Psalms 137:9 — Word Study
WLCאַשְׁרֵ֤י׀ שֶׁיֹּאחֵ֓ז וְנִפֵּ֬ץ אֶֽת־ עֹ֝לָלַ֗יִךְ אֶל־ הַסָּֽלַע׃
BSABlessed isʼesher [truly happy, fortunate] he who seizesʼâchaz▸ [takes hold of, grasps] your infantsʻôwlêl [little ones, young children] and dashesnâphats [shatters, scatters] themʼêth againstʼêl [toward, on] the rocksçelaʻ [craggy cliffs, solid stones]
| Greek | English | Parsing |
|---|---|---|
| אַשְׁרֵ֤י׀ | how blessed! | Noun common, masculine plural construct |
| שֶׁיֹּאחֵ֓ז | [is one] who he will seize | Particle, verb qal imperfect third person masculine singular |
| וְנִפֵּ֬ץ | and he will smash | Verb, Piel, sequential perfect third person masculine singular |
| אֶֽת־ | the object marker | Particle |
| עֹ֝לָלַ֗יִךְ | children your | Noun common masculine plural construct, suffix |
| אֶל־ | to | Preposition |
| הַסָּֽלַע׃ | the rock | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessed is he who seizes your infants and dashes them against the rocks. |
| KJV | Happy shall he be, that taketh and dasheth thy little ones against the stones. |
| ASV | Happy shall he be, that taketh and dasheth thy little ones Against the rock. |
| YLT | O the happiness of him who doth seize, And hath dashed thy sucklings on the rock! |
| WEB | Happy shall he be, who takes and dashes your little ones against the rock. |
| BBE | Happy is the man who takes your little ones, crushing them against the rocks. |
All translations agree on the basic meaning of the verse, particularly the key term אַשְׁרֵי.
The sentence is structured around a main clause followed by two subordinate clauses that describe the actions of the subject.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָפַץ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 137:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament Over Babylongenerated
Psalms 137:9 is part of a lament expressing the sorrow of the Israelites in exile, particularly focusing on the destruction of Jerusalem and the desire for justice against Babylon. The preceding verses reflect deep grief and longing for Jerusalem, highlighting the emotional weight of the context.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:16 | Their infants will be dashed to pieces before their eyes, their houses will be looted, and their wives will be ravished. |
| 2 | Hosea 10:14 | the roar of battle will rise against your people, so that all your fortresses will be demolished as Shalman devastated Beth-arbel in the day of battle, when mothers were dashed to pieces along with their children. |
| 3 | Hosea 13:16 | Samaria will bear her guilt because she has rebelled against her God. They will fall by the sword; their little ones will be dashed to pieces, and their pregnant women ripped open. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אַשְׁרֵ֤י, 'ash.Reigenerated
The word אַשְׁרֵי ('ashrei) is a noun that conveys the idea of happiness or blessedness. It is often used to express joy and is derived from a root that emphasizes the state of being blessed. In this context, it introduces the sentiment of the verse, marking the subject of the blessing.
This word appears in a masculine plural form, suggesting a communal aspect of the blessing. The lexicons consistently affirm its meaning related to happiness and blessing, underscoring the psalmist's tone of retribution.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of אַשְׁרֵי as 'blessed' or 'happy', capturing the essence of the psalmist's declaration.
Sentence Structuregenerated
The main verb of the verse is יֹּאחֵ֓ז, he will seize, which governs the actions described in the verse. The structure is straightforward, with the subject being the one who seizes and the actions that follow.
The verse is built around a series of actions: seizing the infants and smashing them against the rocks, emphasizing the brutal imagery of retribution.
Septuagint Backgroundgenerated
In the Septuagint, the word אַשְׁרֵי is rendered as μακάριος, which also conveys a sense of blessedness. This choice aligns closely with the Hebrew meaning, maintaining the emotional weight of the blessing.
The Greek translation captures the severity of the actions described, reflecting the psalmist's desire for justice against Babylon.
In plain words — the whole versegenerated
Psalms 137:9 speaks about a blessing on the one who seizes Babylon's infants and dashes them against the rocks. This verse expresses a deep desire for justice and retribution against those who destroyed Jerusalem.
Frequently Asked Questionsgenerated
The psalmist expresses a wish for retribution against Babylon, indicating that those who enact justice will be blessed.
The imagery reflects the intense emotions of the Israelites during their exile, longing for justice against their oppressors.
This verse encapsulates the pain and desire for justice that permeates the psalm, highlighting the contrast between the sorrow of exile and the hope for retribution.
The psalmist's plea reflects the deep human longing for justice and vindication in the face of suffering and oppression.
