TRV
Translation
King James Version
That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
Complete Jewish Bible
Let them know that you alone, whose name is ADONAI, are the Most High over all the earth.
Berean Standard Bible
May they know that You alone, whose name is the LORD, are Most High over all the earth.
American Standard Version
That they may know that thou alone, whose name is Jehovah, Art the Most High over all the earth.
World English Bible Messianic
that they may know that you alone, whose name is the LORD, are the Most High over all the earth.
Geneva Bible (1599)
That they may knowe that thou, which art called Iehouah, art alone, euen the most High ouer all the earth.
Young's Literal Translation
And they know that Thou--(Thy name is Jehovah--by Thyself,) Art the Most High over all the earth!
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In the KJVVerse 15,260 of 31,102
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Commentary on Psalms 83 verses 9–18
9 ¶ Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:
10 Which perished at Endor: 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.
The psalmist here, in the name of the church, prays for the destruction of those confederate forces, and, in God's name, foretels it; for this prayer that it might be so amounts to a prophecy that it shall be so, and this prophecy reaches to all the enemies of the gospel-church; whoever they be that oppose the kingdom of Christ, here they may read their doom. The prayer is, in short, that these enemies, who were confederate against Israel, might be defeated in all their attempts, and that they might prove their own ruin, and so God's Israel might be preserved and perpetuated. Now this is here illustrated,
I. By some precedents. Let that be their punishment which has been the fate of others who have formerly set themselves against God's Israel. The defeat and discomfiture of former combinations may be pleaded in prayer to God and improved for the encouragement of our own faith and hope, because God is the same still that ever he was, the same to his people and the same against his and their enemies; with him is no variableness. 1. He prays that their armies might be destroyed as the armies of former enemies had been (Psa 83:9, Psa 83:10): Do to them as to the Midianites; let them be routed by their own fears, for so the Midianites were, more than by Gideon's 300 men. Do to them as to the army under the command of Sisera (who was general under Jabin king of Canaan) which God discomfited (Jdg 4:15) at the brook Kishon, near to which was Endor. They became as dung on the earth; their dead bodies were thrown like dung laid in heaps, or spread, to fatten the ground; they were trodden to dirt by Barak's small but victorious army; and this was fitly made a precedent here, because Deborah made it so to aftertimes when it was fresh. Jdg 5:31, So let all thy enemies perish, O Lord! that is, So they shall perish. 2. He prays that their leaders might be destroyed as they had been formerly. The common people would not have been so mischievous if their princes had not set them on, and therefore they are particularly prayed against, Psa 83:11, Psa 83:12. Observe, (1.) What their malice was against the Israel of God. They said, Let us take to ourselves the houses of God in possession (Psa 83:12), the pleasant places of God (so the word is), by which we may understand the land of Canaan, which was a pleasant land and was Immanuel's land, or the temple, which was indeed God's pleasant place (Isa 64:11), or (as Dr. Hammond suggests) the pleasant pastures, which these Arabians, who traded in cattle, did in a particular manner seek after. The princes and nobles aimed to enrich themselves by this war; and their armies must be made as dung for the earth, to serve their covetousness and their ambition. (2.) What their lot should be. They shall be made like Oreb and Zeeb (two princes of the Midianites, who, when their forces were routed, were taken in their flight by the Ephraimites and slain, Jdg 7:25), and like Zeba and Zalmunna, whom Gideon himself slew, Jdg 8:21. "Let these enemies of ours be made as easy a prey to us as they were to the conquerors then." We may not prescribe to God, but we may pray to God that he will deal with the enemies of his church in our days as he did with those in the days of our fathers.
II. He illustrates it by some similitudes, and prays, 1. That God would make them like a wheel (Psa 83:13), that they might be in continual motion, unquiet, unsettled, and giddy in all their counsels and resolves, that they might roll down easily and speedily to their own ruin. Or, as some think, that they might be broken by the judgments of God, as the corn is broken, or beaten out, by the wheel which was then used in threshing. Thus, when a wise king scatters the wicked, he is said to bring the wheel over them, Pro 20:26. Those that trust in God have their hearts fixed; those that fight against him are unfixed, like a wheel. 2. That they might be chased as stubble, or chaff, before the fierce wind. "The wheel, though it continually turn round, is fixed on its own axis; but let them have no more fixation than the light stubble has, which the wind hurries away, and nobody desires to save it, but is willing it should go," Psa 1:4. Thus shall the wicked be driven away in his wickedness, and chased out of the world. 3. That they might be consumed, as wood by the fire, or as briers and thorns, as fern or furze, upon the mountains, by the flames, Psa 83:14. When the stubble is driven by the wind it will rest, at last, under some hedge, in some ditch or other; but he prays that they might not only be driven away as stubble, but burnt up as stubble. And this will be the end of wicked men (Heb 6:8) and particularly of all the enemies of God's church. The application of these comparisons we have (Psa 83:15): So persecute them with thy tempest, persecute them to their utter ruin, and make them afraid with thy storm. See how sinners are made miserable; the storm of God's wrath raises terrors in their own hearts, and so they are made completely miserable. God can deal with the proudest and most daring sinner that has bidden defiance to his justice, and can make him afraid as a grasshopper. It is the torment of devils that they tremble.
