Psa 83:1-4 | KD | STEP | The close of this Psalm is in accord with the close of the preceding Psalm. It is the last of the twelve Psalms of Asaph of the Psalter. The poet supplicates help against the many nations which have allied themselves with the descendants of Lot, i.e., Moab and Ammon, to entirely root out Israel as a nation. Those who are fond of Maccabaean Psalms (Hitzig and Olshausen), after the precedent of van Til and von Bengel, find the circumstances of the time of the Psalm in 1 Macc. 5, and Grimm is also inclined to regard this as correct; and in point of fact the deadly hostility of the ἔθνη κυκλόθεν which we there see breaking forth on all sides, as it were at a given signal, against the Jewish people, who have become again independent, and after the dedication of the Temple doubly self-conscious, is far better suited to explain the Psalm than the hostile efforts of Sanballat, Tobiah, and others to hinder the rebuilding of Jerusalem, in the time of Nehemiah (Vaihinger, Ewald, and Dillmann). There is, however, still another incident beside that recorded in 1 Macc. 5 to which the Psalm may be referred, viz., the confederation of the nations for the extinction of Judah in the time of Jehoshaphat (2 Chr. 20), and, as it seems to us, with comparatively speaking less constraint. For the Psalm speaks of a real league, whilst in 1 Macc. 5 the several nations made the attack without being allied and not jointly; then, as the Psalm assumes in , the sons of Lot, i.e., the Moabites and Ammonites, actually were at the head at that time, whilst in 1 Macc. 5 the sons of Esau occupy the most prominent place; and thirdly, at that time, in the time of Jehoshaphat, as is recorded, an Asaphite, viz., Jahaziël, did actually interpose in the course of events, a circumstance which coincides remarkably with the לאסף. The league of that period consisted, according to , of Moabites, Ammonites, and a part of the מעוּנים (as it is to be read after the lxx). But (where without any doubt מאדם is to be read instead of מארם) adds the Edomites to their number, for it is expressly stated further on ( , , ) that the inhabitants of Mount Seïr were with them. Also, supposing of course that the “Ishmaelites” and “Hagarenes” of the Psalm may be regarded as an unfolding of the מעונים, which is confirmed by Josephus, Antiq . ix. 1. 2; and that Gebäl is to be understood by the Mount Seïr of the chronicler, which is confirmed by the Arab. jibâl still in use at the present day, there always remains a difficulty in the fact that the Psalm also names Amalek , Philistia , Tyre , and Asshur , of which we find no mention there in the reign of Jehoshaphat. But these difficulties are counter-balanced by others that beset the reference to 1 Macc. 5, viz., that in the time of the Seleucidae the Amalekites no longer existed, and consequently, as might be expected, are not mentioned at all in 1 Macc. 5; further, that there the Moabites, too, are no longer spoken of, although some formerly Moabitish cities of Gileaditis are mentioned; and thirdly, that אשׁור = Syria (a certainly possible usage of the word) appears in a subordinate position, whereas it was, however, the dominant power. On the other hand, the mention of Amalek is intelligible in connection with the reference to 2 Chr. 20, and the absence of its express mention in the chronicler does not make itself particularly felt in consideration of Gen 36:12. Philistia, Tyre, and Asshur, however, stand at the end in the Psalm, and might also even be mentioned with the others if they rendered aid to the confederates of the south-east without taking part with them in the campaign, as being a succour to the actual leaders of the enterprise, the sons of Lot. We therefore agree with the reference of Psalms 83 (as also of ) to the alliance of the neighbouring nations against Judah in the reign of Jehoshaphat, which has been already recognised by Kimchi and allowed by Keil, Hengstenberg, and Movers.

