English Standard Version
I will crush his foes before him and strike down those who hate him.
King James Bible
And I will beat down his foes before his face, and plague them that hate him.
American Standard Version
And I will beat down his adversaries before him, And smite them that hate him.
And I will cut down his enemies before his face; and them that hate him I will put to flight.
English Revised Version
And I will beat down his adversaries before him, and smite them that hate him.
Webster's Bible Translation
And I will beat down his foes before his face, and afflict them that hate him.
Psalm 89:23 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The poet has now described what kind of God He is upon whose promise the royal house in Israel depends. Blessed, then, is the people that walks in the light of His countenance. הלּך of a self-assured, stately walk. The words ידעי תּרוּעה are the statement of the ground of the blessing interwoven into the blessing itself: such a people has abundant cause and matter for exultation (cf. Psalm 84:5). תּרוּעה is the festive sound of joy of the mouth (Numbers 23:21), and of trumpets or sackbuts (Psalm 27:6). This confirmation of the blessing is expanded in Psalm 89:17-19. Jahve's שׁם, i.e., revelation or manifestation, becomes to them a ground and object of unceasing joy; by His צדקה, i.e., the rigour with which He binds Himself to the relationship He has entered upon with His people and maintains it, they are exalted above abjectness and insecurity. He is תּפארת עזּמו, the ornament of their strength, i.e., their strength which really becomes an ornament to them. In Psalm 89:18 the poet declares Israel to be this happy people. Pinsker's conjecture, קרנם (following the Targum), destroys the transition to Psalm 89:19, which is formed by Psalm 89:18. The plural reading of Kimchi and of older editions (e.g., Bomberg's), קרנינוּ, is incompatible with the figure; but it is immaterial whether we read תּרים with the Chethb (Targum, Jerome), or with the Ker (lxx, Syriac) תּרוּם.
(Note: Zur Geschichte des Karaismus, pp. קפא and קפב, according to which, reversely, in Joshua 5:1 עברוּ is to be read instead of עברם, and Isaiah 33:2 זרענוּ instead of זרעם, Psalm 12:8 תשמרנּוּ instead of תשמרם, Micah 7:19 חטאתנוּ instead of חטאתם, Job 32:8 תביננּוּ instead of תבינם, Proverbs 25:27 כבודנוּ instead of כבודם (the limiting of our honour brings honour, - an unlikely interpretation of the חקר).)
מגנּנוּ and מלכּנוּ in Psalm 89:19 are parallel designations of the human king of Israel; מגן as in Psalm 47:10, but not in Psalm 84:10. For we are not compelled, with a total disregard of the limits to the possibilities of style (Ew. 310, a), to render Psalm 89:19: and the Holy One of Israel, (as to Him, He) is our King (Hitzig), since we do not bring down the Psalm beyond the time of the kings. Israel's shield, Israel's king, the poet says in the holy defiant confidence of faith, is Jahve's, belongs to the Holy One of Israel, i.e., he stands as His own possession under the protection of Jahve, the Holy One, who has taken Israel to Himself for a possession; it is therefore impossible that the Davidic throne should become a prey to any worldly power.
Treasury of Scripture Knowledge
2 Samuel 7:9
And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth.
2 Samuel 7:10
And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly,
You shall break them with a rod of iron and dash them in pieces like a potter's vessel."
You made my enemies turn their backs to me, and those who hated me I destroyed.
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