Book of Psalm Chapter 83 Vs. 2

O God, Do Not Keep Silence 

Psm. 83:2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

For,...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

lo,...

הִנֵּה

hinnēh: A interjection meaning behold, look, now; if. It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context. Its main meanings can only be summarized briefly here: It stresses a following word referring to persons or things (Gen. 12:19; 15:17; 18:9). It is used to answer, with the first person suffix attached, when one is called (Gen. 22:1, 22:7; 27:1; Exo. 3:4; 1Sam. 3:4). It is used of God's response (Isa. 52:6; 58:9; 65:1). It indicates a call to realize something God or others have done (Gen 1:29; 17:20). It is followed with a particle of entreaty nā’ when a request is involved (Gen. 12:11; 16:2; 1Kgs. 20:31). It can call attention to something about to happen, a future reference (Exo. 32:34; 34:10). It is used to announce the Lord's sending of a child as a sign (Isa. 7:14). The word adds vividness and emotional involvement for the reader: "Behold, it was very good" (NASB) (Gen. 1:31; 6:12; 8:13; 18:2; 37:7; Amos 7:1; 8:1). Finally, it is used to introduce a formula of challenge (Jer. 21:13). In a few passages, it has the sense of if (Lev. 13:5-6, 13:8; Deu. 13:14, 15; 1Sam. 20:12).

thine enemies...

אֹיֵב

’ōyēḇ: A masculine noun meaning enemy. It is the masculine singular participle of ’āyaḇ. Its use is uniform, and it refers to all kinds of enemies: a personal enemy (Exo. 23:4); a national enemy (Gen. 22:17); an enemy of God (Psm. 8:2,3). But God can become the declared enemy of a rebellious people (Isa. 63:10).

make a tumult:...

הָמָה

hāmāh: A verb meaning to murmur, growl, roar, howl. This verb takes its specific meaning from its context. Its basic renderings are: (1) to indicate a strong emotional response by birds or animals (Psm. 59:6,7; Isa. 59:11; Ezk. 7:16), often used in a simile or comparison; (2) to indicate the murmuring of one's soul in distress (Psm. 42:5,6; 11,12; 55:17,18; 77:3,4) but also of musical instruments (Isa. 16:11; Jer. 48:36); (3) to describe the sound or roar of waves or great multitudes of people (Isa. 51:15; Jer. 5:22; 31:35); to depict the noise or uproar of a city (1Kgs. 1:41; Isa. 22:2); (4) to describe the uproar or commotion of people in general (Psm. 39:6,7). It indicates the restlessness of the human heart (Jer. 4:19) or of humankind itself (Psm. 77:3,4).

and they that hate...

שָׂנֵא

śānē’: A verb meaning to hate, to be unwilling, to be hated. This verb is the antonym of the Hebrew verb ’āhaḇ, meaning to love. The verb means to hate God or persons; God punishes children for the sins of their fathers to the third and fourth generation of those who hate Him, but He shows kindness instead of punishment to those who love (’āhaḇ) Him (Exo. 20:5). God hates as His enemies those who love cruelty and wickedness (Psm. 11:5); they do not keep His covenant and are not loyal to Him (Exo. 20:5). God's people were not to become allied to those who hated the Lord (2Chr. 19:2; Psm. 139:21). God or persons can be the subject of the verb; God came to hate the palaces of Jacob (Amos 6:8; Hos. 9:15); and even the religious services of His own people because they were false (Amos 5:21). In fact, God hates all who do evil (Psm. 5:5,6); and wickedness (Psm. 45:7,8); thus, to fear God means to hate evil (Pro. 8:13).

God is different from all other so-called gods, so much so that He hates the corrupt things the heathen do when they worship these gods (Deu. 12:31). The word describes the haters or enemies of persons. David's enemies were those whom his soul hated (2Sam. 5:8); the enemies of Rebekah would be those who might hate her descendants (Gen. 24:60). The lack of hatred toward a person cleared someone who accidentally killed another person without planning to do so and did not previously hate the person (Deu. 4:42). Absalom, on the other hand, hated his brother Ammon for humiliating his sister and planned his death because he hated him (2Sam. 13:22). The negative rendition of love your neighbor as yourself asserted that you should not hate your brother in your heart (Lev. 19:17).

