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Psalms 83

1

Keep not thou silence, O God: hold not thy peace, and be not still, O God.

2

For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

3

They have taken crafty counsel against thy people, and consulted against thy hidden ones.

4

They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

5

For they have consulted together with one consent: they are confederate against thee:

6

The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

7

Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

8

Assur also is joined with them: they have holpen the children of Lot. Selah.

9

Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10

Which perished at En–dor: they became as dung for the earth.

11

Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

12

Who said, Let us take to ourselves the houses of God in possession.

13

O my God, make them like a wheel; as the stubble before the wind.

14

As the fire burneth a wood, and as the flame setteth the mountains on fire;

15

So persecute them with thy tempest, and make them afraid with thy storm.

16

Fill their faces with shame; that they may seek thy name, O Lord.

17

Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

18

That men may know that thou, whose name alone is Jehovah, art the most high over all the earth.

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Psalms 83

Psalm 83 is a communal lament praying against coalition of enemies threatening Israel's security and appealing to divine protection, exemplifying the theological concerns of Book 3. The psalmist employs vivid imagery and direct address to God, establishing the intimate dialogue between worshiper and the divine that characterizes the psalmic tradition. The theological assertions center on God's character as both judge and redeemer, creating a comprehensive vision of divine justice and mercy integrated with human experience. The psalm reflects on both personal circumstance and communal identity, suggesting that individual faith finds validation through shared experience with the covenant community. The liturgical context indicates this psalm's function in worship where personal piety integrates with communal celebration of God's acts and attributes. The concluding movement typically affirms confidence in God's faithfulness, exemplifying the psalmic pattern of transformation through prayer and remembrance of divine acts throughout history.

Psalms 83:1

Psalm 83 opens as a communal lament addressing national threat: "O God, do not keep silence; do not hold your peace or be still, O God!" The urgent appeal for God to abandon silence and inaction emphasizes the gravity of the crisis. The repetition of God's inactivity (silence, peace, stillness) suggests that the chief problem is not God's active judgment but God's apparent indifference. The imperative tone demands immediate divine intervention.

Psalms 83:2

The threat is specified: "For your enemies are in tumult; those who hate you have raised their heads." The enemies' noise and raised heads suggest aggressive, arrogant action against God and God's people. The characterization of enemies as those who "hate" God establishes this as a theological conflict, not merely a political or military dispute.

Psalms 83:3

The plot against Israel is described: "They lay crafty plans against your people; they consult together against those you protect." The enemies' conspiracy is directed specifically against God's people and those under God's protection. The reference to crafty plans suggests that the threat involves deception and cunning strategy.

Psalms 83:4

The enemies' objective is stated: "They say, 'Come, let us wipe them out as a nation; let the name of Israel be remembered no more.'" The goal is total annihilation—the complete erasure of Israel and its memory. The extinction of the name suggests a desire to obliterate not merely the people but their historical identity and covenant significance.

Psalms 83:5

The conspiracy's unity is emphasized: "They conspire with one accord; they make a covenant against you—" The overwhelming unity of the enemy coalition is reinforced by the phrase "with one accord." The covenant made against God (understood as God's people) represents a counter-covenant establishing hostile agreement.

Psalms 83:6

The coalition members are enumerated: "the tents of Edom and the Ishmaelites, Moab and the Hagrites." The naming of specific nations (Edom, Ishmael, Moab, Hagar's descendants) represents a coalition of traditional enemies surrounding Israel. The mention of tents suggests nomadic or semi-nomadic peoples.

Psalms 83:7

More coalition members are listed: "Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre." The addition of further enemies (Gebal, Ammon, Amalek, Philistia, Tyre) creates a comprehensive picture of Israel surrounded by hostility from all directions. The list suggests a coordinated assault rather than isolated attacks.

Psalms 83:8

An unexpected enemy appears: "Assyria also has joined them; they are the strong arm of the children of Lot." The mention of Assyria—a major imperial power—indicates that the threat has reached significant proportions. The phrase "strong arm of the children of Lot" (Ammon and Moab) suggests that Assyria has become the military muscle backing the eastern coalition.

Psalms 83:9

The prayer for divine action begins with historical precedent: "Do to them as you did to Midian, as to Sisera and Jabin at the Kishon River." The supplicant invokes God's past deliverance against coalitions of enemies: Gideon's victory over Midian and Deborah's victory over Jabin (recounted in Judges). These precedents demonstrate that God has power to defeat overwhelming hostile coalitions.

Psalms 83:10

The enemies' defeat is described: "They were destroyed at En-dor, they became dung for the earth." The reference to En-dor (associated with Saul's battle against the Philistines) and the image of enemy corpses becoming dung emphasize total defeat and ultimate degradation. The comparison to excrement suggests the nadir of honor.

Psalms 83:11

Further divine action is invoked: "Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna." The enumeration of Midianite kings and princes executed by Gideon (Oreb, Zeeb, Zebah, Zalmunna) establishes the prototype for the judgment requested: the destruction of enemy leadership.

Psalms 83:12

The enemies' intention is restated: "who said, 'Let us take the pastures of God for ourselves.'" The enemies covet Israel's land, described as "the pastures of God"—land belonging to God and given by God to the covenant people. The attempt to seize these pastures represents a violation of God's territorial allocation.

Psalms 83:13

The prayer for transformation: "O my God, make them like whirling dust, like chaff before the wind!" The image of enemies as whirling dust or chaff being blown away suggests their reduction to insignificance. The wind's action becomes the image for divine power dispersing the enemies.

Psalms 83:14

The judgment continues: "As fire consumes the forest, as the flame sets the mountains ablaze." The image of fire consuming forests and engulfing mountains suggests total, comprehensive destruction. The comparison to natural catastrophes emphasizes the scale and inevitability of the judgment.

Psalms 83:15

The petition intensifies: "So pursue them with your tempest, and terrify them with your hurricane!" The employment of tempest and hurricane imagery suggests divine wrath expressed through cosmic forces. The parallelism between pursuit and terrifying emphasizes that the enemies will be both hunted and overwhelmed.

Psalms 83:16

The purpose is clarified: "Fill their faces with shame, so that they may seek your name, O LORD!" The objective is not merely destruction but the humiliation and conversion of the enemies. The phrase "fill their faces with shame" suggests that shame will become their identifying characteristic.

Psalms 83:17

The ultimate goal is stated: "Let them be put to shame and dismayed forever; let them perish in disgrace." The permanence of shame and disgrace suggests that the enemies' defeat will be conclusive and eternal. The progression from shame to dismay to perishment indicates an escalating judgment.

Psalms 83:18

The final petition: "that they may know that you alone, whose name is the LORD, are the Most High over all the earth!" The conversion of enemies to the knowledge of God's supremacy becomes the ultimate purpose of judgment. The recognition of God's unrivaled authority over all creation is the goal toward which the entire prayer is directed.