Tafsiran yang Mengutip untuk Mazmur 83:4

APH CHOVEIV AMIM.’ Commentators have explained³⁵It is so explained by Rashi and Ibn Ezra. that the word choveiv is of the Aramaic language [as Onkelos rendered and ye shall be Mine ‘segulah’]:³⁶Exodus 19:5. “and you shall be chavivin (beloved) before Me.” The verse [here] is thus stating: “Yea, He loves Israel which consists of many peoples” [i.e., tribes], similar to what is stated, after thee, Benjamin, among thy peoples.³⁷Judges 5:14. And all His holy ones³⁸In Verse 3 before us. of Israel, namely, the Levites, are in Thy hand,³⁸In Verse 3 before us. for You have brought them near You to encamp around the ark.³⁹Numbers 3:23, and 29, 35, 38.
It appears to me that the word choveiv is from the same root as by hiding ‘b’chubi’ (in my bosom) mine iniquity,⁴⁰Job 31:33. related to the expressions: into an inner chamber ‘l’heichavei’ (to hide thyself);⁴¹II Chronicles 18:24. and there is ‘chevyon’ (the hiding of) His power.⁴²Habakkuk 3:4. He is thus stating [here]: “You are also hiding and protecting with Your hand the peoples — all the holy ones of Israel.” The above-mentioned [phrase] suggests that all the congregation are holy, every one of them,⁴³Numbers 16:3. and G-d protects them with His hand, similar in meaning to the verse, And I have put My words in thy mouth, and have covered thee in the shadow of My hand,⁴⁴Isaiah 51:16. and like the expression, Thou art my hiding place and my shield.⁴⁵Psalms 119:114. Similarly, and they take counsel against Thy hidden ones.⁴⁶Ibid., 83:4. This alludes to what he said, inasmuch as Thou Eternal art seen face to face, and Thy cloud standeth over them.⁴⁷Numbers 14:14. And similarly he said in the Song [of Ha’azinu], He compassed him about, He cared for him, He kept him as the apple of His eye.⁴⁸Above, 32:10.

תהרס means, Thou always overthrowest קמיך i. e. those that rise up against thee. And who are those who rise up against Him? They are those who rise up against Israel; and similarly it says, (Psalms 83:3, 4) “For, lo, thine enemies are in an uproar!” And what is this uproar? “against thy people they take crafty counsel”, and on this account — because they are Israel's enemies — it calls them the enemies of the Omnipresent (Mekhilta).

You will find a similar construction during the song Moses composed after crossing the Sea of Reeds, where in Exodus 15,7 he speaks of G’d as “You will destroy those who rise against You, קמיך,” where we would have expected Moses to say קמי, “the ones who rose against me.” Moses wanted to make the point, however, that anyone attacking the Jewish people is at one and the same time attacking the G’d of the Jews. This concept is reflected in Psalms 83,3-4 where David says: “for Your enemies rage, Your foes assert themselves. The plot craftily against Your people, take counsel against Your hidden ones.” David equates the people who attack Israel with those who rage against the Lord. He refers to the Jewish people as צפונך, “the ones hidden by You,” seeing that the Lord hides them, protects them. Actually, the meaning of the word here is close to the meaning of והייתם לי סגולה, “You will be for Me something treasured.” One has a tendency of hiding one’s treasures. One does not entrust its care to agents, to subordinates.