The second part of the Psalm supplicates vengeance upon Edom and Babylon. We see from Obadiah's prophecy, which is taken up again by Jeremiah, how shamefully the Edomites, that brother-people related by descent to Israel and yet pre-eminently hostile to it, behaved in connection with the destruction of Jerusalem by the Chaldaeans as their malignant, rapacious, and inhuman helpers. The repeated imper. Piel ערוּ, from ערה (not imper. Kal from ערר, which would be ערוּ), ought to have been accented on the ult.; it is, however, in both cases accented on the first syllable, the pausal ערוּ (cf. כּלוּ in Psalm 37:20, and also הסּוּ, Nehemiah 8:11) giving rise to the same accentuation of the other (in order that two tone-syllables might not come together). The Pasek also stands between the two repeated words in order that they may be duly separated, and secures, moreover, to the guttural initial of the second ערוּ its distinct pronunciation (cf. Genesis 26:28; Numbers 35:16). It is to be construed: lay bare, lay bare (as in Habakkuk 3:13, cf. גּלּה in Micah 1:6) in it (Beth of the place), of in respect of it (Beth of the object), even to the foundation, i.e., raze it even to the ground, leave not one stone upon another. From the false brethren the imprecation turns to Babylon, the city of the imperial power of the world. The daughter, i.e., the population, of Babylon is addressed as השּׁדוּדה. It certainly seems the most natural to take this epithet as a designation of its doings which cry for vengeance. But it cannot in any case be translated: thou plunderer (Syriac like the Targum: bozuzto; Symmachus ἡ λῃστρίς), for שׁדד does not mean to rob and plunder, but to offer violence and to devastate. Therefore: thou devastator; but the word so pointed as we have it before us cannot have this signification: it ought to be השּׁדודה, like בּגודה in Jeremiah 3:7, Jeremiah 3:10, or השּׁדוּדה (with an unchangeable ā), corresponding to the Syriac active intensive form ālûṣo, oppressor, gōdûfo, slanderer, and the Arabic likewise active intensive form Arab. fâ‛ûl, e.g., fâshûs, a boaster, and also as an adjective: ǵôz fâshûs, empty nuts, cf. יקוּשׁ equals יקושׁ, a fowler, like nâṭûr (נאטור), a field-watcher. The form as it stands is part. pass., and signifies προνενομευμένη (Aquila), vastata (Jerome). It is possible that this may be said in the sense of vastanda, although in this sense of a part. fut. pass. the participles of the Niphal (e.g., Psalm 22:32; Psalm 102:19) and of the Pual (Psalm 18:4) are more commonly used. It cannot at any rate signify vastata in an historical sense, with reference to the destruction of Babylon by Darius Hystaspes (Hengstenberg); for Psalm 137:7 only prays that the retribution may come: it cannot therefore as yet have been executed; but if השׁדודה signified the already devastated one, it must (at least in the main) have been executed already. It might be more readily understood as a prophetical representation of the executed judgment of devastation; but this prophetic rendering coincides with the imprecative: the imagination of the Semite when he utters a curse sees the future as a realized fact. "Didst thou see the smitten one (maḍrûb)," i.e., he whom God must smite? Thus the Arab inquires for a person who is detested. "Pursue him who is seized (ilḥaḳ el̇ma'chûdh)," i.e., him whom God must allow thee to seize! Thy speak thus inasmuch as the imagination at once anticipates the seizure at the same time with the pursuit. Just as here both maḍrûb and ma'chûdh are participles of Kasl, so therefore השּׁדוּודה may also have the sense of vastanda (which must be laid waste!). That which is then further desired for Babylon is the requital of that which it has done to Israel, Isaiah 47:6. It is the same penal destiny, comprehending the children also, which is predicted against it in Isaiah 13:16-18, as that which was to be executed by the Medes. The young children (with reference to עולל, עולל, vid., on Psalm 8:3) are to be dashed to pieces in order that a new generation may not raise up again the world-wide dominion that has been overthrown, Isaiah 14:21. It is zeal for God that puts such harsh words into the mouth of the poet. "That which is Israel's excellency and special good fortune the believing Israelite desires to have bestowed upon the whole world, but for this very reason he desires to see the hostility of the present world of nations against the church of God broken" (Hofmann). On the other hand, it cannot be denied that the "blessed" of this Psalm is not suited to the mouth of the New Testament church. In the Old Testament the church as yet had the form of a nation, and the longing for the revelation of divine righteousness clothed itself accordingly in a warlike garb.

Psalm 138:5 Parallel Commentaries

they shall

Isaiah 52:7-10 How beautiful on the mountains are the feet of him that brings good tidings, that publishes peace; that brings good tidings of good...

Isaiah 65:14 Behold, my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for vexation of spirit.

Isaiah 66:10-14 Rejoice you with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her...

Jeremiah 31:11,12 For the LORD has redeemed Jacob, and ransomed him from the hand of him that was stronger than he...

Zephaniah 3:14,15 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem...

Matthew 21:5-9 Tell you the daughter of Sion, Behold, your King comes to you, meek, and sitting on an donkey, and a colt the foal of an donkey...

Luke 19:37,38 And when he was come near, even now at the descent of the mount of Olives...

for great

Psalm 21:5 His glory is great in your salvation: honor and majesty have you laid on him.

Exodus 15:11 Who is like to you, O LORD, among the gods? who is like you, glorious in holiness, fearful in praises, doing wonders?

Exodus 33:18,19 And he said, I beseech you, show me your glory...

Isaiah 6:1-3 In the year that king Uzziah died I saw also the LORD sitting on a throne, high and lifted up, and his train filled the temple...

Malachi 1:11 For from the rising of the sun even to the going down of the same my name shall be great among the Gentiles...

John 13:31,32 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him...

John 17:1 These words spoke Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify your Son...

2 Corinthians 4:6 For God, who commanded the light to shine out of darkness, has shined in our hearts...

Ephesians 1:6,12 To the praise of the glory of his grace, wherein he has made us accepted in the beloved...

Revelation 4:11 You are worthy, O Lord, to receive glory and honor and power: for you have created all things...

Revelation 5:12-14 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor...

Revelation 7:12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor...

Revelation 19:1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honor, and power...