Book of Psalms Chapter 83 Vs. 3

 O God, Do Not Keep Silence


Psm. 83:3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.

They have taken crafty...

עָרַם

‛āram: A verb meaning to be shrewd, to be subtle. This verb has a neutral tone but can assume either a negative tone: crafty and tricky (1Sam. 23:22; Psm. 83:3,4); or a positive tone: prudent and wise (Pro. 15:5; 19:25).

counsel...

סוֹד

sôḏ: A masculine noun meaning counsel. Confidentiality is at the heart of this term. According to Pro. 25:9, information shared in confidence should remain confidential. Yet gossip makes it difficult to do this (Pro. 11:13; 20:19). Elsewhere, this term reflects a more general meaning of counsel, which is viewed as essential to successful planning (Pro. 15:22). When it means counsel, this term suggests the idea of intimacy. For example, Job used this term to refer to his close friendship with God (Job 29:4); and with individuals he thought of as his close friends (Job 19:19). David used this term to describe one of his close friendships (Psm. 55:14,15). God establishes a close, intimate relationship with those who revere Him and walk uprightly (Psm. 25:14; Pro. 3:32). Sometimes, however, human relationships involve less than ideal associations (Gen. 49:6). Used in a negative sense, this term can denote evil plotting (Psm. 64:2,3; 83:3,4).

against...

עַל

‛al: A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to (yāsap̱ ‛al) (Gen. 28:9; 31:50; Deu. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: ke‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-belî, that . . . not (Gen. 31:20); ‛al-’ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on (‛al) someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deu. 26:19; Psm. 57:5,6, 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on (‛al) something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against (‛al) a foe (Gen. 34:25; Deu. 19:11; Amos 7:9).

thy people,...

עַ ם

‛am, עָ ם

‛ām: A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Ezk. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen. 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deu. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deu. 32:21).

In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deu. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general-that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zep. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).

The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).

and consulted...

יָעַץ

yā‛aṣ: A verb meaning to advise, to consult, to counsel, to be advised, to deliberate, to conspire, to take counsel. Jethro, Moses' father-in-law, advised Moses about how to judge the people of Israel (Exo. 18:19); and wise men, such as Hushai and Ahithophel, served as counselors to kings and other important people (2Sam. 17:15; 1Kgs. 12:9); as did prophets (Jer. 38:15). Many counselors help ensure that plans will succeed (Pro. 15:22); God counseled His servants (Psm. 16:7); the coming ruler of Israel will be the "Wonderful Counselor" (Isa. 9:6,5). The verb also means to decide, to make plans or decisions. These plans can be for or against someone or something with God or a human as a subject of the sentence (Isa. 7:5; 14:24; Jer. 49:20; Hab. 2:10), but God's plans will never fail (Isa. 14:24).

In the passive, this verb means to permit oneself to be counseled-wisdom is gained by a person who acts in this manner (Pro. 13:10; cf. Pro. 1:5). More often, this stem expresses a reciprocal sense: Rehoboam consulted together with the elders (1Kgs. 12:6); and the enemies of the psalmist conspired against him (Psm. 71:10). In the reflexive stem, it means to take counsel against as when the Lord's enemies conspired against His people (Psm. 83:3,4).

against... see above.

thy hidden ones...

צָפַן

ṣāp̱an: A verb meaning to hide, to keep secret. It is used of concealing something, often of great value, e.g., the baby Moses (Exo. 2:2-3). Rahab concealed the Israelite spies (Jos. 2:4). It is used figuratively of keeping something hidden in a person's heart or mind (Job 10:13). It is used of God's protecting a person (Job 14:13). It is used of the storing up, the limiting of the days of the wicked and ruthless (Job 15:20). It refers to something hidden, stored up (Psm. 17:14). As a noun, it refers to God's treasured people (Psm. 83:3,4 ). It means to lie in wait for, to ambush someone (Pro. 1:11). It means to hide, to constrain a person (Pro. 27:16). It refers to holding something, saving it for another person (Song 7:13,14). The Temple or the Holy of Holies is referred to as God's hidden, secret habitation (Ezk. 7:22). It describes sin figuratively as being stored up (Hos. 13:12).

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