Psalm 149: verses 1-3

The first verse of Psalm 149 picks up where the last verse of Psalm 148 ends, with the praise of the faithful, or the 'saints'.

1	V/NV	Cantáte Dómino cánticum novum: * laus ejus in ecclésia sanctórum.
	JH	Cantate Domino canticum nouum; laus eius in congregatione sanctorum.
		ᾄσατε τῷ κυρίῳ ᾆσμα καινόν ἡ αἴνεσις αὐτοῦ ἐν ἐκκλησίᾳ ὁσίων

Cantate (sing) Domino (to the Lord) canticum (song) novum (new) laus (praise) ejus (his) in ecclésia (in the assembly/church/congregation) sanctórum (of the saints).

canto, avi, atum, are to sing, to praise in song

canticum, i, n. a song, canticle.

novus, a, um,  new.

laus, laudis,f, praise.

ecclesia, ae,  an assembly, congregation,Church  esp. a gathering of the people for religious worship

sanctus, a, um, adj., holy, a holy or pious person ,saints, faithful

DR	Sing to the Lord a new canticle: let his praise be in the church of the saints.
Brenton	Sing to the Lord a new song: his praise is in the assembly of the saints.
MD	Sing to the Lord a new song, His praise in the assembly of the just
Knox	Sing the Lord a new song; here, where the faithful gather, let his praise be heard.
Cover	O sing unto the lord a new song; let the congregation of saints praise him
Grail	Sing a new song to the Lord, his praise in the assembly of the faithful.

The phrase 'sing a new song' is invariably interpreted, whenever it occurs in the psalms, by the Fathers in the light of Revelation 14:2-3, to mean the new creation of the world through Christ's death and Resurrection.  Cassiodorus, for example, comments:

"The new canticle is the secret of the holy incarnation, the wondrous nativity, the saving teaching, the suffering which is the mistress of endurance, the resur­rection which is the most certain proof of our hope, the seat at the right hand of the Father which denotes strength and unique power."

Chrysostom makes the contrast between the Old and the New:

The old man has an old song, the new man a new song. The Old Testament is an old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loves earthly things sings an old song: let him that desires to sing a new song, love the things of eternity. Love itself is new and eternal; therefore is it ever new, because it never grows old...

But whereas the previous psalm invites the whole universe to join in with God's praises, this one restricts the call to those within the Church, as Cassiodorus explains:

Let his praise be in the church of the saints. You can say that this denotes the Catholic Church, which is indeed the Church of saints, or the heavenly Jerusalem which is also undoubtedly the abode of the saints; for church (ecclesia) means assembly, and there is no doubt that this can refer to one or the other.

Haydock's commentary makes an unfashionable point about 'acceptable worship': 

Though all creatures are bound to praise the Lord, he accepts only praises of those who live in the Church. (Worthington)

  

2	V	Lætétur Israël in eo, qui fecit eum: * et fílii Sion exsúltent in rege suo.
	JH	Laetetur Israhel in factore suo : filii Sion exultent in rege suo.
		εὐφρανθήτω Ισραηλ ἐπὶ τῷ ποιήσαντι αὐτόν καὶ υἱοὶ Σιων ἀγαλλιάσθωσαν ἐπὶ τῷ βασιλεῖ αὐτῶν

laetor, atus sum, ari, to rejoice, be joyful, take delight in

filius, ii, m. a son, child

rex, regis, m.  a king, ruler, lawgiver

exsulto, avi, atum, are to spring, leap, or jump up; to exult, to rejoice exceedingly

DR	Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
Brenton	Let Israel rejoice in him that made him; and let the children of Sion exult in their king.
Cover	Let Israel rejoice in him that made him, and let the children of Sion be joyful in their King.
Grail	Let Israel rejoice in its Maker, let Zion's sons exult in their king.

The reason for rejoicing here is not just that God created us, but also that he chose us to be members of his Church, as Chrysostom explains:

...Give thanks to God because he brought you into being when you did not exist, and breathed life into you. This, too, is no little part of beneficence, after all. Here, however, he shows something more important: he not simply men­tions creation but highlights relationship by expressing himself this way, and he bids them give thanks not because God made them but because he also made them his own people. 

The reference to being 'children of Sion' is important here, as St Augustine points out:

The sons of the Church are Israel. For Sion indeed was one city, which fell: amid its ruins certain saints dwelt after the flesh: but the true Sion, the true Jerusalem (for Sion and Jerusalem are one), is eternal in the heavens, 2 Corinthians 5:1 and is our mother. Galatians 4:26 She it is that has given us birth, she is the Church of the saints, she has nourished us, she, who is in part a pilgrim, in part abiding in the heavens. 

