to His faithful servants/vassals, according to the terms of the covenant. Not only are the wicked disloyal to the covenant, they effectively disregard and ignore it, relying instead on their worldly strength and wealth for protection. Note how the false and empty strength of the wicked is contrasted with the true strength of YHWH (as the Mightiest [<yh!l)a$]):
- the ‘strong’ one (rb#G#h^)
- the Mightiest (<yh!l)a$)
- he was ‘strong’ (zu)y`)
- the ‘strong’ one (rb#G#h^)
There is also a bit of alliterative wordplay between the words oZWum* (“his secure place”) and zu)y` (“he was strong”). The wicked clings to his false strength even in his downfall (hW`h^)—that is, even as he meets his terrible fate. Another bit of wordplay occurs here, since the word hW`h^ can also be read as a byform of hW`a^, referring to a person’s wicked/evil desire—i.e., the wicked remains ‘strong’ in his wickedness, clinging to it even as he perishes.
“While I (will be) like a fresh green olive-tree
in (the) house of (the) Mightiest—
I find protection in (the) goodness of (the) Mightiest,
(for the) distant (future) and until (the end).”
With this pair of 3+2 couplet, the righteous (i.e., the Psalmist) contrasts his fate with that of the wicked. While no future life awaits for the wicked—only death and the grave—the righteous will experience a blessed afterlife “in the house of God”. His faithfulness and loyalty to the covenant will result in blessing both in this life and in the life to come. Again the use of the verb jf^B* (cf. above) and the noun ds#j# must be understood in the context of the covenant idea—the binding agreement (covenant) between YHWH and His people. The “goodness” (ds#j#) of YHWH refers specifically to His covenant loyalty—i.e., He generously bestows blessings on those who have been loyal to Him. The protection God provides extends even to rescuing the righteous from the final fate of death and the grave. Moreover, dwelling in the house of YHWH is an extension of the covenant-idea of the faithful vassal having a place in the house (and at the table) of his sovereign. The specific motif of the righteous as a fresh and growing (green) tree derives from a separate line of (Wisdom) tradition—cf. Psalm 1:3, etc.
It is worth noting again that Psalm 52 is one of the ‘Elohist’ Psalms, in which, most probably, occurrences of the Divine name (hwhy, YHWH) were consistently replaced by the name/title <yh!l)a$ (Elohim). In these verses, however, the use of the title <yh!l)a$ has its own special significance, since its presumed meaning (“[the] Mightiest [One]”) relates to the contrastive theme of strength/might—i.e., the false (worldly) strength of the wicked, and the true strength of YHWH (cf. above).
“I will throw you (praise), Eternal (One), for you have done (this)—
and I will call on your Name, for (it is) good—
in front of your good (and loyal one)s!”
Many Psalms, at least in the form they have come down to us, conclude with lines that apply the poem to a communal worship setting. That is certainly the case here, as the Psalmist speaks of praising and proclaiming the name of YHWH in front of [dg#n#] the righteous (“good/loyal ones”, <yd!ys!j&). This descriptive title of the righteous, specifically connoting loyalty to YHWH and His covenant, stands in contrast to the false and deceitful devotion of the wicked as a “good (servant) of the Mighty (One)” (in a sarcastic sense, cf. on v. 3  in the previous study).
The expression <l*oul= echoes the use of <l*ou at the end of v. 10 (cf. above), and may be used here in the same temporal sense: “I will through you praise into (the) distant (future) [<l*oul=]”. However, it is also possible that there is a bit of wordplay involved, and that the occurrence of <l*ou here is actually part of the praise of YHWH, referring to Him by the title of <l*ou (requiring a translation something like “Eternal [One]”). In such an instance, the prefixed preposition (l=) would be an example of the vocative–l—i.e., “O, Eternal (One)”. Cf. Dahood, II, p. 16f; with some hesitation, I have adopted this interpretation in my translation above.
I also follow tentatively follow Dahood (I, p. 121f; II, p. 17) in deriving the verbal form hW#q^a& here from the root hwq (II), “gather, collect”, in the sense of “call” (cf. the comparable occurrence in Psalm 19:5), and thus similar in meaning to the more common arq. The action of calling (on) the name of YHWH is more suitable to the public/communal worship setting of the verse.
The meter of this final verse is, loosely, 3+3+2.
References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).