Exegetical and Hermeneutical Commentary of Psalms 60:8
Moab [is] my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
8. The neighbouring nations are reduced to servitude. In strong contrast to the honour assigned to Ephraim and Judah is the disgrace of Moab and Edom. Moab, notorious for its pride (Isa 16:6), is compared to the vessel which is brought to the victorious warrior to wash his feet when he returns from the battle. The old enemy of God and His people is degraded to do menial service: in other words, it becomes a subject and a vassal.
In close connexion with this metaphor the next line may be rendered, Unto Edom will I cast my shoe: Edom is like the slave to whom the warrior flings his sandals to carry or to clean. Haughty and defiant Edom (Oba 1:3 f.) must perform the duty of the lowest slave (cp. Mat 3:11). The R.V. renders, Upon Edom will I cast my shoe. This would mean, ‘I will take possession of Edom,’ in allusion to an Oriental custom of taking possession of land by casting the shoe upon it; but the first explanation agrees best with the context.
Philistia, triumph thou because of me ] R.V., shout thou because of me. Mighty Philistia must raise the shout of homage to its conqueror. Cp. Psa 2:11; Psa 18:44; Psa 47:1. This rendering is preferable to that of A.V. marg. (with its explanatory note) ‘ triumph thou over me (by an irony)’: and to the rendering, ‘ cry aloud in terror.’ But perhaps we should alter the vocalisation and read: Over Philistia shall be my shout of triumph, or adopt the reading of Psa 108:9, Over Philistia will I shut in triumph.
Fuente: The Cambridge Bible for Schools and Colleges
Moab is my washpot – Moab was a region of country on the east of the Dead Sea, extending as far north as the river Arnon. See the notes at Isa 15:1-9. The words rendered wash-pot mean properly a pot or basin for washing, a wash-basin; and the expression is used here as one of contempt, as if he would use it as the meanest vessel is used. It implies that Moab was already subdued, and that the author of the psalm could make any use of it he pleased. It also implies that Moab was not regarded as adding much to his strength, or to the value of his dominions; but that, compared with other portions of his kingdom, it was of as little value as a wash-basin compared with the more valuable vessels in a house.
Over Edom will I cast out my shoe – Edom or Idumea was the country which still remained unsubdued. This David was anxious to possess, though the conquest had been delayed and prevented by the adverse circumstances to which allusion has already been made in the notes at the psalm. On the situation of Idumea, see the notes at Isa. 34. It was a region whose possession was necessary to complete the acquisition of territory that properly pertained to the promised land; and David was now intent on acquiring it. He here expresses the utmost confidence that he would succeed in this, notwithstanding the adverse events which had occurred. It is supposed that there is allusion in the expression I will cast out my shoe, to the custom, when transferring a possession, of throwing down a shoe on the ground as a symbol of occupancy. Compare Rth 4:7. In the middle ages this was expressed by throwing down a glove; in the time of Columbus, by solemnly taking possession and setting up a cross; in other times, by erecting a standard, or by building a fort. Compare Rosenmuller, Das alte und neue Morgenland, No. 483. The idea is, that he would take possession of it, or would make it his own.
Philistia, triumph thou because of me – On the situation of Philistia, see the notes at Isa 11:14. In the margin this is, triumph thou over me, by an irony. It may be regarded as irony, or as a taunt, meaning that Philistia was no longer now in a situation to triumph over him; or it may be understood as referring to the exultation and shouting which would ensue on the reception of its sovereign. The former seems to be the most probable interpretation, as the language is undoubtedly intended to denote absolute subjection, and not the voluntary reception of a king. The language in the entire passage is that of triumph over foes.
Fuente: Albert Barnes’ Notes on the Bible
Psa 60:8-10
Moab is my washpot.
Moab is my washpot
Moab is my wash-pot, nothing more–a thing contemptible and despicable as compared with the eternal realities of covenant blessings; yet, for all that, there was a use for Moab, a use to be rightly understood. My object will be to show that, contrary to the ordinary course of nature, but not contrary to faith, even this ungodly world may be made to assist our advance in holiness. Moab may become our washpot. The defiling world may be made helpful to us in the following ways.
