TRV
Translation
King James Version
¶ Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.
Complete Jewish Bible
Remember, ADONAI, against the people of Edom the day of Yerushalayim's fall, how they cried, "Tear it down! Tear it down! Raze it to the ground!"
Berean Standard Bible
Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!”
American Standard Version
Remember, O Jehovah, against the children of Edom The day of Jerusalem; Who said, Rase it, rase it, Even to the foundation thereof.
World English Bible Messianic
Remember, LORD, against the children of Edom, the day of Jerusalem; who said, “Raze it! Raze it even to its foundation!”
Geneva Bible (1599)
Remember the children of Edom, O Lord, in the day of Ierusalem, which saide, Rase it, rase it to the foundation thereof.
Young's Literal Translation
Remember, Jehovah, for the sons of Edom, The day of Jerusalem, Those saying, `Rase, rase to its foundation!'
See also
In the KJVVerse 16,230 of 31,102
Study This Verse
Commentary on Psalms 137 verses 7–9
7 ¶ Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.
8 O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us.
9 Happy shall he be, that taketh and dasheth thy little ones against the stones.
The pious Jews in Babylon, having afflicted themselves with the thoughts of the ruins of Jerusalem, here please themselves with the prospect of the ruin of her impenitent implacable enemies; but this not from a spirit of revenge, but from a holy zeal for the glory of God and the honour of his kingdom.
I. The Edomites will certainly be reckoned with, and all others that were accessaries to the destruction of Jerusalem, that were aiding and abetting, that helped forward the affliction (Zac 1:15) and triumphed in it, that said, in the day of Jerusalem, the day of her judgment, "Rase it, rase it to the foundations; down with it, down with it; do not leave one stone upon another." Thus they made the Chaldean army more furious, who were already so enraged that they needed no spur. Thus they put shame upon Israel, who would be looked upon as a people worthy to be cut off when their next neighbours had such an ill-will to them. And all this was a fruit of the old enmity of Esau against Jacob, because he got the birthright and the blessing, and a branch of that more ancient enmity between the seed of the woman and the seed of the serpent: Lord, remember them, says the psalmist, which is an appeal to his justice against them. Far be it from us to avenge ourselves, if ever it should be in our power, but we will leave it to him who has said, Vengeance is mine. Note, Those that are glad at calamities, especially the calamities of Jerusalem, shall not go unpunished. Those that are confederate with the persecutors of good people, and stir them up, and set them on, and are pleased with what they do, shall certainly be called to an account for it against another day, and God will remember it against them.
II. Babylon is the principal, and it will come to her turn too to drink of the cup of tremblings, the very dregs of it (Psa 137:8, Psa 137:9): O daughter of Babylon! proud and secure as thou art, we know well, by the scriptures of truth, thou art to be destroyed, or (as Dr. Hammond reads it) who art the destroyer. The destroyers shall be destroyed, Rev 13:10. And perhaps it is with reference to this that the man of sin, the head of the New Testament Babylon, is called a son of perdition, Th2 2:3. The destruction of Babylon being foreseen as a sure destruction (thou art to be destroyed), it is spoken of, 1. As a just destruction. She shall be paid in her own coin: "Thou shalt be served as thou hast served us, as barbarously used by the destroyers as we have been by thee," See Rev 18:6. Let not those expect to find mercy who, when they had power, did not show mercy. 2. As an utter destruction. The very little ones of Babylon, when it is taken by storm, and all in it are put to the sword, shall be dashed to pieces by the enraged and merciless conqueror. None escape if these little ones perish. Those are the seed of another generation; so that, if they be cut off, the ruin will be not only total, as Jerusalem's was, but final. It is sunk like a millstone into the sea, never to rise. 3. As a destruction which should reflect honour upon the instruments of it. Happy shall those be that do it; for they are fulfilling God's counsels; and therefore he calls Cyrus, who did it, his servant, his shepherd, his anointed (Isa 44:28; Isa 45:1), and the soldiers that were employed in it his sanctified ones, Isa 13:3. They are making way for the enlargement of God's Israel, and happy are those who are in any way serviceable to that. The fall of the New Testament Babylon will be the triumph of all the saints, Rev 19:1.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–9. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 137
