The different translations of this verse attracted a lot of attention.
Basically, we may divide the versions in two kind of translating the verse:
(1) those which translate חסד with ‘loyal love’, or alike; and
(2) those which translate חסד with ‘disgrace’, or alike (the latter backing their translating choices on Lev 20:17 and Pro 14:34).
As regards the verse of Pro 14:34, through the textual criticism we may conclude that the original term was not חסד but חסר, ‘to be short of’. If we are aware how graphically very similar are these terms, it is simple to understand how a scribe made a mistake.
In fact, Robert Alter translates this proverb: “Righteousness raises a nation, but offense leads to want [חסר implied] among peoples”, and after that, he comments so: “Following scholarly consensus and the Septuagint, this translation replaces the Masoretic hesed, ‘kindness’, with heser, ‘want’ […].” Also the Syriac version opts for a similar rendering, along with Jerome (in his Vulgate) “miseros facit”, and Luther “verderben”.
Anyway, is highly illogical that חסד encapsulates both those terms ‘loyal love’ and ‘disgrace’, possessing some quasi-antithetical meanings.
As regards the verse at issue (Psa 52:1) we have to focus our attention to the general concept of the verse. First of all, in this verse, king David sung about the uselessness to try to impede the fulfillment of God’s purpose towards David. The Creator undertook to bless David with his loyal love (חסד).
In Psa 103:17 David himself enhanced that the חסד of God, towards those who fear Him (including David), is עולם ועד מעולם, namely – literally – ‘from an indefinite (past) time to an indefinite (future) time’.
About three centuries later, God inspired prophet Isaiah to write:
Isa 55:3: “Incline your ear, and come to me; hear, that your soul may live; and I will make with you an everlasting covenant, my steadfast, sure love [חסד] for David”, ESV.
Again, after about other three centuries:
2Chr 6:42 we read: “O LORD God, do not turn away the face of your anointed one! Remember your steadfast love [חסד] for David your servant”, ESV.
So, if God decides to bless someone there is nothing a man can do against this purpose.
Albert Barnes commented (bold is mine): “The goodness of God endureth continually - literally, ‘all the day’. That is, the wicked man could not hope to prevent the exercise of the divine goodness toward him whom he persecuted, and whom he sought to injure. David means to say that the goodness of God was so great and so constant, that he would protect his true friends from such machinations; or that it, was so unceasing and watchful, that the informer and accuser could not hope to find an interval of time when God would intermit his care, and when, therefore, he might hope for success. Against the goodness of God, the devices of a wicked man to injure the righteous could not ultimately prevail.”
Then, the sense of Psa 52:1 is ‘Do you [Doeg] not know it is useless to fight against God? What he blesses is blessed, what he curses is cursed.’
Moreover, notes the irony of David, when he called Doug ‘O mighty man!’.
John Gill commented (bold is mine): “‘O mighty man! referring either to his office, being the chief of Saul's herdmen, and set over his servants, 1Sa 21:7; or ironically, to the mighty deed he had done, in slaying the unarmed priests, and putting to death the very sucklings at the breast, and even the innocent sheep, oxen, and asses […].”
Similarly, Joseph Benson wrote: “‘O mighty man? — He speaks ironically. O valiant captain! O glorious action! To kill a few weak and unarmed persons in the king’s presence, and under the protection of his guards. Surely thy name will be famous to all ages for such heroical courage! It seems probable that Doeg, after he had massacred the priests, boasted of his loyalty to Saul, and of having prevented the treasonable schemes which, he artfully insinuated, had been concerted by David and the priests; and that he had been liberally rewarded by Saul on account of it; and that this is the reason why the Psalm begins in thus expressing a kind of contempt of Doeg’”
This manner of translating this verse, as Robert Alter does: “Why boast of evil, O warrior? – God’s kindness is all day long.” links – harmoniously – the Hebrew sense of the text and the personality of God, just as the Bible teaches us.