Psalm 83:6
the tents of Edom and the Ishmaelites, of Moab and the Hagrites,
“the tents of Edom”
The phrase "the tents of Edom" refers to the descendants of Esau, Jacob's brother, who settled in the region south of the Dead Sea. The term "tents" suggests a nomadic lifestyle, which was common in ancient times. Historically, the Edomites were often in conflict with Israel, and their mention here signifies a longstanding enmity. The Hebrew root for Edom is "אֱדוֹם" (Edom), meaning "red," which is linked to Esau's red appearance at birth and the red stew for which he sold his birthright. This historical animosity is a reminder of the spiritual battles believers face, as Edom often symbolizes opposition to God's people.

“and the Ishmaelites”
The Ishmaelites are the descendants of Ishmael, Abraham's son with Hagar. They are traditionally associated with the Arab peoples. The mention of the Ishmaelites highlights the broader familial connections and tensions within the Abrahamic lineage. The Hebrew root "יִשְׁמָעֵאל" (Yishma'el) means "God hears," reflecting God's promise to Hagar that He would make Ishmael a great nation. This inclusion in the psalm underscores the theme of God’s sovereignty over all nations and His awareness of the struggles faced by His people.

“of Moab”
Moab was a nation descended from Lot, Abraham's nephew, through an incestuous relationship with his daughter. Located east of the Dead Sea, Moab was frequently in conflict with Israel. The Hebrew root "מוֹאָב" (Mo'av) is thought to mean "from the father," alluding to its origins. Moab's mention serves as a reminder of the moral and spiritual challenges that arise from turning away from God's design, yet it also points to God's redemptive power, as seen in the account of Ruth, a Moabitess who became part of the lineage of Christ.

“and the Hagrites”
The Hagrites were a nomadic tribe mentioned in the Bible, possibly related to Hagar, Ishmael's mother. Their exact identity is somewhat obscure, but they are often associated with the desert regions east of Israel. The Hebrew root "הַגְרִי" (Hagri) may be linked to Hagar, meaning "flight" or "stranger." This highlights the transient and often adversarial nature of those who oppose God's people, yet it also serves as a call to trust in God's protection and provision.

“Gebal”
Gebal, also known as Byblos, was an ancient Phoenician city located in modern-day Lebanon. It was known for its trade and cultural influence. The Hebrew root "גְּבַל" (Geval) may mean "boundary" or "mountain," reflecting its geographical features. Gebal's inclusion in the psalm emphasizes the widespread nature of opposition against Israel, yet it also points to the futility of resisting God's plans, as He is the ultimate boundary-setter and protector of His people.

“Ammon”
Ammon was another nation descended from Lot, through his younger daughter. Located east of the Jordan River, the Ammonites were frequent adversaries of Israel. The Hebrew root "עַמּוֹן" (Ammon) is related to "people" or "nation." This highlights the recurring theme of familial conflict and the consequences of sin. Yet, it also serves as a reminder of God's faithfulness to His covenant people, despite the challenges they face from surrounding nations.

“and Amalek”
Amalek was a nomadic tribe descended from Esau, known for their hostility towards Israel, particularly during the Exodus. The Hebrew root "עֲמָלֵק" (Amalek) is associated with "toil" or "labor," reflecting the burdens they imposed on Israel. Amalek's mention is a call to remember the spiritual warfare believers face and the assurance of victory through God's strength, as He promised to blot out the memory of Amalek.

“Philistia”
Philistia refers to the territory of the Philistines, a seafaring people who settled along the southern coast of Canaan. They were frequent enemies of Israel, known for their military prowess. The Hebrew root "פְּלֶשֶׁת" (Peleshet) is related to "migrants" or "invaders," highlighting their role as persistent adversaries. This serves as a reminder of the external pressures believers face, yet it also points to God's ultimate triumph over all opposition.

“with the people of Tyre”
Tyre was a prominent Phoenician city known for its wealth and trade. The people of Tyre were often in alliance with Israel's enemies. The Hebrew root "צֹר" (Tzor) means "rock," reflecting its strong fortifications. Tyre's mention underscores the allure of worldly wealth and power, yet it also serves as a reminder of the impermanence of earthly kingdoms compared to God's eternal reign.

Persons / Places / Events
1. Edom
Descendants of Esau, Jacob's brother, often in conflict with Israel. Edom represents longstanding enmity and opposition to God's people.

2. Ishmaelites
Descendants of Ishmael, Abraham's son through Hagar. They are often seen as distant relatives of the Israelites, with a history of tension and conflict.

3. Moab
Descendants of Lot, Abraham's nephew. Moab had a complex relationship with Israel, sometimes hostile, sometimes neutral.

4. Hagrites
A lesser-known group, possibly related to Hagar, Ishmael's mother. They are mentioned in the context of opposition to Israel.
Teaching Points
Understanding Historical Enmity
Recognize that the conflicts between these groups and Israel are rooted in historical and familial tensions. This helps us understand the depth of opposition faced by God's people.

Spiritual Warfare
Just as Israel faced physical enemies, Christians today face spiritual adversaries. We must be vigilant and rely on God's strength to overcome.

God's Sovereignty
Despite the opposition from these groups, God's plans for Israel prevailed. This reminds us of God's ultimate control over all circumstances.

Unity Among Believers
The alliances of these groups against Israel highlight the importance of unity among God's people. We must stand together in faith and purpose.

Prayer for Enemies
While these groups opposed Israel, Jesus teaches us to pray for our enemies. This challenges us to respond with love and grace.
Bible Study Questions
1. How do the historical conflicts between Israel and these groups reflect the spiritual battles Christians face today?

2. In what ways can understanding the background of these groups enhance our reading of other Old Testament accounts?

3. How does the concept of God's sovereignty in the face of opposition encourage you in your personal challenges?

4. What steps can you take to promote unity within your church or Christian community, especially in the face of external pressures?

5. How can Jesus' teaching on loving and praying for our enemies be applied in your life, particularly in difficult relationships?
Connections to Other Scriptures
Genesis 25
Provides background on the origins of Edom and the Ishmaelites, highlighting the familial connections and early tensions.

Numbers 22-24
Describes Moab's opposition to Israel during their wilderness journey, illustrating the historical enmity.

1 Chronicles 5:10
Mentions the Hagrites in the context of conflict with the tribes of Israel, reinforcing their role as adversaries.
An Appeal to HeavenHomilistPsalm 83:1-18
Mental Tendencies in Relation to GodHomilistPsalm 83:1-18
Soul SpoilersS. Conway Psalm 83:1-18
What God is to His PeopleC. Short Psalm 83:1-18
People
Amalek, Asaph, Hagarites, Hagrites, Ishmaelites, Jabin, Korah, Midianites, Oreb, Psalmist, Sisera, Zalmunna, Zebah, Zeeb
Places
Jerusalem
Topics
Edom, Hagarenes, Hagarites, Hagrites, Ishmaelites, Ish'maelites, Moab, Tabernacles, Tents
Dictionary of Bible Themes
Psalm 83:3-8

     8728   enemies, of Israel and Judah

Psalm 83:5-8

     5205   alliance
     5817   conspiracies

Library
Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

Links
Psalm 83:6 NIV
Psalm 83:6 NLT
Psalm 83:6 ESV
Psalm 83:6 NASB
Psalm 83:6 KJV

Psalm 83:6 Commentaries

Bible Hub
Psalm 83:5
Top of Page
Top of Page