Then he turns to God in prayer against the enemies of that city. "Remember, O Lord, the children of Edom" [Psalm 137:7]. Edom is the same who is also called Esau: for you heard just now the words of the Apostle read, "Jacob have I loved, but Esau have I hated." [Romans 9:13] ...Esau then signifies all the carnal, Jacob all the spiritual....All carnal persons are enemies to spiritual persons, for all such, desiring present things, persecute those whom they see to long for things eternal. Against these the Psalmist, looking back to Jerusalem, and beseeching God that he may be delivered from captivity, says— what? "Remember, O Lord, the children of Edom." Deliver us from carnal men, from those who imitate Esau, who are elder brethren, yet enemies. They were first-born, but the last-born have won the pre-eminence, for the lust of the flesh has cast down the former, the contempt of lust has lifted up the latter. The other live, and envy, and persecute. "In the day of Jerusalem." The day of Jerusalem, wherein it was tried, wherein it was held captive, or the day of Jerusalem's happiness, wherein it is freed, wherein it reaches its goal, wherein it is made partaker of eternity? "Remember," says he, "O Lord," forget not those "who said, Rase it, rase it, even to the foundation thereof." Remember then, it means, that day wherein they willed to overthrow Jerusalem. For how great persecutions has the Church suffered! How did the children of Edom, that is, carnal men, servants of the devil and his angels, who worshipped stocks and stones, and followed the lusts of the flesh, how did they say, "Extirpate the Christians, destroy the Christians, let not one remain, overthrow them even to the foundation!" Have not these things been said? And when they were said, the persecutors were rejected, the martyrs crowned....
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 137:7 is a fervent and anguished plea from the Jewish exiles in Babylon, imploring the LORD to remember and respond to the malicious actions of the Edomites during the catastrophic destruction of Jerusalem. This verse vividly captures the profound sense of betrayal and deep suffering experienced by the exiled community, highlighting Edom's active encouragement of Jerusalem's total demolition, even to its very foundations, rather than offering aid or sympathy. It underscores a desperate cry for divine justice against those who rejoiced in Israel's profound national tragedy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The psalmist employs several powerful literary devices to convey the depth of despair and the intensity of the plea for justice. The most prominent is Repetition, seen in the chilling phrase "Rase [it], rase [it]," which serves to emphasize the Edomites' fervent and destructive desire for Jerusalem's complete annihilation. This device not only highlights their malice but also echoes the traumatic impact of their words on the exiled community. The opening phrase "Remember, O LORD" functions as a potent Imperative, a direct command or plea to God, and also embodies Anthropomorphism, attributing to God the human characteristic of memory, yet implying a divine act of justice in response to that memory. Furthermore, the plea utilizes Hyperbole or Intensification with the phrase "even to the foundation thereof," stressing the extreme nature of the desired destruction and the Edomites' utter contempt for Jerusalem.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 137:7 confronts the profound human experience of injustice and betrayal, particularly from those who should have been allies or kin. Theologically, it powerfully affirms God's role as a righteous judge who sees, records, and will ultimately address the wickedness of nations and individuals. The psalmist's cry is not merely an expression of personal vengeance but a fervent appeal for divine justice to prevail in a world where evil often seems to triumph and the innocent suffer. This verse starkly highlights the deep pain inflicted when others rejoice in one's suffering or actively contribute to one's downfall, contrasting sharply with the biblical call to compassion, empathy, and solidarity. It also serves as a stark warning against the sin of schadenfreude, finding joy in the misfortune of others, a disposition that is anathema to God's heart and His desire for mercy and restoration.