3	V	Laudent nomen ejus in choro: * in tympano, et psaltério psallant ei.
	NV	Laudent nomen eius in choro, in tympano et cithara psallant ei,
	JH	Laudent nomen eius in choro : in tympano et cithara cantent ei.
		αἰνεσάτωσαν τὸ ὄνομα αὐτοῦ ἐν χορῷ ἐν τυμπάνῳ καὶ ψαλτηρίῳ ψαλάτωσαν αὐτῷ

laudo, avi, atum, are   to praise, glorify

nomen, mis, n. name; God himself; the perfections of God, His glory, majesty, wisdom, power, goodness,

chorus, i, m.   a choral dance; a dancing and singing troop or band, a chorus, a choir.

tympanum, i, n. timbrel, tabret, small hand drum or tambourine.

psalterium, ii, n. a stringed instrument, a psaltery, harp, zither.

psallo, ere 3 to sing to the accompaniment of a stringed instrument,; to sing the praises of God.

DR	Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
Brenton	Let them praise his name in the dance: let them sings praises to him with timbrel and psaltery.
MD	Let them praise His Name with a dance, with timbrel and harp let them play before him
RSV	Let them praise his name with dancing, making melody to him with timbrel and lyre!
Knox	let there be dancing in honour of his name, music of tambour and of harp, to praise him.
Cover	Let them praise his Name in the dance; let them sing praises unto him with tabret and harp.
Grail	Let them praise his name with dancing and make music with timbrel and harp.

Is this verse a justification for the use of  'liturgical dancing' (also mentioned in Ex 15:20; Judith 11:34; Jer 31:4; &Ps 117:27).  St John Chrysostom doesn't seem to think so, seeing the use of the dancing and instruments mentioned as a concession particular to the Old Testament:

Some com­mentators also take the mention of these instruments in a spiritual sense and say that the drum implies the mortification of our flesh, while the harp has reference to heaven, this instrument being played on high, not here below, like the lyre. I would say this, on the other hand, that in ancient times they were led by these instru­ments owing to the dullness of their thinking and their recent con­version from idols. So, just as he permitted them sacrifices, in like manner he also let them have these things, out of consideration for their limitations. Accordingly, here he requires singing with pleasure: this is the meaning of Let them praise his name in choir, in harmony, with a pure life.

St Augustine on the other hand, does interpret the choir, instruments and dancing spiritually:

...A chorus is the union of singers. If we sing in chorus, let us sing in concord. If any one's voice is out of harmony in a chorus of singers, it offends the ear, and throwes the chorus into confusion. If the voice of one echoing discordantly troubles the harmony of them who sing, how does the discord of heresy throw into confusion the harmony of them who praise...When timbrel and psaltery are taken, the hands harmonize with the voice. So too do thou, whenever you sing, Halleluia, deal forth your bread to the hungry, clothe the naked, take in the stranger: then does not only your voice sound, but your hand sounds in harmony with it, for your deeds agree with your words...On the timbrel leather is stretched, on the psaltery gut is stretched; on either instrument the flesh is crucified. How well did he sing a psalm on timbrel and psaltery, who said, the world is crucified unto me, and I unto the world? Galatians 6:14
This psaltery or timbrel He wishes you to take up, who loves a new song, who teaches you, saying to you, Whosoever wills to be My disciple, let him deny himself, and take up his cross, and follow Me. 

Vulgate	Douay-Rheims
Alleluja.
Cantáte Dómino cánticum novum: * laus ejus in ecclésia sanctórum.	Sing to the Lord a new canticle: let his praise be in the church of the saints.
2  Lætétur Israël in eo, qui fecit eum: * et fílii Sion exsúltent in rege suo.	2 Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
3  Laudent nomen ejus in choro: * in tympano, et psaltério psallant ei.	3 Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
4  Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.	4 For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
5  Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.	5 The saints shall rejoice in glory: they shall be joyful in their beds.
6  Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.	6 The high praises of God shall be in their mouth: and two-edged swords in their hands:
7  Ad faciéndam vindíctam in natiónibus: * increpatiónes in pópulis	7 To execute vengeance upon the nations, chastisements among the people:
8  Ad alligándos reges eórum in compédibus: * et nóbiles eórum in mánicis férreis.	To bind their kings with fetters, and their nobles with manacles of iron.
9  Ut fáciant in eis judícium conscríptum: * glória hæc est ómnibus sanctis ejus.	9 To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.

And for the next set of notes on this psalm, continue on here.

