The interpretation timeline

Ps 136:9

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Patristic · 1 Medieval · 1 Catholic

Ps 136:9 · Douay-Rheims
“Blessed be he that shall take and dash thy little ones against the rock.”
Patristic before A.D. 750
430
A.D.
Augustine of Hippo Patristic
A.D. 354–430
“"Happy shall he be that repayeth thee, as thou hast served us." What repayment meaneth he? Herewith the Psalm closeth, "Happy, that taketh and dasheth thy little ones against the rock" (ver. 9). Her he calleth unhappy, but him happy who payeth her as she hath served us. Do we ask, what reward? This is the repayment. For what hath that Babylon done to us? We have already sung in another Psalm, "The words of the wicked have prevailed against us." For when we were born, the confusion of this world found us, and choked us while yet infants with the empty notions of divers errors. The infant that is born destined to be a citizen of Jerusalem, and in God's predestination already a citizen, but meanwhile a prisoner for a time, when learneth he to love ought, save what his parents have whispered into his ears? They teach him and train him in avarice, robbery, daily lying, the worship of divers idols and devils, the unlawful remedies of enchantments and amulets. What shall one yet an infant do, a tender soul, observing what its elders do, save follow that which it seeth them doing. Babylon then has persecuted us when little, but God hath given us when grown up knowledge of ourselves, that we should not follow the errors of our parents. ...How shall they repay her? As she hath served us. Let her little ones be choked in turn: yea let her little ones in turn be dashed, and die. What are the little ones of Babylon? Evil desires at their birth. For there are, who have to fight with inveterate lusts. When lust is born, before evil habit giveth it strength against thee, when lust is little, by no means let it gain the strength of evil habit; when it is little, dash it. But thou fearest, lest though dashed it die not; "Dash it against the Rock; and that Rock is Christ."”
Source
523
A.D.
c. A.D. 450–523
“And see then also how the Spirit counselleth thee, saying, "Dash the children of Babylon upon the stones while they are young." And well hath the word of prophecy called these passions "children", that it might show thee their powerlessness, and might encourage thee to victory; and it did not say "thy children," that it might not cause thee disgrace, as if such children appeared from thee, but it named them "children of Babylon," that is to say, children who were born of slavery and not of freedom, because the mother which giveth birth to lusts is the slavery which the word of prophecy hath symbolized by Babylon which hath been wasted, and which carrieth off rapaciously like spoil the power of the spiritual man, and plundereth his riches.”
Source
751 years pass — nothing from this stretch is hosted yet
Scholastic c. 1100 – 1500
1274
A.D.
Bonaventure Medieval
c. A.D. 1221–1274
“Do not allow the serpent to enter into your heart through suggestion; for Gregory says that when the head of the serpent has entered into any opening, then the whole body easily enters. For this reason the Psalm says: "Blessed is he who shall seize and dash his little ones against the rock," that is, the first movements against Christ: and then he shall have peace. He who wishes to defend his land fears for himself, lest the enemy enter his land: for he who holds the borders of his land in strength possesses the interior more securely.”
Source
575 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“Dash thy little ones, &c. In the spiritual sense, we dash the little ones of Babylon against the rock, when we mortify our passions, and stifle the first motions of them, by a speedy recourse to the rock, which is Christ. (Challoner) (St. Augustine) (St. Gregory) (Psalm l.) (Worthington) — We do not read that Cyrus treated Babylon with this rigour; but such practices were then customary, (Osee xiv. 1.; Homer, Iliad xxii.) and Darius cruelly punished the revolted city. (Herodotus iii. 159.) (Calmet) — God will reward those who execute his decrees (Haydock) against Babylon. (Worthington) — The psalmist contrasts the felicity of the conqueror, with the misery of the citizens, without approving of his conduct. (Berthier) Bible Text & Cross-references: The lamentation of the people of God, in their captivity, in Babylon. 1 A psalm of David, for Jeremias. Upon the rivers of Babylon, there we sat and wept: when we remembered Sion: 2 On the willows in the midst thereof, we hung up our instruments. 3 For there they that led us into captivity required of us the words of songs. And they that carried us away, said: Sing ye to us a hymn of the songs of Sion. 4 How shall we sing the song of the Lord in a strange land? 5 If I forget thee, O Jerusalem! let my right hand be forgotten. 6 Let my tongue cleave to my jaws, if I do not remember thee: If I make not Jerusalem the beginning of my joy. 7 Remember, O Lord, the children of Edom, in the day of Jerusalem: Who say: Rase it; rase it, even to the foundation thereof. 8 O daughter of Babylon, miserable: blessed shall he be who shall repay thee thy payment which thou hast paid us. 9 Blessed be he that shall take and dash thy little ones against the rock. Table of Psalms 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quisque finibus commodo nibh, ut elementum velit sollicitudin at. Donec suscipit commodo risus. Nunc vel orci eget ligula elementum consequat. Fusce velit erat, convallis scelerisque aliquet ut, facilisis egestas tellus. Quisque sit amet sapien placerat, ultricies sapien ut, vestibulum ex.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.