Reflection Questionsgenerated
- What emotions do you feel when reflecting on the desire for justice expressed in this verse?
- How can we understand the balance between justice and mercy in our own lives?
- In what ways can we support those who seek justice in our communities?
- How does this verse challenge your understanding of blessedness?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on the theme of justice and retribution, as seen in Augustine's exposition.
"Happy shall he be that repays you, as you have served us." What repayment means he? Herewith the Psalm closes, "Happy, that takes and dashes your little ones against the rock" [Psalms…Early Church Fathers on Psalms 137 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 137:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHappy [shall he be] that taketh and dasheth thy little ones against the stones.
Read John Gill on Psalms 137 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHappy shall he be, that taketh and dasheth thy little ones against the stones. Happy shall he be that taketh and dasheth thy little ones against the stones - (Isaiah 13:16; Kin. 8:12.) Prideaux, 'Connection' B.
Read Robert Jamieson on Psalms 137 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs thou didst use our little ones. So this was but a just retaliation foretold here, as also .
Read Matthew Poole on Psalms 137 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 137:9 Happy [shall he be], that taketh and dasheth thy little ones against the stones.Ver. 9. That taketh and dasheth thy little ones] So at the destruction of Troy (Horat. l. iv. Od. 6). Sed palam captis gravis (heu nefas, heu) Nescios fari pueros, Achivis Ureret flammis, etiam latentes Matris in alvo.
Read John Trapp on Psalms 137 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Little ones.—Literally, sucklings.Stones.—Better, cliff or rock.For this feature of barbarous cruelty with which ancient war was cursed see 2 Kings 8:12; Isaiah 13:16; Hosea 10:14, &c; and comp. Homer, Iliad, xxii. 63: “My bleeding infants dashed against the floor.”
Read Charles John Ellicott on Psalms 137 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Happy - that taketh and dasheth thy little ones] That is, So oppressive hast thou been to all under thy domination, as to become universally hated and detested; so that those who may have the last hand in thy destruction, and the total extermination of thy inhabitants, shall be reputed happy - shall be celebrated and extolled as those who have rid the world of a curse so grievous. These prophetic declarations contain no excitement to any person or persons to commit acts of cruelty and barbarity; but are simply declarative of what would take place in the order of the retributive providence and justice of God, and the general opinion that should in consequence be expressed on the…
Read AdamClarke on Psalms 137 →
CambridgeThe Cambridge Bible for Schools and Colleges9. The barbarous customs of Oriental warfare spared neither women nor children in a war of extermination. Cp. Isaiah 13:16; Hosea 10:14; Hosea 13:16; Nahum 3:10; 2 Kings 8:12; Hom. Il. xxii. 63. The stern law of retaliation demanded that Babylon should be treated as she had treated Jerusalem. Cp. Isaiah 47:1-9; Jeremiah 51:24; Jeremiah 51:56. the stones] The rock or crag.
Read Cambridge on Psalms 137 →
Albert Barnes1798–1870Barnes' Notes on the BibleHappy shall he be that taketh ... - Margin, as in Hebrew, rock.
Read Albert Barnes on Psalms 137 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Blessed is he who seizes your infants and dashes them against the rocks.
Happy shall he be, who takes and dashes your little ones against the rock.
Blessed is he who seizes your infants and dashes them against the rocks.
How blessed will be the one who grabs your babies and smashes them on a rock!
Tyndale line
Happy shall he be, that taketh and dasheth thy little ones against the stones.
Happy shall he be, that taketh and dasheth thy little ones Against the rock.
Happy shall he be, that taketh and dasheth thy little ones against the rock.
Happy shall he be , that taketh and dasheth thy little ones against the stones.
Blessed shall he be that taketh and dasheth thy children against the stones.
Strictly literal
Happy he that taketh and dasheth thy little ones against the rock.
O the happiness of him who doth seize, And hath dashed thy sucklings on the rock!
O the blessedness of him who seizes, and has dashed your sucklings on the rock!
Happy he, that seizeth and dasheth thy babes against the rock.
May the person be blessed, whoever takes and dashes your little ones against a rock.
Simplified
Happy is the one who grabs your children and smashes them against the rocks!
Happy is the man who takes your little ones, crushing them against the rocks.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with six of the seven words matching. The Dead Sea Scrolls fragment provides partial support, confirming some of the key elements of the verse.