I. First of all, ungodly men, if we are in a gracious spirit, may be of solemn service to us, because we see in them what sin is. They are beacons upon the rocks to keep us from danger. They are our washpot in that respect, that they warn us of pollution, and so help to prevent our falling into it. We were heirs of wrath even as others. All have sinned and come short of the glory of God. Our sins are different, but we were all without exception shapen in iniquity, and as in water, face answereth unto face, so the heart of man to man. When you see the wickedness of an ungodly man, make him your washpot, by remembering that you also, though you are regenerate, are encompassed with the body of this death. By remembering what we are, and what we were, we may, by taking warning from the evil courses of others, avoid the like condemnation. There are certain sins which we readily detect in others, which should serve as loud calls to us to correct the same things in ourselves. For instance, as to the matter of bodily indulgence. The sinner is a man who puts his body before his soul, and his head where his feet should be; he is a monster in nature. When, therefore, you see a drunkard, or an unchaste person, say to yourself, I must mortify my members, and give my spiritual nature the predominance. For this I must cry mightily to God, the Eternal Spirit, lest the body of this death prevail over me. I must keep under my body and bring it into subjection, lest I, too, become a prey to the same animal passions, which lead sinners captives. Warnings are neglected by the foolish. The young sluggard sees the huge thorns and thistles in the older sluggards garden, and yet he follows the same lazy habits. One sheep follows another into the shambles. The Lord make us wise and prudent, and from the errors of others may we learn to steer our own course aright.
II. We see in the ungodly the present evil results of sin.
1. First, are you not very certain, those of you who watch unconverted and ungodly people, that they are not solidly happy? What roaring-boys they are sometimes I How hilarious their laughter! Their joy comes and goes with the hour. See them when the feast is over–Who hath woe? Who hath redness of the eyes? They that tarry long at the wine; the men of strength to mingle strong drink. Mark them when alone: they are ready to die with dulness. Ungodly men at bottom are unhappy men. The way of transgressors is hard. There is no peace, saith my God, to the wicked. Their Marah is never dry, but flows with perennial waters of bitterness.
2. It is not merely that ungodly men are not happy; there are times when they are positively wretched through their sin. Sometimes fear cometh upon them as a whirlwind, and they have no refuge or way of escape. When we think of the despair of men, of blasted hopes, Moab may become our washpot, and may keep us from setting our affection upon their fleeting joys. If young men knew the price of sin, even in this life, they would not be so hot to purchase pleasurable moments at the price of painful years. Who would coin his life into iniquity to have it returned to him in this life, red-hot from the mint of torment!
III. Men of this world are made useful to us since they discover in us our weak places. Their opposition, slander, and persecution, are a rough pumice-stone, to remove some of our spots. If we cannot bear a little shake from men, how shall we bear the shaking of heaven and earth at the last day? The world often tries us as with fire, and the things which we reckoned to be gold and silver perish in the ordeal if they are but counterfeit, but we are gainers by such a loss. In the world our temper is tried, and too often we become irritated. What then? Why, just this. If sanctification has regulated our emotions, patience will have her perfect work, and charity will suffer long; but if we are soon angry and find it hard to forgive, let us not so much find fault with those who try us as with ourselves, because we cannot bear the ordeal. Our pride must go down, we must become slow to wrath, we must be content to be as our Lord, the meek and lowly Saviour.
IV. In reference to the world to come, the terrible doom of the ungodly is a most solemn warning to us. (C. H. Spurgeon.)
Moab is my wash-pot
Implying that Moab should be reduced to slavery, it being the business of a slave to present the wash-hand basin to his master. With the Greeks, , to wash down any one, was a slang term, signifying to ridicule, abuse, or beat; hence we have the word washpot applied to the subject of such treatment. You dont appear to be in your right sense, who make a washpot of me in the presence of many men.–Aristophanes. (Thomas S. Millington.)
Over Edom will I cast out my shoe.—
Edom vanquished
The person who is about to wash his feet casts his shoe to a slave. To Edom will I cast my shoe, (Hengstenberg). Or else the idea of casting the shoe in contempt upon Edom expresses at once the taking possession victoriously of the Edomite land and the treading upon the pride of Edom, wherewith he had trodden the Israelite land as an invader. The casting of the shoe was also a symbol of transference of possession (Rth 4:7). (A. R. Fausset.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Moab is my washpot] The Moabites shall be reduced to the meanest slavery.