Introduction to Psalm 149

The three 'Laudate' psalms are all said under one Gloria each day at Lauds in the Benedictine Office, reflecting the fact that they are all very closely related.  Indeed Psalm 149 very much picks up where Psalm 148 leaves off, for the last verse of Psalm 148 shifts from the universal praise of God to the role of the faithful (the 'saints') in particular, and this is the main focus of Psalm 149.

Psalm 149: Cantate Domino

Vulgate	Douay-Rheims
Alleluja.
Cantáte Dómino cánticum novum: * laus ejus in ecclésia sanctórum.	Sing to the Lord a new canticle: let his praise be in the church of the saints.
2  Lætétur Israël in eo, qui fecit eum: * et fílii Sion exsúltent in rege suo.	2 Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
3  Laudent nomen ejus in choro: * in tympano, et psaltério psallant ei.	3 Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
4  Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.	4 For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
5  Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.	5 The saints shall rejoice in glory: they shall be joyful in their beds.
6  Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.	6 The high praises of God shall be in their mouth: and two-edged swords in their hands:
7  Ad faciéndam vindíctam in natiónibus: * increpatiónes in pópulis	7 To execute vengeance upon the nations, chastisements among the people:
8  Ad alligándos reges eórum in compédibus: * et nóbiles eórum in mánicis férreis.	To bind their kings with fetters, and their nobles with manacles of iron.
9  Ut fáciant in eis judícium conscríptum: * glória hæc est ómnibus sanctis ejus.	9 To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.

A new song

The psalm opens with a call to sing a 'new song', a phrase that the Fathers always interpret as a reference to the Messianic era inaugurated by Christ's Incarnation and Resurrection, and especially the conversion of the nations to Christianity (cf Rev 5:9). 

Verses 1-3 are a call to worship God, this time focusing on the members of the Church, the 'children of Sion' rather than all creation as in the previous psalm.  Building on this, the psalm can be seen as inviting us to praise and thank God for the great gift he has given us of membership of the Church, with its special means of holiness (above all the sacraments), through which he has made us afresh.

It is worth noting that many of the Fathers interpreted the references to a choir and instruments, to music and dancing as both a call to unity, and showing how the diverse contributions of each individual Christian each contribute in their own way to the unified worship of God.

He will exult the meek

Verses 4-5 attest to God's satisfaction with his Church: those who have accepted his call to humility and meekness will be exalted, and given the strength to carry out their mission in the world, namely worshipping God and advancing his kingdom (verse 6).  In fact verse 6 is arguably the climax of the three psalms, summing up their message, for the two-edged sword, following the letter to the Hebrews, is generally interpreted as the Word of God.  St Augustine explains:

"By swords sharpened on both sides, we understand the Word of the Lord (Hebrews 4:12) it is one sword, but therefore are they called many, because there are many mouths and many tongues of the saints. How is it two edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proves what it says, and him whom it strikes, it severs from the world. Is not this the sword whereof the Lord said, I am not come to send peace upon earth, but a sword? (Matthew 10:34) ...What is meant by, was put in his hand? It was put into his power to preach the Word of the Lord. Lastly, we can understand these hands in another way also. For they who spoke had the word of God in their tongues, they who wrote, in their hands."

Towards victory

The closing verses of Psalm 149, verses 7-9 can be looked at from three different perspectives.  They can be seen first of all, as a promise of ultimate victory against the powers and principalities against whom we wage spiritual war in our own lives.  Secondly, they point to the mission of spreading the Gospel to others: we execute justice when we convert others, turning them away from the path of evil.  Finally, they can be read as a reference to the role of the saints in the final judgment. 

The three Laudate psalms bring the book of psalms to a close, and so it is not surprising that some commentators have seen them as responding in some ways, to the psalms that open the psalter.  And in fact the connections currently pointed to are to the three psalms St Benedict sets for Prime on Monday, the de facto beginning of the week in his Office.  In particular, the references in this second last psalm of the psalter to binding the kings in fetters (v8) can be seen as the counterpoint to Psalm 2 (let us break their bonds asunder), while the reference to joy in their beds (v5) is the counter to the tears drenching the bed of the sinner in Psalm 6.

Liturgical uses of the psalm

NT references	Rev 14:3 (1); Heb 4:12; Rev 1: 16; 2:12 (6)
RB cursus	daily Lauds
Monastic feasts etc	AN 3290 (5), 1355 (8); 2945, 3155 (9)
Responsories
Roman pre 1911	daily Lauds
Roman post 1911	1911-62:  Sat Lauds  . 1970:
Mass propers (EF)	-

And for verse by verse notes on this psalm, continue on here.