‏ Psalms 83:1-4

Battle-Cry to God against Allied Peoples

The close of this Psalm is in accord with the close of the preceding Psalm. It is the last of the twelve Psalms of Asaph of the Psalter. The poet supplicates help against the many nations which have allied themselves with the descendants of Lot, i.e., Moab and Ammon, to entirely root out Israel as a nation. Those who are fond of Maccabaean Psalms (Hitzig and Olshausen), after the precedent of van Til and von Bengel, find the circumstances of the time of the Psalm in 1 Macc. 5, and Grimm is also inclined to regard this as correct; and in point of fact the deadly hostility of the ἔθνη κυκλόθεν which we there see breaking forth on all sides, ^{▼▼Concerning the υίοὶ Βαΐάν (Benı̂ Baijân), 1 Macc. 5:4, the difficulty respecting which is to the present time unsolved, vid., Wetzstein’s Excursus II, pp. 559f..} as it were at a given signal, against the Jewish people, who have become again independent, and after the dedication of the Temple doubly self-conscious, is far better suited to explain the Psalm than the hostile efforts of Sanballat, Tobiah, and others to hinder the rebuilding of Jerusalem, in the time of Nehemiah (Vaihinger, Ewald, and Dillmann). There is, however, still another incident beside that recorded in 1 Macc. 5 to which the Psalm may be referred, viz., the confederation of the nations for the extinction of Judah in the time of Jehoshaphat (2 Chr. 20), and, as it seems to us, with comparatively speaking less constraint. For the Psalm speaks of a real league, whilst in 1 Macc. 5 the several nations made the attack without being allied and not jointly; then, as the Psalm assumes in Psa 83:9, the sons of Lot, i.e., the Moabites and Ammonites, actually were at the head at that time, whilst in 1 Macc. 5 the sons of Esau occupy the most prominent place; and thirdly, at that time, in the time of Jehoshaphat, as is recorded, an Asaphite, viz., Jahaziël, did actually interpose in the course of events, a circumstance which coincides remarkably with the לאסף. The league of that period consisted, according to 2Ch 20:1, of Moabites, Ammonites, and a part of the מעוּנים (as it is to be read after the lxx). But 2Ch 20:2 (where without any doubt מאדם is to be read instead of מארם) adds the Edomites to their number, for it is expressly stated further on (2Ch 20:10, 2Ch 20:22, 2Ch 20:23) that the inhabitants of Mount Seïr were with them. Also, supposing of course that the “Ishmaelites” and “Hagarenes” of the Psalm may be regarded as an unfolding of the מעונים, which is confirmed by Josephus, Antiq. ix. 1. 2; and that Gebäl is to be understood by the Mount Seïr of the chronicler, which is confirmed by the Arab. jibâl still in use at the present day, there always remains a difficulty in the fact that the Psalm also names Amalek , Philistia , Tyre, and Asshur, of which we find no mention there in the reign of Jehoshaphat. But these difficulties are counter-balanced by others that beset the reference to 1 Macc. 5, viz., that in the time of the Seleucidae the Amalekites no longer existed, and consequently, as might be expected, are not mentioned at all in 1 Macc. 5; further, that there the Moabites, too, are no longer spoken of, although some formerly Moabitish cities of Gileaditis are mentioned; and thirdly, that אשׁור = Syria (a certainly possible usage of the word) appears in a subordinate position, whereas it was, however, the dominant power. On the other hand, the mention of Amalek is intelligible in connection with the reference to 2 Chr. 20, and the absence of its express mention in the chronicler does not make itself particularly felt in consideration of Gen 36:12. Philistia, Tyre, and Asshur, however, stand at the end in the Psalm, and might also even be mentioned with the others if they rendered aid to the confederates of the south-east without taking part with them in the campaign, as being a succour to the actual leaders of the enterprise, the sons of Lot. We therefore agree with the reference of Psalms 83 (as also of Psa 48:1-14) to the alliance of the neighbouring nations against Judah in the reign of Jehoshaphat, which has been already recognised by Kimchi and allowed by Keil, Hengstenberg, and Movers. Psa 83:1-4

The poet prays, may God not remain an inactive looker-on in connection with the danger of destruction that threatens His people. דּמי (with which יהי is to be supplied) is the opposite of alertness; חרשׁ the opposite of speaking (in connection with which it is assumed that God’s word is at the same time deed); שׁקט the opposite of being agitated and activity. The energetic future jehemajûn gives outward emphasis to the confirmation of the petition, and the fact that Israel’s foes are the foes of God gives inward emphasis to it. On נשׂא ראשׁ, cf. Psa 110:7. סוד is here a secret agreement; and יערימוּ, elsewhere to deal craftily, here signifies to craftily plot, devise, bring a thing about. צפוּניך is to be understood according to Psa 27:5; Psa 31:21. The Hithpa. התיעץ alternates here with the more ancient Niph. (Psa 83:6). The design of the enemies in this instance has reference to the total extirpation of Israel, of the separatist-people who exclude themselves from the life of the world and condemn it. מגּוי, from being a people = so that it may no longer be a people or nation, as in Isa 7:8; Isa 17:1; Isa 25:2; Jer 48:42. In the borrowed passage, Jer 48:2, by an interchange of a letter it is נכריתנּה. This Asaph Psalm is to be discerned in not a few passages of the prophets; cf. Isa 62:6. with Psa 83:2, Isa 17:12 with Psa 83:3.