III. He illustrates it by the good consequences of their confusion, Psa 83:16-18. He prays here that God, having filled their hearts with terror, would thereby fill their faces with shame, that they might be ashamed of their enmity to the people of God (Isa 26:11), ashamed of their folly in acting both against Omnipotence itself and their own true interest. They did what they could to put God's people to shame, but the shame will at length return upon themselves. Now, 1. The beginning of this shame might be a means of their conversion: "Let them be broken and baffled in their attempts, that they may seek thy name, O Lord! Let them be put to a stand, that they may have both leisure and reason to pause a little, and consider who it is that they are fighting against and what an unequal match they are for him, and may therefore humble and submit themselves and desire conditions of peace. Let them be made to fear thy name, and perhaps that will bring them to seek thy name." Note, That which we should earnestly desire and beg of God for our enemies and persecutors is that God would bring them to repentance, and we should desire their abasement in order to this, no other confusion to them than what may be a step towards their conversion. 2. If it did not prove a means of their conversion, the perfecting of it would redound greatly to the honour of God. If they will not be ashamed and repent, let them be put to shame and perish; if they will not be troubled and turned, which would soon put an end to all their trouble, a happy end, let them be troubled for ever, and never have peace: this will be for God's glory (Psa 83:18), that other men may know and own, if they themselves will not, that thou, whose name alone is JEHOVAH (that incommunicable, though not ineffable name) art the Most High over all the earth. God's triumphs over his and his church's enemies will be incontestable proofs, (1.) That he is, according to his name JEHOVAH, a self-existent self-sufficient Being, that has all power and perfection in himself. (2.) That he is the most high God, sovereign Lord of all, above all gods, above all kings, above all that exalt themselves and pretend to be high. (3.) That he is so, not only over the land of Israel, but over all the earth, even those nations of the earth that do not know him or own him; for his kingdom rules over all. These are great and unquestionable truths, but men will hardly be persuaded to know and believe them; therefore the psalmist prays that the destruction of some might be the conviction of others. The final ruin of all God's enemies, in the great day, will be the effectual proof of this, before angels and men, when the everlasting shame and contempt to which sinners shall rise (Dan 12:2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 83
Again, he returns to these last, who in the same company of enemies are to be made ashamed for this purpose, that they may not be ashamed for ever: and for this purpose to be destroyed in as far as they are wicked, that being made good they may be found alive for ever. For having said of them, "Let them be ashamed and perish," he instantly adds, "and let them know that Your name is the Lord, You are only the Most Highest in all the earth" [Psalm 83:18]. Coming to this knowledge, let them be so confounded as to please God: let them so perish, as that they may abide. "Let them know," he says, "that Your name is the Lord:" as if whoever else are called lords are named so not truly but by falsehood, for they rule but as servants, and compared with the true Lord are not lords; as it is said, I Am that I Am: [Exodus 3:14] as if those things which are made are not, compared with Him by whom they are made. He adds, "You only are the Most Highest in all the earth:" or, as other copies have it, "over all the earth;" as it might be said, in all the heaven, or over all the heaven: but he used the latter word in preference, to depress the pride of earth. For earth ceases to be proud, that is, man ceases, to whom it was said, "You are dust;" [Genesis 3:19] and "why is earth and ashes proud?" [Sirach 10:9] when he says that the Lord is the Most Highest above all the earth, that is, that no man's thoughts avail against those "who are called according to His purpose," and of whom it is said, "If God is for us, who can be against us?"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse stands as the powerful culmination of a communal lament, articulating the profound purpose behind God's anticipated intervention against the nations arrayed against Israel: to unequivocally reveal His unique, self-existent identity and His absolute, universal sovereignty. It declares that the sacred name "JEHOVAH" (YHWH) belongs exclusively to the one who reigns supreme over all creation, ensuring that all humanity will ultimately come to an experiential knowledge and acknowledgment of His unparalleled position as the Most High God, distinct from every earthly power and false deity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 83:18 masterfully employs several potent literary devices to convey its profound theological message. It functions as the Climax of the entire psalm, strategically shifting the focus from the immediate crisis and the plea for judgment to the ultimate, overarching theological purpose of God's intervention. The psalmist elevates the aspiration beyond mere vengeance, aiming for God's glory to be universally recognized. The verse prominently features a Purpose Clause ("That men may know"), which clearly articulates the intended outcome of God's actions, highlighting the didactic and revelatory nature inherent in divine judgment. Furthermore, the emphatic phrasing, particularly "whose name alone is JEHOVAH" and "the most high over all the earth," demonstrates powerful Emphasis through direct assertion. This strong, unequivocal declaration underscores God's unique and unparalleled sovereignty, serving to sharply contrast Him with the false gods and limited earthly powers that the hostile nations rely upon, thereby reinforcing the psalm's uncompromising monotheistic message.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 83:18 stands as a pivotal declaration of God's unique identity and absolute sovereignty, echoing a foundational truth woven throughout the entire biblical narrative. It affirms that the God of Israel, identified by His personal name YHWH, is not merely one deity among many, nor a localized tribal god, but the singular, supreme ruler "over all the earth." This verse speaks to God's inherent desire for all humanity to come to a saving knowledge of Him, revealing His character and power through His mighty acts of judgment and deliverance. It underscores that His judgments are ultimately designed to manifest His glory and ensure His universal recognition, challenging any notion of polytheism, henotheism, or limited divine authority. The psalm's fervent plea for God to act is therefore not just for the vindication of His covenant people, but, more profoundly, for the vindication of His very name and universal dominion among all nations.