אַשְׁרֵ֤י׀ שֶׁיֹּאחֵ֓ז וְנִפֵּ֬ץ אֶֽת־ עֹ֝לָלַ֗יִךְ אֶל־ הַסָּֽלַע׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ונפץ את עוללי׳ך אל הסלע
5 words of the verse are on this fragment. The rest of the verse is not on it.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 137:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֶ֫שֶׁר (esher) refers to happiness or blessedness, often used as an interjection to express joy. It is derived from a related root and appears primarily in a masculine plural form. The entries consistently highlight its meaning related to happiness and blessing.
[אֶ֫שֶׁר, or אָשָׁר] n.[m.] happiness, blessedness
base
H835 [אֶ֫שֶׁר, or אָשָׁר] happiness, blessedness
835 'esher eh'-sher
from 833; happiness; only in masculine plural construction as
interjection, how happy!:--blessed, happy.
see HEBREW for 0833
אֶ֫שֶׁר (e.sher) — blessed.
1) happiness, blessedness
1a) often used as interjection
1b) blessed are
N-mp — Noun common · masculine plural constructHNcmpc
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
The Hebrew word אָחַז (achaz) means to grasp, take hold of, or seize. It has various forms, including Qal (to grasp), Niphal (to be caught), Piel (to enclose), and Hophal (to be fastened). The entries highlight its use in contexts of possession and holding, but do not provide specific verse references.
אָחַז 68 vb. grasp, take hold of, take possession
Qal grasp, take hold of
Niph. be caught
Pi. enclose, overlay
Hoph. fastened
base
H270 אָחַז grasp, take hold of, take possession .grasp, take hold of
. be caught
. enclose, overlay
270 'achaz aw-khaz'
a primitive root; to seize (often with the accessory idea of
holding in possession):--+ be affrighted, bar, (catch, lay,
take) hold (back), come upon, fasten, handle, portion, (get,
have or take) possess(-ion).
אָחַז (a.chaz) — to grasp.
1) grasp, take hold, seize, take possession
1a) (Qal) to grasp, take hold of
1b) (Niphal) to be caught, grasped, be settled
1c) (Piel) to enclose, overlay
1d) (Hophal) fastened
Rel | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTr/Vqi3ms
נָפַץ (naphats) is a Hebrew verb meaning to shatter or disperse. It encompasses actions such as breaking into pieces, scattering, and pulverizing. The word appears in various forms, including Qal (to shatter), Piel (to dash to pieces), and Pual (to pulverize). The entries do not indicate any significant disagreement among the lexicons.
[נָפַץ] vb. shatter
Qal and a shattering (= and shattered) the jars
Pi. dash to pieces
Pu. like chalk-stones pulverized.
base
נָפַץ vb. disperse, be scattered
base
H5310a נָפַץ shatter H5310b נָפַץ disperse, be scattered
5310 naphats naw-fats'
a primitive root; to dash to pieces, or scatter:--be beaten
in sunder, break (in pieces), broken, dash (in pieces), cause
to be discharged, dispersed, be overspread, scatter.
נָפַץ (na.phats) — to shatter.
1) to shatter, break, dash, beat in pieces
1a)(Qal)
1a1) to shatter
1a2) shattering (infinitive)
1b) (Piel) to dash to pieces
1c) (Pual) to pulverise
נָפַץ (na.phats) — to disperse.
1) be scattered
1a) (Qal)
1a1) to be scattered
1a2) dispersed (participle)
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
עוֹלֵל (owlel) refers to a child or infant, emphasizing youth and vulnerability. It is derived from a root meaning to suckle, indicating a very young child or babe. The term is consistently used across lexicons to denote a young child, with no significant disagreement among sources.
עוֹלֵל, עוֹלָל n.m. child
base
H5768 עוֹלֵל, עוֹלָל child
5768 `owlel o-lale'
or lolal {o-lawl'}; from 5763; a suckling:--babe, (young)
child, infant, little one.
see HEBREW for 05763
עוֹלֵל (o.lel) — infant.
child, boy
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
סֶ֫לַע (cela`) refers to a crag or cliff, indicating a strong, rocky formation. It can denote both a literal rock and a figurative stronghold, suggesting security and loftiness. The entries consistently emphasize its meanings related to rugged terrain and fortification, with no significant disagreements noted among the lexicons.
סֶ֫לַע 61 n.m. crag, cliff
base
H5553 סֶ֫לַע crag, cliff
5553 cela` seh'-lah
from an unused root meaning to be lofty; a craggy rock,
literally or figuratively (a fortress):--(ragged) rock,
stone(-ny), strong hold.
סֶ֫לַע (se.la) — rock.
The Rock
Sela (H5554)
סֶ֫לַע (se.la) — crag.
1) crag, cliff, rock
1a) crag, cliff
1b) as stronghold of Jehovah, of security (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