The word means to dislike, to be hostile to, or to loathe someone or something in some contexts: Isaac accused Abimelech of rejecting him or acting hostile toward him when he asked Isaac to move away from him (Gen. 26:27; Jdg. 11:7); Joseph's brothers became bitter and hostile toward him and his dreams (Gen. 37:5); Malachi asserted that God hated Esau but loved Jacob to explain how God had dealt with their descendants (Mal. 1:3); God cared for Esau and gave him offspring. A similar use of this word is found concerning Jacob's love for Rachel and the hyperbolic statement that he hated Leah (Gen. 29:31, 29:33; Deu. 21:16-17); Jethro instructed Moses to choose faithful men who despised increasing their wealth in dishonest ways (Exo. 18:21). In the passive stem of the verb, it is used once to refer to the poor who are despised by their friends or neighbors in contrast to the rich who have many friends (Pro. 14:20).

In the intensive stem, the word means one who radiates hatred (i.e., an enemy); Moses prayed for the Lord to strike the enemies of Levi (Deu. 33:11; 2Sam. 22:41). The word described the enemies of the Lord (Num. 10:35; Deu. 32:41). The word also described the person who hates wisdom; such a person loves death (Pro. 8:36).

thee have lifted up...

נָשָׂא

nāśā’: A verb meaning to lift, to carry, to take away. This verb is used almost six hundred times in the Hebrew Bible and covers three distinct semantic ranges. The first range is to lift, which occurs in both literal (Gen. 7:17; 29:1; Ezk. 10:16) and figurative statements: to lift the hand in taking an oath (Deu. 32:40); in combat (2Sam. 18:28); as a sign (Isa. 49:22); in retribution (Psm. 10:12). Other figurative statements include the lifting of: the head (Gen. 40:13); the face (2Sam. 2:22); the eyes (Gen. 13:10); the voice (1Sam. 30:4). It is also important to note that a person can take up or induce iniquity by a number of actions (Exo. 28:43; Lev. 19:17; 22:9; Num. 18:32). The second semantic category is to bear or to carry and is used especially in reference to the bearing of guilt or punishment of sin (Gen. 4:13; Lev. 5:1). This flows easily then into the concept of the representative or substitutionary bearing of one person's guilt by another (Lev. 10:17; 16:22). The final category is to take away. It can be used in the simple sense of taking something (Gen. 27:3); to take a wife or to get married (Ruth 1:4); to take away guilt or to forgive (Gen. 50:17); to take away or to destroy (Job 32:22).

the head...

רֹאשׁ

rō’š: A masculine noun meaning a head, hair, a person, a point, the top, the beginning, the best, a chief, a leader. It is clear from the multitude of legitimate translations of this word that it has many metaphorical meanings. In Scripture, the word is used to refer to a human head (Gen. 40:16); it also refers to animal heads as well, such as the serpent's head (Gen. 3:15); a dog; an ass; a living being (2Sam. 3:8; 2Kgs. 6:25; Ezk. 1:22). It regularly indicates the heads of animals being sacrificed (Exo. 12:9; 29:15, 29:19).

This word is used in several Hebrew idioms: to bring something down on someone's head is to get vengeance (Ezk. 9:10); and to sprinkle dust on one's head is to mourn and show despair (Jos. 7:6; Ezk. 27:30).

The word can designate an individual person: It refers to Joseph's head as representative of his whole tribe (Gen. 49:26; Deu. 33:16). It refers to the top or peak of things and indicates the tops of mountains (Gen. 8:5); such as the top of Mount Olives in 2Sam. 15:32 or even the top of a bed (Gen. 47:31).

This Hebrew word commonly designates the beginning of something: It refers to the head or beginning of the year (Ezk. 40:1); or month (Exo. 12:2). Its use extends to describing the best of something. The best spices or myrrh were depicted by this word (Exo. 30:23), as were the most influential persons: commanders (Deu. 20:9; Ezk_10:11); the heads or leaders of families and chiefs (1Kgs. 8:1; 1Chr. 24:31); the chief priest of Israel (1Chr. 27:5). It is used with a superlative connotation to describe the chief cornerstone (Psm. 118:22); or the most lofty stars (Job 22:12).

In some places, the word is best translated to indicate the entire or complete amount of something: the Lord made the chief part of the dust of the earth, i.e., all of it (Pro. 8:26). It also meant to take (or lift up) the total number of people, i.e., take a census (Exo. 30:12). The psalmist asserted that the sum total of God's words are righteous forever (Psm. 119:160).

It also indicates the source of a river or branch as its head (Gen. 2:10). When combined with the noun dog, it expresses a major insult. Abner used the term of himself, a dog's head, as a term of disgust (2Sam. 3:8).