Psalms 137:9

KJV

Happy [shall he be], that taketh and dasheth thy little ones against the stones.

KJV (with Strong's)

Happy {H835} shall he be, that taketh {H270} and dasheth {H5310} thy little ones {H5768} against the stones {H5553}.

Complete Jewish Bible

A blessing on anyone who seizes your babies and smashes them against a rock!

Berean Standard Bible

Blessed is he who seizes your infants and dashes them against the rocks.

American Standard Version

Happy shall he be, that taketh and dasheth thy little ones Against the rock.

Commentary

### SUMMARY
Psalms 137:9 is the shocking culmination of a lament from the Israelite exiles in Babylon, expressing a fervent, raw desire for divine retribution against their oppressors. It articulates a wish for Babylon to experience the same brutal destruction they inflicted upon Jerusalem, serving as a powerful, albeit difficult, testament to the depths of human suffering and the desperate cry for God's righteous justice in the face of unspeakable trauma and humiliation.

### CONTEXT
* **Literary Context:** Psalms 137 is a poignant lament psalm, deeply rooted in the historical experience of the Babylonian exile. The preceding verses vividly depict the exiles' sorrow by the rivers of Babylon, their inability to sing the songs of Zion in a foreign land, and their unwavering commitment to remember Jerusalem above all else. The psalm begins with deep grief and longing for their homeland, transitions into a resolute refusal to entertain their captors with sacred songs, and then culminates in a powerful imprecation against Edom and Babylon. Verse 9 specifically targets "the daughter of Babylon," echoing the curse pronounced in the preceding verse and serving as the climax of the psalmist's impassioned plea for divine vengeance against those who had brought such devastation upon God's people and His holy city. This verse, therefore, is the bitter fruit of profound national trauma and a desperate cry for justice within the narrative arc of the psalm.
* **Historical & Cultural Context:** The historical backdrop for Psalms 137 is the Babylonian Captivity, which began with the destruction of Jerusalem and its Temple in 586 BC by Nebuchadnezzar's forces, as detailed in [2 Kings 25](/2_kings/25 "2 Kings 25 - The Fall of Jerusalem"). The Israelites were forcibly deported to Babylon, where they lived as exiles for decades. This period was marked by immense suffering, humiliation, and the loss of their national and religious identity. Ancient warfare was notoriously brutal, often involving the complete annihilation of conquered populations, including women and children, as a means of total subjugation and deterrence. The imagery of "dashing little ones against the stones" reflects the horrific realities of such conflicts, which the Babylonians themselves had inflicted upon Jerusalem's inhabitants. The psalmist's imprecation, therefore, is a visceral response to the barbarity experienced, a plea for God to act in kind against the perpetrators, reflecting the "lex talionis" (law of retaliation) prevalent in ancient Near Eastern legal and moral codes, though here it is directed as a petition to God, not a command for human action.
* **Key Themes:** This verse contributes significantly to several key themes within Psalms 137 and the broader biblical narrative. Firstly, it embodies the theme of **Lament and Imprecation**, giving voice to the raw, unvarnished anguish and desire for justice that often arises from profound suffering. Such imprecatory prayers, also seen in psalms like [Psalm 58](/psalms/58 "Psalm 58 - A Prayer for Justice"), are not prescriptive commands for human behavior but rather fervent appeals to God to execute His righteous judgment against evil. Secondly, it highlights the theme of **Retributive Justice**, where the psalmist longs for Babylon to experience the same measure of destruction and cruelty they inflicted upon Israel. This aligns with the Old Testament principle of divine justice, where God is expected to right wrongs and bring recompense upon those who oppress His people, as seen in the call for justice in [Isaiah 13:16](/isaiah/13-16 "Isaiah 13:16 - Prophecy Against Babylon"). Thirdly, the verse underscores the tension between **Human Emotion and Divine Standard**. While shocking to modern sensibilities, it honestly portrays the depth of human pain and the desperate longing for vindication, reflecting the psalmist's perspective without necessarily endorsing the action as a universal moral imperative for believers, especially when viewed through the lens of later biblical revelation concerning love for enemies in [Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Happy (Hebrew, _ʼesher'_):** This word, often translated as "blessed" or "fortunate," typically introduces a beatitude, signifying a state of divine favor or deep contentment (e.g., [Psalm 1:1](/psalms/1-1 "Psalm 1:1 - The Blessed Man")). Its use here is stark and ironic, highlighting the psalmist's profound yearning for the vindication of God's justice. The "happiness" is not in the act itself, but in the ultimate restoration of cosmic order where the oppressor receives their just deserts, bringing a sense of relief or satisfaction to the oppressed.
* **taketh (Hebrew, _ʼâchaz'_):** A primitive root meaning "to seize," "hold in possession," or "come upon." In this context, it denotes a forceful, deliberate act of seizing or grasping. It emphasizes the active and intentional nature of the retribution desired, not a passive or accidental outcome, but a decisive grasp of the "little ones" for the purpose of their destruction.
* **dasheth (Hebrew, _nâphats'_):** A primitive root meaning "to dash to pieces" or "scatter." This word conveys extreme violence and destruction, implying a complete shattering or breaking apart. Its use here vividly portrays the brutal and merciless nature of the desired act, mirroring the violence inflicted upon Jerusalem.
* **little ones (Hebrew, _ʻôwlêl'_):** This term refers to a "suckling," "babe," "young child," or "infant." The inclusion of infants in the imprecation is deeply disturbing and reflects the utter devastation and barbarity of ancient warfare, where even the youngest were not spared. It underscores the profound trauma and dehumanization experienced by the psalmist.
* **stones (Hebrew, _çelaʻ'_):** From a root meaning "to be lofty," this word refers to a "craggy rock," "stone," or "stronghold." In this context, it signifies a hard, unyielding surface against which the "little ones" would be violently thrown, ensuring their complete destruction. It adds to the horrifying imagery of the verse.