Over Edom will I cast out my shoe] I will make a complete conquest of Idumea, and subject the Edomites to the meanest offices, as well as the Moabites.
Philistia, triumph thou because of me.] John Hyrcanus subdued the Idumeans, and caused them to receive circumcision, and profess the Jewish religion. The words here seem to predict their entire subjugation.
In an essay for a new translation of the Bible, there is what appears to me a correct paraphrase of the seventh and eighth verses: “Gilead and Manasseh have submitted unto me; Ephraim furnishes me with valiant men, and Judah with men of prudence and wisdom. I will reduce the Moabites to servitude; I will triumph over the Edomites, and make them my slaves; and the Philistines shall add to my triumph.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Moab is my wash-pot, in which I shall wash my feet. I shall bring them into the lowest degree of servitude, and make them contemptible and miserable. See 2Sa 8:2.
Over Edom, an old, and proud, and insolent, and cruel enemy of Israel,
will I cast out my shoe, i.e. I will use them like slaves; either holding forth my shoes, that they may pluck them off; or throwing my shoes at them, either in anger or contempt, as the manner of many masters was and is in such cases. Or, I will take possession of them; which was done by treading upon their land. Or, I will tread upon their necks; as they did in like case, Jos 10:24. But these notions suit not with this phrase of casting or throwing the shoe.
Philistia, triumph thou because of me; or, over me, as thou didst in former years use to triumph and insult over the poor Israelites. It is an ironical expression, signifying that her triumphs were come to an end.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Moabis a my washpotthemost ordinary vessel.
overor, “at”
Edom(as a slave) hecasts his shoe.
Philistia, triumph,&c.or, rather, “shout.”
for meacknowledgessubjection (compare Ps 108:9,”over Philistia will I triumph”).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moab [is] my washpot,…. To wash hands and feet in: and so the Syriac version, “and Moab the washing of my feet”; a vessel for low and mean service, and so denotes the servile subjection of the Moabites to David; see 2Sa 8:2; and as the words may be rendered, “the pot of my washing” r. Great numbers of the Moabites might be at this time servants to the Israelites, and to David and his court particularly; and might be employed, as the Gibeonites were, to be drawers of water, to fill their pots, in which they washed their hands and feet, and their bathing vessels, in which they bathed themselves: Aben Ezra explains it,
“I wilt wash their land as a pot;”
and so may not only signify the very great subjection of the Gentiles, even the chief among them, to Christ and his church, Isa 49:23; but as Moab was begotten and born in uncleanness, and his posterity an unclean generation, it may design the washing, cleansing, sanctifying, and justifying of the Gentiles in the name of Christ, and by his Spirit, 1Co 6:11;
over Edom will I cast out my shoe; as a token of possessing their land, Ru 4:7; so some; or of subduing them; putting the feet on which the shoe is upon the necks of them, Jos 10:24. So Kimchi interprets it,
“the treading of my foot;”
to which the Targum agrees, paraphrasing it thus;
“upon the joint of the neck of the mighty men of Edom I have cast my shoe.”
It may allude to a custom s in confirming a bargain, or taking possession, to pluck off the shoe in token of it, may be rendered “my glove”; as it is by the Targum on Ru 4:7; for, as the shoe encloses and binds the foot, so the glove the hand: and the allusion may be thought to be to a custom used by kings, when they sat down before any strong city to besiege it, to throw in a glove into the city; signifying they would never depart from the city until they had took it. Hence the custom, which still continues, of sending a glove to a person challenged to fight. And indeed the custom of casting a shoe was used by the emperor of the Abyssines, as a sign of dominion t. Take the phrase in every light, it signifies victory and power; that he should be in Edom as at home, and there pluck off his shoe, and cast it upon him; either to carry it after him, as some think, which was the work of a servant, to which the Baptist alludes, Mt 3:11; or rather to clean it for him; for as Moab was his washpot, to wash his hands and feet, in Edom was his shoe cleaner, to wipe off and remove the dirt and dust that was upon them u; all which denotes great subjection: and this was fulfilled in David, 2Sa 8:14; and may refer to the spread of the Gospel in the Gentile world, and the power accompanying that to the subduing of many sinners in it, carried thither by those whose feet were shod with the preparation of the Gospel of peace;
Philistia, triumph thou because of me: some take this to be an ironic expression, like that in Ec 11:9; so R. Moses in Aben Ezra, and also Kimchi. Triumph now as thou usedst to do, or if thou canst: but rather they are seriously spoken, seeing they had reason to rejoice and be glad, because they had changed hands and masters for the better, being subject to David, 2Sa 8:1, with this compare Ps 108:9, and may very well be applied to the Gentiles, subdued and conquered by Christ, who triumph in him; and because delivered out of the hands of sin, Satan, and the world, through his victorious arms.