REFLECTION AND APPLICATION
Psalms 83:18 offers profound comfort and a compelling challenge for believers navigating a world that often seems chaotic, hostile, or indifferent to faith. In an age where God's existence is questioned, His authority is dismissed, and His sacred name is frequently trivialized, this verse serves as an unshakeable anchor for our souls. It powerfully reminds us that the God we worship is not a distant, passive deity, but "JEHOVAH," the self-existent, covenant-keeping God who actively reigns as "the most high over all the earth." This profound truth should instill in us an unwavering confidence in His ultimate control, even when circumstances appear dire, when evil seems to triumph, or when the forces arrayed against righteousness seem overwhelming. Our appropriate response should be one of deep trust, fervent worship, and bold witness. We are called to live in a way that testifies to His unique name and supreme authority, making Him known to a world desperately in need of recognizing its true sovereign. Our prayers, like the psalmist's, should ultimately aim for God's glory and the universal acknowledgment of His unparalleled reign, trusting that He will indeed make His name known.
Questions for Reflection
FAQ
What is the significance of the name "JEHOVAH" in this verse?
Answer: The name "JEHOVAH" in the KJV text of Psalms 83:18 represents the Hebrew Tetragrammaton, YHWH, which is God's unique, personal, and covenant name. It signifies His self-existence ("I AM WHO I AM" from Exodus 3:14), His eternal nature, and His unwavering faithfulness to His promises. The phrase "whose name alone is JEHOVAH" profoundly emphasizes that this God is utterly unique, distinct from and superior to all other gods or deities worshipped in the ancient world. It is a declaration of strict monotheism, asserting that there is no other God like Him, and His identity, character, and authority are intrinsically tied to this uniquely revealed name.
What does "the most high over all the earth" mean in practical terms?
Answer: "The most high over all the earth" means that God possesses absolute, supreme authority and dominion over every aspect of creation, every nation, every ruler, and every individual on the planet. In practical terms, it signifies that no earthly power, no human government, no natural disaster, and no spiritual force can ultimately thwart His purposes or operate outside of His sovereign oversight. It implies His ultimate control over history, His inherent right to execute justice, and His universal claim to receive worship from all people. This profound truth provides immense comfort and unwavering confidence to believers, knowing that their God is ultimately in control, even amidst chaos, adversity, and apparent setbacks, as beautifully affirmed in Psalm 103:19.
CHRIST-CENTERED FULFILLMENT
Psalms 83:18, with its climactic declaration of YHWH as the unique "Most High over all the earth," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalm looks forward to a universal acknowledgment of God through His mighty judgments, the New Testament reveals that this saving knowledge comes most fully and clearly through the Son. Jesus Himself is the very embodiment and manifestation of YHWH, for He boldly claimed the divine "I AM" (Greek: ego eimi) in John 8:58, directly echoing the divine name revealed to Moses. He is the "Most High" God made manifest, through whom all things were created and by whom all things are sustained (Colossians 1:16-17). The purpose that "men may know" God is perfectly realized in Christ, for "no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him" (Matthew 11:27). Through His perfect life, atoning death, and glorious resurrection, Jesus demonstrated God's unique power and absolute sovereignty, conquering sin and death, and establishing His eternal kingdom. Ultimately, the prophetic vision of the psalmist will be fully realized when "every knee shall bow... and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11), thus bringing to fruition the prayer that all may know the one whose name alone is JEHOVAH, the Most High over all the earth.