#### Verse Breakdown
* **"Happy [shall he be],"**: This phrase, introduced by the Hebrew _ʼesher_, sets up a beatitude, but one that is profoundly unsettling. It expresses a paradoxical "blessedness" or "fortunate state" for the one who performs the act described, not in a moral sense, but in the context of divine retribution and the ultimate vindication of the oppressed. It reflects the psalmist's deep desire for justice to be served, no matter how brutal the means.
* **"that taketh and dasheth thy little ones"**: This clause describes the specific, violent action desired. "Taketh" (from _ʼâchaz_) implies a deliberate seizing, while "dasheth" (from _nâphats_) signifies a forceful, shattering blow. The "little ones" (from _ʻôwlêl_) refers to infants or young children, making the imagery particularly horrifying and emphasizing the extreme nature of the desired vengeance. This mirrors the atrocities committed by the Babylonians against Jerusalem's children.
* **"against the stones."**: This final phrase specifies the instrument of destruction. "Stones" (from _çelaʻ_) provides a concrete, unyielding surface, completing the picture of utter annihilation. The imagery is graphic and visceral, leaving no doubt as to the severity of the retribution sought. It is a raw expression of the desire for the oppressor to experience the same measure of pain and loss they inflicted.

#### Literary Devices
Psalms 137:9 employs several potent literary devices to convey its raw emotion and message. The most striking is **Hyperbole**, where the psalmist expresses a desire for an extreme and shocking act of violence. While the imagery is literal in its depiction of ancient warfare's brutality, its inclusion in a prayer is often understood as an intensified expression of anger and a desperate plea for divine justice, rather than a literal command for human action. The use of **Irony** is also significant, as the word "Happy" (Hebrew _ʼesher_) typically introduces beatitudes of blessedness, yet here it precedes a horrific act. This stark contrast underscores the depth of the psalmist's anguish and the perversion of justice experienced, where only such a brutal retaliation could bring a sense of "happiness" or vindication. Furthermore, the verse uses **Vivid Imagery** to create a visceral and disturbing picture of the desired retribution. The explicit mention of "little ones" and "stones" is designed to evoke a strong emotional response, conveying the extreme trauma and the equally extreme desire for vengeance felt by the exiled people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 137:9, though challenging, serves as a profound theological statement about the nature of divine justice and the human experience of suffering. It reveals the biblical God as one who hears the cries of the oppressed and is invoked to bring recompense upon those who perpetrate evil. While the New Testament reveals a higher standard of love and forgiveness, this verse captures the Old Testament's emphasis on God's righteous judgment against sin and injustice, affirming that evil will not go unpunished. It underscores the intensity of the psalmist's faith that God is the ultimate avenger, to whom vengeance belongs, and who will ultimately set all wrongs right. This psalm, therefore, is not a call for personal vengeance by believers, but a prayer entrusting the execution of justice to the sovereign God.