r “olla lotionis meae”, Pagninus, Montanus, Michaelis, Gejerus; so Tigurine version, Musculus, Vatablus. s Elias in Tishbi, fol. 267. t R. Immanuel apud Castell. Lex. Polygott. col. 2342. u Vid. Bynaeum de Calceis Heb. l. 2. c. 8. Gusset. Ebr. Comment p. 520.
Fuente: John Gill’s Exposition of the Entire Bible
8 Moab is my wash-pot In proceeding to speak of foreigners, he observes a wide distinction between them and his own countrymen. The posterity of Abraham he would govern as brethren, and not as slaves; but it was allowable for him to exercise greater severities upon the profane and the uncircumcised, in order to their being brought under forcible subjection. In this he affords no precedent to conquerors who would inflict lawless oppression upon nations taken in war; for they want the divine warrant and commission which David had, invested as he was not only with the authority of a king, but with the character of an avenger of the Church, especially of its more implacable enemies, such as had thrown off every feeling of humanity, and persisted in harassing a people descended from the same stock with themselves. He remarks, in contempt of the Moabites, that they would be a vessel in which he should wash his feet, the washing of the feet being, as is well known, a customary practice in Eastern nations. (394) With the same view he speaks of casting his shoe over Edom. This is expressive of reproach, and intimates, that as it had once insulted over the chosen people of God, so now it should be reduced to servitude. (395) What follows concerning Palestina is ambiguous. By some the words are taken ironically, as if David would deride the vain boastings of the Philistines, who were constantly assaulting him with all the petulance which they could command. (396) And the Hebrew verb רוע, ruang, though it means in general to shout with triumph, signifies also to make a tumult, as soldiers when they rush to battle. Others, without supposing any ironical allusion, take the words as they stand, and interpret them as meaning servile plaudits; that much and obstinately as they hated his dominion, they would be forced to hail and applaud him as conqueror. Thus in Psa 18:44, it is said, “The sons of the strangers shall feign submission to me.” (397)
(394) This office of washing the feet was in the East commonly performed by slaves, and the meanest of the family, as appears from what Abigail said to David when he took her to wife, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord,” 1Sa 25:41; and from the fact of our Savior washing his disciples’ feet, to give them an example of humility, Joh 13:5. The word νιπτὴρ, used in this last passage, signifies in general a washing pot, and is put for the word ποδονιπτρον, the term which the Greeks, in strict propriety of speech, applied to a vessel for washing the feet. As this office was servile, so the vessels employed for this purpose were a mean part of household stuff. Gataker and Le Clerc illustrate this text from an anecdote related by Herodotus, concerning Amasis, king of Egypt, who expressed the meanness of his own origin by comparing himself to a pot for washing the feet in, (Herod., Lib. 2, c. 172.) When, therefore, it is said, ‘Moab is my washing-pot,’ the complete and servile subjection of Moab to David is strongly marked. This is expressed not by comparing Moab to a slave who performs the lowest offices, as presenting to his master the basin for washing his feet, but by comparing him to the mean utensil itself. See 2Sa 8:2
(395) Edom or Idumea was inhabited by the Edomites, or posterity of Edom, that is, Esau, (the elder brother of Jacob,) who, on account of his profanity in selling his birthright for a mess of red pottage — called in Hebrew Edom — had this name imposed upon him to the perpetual disgrace of himself and his posterity, (Gen 25:30.) The expression, “Over Edom will I cast my shoe,” has been differently explained by interpreters. Some, as Gataker and Martin, read, “To Edom will I cast my shoe;” and suppose that the reference is to the custom which then prevailed, of the master employing his meanest servant to untie, take off, and cleanse his shoes, (Mat 3:11; Luk 3:16😉 and that David intimates, that the Edomites would become his menial slaves, who would perform to him the lowest offices. “And the prophet,” observes Martin, “uses the word throw, which marks an action done in a passionate and angry manner, in allusion to the circumstance