REFLECTION AND APPLICATION
Psalms 137:7, while raw in its expression of profound pain and desire for retribution, offers profound insights for contemporary believers navigating a world rife with injustice. It acknowledges the legitimate human anguish that arises from deep betrayal and the experience of witnessing or suffering profound evil. In a world where evil often appears to go unpunished, this psalm powerfully reminds us that God is a God of justice who sees every act, both good and evil, and that His memory is perfect. While the New Testament calls believers to a higher ethic of forgiveness, love for enemies, and leaving vengeance to the Lord, this psalm provides a vital space to honestly lament and bring our deepest hurts and cries for justice to God, trusting that ultimate justice belongs to Him alone. It cautions us against the destructive nature of schadenfreude and the sin of actively participating in or rejoicing over the downfall of others, even our adversaries. Instead, it implicitly calls us to cultivate a heart of empathy, compassion, and to trust in God's perfect timing and methods for justice, rather than seeking personal retribution.
Questions for Reflection
FAQ
Why is Edom singled out for such strong condemnation in this psalm?
Answer: Edom, being descendants of Esau (Jacob's twin brother), had a unique and often contentious relationship with Israel. Their condemnation in Psalms 137:7 is particularly severe because, during Jerusalem's destruction by Babylon, they did not merely remain neutral but actively encouraged the city's complete demolition and participated in the plundering. This act was seen as a profound betrayal by a "brother" nation, amplifying the pain and sense of injustice felt by the Jewish exiles. This betrayal is a recurring theme in prophetic books like Obadiah, which is entirely dedicated to Edom's judgment.
What does it mean to "rase it, rase it, even to the foundation thereof"?
Answer: The Hebrew word translated "rase" (ʻârâh) means to lay bare, strip, or empty out. The repetition of "rase it, rase it" in Psalms 137:7 is an emphatic and malicious plea for total and utter destruction. "Even to the foundation thereof" signifies a desire for the city to be completely leveled, leaving no stone unturned, no structure standing—a wish for absolute obliteration and removal of any trace of its existence. It expresses extreme malice, a complete lack of mercy, and a desire for irreversible ruin.
How does this prayer for vengeance align with Christian ethics of love and forgiveness?
Answer: Psalms 137:7 reflects the raw, honest lament of a people suffering immense trauma and injustice under the Old Covenant, where the concept of divine retribution for national sins was prominent. While the New Testament, through Christ's teaching, calls believers to love their enemies (Matthew 5:44) and to leave vengeance to God (Romans 12:19), the psalm provides a biblical precedent for expressing deep pain and a desire for justice to God. It reminds us that God is ultimately righteous and will judge all evil. For Christians, this psalm can be understood as a testament to the depth of human suffering and a reminder to trust God's perfect justice, even when our own hearts cry out for retribution. It teaches us to bring our unfiltered emotions to God, trusting His sovereign and just character to make all things right in His perfect timing.
CHRIST-CENTERED FULFILLMENT
While Psalms 137:7 expresses a fervent desire for retribution against those who rejoiced in Jerusalem's destruction, its ultimate fulfillment is found not in human vengeance but in the person and work of Jesus Christ. Christ Himself experienced the ultimate betrayal and injustice, not only from His enemies but even from those closest to Him, as seen in the treachery of Judas (John 13:21). Yet, instead of calling down judgment, He prayed for His persecutors, "Father, forgive them, for they know not what they do" (Luke 23:34). This act of radical forgiveness transforms the Old Testament cry for "rase it" into a New Testament call for reconciliation and redemption, even for those who inflict suffering, demonstrating a higher ethic of divine love. Furthermore, Christ is the righteous judge who will ultimately bring perfect justice to all nations and individuals, including those who have committed acts of malice and betrayal (Revelation 20:11-15). Thus, the psalmist's plea for God to "remember" and act finds its ultimate answer in Christ's final and just reign, where all wrongs will be made right, not through human fury, but through divine sovereignty and perfect righteousness. The suffering of the exiles foreshadows the suffering of Christ and His church, who are called to endure injustice with hope in God's ultimate vindication and the establishment of His eternal kingdom, where all tears will be wiped away and there will be no more pain or sorrow (Revelation 21:4).