Psalm 83 is the 83rd psalm of the Book of Psalms, beginning in English in the King James Version: "Keep not thou silence, O God". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 82. In Latin, it is known as "Deus quis similis erit tibi ne taceas".[1] It is one of the 12 Psalms of Asaph.[2] This psalm is the last of the Psalms of Asaph, which include Psalms 50 and 73 to 83. It is also the last of the "Elohist" collection, Psalms 42–83, in which the one of God's titles, Elohim, is mainly used.[3]: 405 [4]: 7 It is generally seen as a national lament provoked by the threat of an invasion of Israel by its neighbors.
The following table shows the Hebrew text[5][6] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
That they may know that it is Thou alone whose name is the LORD, The Most High over all the earth.
King James Version
Keep not thou silence, O God: hold not thy peace, and be not still, O God.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
They have taken crafty counsel against thy people, and consulted against thy hidden ones.
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.
For they have consulted together with one consent: they are confederate against thee:
The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Assur also is joined with them: they have holpen the children of Lot. Selah.
Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
Which perished at En-dor: they became as dung for the earth.
Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:
Who said, Let us take to ourselves the houses of God in possession.
O my God, make them like a wheel; as the stubble before the wind.
As the fire burneth a wood, and as the flame setteth the mountains on fire;
So persecute them with thy tempest, and make them afraid with thy storm.
Fill their faces with shame; that they may seek thy name, O LORD.
Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:
That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
Analysis
Some have indicated that the specific naming of particular nations indicates that it does refer to a specific historical period, even though the prayer itself would be offered in the Temple in Jerusalem.[7] The dating of its composition is debated, but the reference in verse 9 to Assyria is seen by many commentators as an indication that the Psalm was written during the time of Assyrian ascendancy, the 9th to 7th centuries BC.[8] Others [who?] have placed the composition of the psalm from the time of Saul onwards, up to the age of the Maccabees,[7] suggested by Theodore of Mopsuestia.[9]
The specific meaning of this verse is disputed. The verb can be translated to refer to either speech ("be not silent") or motion ("be not inactive").[8] The fact that the verse requests the assistance of God three times emphasizes the urgency of the situation and of the people's prayer.[3]
Verses 2–5
In the text of the psalm, specifically verses 2 through 5, the speaker makes the assumption that individuals who plot against the nation of Israel must inherently be enemies of God.[11] He also ascribes to them the intention of the complete extinction of the people of Israel, as that is the meaning of verse 4, which indicates that the name of Israel will be obliterated or remembered no more.[7]
The narrator goes on to assume that God himself will fight on Israel's side in the upcoming battle, based on the stories contained in the 4th through 8th chapters of the Book of Judges, citing individual actions attributed to God in that book.[11]
Verses 13–17
In these verses, the narrator specifically requests that God make the opponents of Israel suffer and experience shame and die in disgrace for opposing Israel, and, by extension, God himself.[11] The specifics mentioned, including chaff, fire and storm, are references to the Sirocco.[8]
Verse 18
Psalm 83:18 – The Geneva Bible (1560): God's name Iehouah (in older Latin transcription form), that is Jehovah.
In this verse, the narrator states that he wishes God perform these various acts so that all might know that God is the most powerful entity and has sway over all the Earth.[11] This verse, with verse 16, indicates that, although the bulk of the psalm is a prayer for the destruction of the enemies of Israel, there is some positive hope that the enemies of Israel might come to acknowledge the god of Israel.[7]
While the King James Version most often translates the tetragrammaton-YHWH (which occurs in the Hebrew scriptures 6,828 times) as "LORD", this verse has one of the several occurrences in which it is translated as "JEHOVAH". This translation renders those four letters, known as the Tetragrammaton, "Jehovah". That name is by far the most frequently occurring name in the Bible. It is one of the few verses where the phrases "whose name is" or "that is my name" are used (Isa 42:8, Jer 33:2, etc.) in the whole Bible. Notably, for these reasons this particular verse in the King James Bible is widely quoted, particularly by Jehovah's Witnesses, as evidence that "Jehovah" is the personal name of God.[12]
Different translations interpret the verse as follows:
Heinrich Schütz set Psalm 83 in a metred version in German, "Gott, schweig du nicht so ganz und gar", SWV 180, as part of the Becker Psalter, first published in 1628.
^ abDunn, James D.G.; John W. Rogerson (2003). Eerdmans Commentary on the Bible. Grand Rapids, MI: William B. Eerdmans Publishing Company. ISBN0-8028-3711-5.