that masters, when employing their servants with whom they are displeased to take off their shoes, hold out their feet to them with violence, as if they would thrust their feet against them.” The LXX. and Vulgate read, “will extend my shoe.” And Bishop Horne is of opinion, that the meaning is, “extending his shoe,” that is to say, putting his feet upon them; and this, it is well known, was the manner in which Eastern conquerors were wont to treat their captives. But there is another ancient custom to which others suppose the passage refers. The ancients were wont to throw their shoes and sandals, when soiled with dirt, into some obscure corner before they sat down to meat, and many might possibly have some mean place in their houses into which they commonly threw them; and, therefore, the throwing of the shoe over or on Edom might mean, as Bucer expounds it, “Edom will be as the place into which I cast my shoe.” But whatever may be the precise allusion, the meaning conveyed undoubtedly is, that David would make a complete conquest of Edom, that he would reduce it to the lowest subjection. And such was actually the case, as we learn from 2Sa 8:14. “Abu Walid would have נעל here to signify a fetter, — ‘I will cast my fetter or chain on him:’ and so Kimchi, in his roots; though in his comment here he interpret it in the notion of a shoe.” — Hammond
(396) “The apostrophe to Philistia is the language of irony and of defiance. — ‘Philistia, triumph thou over me!’ as if he had said, ‘Thou hast been used to insult and triumph over me; but circumstances are now reversed, and it is my turn to shout and triumph over thee.’ See Psa 108:9.” Williams ’ Cottage Bible.
(397) “ Philistia, be thou glad of me, rather, Philistia, welcome we (as thy conqueror) with shouts; a hard task for the vanquished to perform.” — Cresswell Bishop Horne reads, “Over Philistia give a shout of triumph.” Horsley reads, “Over Philistia is my shout of triumph.” “I take,” says he, “ התריעעי for a noun substantive, with the pronoun of the first person suffixed.”
Fuente: Calvin’s Complete Commentary
(8) Moab is my washpoti.e., probably the footbath, a figure expressing great contempt, which receives illustration from the story told of Amasis (Herod. ii. 172) and the golden footpan, which he had broken to pieces and made into an image of one of the godsfrom base use made divineas allegorical of his own transformation from a private person to a king. Others explain, from analogy of Arabic proverbs, that the conqueror would as it were wash his face white, i.e., acquire renown in Moab.
Possibly the comparison of Moab to a bath was suggested by its proximity to the Dead Sea, which might be said to be at the foot of Israel.
Over Edom . . .The most natural explanation of this figure is that Edom is disgraced to the character of the slave to whom the conqueror tosses his sandals (naal is collective), that they may be cleaned. (Comp. Mat. 3:11). The symbolic action of Rth. 4:7 had a different meaning, the transfer of a right of ownership, and so cannot be employed in illustration.
Of the shoe, as a figure of what is vilest and most common, Dr. J. G. Wetzstein quotes many Arabic proverbs. A covering for the feet would naturally draw to it such associations. (Comp. the use of footstool repeatedly in the Psalms, and Shakespeares use of foot,
What my foot my tutor!Tempest.)
But the custom which Israel brought from Egypt (Exo. 3:3), of dropping the sandals outside the door of a temple, and even of an ordinary house, must have served still more to fasten on that article of dress, ideas of vileness and profanation.
Philistia, triumph thou because of me . . .This cannot be the meaning intended by the clause, since it is quite out of keeping with the context, and in Psalms 108 we have the very opposite, over Philistia will I triumph. We must therefore change this reading so as to get, over Philistia is my triumph, or render the text as it stands, from analogy with Isa. 15:4 : Upon (i.e., because of) me, Philistia, raise a mournful wail.
The LXX. and Vulg. indicate this meaning while translating the proper name, the foreigners have been subdued to me.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Washpot A vessel for common washing, as distinct from a seething pot, or a sacred vessel. Some suppose it the same as Herodotus mentions as (book ii, c. 172) used for “spitting and washing feet.” The term is expressive of great contempt and degradation.