* [Deuteronomy 32:35](/deuteronomy/32-35 "Deuteronomy 32:35 - Vengeance Belongs to God")
* [Psalm 94:1](/psalms/94-1 "Psalm 94:1 - God of Vengeance")
* [Nahum 1:2](/nahum/1-2 "Nahum 1:2 - The Lord is a Jealous and Avenging God")

### REFLECTION AND APPLICATION
Psalms 137:9 confronts us with the raw, unfiltered reality of human suffering and the intense, often disturbing, emotions it can provoke. It reminds us that the Bible does not shy away from portraying the darkest aspects of the human heart when confronted with profound injustice and trauma. While the New Testament calls us to a higher standard of love for enemies and leaving vengeance to God, this psalm validates the experience of deep pain and the yearning for justice. It teaches us to bring our whole selves, even our most difficult emotions, to God in prayer, trusting that He understands our anguish and that He alone is the righteous judge who will ultimately bring justice to the earth. It challenges us to wrestle with the tension between human desire for retribution and God's perfect justice and mercy, ultimately pointing us to the cross where both justice and mercy meet.

#### Questions for Reflection
* **How does this psalm challenge your understanding of God's character and justice?**
* **In what ways does the New Testament's teaching on loving enemies (e.g., [Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")) provide a different perspective on dealing with injustice compared to the sentiment expressed in this verse?**
* **How can believers process feelings of anger or a desire for vengeance in a way that honors God, given the examples of both imprecatory psalms and New Testament teachings on forgiveness?**

### FAQ
**Why is such a violent verse included in the Bible?**

Answer: Psalms 137:9, like other imprecatory psalms, is included in the biblical canon not as a command for human behavior, but as an honest and raw expression of the psalmist's profound anguish and desire for divine justice in the face of unspeakable suffering. It reflects the historical reality of ancient warfare and the deep trauma experienced by the Israelite exiles during the Babylonian captivity, as described in [2 Kings 25](/2_kings/25 "2 Kings 25 - The Fall of Jerusalem"). The Bible, in its entirety, portrays the full spectrum of human emotion, including anger, grief, and a longing for retribution when grievous wrongs have been committed. These psalms serve as a testament to God's willingness to hear the cries of the oppressed and to acknowledge the depths of human pain, while ultimately entrusting vengeance to His righteous hand, as affirmed in [Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, Says the Lord").

### CHRIST-CENTERED FULFILLMENT
While Psalms 137:9 expresses a raw desire for retributive justice against Babylon, its ultimate Christ-centered fulfillment lies not in human vengeance, but in the perfect and final judgment executed by Jesus Christ. The "happiness" or blessedness longed for by the psalmist, a world where evil is decisively crushed, finds its ultimate realization in the coming of God's Kingdom. Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who willingly suffered injustice and did not retaliate ([1 Peter 2:23](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Suffering")), is also the [Lion of Judah](/revelation/5-5 "Revelation 5:5 - The Lion of Judah"), who will return to establish perfect justice. The horrific imagery of "dashing little ones against the stones" foreshadows the complete and utter destruction of all evil and rebellion against God, not by human hands, but by the righteous judgment of Christ, who will [tread the winepress of the fury of the wrath of God Almighty](/revelation/19-15 "Revelation 19:15 - The Rider on the White Horse"). Thus, the longing for justice in Psalms 137:9 is ultimately satisfied in the eschatological victory of Christ, who will one day [wipe away every tear](/revelation/21-4 "Revelation 21:4 - No More Tears") and bring about a new heavens and new earth where righteousness dwells ([2 Peter 3:13](/2_peter/3-13 "2 Peter 3:13 - New Heavens and New Earth")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 13:16

Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.

Nahum 3:10

Yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.

Hosea 13:16

Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.

Hosea 10:14

Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children.

2 Kings 8:12

And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.