Cast out my shoe Rather, cast upon, or cast at, my shoe. The throwing the shoe at one, or striking him with it, was a sign of servile submission and contempt. The language is highly oriental, and must be explained in conformity with the usages and proverbialisms of the country. Wetzstein, however, thinks the most natural interpretation to be, “Moab is the vessel in which I wash my face and hands clean; that is, the country and people in which I acquire to myself (by its conquest) splendour and renown, and Edom I degrade to the place whither I throw my cast-off shoes; that is, I cause Edom to endure the most humiliating treatment, that of a helot” or slave. But the history of 2Sa 8:2, suggests a degradation of Moab not less than that of Edom. The figure is not to be compared with Rth 4:7, which was a civil transaction denoting legal transfer.
Philistia, triumph because of me Not an irony. The word for “triumph” means simply to cry aloud, but whether for victory or from alarm and distress the connexion must determine. In Hiphil it is used in both senses. For distress, the wail of the captive, see Jdg 7:21; Isa 15:4; Mic 4:9. “The Hithpael may also be used of a loud outcry of violence.” Delitzsch. Translate: Philistia, wail [as a captive] because of me. The preposition admits this sense, and the connexion and history require it. See note on Psa 108:9
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 60:8 Moab [is] my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me.
Ver. 8. Moab is my wash pot ] A pot wherein to wash my feet, a vessel of dishonour, such as at my pleasure I will break in pieces, Psa 2:9 ; and such as I reserve of them alive, shall be my scullions and underlings, glad to do my drudgery. Non vas coquendi carnes, sed lavandi pedes (Kimchi).
Over Edom I will cast out my shoe
Philistia, triumph thou because of me
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Moab . . . Edom. Spoken of as the chattels of a conqueror (2Sa 8:12-14).
washpot = footbath: i.e. an ignominious vessel.
cast out my shoe. Idiom for taking possession.
Philistia. Syriac reads “over Philistia”.
Fuente: Companion Bible Notes, Appendices and Graphics
Moab: 2Sa 8:2, 1Ch 18:1, 1Ch 18:2
over: Gen 25:23, Gen 27:40, Num 24:18, 2Sa 8:14, 1Ch 18:13
triumph: or, triumph thou over me – by an irony Psa 108:9, Psa 108:10, 2Sa 5:17-25, 2Sa 8:1, 2Sa 21:15-22
Reciprocal: 2Sa 22:44 – head 2Ki 1:1 – Moab 2Ki 3:4 – rendered 1Ch 18:12 – slew of the Edomites Amo 9:12 – Edom
Fuente: The Treasury of Scripture Knowledge
Psa 60:8. Moab is my wash-pot The wash-pot being a mean article of household stuff, for the use of the feet, (as the Syriac interprets it,) the lowest part of the body, it is a fit title for the Moabites, whom David intended to bring into the lowest degree of servitude, and to render contemptible, 2Sa 8:2. Over Edom An old, proud, insolent, and cruel enemy of Israel; will I cast my shoe I will use them like slaves. I will, as it were, trample upon them; a proverbial expression. Philistia, triumph thou because of me Or, over me, as in former years thou didst use to triumph and insult over the poor Israelites. It is an ironical expression, signifying that her triumphs were to come to an end. Bishop Patrick gives a different interpretation to this clause, thus: The Philistines likewise, whom I have begun to smite, shall add to my triumphs, and be forced to meet me as their conquering Lord.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
60:8 Moab [is] my {k} washpot; over Edom will I cast out my shoe: {l} Philistia, triumph thou because of me.
(k) In most vile subjection.
(l) For you will lie and pretend you were glad.
Fuente: Geneva Bible Notes
Moab would serve God as a washbasin; namely, it would be reduced to the status of a servant. God’s people would experience purification there as they fought this neighbor. God would throw His shoe toward Edom as a man threw his shoe toward his servant when he came home. Evidently this was commonly done in the ancient Near East. The Edomites, like the Moabites, were God’s servants, not His sons in the same sense that the Israelites were. The NIV’s translation, "Over Philistia I shout in triumph," pictures God announcing David’s victory over the Arameans to this enemy.